रामानुजीये विश्वासटिप्पन्यः

[ श्रीवत्स चिह्नमिश्रेभ्यो नमउक्तिमधीमहे । यदुक्तयस्त्रयीकण्ठे यान्ति मङ्गलसूत्रताम् ॥] श्रीगुणरत्नकोशः । [Sri Guna Ratna Kosa is one of the poems of Sri Parasara Bhattar (c. 1123-1151 A. D.)—who is also called Ranganatha-the son of Sri Vatsanka Misra. The story goes that he was born by the grace of the Lord Ranganatha and His Consort and that he was treated as their child by the Divine Couple. Even as a boy of four, he was very intelligent and Sri Ramanuja was much impressed with this budding genius of a child, worthy of his father. Bhattar’s success in debates followed by the conversion of learned opponents like Vedantin and the nature of the works he has left behind even in the short span of life of twenty-eight years, are sufficient proof of his erudition and greatness. His Tattva Ratnakara is a scholarly work which is had only in fragments from the quotations in the Nyaya Parisuddhi of Vedanta Desika. ‘Bhagavad Guna Darpana,’ or the (Vishnu) Sahasra Nama Bhashya is a clear proof of the vastness of his learning and of his memory. His ‘Sri Ranga- raja Stava’ in two sections and ‘Sri Guna Ratna Kosa’ are songs in praise of Lord Sri Ranga- natha and Sri Ranganayaki respectively. His ‘Ashtasloki’ gives in eight verses the meaning of the three Mantras: Ashtakshara, Dvaya and Carama Sloka. His ‘Ranganatha Stotra’ is the cry of a parted soul in anguish longing for the union with the Lord and the eight verses are at once melodious and painful. There are also many other stray slokas which are called ‘Tiru- manjanak-kavis’ (and he has himself written commentaries on them in the ‘Manipravala’ style). All the above except the last are in Sanskrit. He was an equally great scholar in११० Tamil and his interpretations of some of the songs of the Alvars are original and refreshing. He has left a commentary on ‘Maivannanarun- kunji’ a verse in Tiruneduntanda kam, his favourite poem in the Divya Prabandham.

The Sri Guna Ratna Kosa, which we are giving below with its translation, is in 61 verses and we shall give a brief analysis of the same: 1-8. Introductory: after an invocation to the Goddess Lakshmi, the poet prays for faultless words to sing Her greatness. 9-18. All the Srutis and Smritis proclaim Her greatness; and the greatness found in this world. in all, sentient and non-sentient, has come to them only from Her. 19-22. Lakshmi as the Supreme Sovereign of the two Vibhutis’ Lila and Nitya (World of ་

Sport and of Enjoyment). 23-27. The Divine City, its mansions, the Divine. Consorts and the Attending Angels of Nitya Vibhuti. 28-31. The poet answers objections raised by some against the greatness of Lakshmi: that She has nothing to do with the creation of the world; Her greatness is not inherent, but due to some- thing else; She is not mentioned in the Vedas; and that the greatness of the All-powerful Lord would suffer if She be praised. 32-35. The qualities that are found in both the Divine Couple and that are peculiar to each, and the basis of such division are next described. 36-50. Description of the personal charm, lustre and beauty of Lakshmi, of Her ornaments, of Her incarnations and their causes and charac- teristics. १११ 51-58. The qualities that will bring us near Her; the Divine Couple figure always inseparably united in our concept; both together are the means for our ends, and service to both should be our aim. She has an additional attribute ‘Purushakaratva-i.e., the quality of acting as an intercessor on our behalf like a forgiving and benign mother. Her benevolence and Her bountifulness shine to their fullest advantage only in ‘Arca’ i.e. idol form. 51-58. Qualities helpful for us to resort to Her for protection and to adopt Her as the means for our various ends. 59-61. Taking sholter in Goddess Sri. Prapatti is done in v. 60 and the fruit is prayed for by the last.] श्रियै समस्त चिदचिद्विधानव्यसनं हरेः । अङ्गीकारिभिरालोकैः सार्थयन्त्यै कृतोऽञ्जलिः ॥ १ ॥

I offer my respectful salutations to Sri who, by Her glances of approval, makes the wish of Hari to create all the things sentient and non- sentient, an accomplished fact. उल्लासपल्लवितपालितसतलोकी- निर्वाहकोरकितनेमकटाक्षलीलाम् । श्रीरङ्गहर्म्यतलमङ्गलदीपरेखां श्रीरङ्गराजमहिषीं श्रियमाश्रयामः ॥ २ ॥
We resort (for protection) to Sri who is the Queen Consort of Lord Ranganatha and who is like (the glow of) the flame of the auspicious light in the flat of Srirangam. The graceful and ११२ sportive movements of the glances (of Her eyes) become more charming when the eyes seem (out of joy) to put forth sprouts by the creation of the seven worlds, and buds with their sustenta- tion. अनुकलतनुकाण्डालिङ्गनारम्भशुम्भत्- प्रतिदिशभुजशाखश्रींसखानो कहर्द्धिः । स्तननयनगुलुच्छ्स्फारपुप्पद्विरेफा रचयतु मयि लक्ष्मीकल्पवल्ली कटाक्षान् ॥ ३ ॥
Lakshmi has the loveliness of a Kalpaka creeper that entwines itself round the anokaha tree; when she begins to embrace Her Con- sort, every moment He shines more and out of joy) branch-like arms seem to shoot forth in all (i.e., four) directions. May that Lakshmi, who is (again) like the Kalpaka creeper with Her bosom like the bunch (of flowers), and Her eyes with their (dark) pupils lovely like the blossomed flowers with bees ( on them ), turn Her glances towards me (and bless me). यद्भ्रूभङ्गाः प्रमाणं स्थिरचररचनातारतम्ये मुरारेः वेदान्तास्तत्त्वचिन्तां मुरभिदुरसि यत्पादचिह्नस्तरन्ति । भोगोपोद्घातकेली चुलकितभगवद्वैश्वरूप्यानुभावा सा नः श्रीरास्तृणीताममृतलहरिधीलङ्घनीयैरपाङ्गैः ॥ ४ ॥
May Lakshmi bathe me by Her glances which excel in sweetness the waves of nectar; the ११३ knitting of Her eyebrows (this way or the other) is the command for the diverse creation of the animate and the inanimate world by the foe of Mura (ie., Narayana). The Upanishads arrive at a decision (that Narayana is Para Brahman) in their search for truth (as to the most Supreme Deity) only by the imprint of Her foot-steps on the chest of Murabhid (the slayer of Mura); by the very sportive commencement of Her enjoy- ment all the (infinite) greatness of the multitu- dinous forms (or of the all-pervasive form) of the Lord becomes extremely small (like a handful). यद्यावत्तव वैभवं तदुचितस्तोत्राय दूरे स्पृहा स्तोतुं के वयमित्यदश्च जगृहुः प्राञ्चो विरिञ्च्यादयः । अप्येवं तव देवि वाङ्मनसयोर्भाषानभिज्ञं पदं

कावाचः प्रयतामहे कवयितुं स्वस्ति प्रशस्त्यै गिराम् || ५ || O Goddess! (Our) wish to sing ade- quately the nature and magnitude of Your great- ness will be far from realisation. Even ancient seers like Brahma have said, ‘Who are we to praise this (greatness of Yours) (i.e., where is the power in us)?’ Yet we make a great endea- vour to sing with our imperfect words Your nature which is far above the sphere of thought and word. Let there be a happy and successful end (for our endeavour by your favour). 8 ११४ स्तोतारं तमुशन्ति देवि कवयो यो विस्तृणीते गुणान् स्तोतव्यस्य ततश्च ते स्तुतिधुरा मय्येव विश्राम्यति । यस्मादस्मदमर्षणीयफणितिस्वीकारतः ते गुणाः क्षान्त्यौदार्ययादयो भगवति स्वां प्रस्नुवीरन् प्रथाम् ||६|| 6. 0 Goddess ! Scholars call him a panegyrist who brings out (completely all) the qualities of the object to be praised. If it is so, the burden of praising you stops with me (and can go no farther (i.e., 1 am best qualified to do it). For your qualities like forbearance, magnanimity and benevolence, will (surely ) become well-known as they have accepted even my (ill-formed and hence) unpardonable words. सूक्ति समग्रयतु नः स्वयमेव लक्ष्मीः श्रीरङ्गराजमहिषी मधुरैः कटाक्षैः । वैदग्ध्यवर्ण गुणगुम्भनगौरवैर्या कण्डूलकर्ण कुहराः कवयो धयन्ति ॥ ७ ॥ 7. May Lakshmi Herself, the Queen Consort of the Lord of Sriranga, make our words perfect by Her sweet glances, so that poets will drink with ever-longing ears our words. For by Her favour our works become charming by the skilful choice of letters and use of words with proper significance (and other qualities). ११५ अनाघ्रातावद्यं बहुगुणपरीणाहि मनसो दुहानं सौहार्द परिचितमिवाश्रापि गहनं । पदानां सौभ्रात्रादनिमिषनिषेव्यं श्रवणयोः त्वमेव श्रीमह्यं बहुमुख्य वाणीविलसितम् ॥ ८ ॥ S. O Sri! You Yourself bless me with a How of choice words which will be untouched even by the least shadow of a blemish, which will be full of all good qualities, (like melody and luci- dity), and which will themselves import joy to the mind. The words should at once be familiar and yet sublime and deep, and because of their mutual cohesion and softness, the ears (of one ) should ever be longing to hear them again and again. श्रियः श्रीः श्रीरङ्गेशय तव च हृद्यां भगवती श्रियं त्वत्तोऽप्युच्चैर्वयमिह फणामः शृणुतरां । शौ ते भूयास्तां सुखतरलतारे श्रवणतः पुनर्हर्षोत्कर्षात् स्फुटतु भुजयोः कञ्चुकशतम् ॥ ९ ॥ 9. O Sri of Sri (i.e., prop of Sri Hersolf) and the reclining Lord at Sriranga! Listen! We praise Sri, dear to you too, as being superior even to Yourself. By hearing this, the pupils of Your (two) eyes will become sparkling and there will be a hundred coats on your shoulders (put on one after the other as the former gives way when your body swells with excessive joy). ११६ देवि श्रुतिं भगवतीं प्रथमे पुमांसः त्वत्सद्गुणौघमणिकोशगृहं गृणन्ति । तद्द्वारपाटनपटूनि च सेतिहास - सन्तर्कणस्मृतिपुराणपुरस्सराणि ॥ १० ॥ 10. O Goddess ! The ancient seers declare that the Vedas are the treasure-house of your precious and gemlike qualities. Works like Itihasas (Bharata and Ramayana), Smritis and Puranas helped by good reasoning are the only things that are capable of effecting an opening into them (i.e., the Vedas and all the other works speak only about Lakshmi and Her greatness). आहुर्वेदा न मानं कतिचन कति चाराजकं विश्वमेतत् राजन्वत् केचिदीशं गुणिनमपि गुणैस्तं दरिद्राणमन्ये । भिक्षावन्ये सुराजम्भवमिति च जडास्ते तलातल्यकार्षुः ये ते श्रीरङ्गयङ्गणकनकलते न क्षणं लक्ष्यमासन् ॥ ११ 11. O the Golden creeper in the courtyard of the mansion of Sriranga! They are the ignor- ant in the world who do not become the objects of Your glances even for a moment. (Ignorant as they are, they hold different views about the God and the world:) some (i.e., the Carvakas) say that the Vedas are not valid authorities; others (the Kapilas) hold that this Universe is without a king and yet others (the Kanadas) with the king; ११७ some (the Advaitins) declare that the Lord is devoid of all qualities (or attributes) though he does possess them; a few attribute to a Mendi- cant (Bhikshu i.e., Siva) the state of being a king. Thus do they carry on a hand-to-hand fight against one another in ignorance. मनसि विलसताऽक्ष्णा भक्तिसिद्धाञ्जनेन श्रुतिशिरसि निगूढं लक्ष्मि ते वीक्षमाणाः । निधिमिव महिमानं भुञ्जते येऽपि धन्या ननु भगवति दैवीं संपदं तेऽभिजाताः ॥ १२ ॥ 12. O Goddess Lakshmi ! With the eye of knowledge shining in their minds assisted by the unguent of devotion, some are able to see your greatness hidden deep, like a treasure, in the (mines of) Upanishads (lit. on the top of the Vedas) and enjoy it. Truly they are the blessed, born under the influence of the Divine Favour. अस्येशाना जगत इति तेऽधीमहे यां समृद्धि श्रीः! श्रीसूक्तं बहुमुखयते तां च शाखानुशाखं । ईष्टे कश्चिज्जगत इति यः पौरुषे सूक्त उक्तः तं च त्वत्कं पतिमधिजगावुत्तरश्चानुवाकः ॥ १३॥ 13. Sri! The ‘Sri Sukta’ describes in detail with great zeal that opulence of yours which is being ११८ sung by us in the hymn ( beginning with ) ’ Asye- sana jagatah’ (the Supreme Ruler of this Uni- verse). The Uttara Anuvaka (i. e., the second part of the ‘Purusha Sukta’) (also speaks of Your greatness; for it ) declares that He, who is men- tioned as the Sovereign of the Universe,’ in (the first section of) the Purusha Sukta is but the Consort of Yours (i. e., He is the Lord of the Universe,’ because He is Your consort). उद्वाहुस्त्वामुपनिषदसावाह नैका नियन्त्री श्रीमद्रामायणमपि परं प्राणिति त्वच्चरित्रे | स्मर्तारोऽस्मज्जननि यतमे सेतिहासः पुराणैः निन्युर्वेदानपि च ततमे त्वमहिम्न प्रमाणम् ॥ १४ ॥ 14. Our Mother ! Not only does one Upa- nishad proclaim with its hands lifted high that You are the Supreme Ruler, but the Ramayana also lives, because (of the narration) of Your life. Those (who are) writers of Smritis interpret all the Vedas, the Itihasa and the Puranas as being authorities on Your greatness (and as dealing with it in great detail). आकुग्रामनियामकादपि विभोरासर्वनिर्वाहकात् ऐश्वर्यं यदिहोत्तरोत्तरगुणं श्रीरङ्गभर्तुः प्रिये । तुङ्गं मङ्गलमुज्ज्वलं गरिमवत् पुण्यं पुनः पावनं धन्यं यत्तददश्च वीक्षणभुवस्ते पञ्चषा विप्रुषः ॥ १५ ॥ ११९ 15. The Beloved of the Master of Sriranga! Beginning from the head of a hamlet and going higher and higher up to the All-powerful (Brahma) who is the ruler of the entire Universe, whatever wealth and power there be in this world; whatever is high (like the Mount Meru) or auspicious (like the flower), lustrous (like the gems) or heavy (like the Mt Mandara), beneficent (like sacrifice which gives the Svarga after death) or purifying (like Sacred Rivers); and whatever is luxurious (like the Nine Treasures); all this is but the result of five or six drops (of favour) come out of Your (benevolent) eyes. एको मुक्तातपत्रप्रचलमणिघणात्कारिमौलिर्मनुष्यो दृप्यद्दन्तावलस्थो न गणयति नतान् यत् क्षणं क्षोणिपालान् । यत्तस्मै तिष्ठतेऽन्यः कृपणमशरणो दर्शयन् दन्तपङ्कि तत्ते श्रीरङ्गराजप्रणयिनि नयनोदञ्चितन्यञ्चिताभ्याम् ॥ १६॥ 16. The Darling of the Lord of Sriranga! One man is seated (proudly) on an elephant in ruts with the diadem (on his head gracefully) playing with the jingling diamonds dangling from an umbrella of pearls (held above); and he does not deign, even for a moment, to look upon the monarchs lying prostrate at his feet (with their prayers). There is another, helpless and poor, that stands grinning at the other (showing his distress). Both these states are the result of your eyes turned upwards or downwards (i.e., turned favourably towards one or away from the other).१२० रतिर्मतिसरस्वतीधृतिसमृद्धिसिद्धिश्रियः सुधासखि यतोमुखं चिचलिषेत् तव भ्रूलता । ततोमुखमथेन्दिरे वहुमुखीमहं पूर्विकां विगाह्य च वशंवदाः परिवहन्ति कूलङ्कषाः ॥ १७ ॥ 17. O Indira ! The friend of the Nectar ! If your arched eyebrow should just think of moving towards a particular individual (to bless him), at once pleasure and knowledge, eloquence and courage, prosperity and realisation (of his desires) and wealth rush towards him with great zeal one before the other (and vying with one another), like a river in floods tearing its banks. and overflowing; and all reach him and become subservient to him. सहस्थिरपरित्रसन्रजविरिञ्चनाकिञ्चनैः अनोकहवृहस्पतिप्रबलविक्लवप्रक्रियम् । इदं सदसदात्मना निखिलमेव निम्नोन्नतं कटाक्षतदुपेक्षयोस्तव हि लक्ष्मि तत्ताण्डवम् ॥ १८ ॥ 18. This entire world which is of diverse nature in the form of groups of beings animate and inanimate, of (the rich) Brahma and the poor, the (non-sentient) anokaha tree and the ( omniscient ) Brihaspati, the strong and the weak, and the good and the bad; and in short, this world which is (full of objects) high and low is (the result of) the dancing of your glances turned favourably towards (the one) and away (from the other), Lakshmi. १२१ काले शंसति योग्यतां चिदचितोरन्योन्यमालिङ्गतो: भूताहंकृतिबुद्धिपञ्चकरणीखान्तप्रवृत्तीन्द्रियैः । अण्डानावरणैः सहस्रमकरोत् तान् भूर्भुवःखर्वतः श्रीरङ्गेश्वरदेवि ते विहृतये सङ्कल्पमानः प्रियः ॥ १९ ॥ 19. The Consort of the Lord of Sriranga ! When the Time announces the suitable moment (for creation) and when the Cetana and the Acetana (the Soul and the Matter) begin to embrace cach other (preliminary to the origination of the world ), Your Beloved wills and then originates, for Your sport, a thousand Universes with their ( seven) sheaths (avaranas) and with (all the other things within:) Buddhi (i.e., Intellect), Aham- kara (Ego), Mind, the five organs of sense and five of action, the five Bhutas (i.e., Elements) and (the three worlds) Bhuh, Bhuvah and Svah. शब्दादीन् विषयान् प्रदर्श्य विभवं विस्माये दास्यात्मकं वैष्णव्या गुणमाययाऽऽत्मनिवहान् विप्लाव्य पूर्वः पुमान् । पुंसा पण्यवधूविडम्बिवपुषा धूर्तानिवायासयन् श्रीरङ्गेश्वरि कल्पते तव परीहासात्मने केलये ॥ २० ॥ 20. The Sovereign Goddess of Sriranga ! The Ancient Personage (i.e., Narayana) makes the multitude of souls forget their wealth of service (to Him ) by showing them the (fivefold) objects of sense, the sound and the like; and He deceives them with the Maya, pertaining to १२२ Vishnu (i.e., Himself), composed of the (three) qualities (Sattva, Rajas and Tamas). He also leaves them worried (with the help of His Maya) like the licentious men (that are tempted and afflicted) by a man in the guise of a courtesan. He does all this, O Goddess, for Your jocular sport. यद्दूरे मनसो यदेव तमसः पारे यदत्यद्भुतं यत्कालादपचेलिमं सुरपुरी यच्छतो दुर्गतिः । सायुज्यस्य यदेव सूतिरथवा यहुर्यहं मदिरां तद्विष्णोः परमं पदं तव कृते मातः समाम्नासिषुः ॥ २१ ॥ 21. The Vedas ( repeatedly) declare that the celestial kingdom of God Vishnu exists for Your sake. It is beyond the reach of the mind (of all ), is on the other side of Tamas (i.e., Prakriti) and is extremely wonderful. That kingdom does not undergo any change by the hand of Time; the cities of the (other) Gods look like a Hell in the eyes of those who are bound thither. It again yields the likeness (of God Vishnu) to the souls reaching that place. Or (why go on describing ?), in short, it is beyond the range of my words. हेलायामखिलं चराचरमिदं भोगे विभूतिः परा पुण्यास्ते परिचारकर्मणि सदा पश्यन्ति ये श्रीरङ्गेश्वरदेवि केवलकृपानिर्वाह्यवर्गे वयं सूरयः । शेषित्वे परमः पुमान् परिकरा ह्येते तव स्फारणे ॥ २२ ॥ १२३ 22. The Queen of the Lord of Sriranga! This world with all its beings, moving and stationary, is for Your sport and the World of Greater Splendour for Your enjoyment. The Holy Seers who are ever beholding (You and Your Consort) (are engaged) in the service of You; we in this world stand and wait in multitudes to be saved by Your inherent compassion and thus we serve; and the Great Man (i.e., Narayana) attends on You as a Master. All these form Your retinue and thus proclaim Your greatness and opulence. आज्ञानुग्रहभीमकोमलपुरीपाला फलं भेजुषां याऽयोध्येत्यपराजितेति विदिता नाकं परेण स्थिता । ziarzamìurança: arai gurufafa: श्रीरङ्गेश्वर गेहलक्ष्मि युवयोस्तां राजधानीं विदुः || २३॥ 9 , 23. Lakshmi (or the auspicious sign) of Sri Ranganatha’s mansion! (The Ancient Seers) know that Your capital (Sri Vaikuntha) which is well- known as Ayodhya (the Impregnable) and Aparajita (the Unconquered or Invincible), is situated far above the Naka’ (Svarga) and it is guarded by sentries who are at once awe-inspiring and tender-looking by their commands and their kindness (respectively). It is the goal of those who engage themselves (in Bhakti-practice of Devotion, or Prapatti Self-surrender). It is again replete with nectar-flowing objects which are pregnant with pleasures of surprising magni- tude. १२४ तस्यां च त्वत्कृपावन्निरवधिजनताविश्रमाहवकाशं सङ्कीर्णं दास्यतृष्णाकलितपरिकरैः पुंभिरानन्दनिम्नैः । स्नेहादस्थानरक्षाव्यसनिभिरयं शार्ङ्गचक्रासिमुख्यैः आनन्दैकार्णवं श्रीर्भगवति युवयोराहुरास्थानरत्नम् ||२४|| 24. Goddess Sri ! (The Upanishads) declare that in the city (of God), there is a most excel- lent Hall of Audience which, like Your kindness, has space enough for endless number of people to take shelter in and which (like Vaikuntha) be- longs to You both. The Hall is filled with Angels lost in joy who are holding (in their hands ) arti- cles (used in service) eager to serve you. It is pre-eminently blissful by nature and free from the fear (of any attack) as it is guarded by Sarnga (the Divine Bow), Sudarsana (the Divine Discus), Nandaka (the Divine Sword ) and other weapons who, on account of their excessive love for the person of God, are intently devoting themselves, though out of place, for its protec- tion. (For there is absolutely no cause for fear. ) तत्र सक्स्पर्शगन्धं स्फुरदुपरिफणारत्न रोचिर्वितानं विस्तीर्यानन्तभोगं तदुपरि नयता विश्वमेकाधिपत्यं । तैस्तैः कान्तेन शान्तोदितविभवैरर्हता त्वामसंख्यैः अन्योन्याद्वैतनिष्ठाघनरसगहनान् देवि बासि भोगान् ॥ १२५ 25. There you have spread the body of Ananta which, like a flower, is soft and sweet- smelling. He has constructed a canopy (as it were) by the lustre of shining rubies on his (ex- panded) hoods held above. On him You have taken Your seat along with Your Beloved who rules the entire Universe as the Paramount Sovereign and who is best suited to You with His innumerable and exalted qualities in the Eternal Form and in the incarnations. With him You give (the Angels) Infinite bliss which is augment- ed by both of You becoming one in enjoyment (out of mutual and deep love). भोग्या वामपि नान्तरीयकतया पुष्पाङ्गरागैः समं निर्वृत्तप्रणयातिवाहनविधौ नीताः परीवाहतां । देवि त्वामनु नीलया सह मही देव्यः सहस्रं तथा याभिस्त्वं स्तनबाहुदृष्टिभिरिव खाभिः प्रियं लाघते ॥ २६॥ 26. Goddess! (Your Consort has) below You Bhumi, Nila and a thousand other Queens who, like the flower and the cosmetics, contribute to the enjoyment of You both as so many auxi- liary objects; they also serve as an outlet in carrying off the excess of joy (coming out of Your mutual love). With all of them You give plea- sure to Your Beloved as with Your bosom and arms and glances (there is no ill-feeling any- (where). १२६ ते साध्याः सन्ति देवा जननि गुणवपुर्वेषवृत्तस्वरूपैः भोगैर्वा निर्विशेषाः सवयस इव ये नित्यनिर्दोषगन्धाः । हे श्रीः श्रीरभर्तुस्तव च पदपरीचारवृत्त्यै सदाऽपि प्रेमप्रद्राणभावाविलहृदयहठात्कारकैङ्कर्यभोगाः ॥ २७ ॥ 27. Mother Lakshmi ! ( In that city) there are refulgent Angels called ‘Sadhyas’ who are always free from blemishes, who are like com- panions of equal age and who are absolutely alike in their qualities, form, dress, conduct, and nature, and also in their enjoyment. To do service at the feet of You both, there are those Angels whose only joy is in ready service (of You) with an excited heart melting with love. स्वरूपं स्वातन्त्र्यं भगवत इदं चन्द्रवदने त्वदा श्लेषोत्कर्षात् भवति खलु निष्कर्षसमये । त्वमासीमतिः श्रीः कमितुरिदमित्थंत्वविभवः तदन्तर्भावात् त्वां न पृथगभिधत्ते श्रुतिरपि ॥ २८ ॥ 28. Moon-faced Mother Sri ! At the time of ascertainment (of the Supreme Deity), the nature and independence of the Lord are determined by the glory of Your embrace; for You are the exalted and rich attribute of Your Sweet-heart that defines the Paramount Sovereign and His nature. As You thus form part of Your Beloved (as a determinant attribute), the Vedas do not speak of You separately. १२७ तव स्पर्शादीशं स्पृशति कमले मङ्गलपदं तवे नोपाधेरुपनिपतितं श्रीरसि यतः । प्रसूनं पुष्यन्तीमपि परिमलद्धि जिगदिषुः न चैवत्वादेवं स्वदत इति कश्चित् कवयते ॥ २९ ॥ 29. Kamala ! The word mangala’ (auspi- cious) denotes the Lord because of Your contact with Him; but in Your case, this ( Your being called mangala) does not depend upon any such external limiting adjunct; for You are Yourself Sri (i.e., auspicious). No one (in the world) says that the wealth of fragrance, that glorifies a flower, is lovely because of the possession of some other quality (in its own turn). (The charm of the fragrance is inherent in it.) अपाङ्गा भूयांसो यदुपरि परं ब्रह्म तदभूत् अमी यत्र द्विताः स च शतमखादिस्तदधरात् । अतः श्रीराम्नायस्तदुभयमुशंस्त्वां प्रणिजगौ प्रशस्तिः सा राज्ञो यदपि च पुरीकोशकथनम् ||३०|| 30. That, on which Your glances (fell) in profusion, turned out to be the Para Brahman and those on whom only two or three (of Your glances fell), became Indra and other (minor) deities below It. Therefore when the Vedas sang about (the greatness of) those deities (Para Brahman, Indra, and others), they praised only Your glory. (Praise of Your possession ends in the praise of Yourself.) When one speaks (highly ) of the capital city and treasury of a king, it ends only in the praise of the king. १२८ स्वतः श्रीस्त्वं विष्णोः स्वमसि तत एवैष भगवान् त्वदायत्तर्द्धित्वेऽप्यभवदपराधीन विभवः । स्वया दीप्तया रत्नं भवदपि महार्थं न विगुणं न कुण्ठस्वातन्त्र्यं भवति च न चान्या हितगुणम् ||३१|| 31. Sri ! Even though the glory of the Lord is dependent on You, still He is said to be the possessor of a glory not dependent on another; because you belong to Vishnu by Your very nature (i.e., unconditionally). A ruby becomes highly valuable only by its lustre; but because of this, (they do not say) it has lost its merit or its independent value, or that its merit is import- ed from some external thing (and is not inherent). प्रशकनवलज्योतिर्ज्ञानैश्वरीविजयप्रथा- प्रणतवरणप्रेमक्षेमङ्करत्व पुरस्सराः । अपि परिमलः कान्तिर्लावण्यमचिरितीन्दिरे तव भगवतश्चैते साधारणा गुणराशयः ॥ ३२ ॥ 32. The hosts of ( auspicious ) qualities he- ralded by power and strength, might and know- ledge, sovereignty and fame of success, attracting the supplicants and love for them, and doing good to them (by fulfilling their desires and re- moving the obstacles), and also fragrance, beauty, charm and lustre-these are common to you and the Lord (i.e., found in both), O Indira ( Bestower of wealth ) ! १२९ अन्येऽपि यौवनमुखा युवयोः समानाः श्रीरङ्गमङ्गलविजृंभणवैजयन्ति । तस्मिंस्तव त्वयि च तस्य परस्परेण संस्तीर्य दर्पण इव प्रचुरं वदन्ते ॥ ३३ ॥ 33. The Banner ( indicative) of the growing and auspicious Festivities of Sriranga (Lakshmi)! There are other qualities also, youth and the like, which are common to both of You. All Your qualities are found in Him and His in You mutually (reflected) as in a mirror, and they are therefore all the more charming. युवत्यादौ तुल्येऽप्यपरवशताशत्रुशमन- स्थिरत्वादीन् कृत्वा भगवति गुणान् पुंस्त्वसुलभान् । त्वयि स्त्रीत्वैकान्तान् म्रदिमपतिपारार्थ्यकरुणा- क्षमादीन् वा भोक्तुं भवति युवयोरात्मनि भिदा ॥ ३४ ॥ 34. Though Youth and other qualities are common to both of You, still there is some differ- ence (assumed at Your will) in the nature of You and Your Consort to give You joy. For You have given Your Consort manly qualities like independence,power to quell the foes and firmness, and reserved for Yourself softness (of heart), sub- ordination to the Consort, compassion and for- bearance-qualities which are peculiar to women. 9१३० घनकनकद्युती युवदशामपि मुग्धदशां युवतरुणत्वयोरुचितमाभरणादि परं । ध्रुवमसमानदेशविनिवेशि विभज्य हरौ त्वयि च कुशेशयोदर विहारिणि निर्विशसि ॥ ३५ ॥ 35. O Goddess sporting in the heart of the Lotus ! (You ) again derive pleasure by divid- ing between Yourself and Hari the lustre of gold and that of the cloud, a charming period of life and youth, and excellent ornaments and others which are suited to (Your) adolescence and (His) youth, and which have their different places on Your forms. अनं ते मृदुशीतमुग्धमधुरोदारं गुणैर्गुम्भतः क्षीराब्धेः किमृजीपतां उपगता मन्ये महार्घास्ततः । इन्दुः कल्पलतासुधामधुमुखा इत्याविलां वर्णनां श्रीरङ्गेश्वरि शान्तकृत्रिमकथं दिव्यं वपुर्नार्हति ॥ ३६ ॥ • 36. The Sovereign of Sriranga ! I think that the precious Moon, the Kalpaka creeper, Ambrosia the Divine Drink and others are but the dregs thrown aside by Your father, the Milky Ocean, when he delicately fashioned Your body with select qualities like softness, coolness, charm, sweetness and sublimity. Is it not so?’ Thus do the poets describe You. But (in my opinion), Your celestial body without even the least shadow of artificialness about it does not deserve this (kind of description ). १३१ प्रणमदनुविधित्सावासनानम्रमग्रे- प्रणयिपरिचिचीषाकुञ्चितं पार्श्वकेन । कनकनिकषचञ्चन्चम्पकस्रक्समान- प्रवरमिदमुदारं वर्ष्म वाचामभूमिः || ३७ || 37. This benevolent body of Yours with the head slightly bent with a constant desire to grant readily the supplications of the devotees, is slightly inclined towards one side (with respect and devotion) wishing to have the intimacy of the Sweetheart (more and more). In colour, it is like a shining streak of gold and in fragrance, like a shining and waving garland of campaka. ( In short ) it is beyond the scope of my words. एकं न्यञ्च्य नतिक्षमं मम परं चाकुञ्च्य पादाम्बुजं मध्येनिरपुण्डरीकमभयं विन्यस्य हस्ताम्बुजं । त्वां पश्येम निषेदुषां प्रतिकलं कारुण्यकूलङ्कष स्फारापात्तरङ्गमम्व मधुरं मुग्धं मुखं विभ्रतीम् ॥ ३८ ॥ 38. Mother ! ( In the heart of the temple at Sriranga) You are seated on a throne of lotus placing in its centre Your lotus-like hand which assures protection. One of Your lotus-like feet (the right) suitabie for Our salutations is stretched (playfully over the foot-stool) and the other (the left; is folded (and placed on the throne). Your sweet and charming face with its १३२ large eyes is sending forth wavy glances over- flowing with compassion. May we see You (in this posture ) every moment (of our life) ( and be blessed). सुरभितनिगमान्तं वन्दिषीयेन्दिरायाः तव कमलपलाशप्रक्रियं पादयुग्मम् । वहति यदुपमर्दैः वैजयन्ती हिमांभ :- प्लुतिभिरिव नवत्वं कान्तबाहान्तराले || ३९ ॥ 39. I salute Your two feet, Indira, which are like the petals of a lotus (soft, rosy and fra- grant) and which give fragrance to the Upa- nishads (ie., which are praised by them); and by their treading, even the Vaijayanti (the garland ) on the chest (lit., between the arms) of Your Con- sort gets a freshness as if by a shower of dew. त्वत्स्वीकारकलावलेपकलुषा राज्ञां दृशो दुर्वचा नित्यं त्वन्मधुपानमत्तमधुपश्री निर्भराभ्यां पतिं । दृग्भ्यामेव हि पुण्डरीकनयनं वेदो विदामास ते साक्षालक्ष्मि तवावलोकविभवः काक्वा कया वर्ण्यते ॥ ४० 40. (The greatness of) the glances of kings affected by the pride of (having got but) a parti - cle of Your grace is beyond the power of words (of poets). The Vedas know Your Consort as Pundarikaksha (the Lotus-eyed) only because of His (two) eyes which have in full the charm of the १३३ bees intoxicated with the incessant drink of Your honeylike beauty. (If the greatness of those blessed by Your looks be like this,) how (lit., in what manner) can we describe the greatness of Your eyes themselves? आनन्दात्मभिरीशमज्जनमदक्षीवालसैः आगल- प्रेमाद्वैरपि कूलमुद्वहकृपासंप्लावितास्मादृशैः । पद्मे ते प्रतिविन्दुवद्धकलिकब्रह्मादिविष्कम्भकैः ऐश्वर्योद्गमगद्गदैरशरणं मां पालयाऽऽलोकितैः ॥ ४१ ॥ 41. Padma! Your glances are blissful by nature, drenched with fondness up to the brim, and languid with the intoxication of joy as the Lord gets immersed into them. They flood (helpless) persons like us with their overflowing compassion; and at the flow of everyone of Your glances, there is a (perpetual) quarrel for its pos- session among Brahma and other bolt-like guards (of the Universe). Further the glances are so full with the wealth to be bestowed (on devotees) that they falter in their flow. Save me, O Padma, with these Your glances, helpless as I am. पादारुन्तुदमेव पङ्कजरजश्चेटीभृशालोकितैः अङ्गम्लानिरथाम्ब साहसविधौ लीलारविन्दग्रहः । डोला ते वनमालया हरिभुजे हाकष्टशब्दास्पदं केन श्रीरतिकोमला तनुरियं वाचां विमर्दक्षमा ॥ ४२॥ १३४ 42. Mother! The (soft) pollen of the lotus wounds Your feet and the steadfast looks of Your maids are enough to wither Your limbs. The holding of the sportive lotus (in hand) is an inconsiderate act and the swing by the Vanamala (garland) in the arms of Hari (Your Consort) elicits words of painful exclamation like ‘Alas (Ha! Kashtam!). How can this body of Yours which is so delicate put up with the contact of our (imperfect) words (of description)? आमर्यादमकण्टकं स्तनयुगं नाद्यापि नालोकित- भ्रूभेदस्मितविभ्रमा जहति वा नैसर्गिकत्वायशः । सूते शैशवयौवनव्यतिकरो गात्रेषु ते सौरमं भोगस्रोतसि कान्तदेशिककरग्राहेण गाहक्षमः ॥ ४३ ॥ 43. Sri! The pair of your bosom is not yet without a thorn in its growth (ie., is yet to reach its full development as Your age is still below Youth). The sportive glances, the graceful move- ment of the eyebrows and the sweet smile, though occasioned also by the advent of adolescence, do not abandon the disrepute of being natural (as they are inherent in You). That charming period (of age) bordering on childhood and youth im- parts a fragrance to Your person, and its flood of delight is so high that You can dive into it only holding the guiding hand of Your Beloved. १३५. आमोदाद्भुतशालि यौवनदशाव्याकोचमग्लानिमत् सौन्दर्यामृतसेकशीतलमिदं लावण्यसूत्रार्पितम् । श्रीरङ्गेश्वरि कोमलाङ्गसुमनस्सन्दर्भणं देवि ते कान्तोरः प्रतियत्नमहति कविं धिङ्मामकाण्डाकुलम् ॥४४ 44. The Sovereign Deity of Sriranga ! Soft- limbed Goddess! The flowery garland of Your delicate limbs strung together by the thread of beauty and made cool by the nectareous shower of loveliness is ever fresh; and as it unfolds itself with the rising youth, it is endowed with a mar- vellous fragrance. (Being so delicate,) it deserves only to adorn the chest of Your Beloved. But ah! Fie upon me, the poet, who gets stupid on a sudden ! ( The poet’s idea is that the body of Sri being much softer than the flowers can hardly endure the contact with the rough and hard chest of Her valiant Consort, Narayana and it is foolish of him (the poet) to make it adorn His chest even in his mind or words.) मर्मस्पृशो रससिरा व्यतिविध्य वृत्तैः कान्तोपभोगललितैः लुलितायष्टिः । पुष्पावलीव रसिक भ्रमरोपभुक्ता 45. त्वं देवि नित्यमभिनन्दयसे मुकुन्दम् || ४५ | Goddess! You always delight Mukunda with Your body which, like a nosegay of flowers १३६ (whose honey is ) drunk by a bee of taste, is slightly withered (and fatigued) on account of the amorous and graceful sports with Your Beloved that send a thrill of joy as they touch the sensi- tive vein of bliss (in the love-trysts). कनकरशनामुक्ताताटङ्कहारललाटिका- मणिसरतुलाकोटिप्रायैर्जनार्दनजीविके । प्रकृतिमधुरं गात्रं जागर्ति मुग्धविभूषणैः वलयशकलैर्दुग्धं पुष्पैश्च कल्पलता यथा ।। ४६ ।। 46. The Life of Janardana ! As the (sweet) milk becomes sweeter by (the addition of) sugar and the beautiful kalpaka creeper more beautiful with the appearance of flowers, Your naturally charming body becomes much more so by beauti- ful ornaments like the golden girdle, eardrops and necklace of pearls, shining gem on the fore- head, and garlands and anklets of costly stones. सामान्यभोग्यमपि कौस्तुभवैजयन्ती- पञ्चायुधादि रमणः स्वयमेव बिभ्रत् । तद्भारखेदमिव ते परिहर्तुकामः श्रीरङ्गधाममणिमञ्जरि गाहते त्वाम् ॥ ४७ ॥ 47. The ( Shining) Light of the mansion in Sriranga ! Even though the Kaustubha (gem ), the Vaijayanti ( garland), the five weapons (the discus, the conch, the bow, the mace and the १३७ sword) and others are objects of common enjoy- ment for both of You, Your Sweetheart Himself carries all of them as if to spare You the trouble of their burden and joins You (in an embrace). यदि मनुजतिरश्चां लीलया तुल्यवृत्तेः अनुजनुरनुरूपा देवि नावातरिष्यः । असरसमभविष्यत् नर्म नाथस्य मातः दरदलदरविन्दोदन्तकान्तायताक्षि ॥ ४८ ॥ 48. Mother, Your eyes are large and lovely like the interior of a lotus in half-bloom. When the Lord appeared in this world assuming, out of His own free will, the form and nature of men and animals, You also came down at every birth of His with a form suited to His own. Other- wise (without You ) the sport of the Saviour (of the Universe) would have been dull and un- interesting. स्खलितकटकमाल्येदोंर्भिरब्धिर्मुरारेः भगवति दधिमाथं मग्नतः श्रान्तिशान्त्यै । भ्रमदमृततरङ्गावर्ततः प्रादुरासीः स्मितनयनसुधाभिः सिञ्चती चन्द्रिकेव ॥ ४९ ॥ 49. Goddess ! (To take out the nectar from it, once ) the Lord churned the (Milky) Ocean, as if it were a pot of curd, with His arms with the bangles and garlands tossing about, and १३८ He became fatigued. Then, to remove His fatigue You appeared, like the moonlight, from the whirlpool of the rolling billows of nectar, shedding profusely the nectar of Your smiles and glances. मातर्मैथिलि राक्षसीस्त्वयि तदैवार्द्रापराधास्त्वया रक्षन्त्या पवनात्मजाल्लघुतरा रामस्य गोष्ठी कृता । काकं तं च विभीषणं शरणमित्युक्तिक्षमौ रक्षतः सा नः सान्द्रमहागसः सुखयतु क्षान्तिस्तवाऽऽकस्मिकी ॥५०॥ 50. Mother Sita! (lit., the daughter of the King of Mithila.) When You saved from the fury of Hanuman (the son of Vayu ) the Raksha - sis who continued to be the worst offenders towards You even at that moment, Your quali- ties infinitely excelled the virtues of Rama; for Rama saved the crow (Kakasura) and Vibhishana who could (and did) say ‘Help.’ Your sponta- neous forgiveness is our only refuge and may it therefore make us also (pure and) happy, though we are the worst sinners. मातर्लक्ष्मि यथैव मैथिलजनस्तेनाध्वना ते वयं त्वद्दास्यैकरसाभिमानसुभगैभावैरिहामुत्र च । जामाता दयितस्तवेति भवतीसंबन्धदृष्ट्या हरि पश्येम प्रतियाम याम च परीचारान् प्रहृष्येम च ॥ ५१ १३९ 51. Mother Lakshmi! We shall stand in the same relation to You as the citizens of Mithila. We shall have thoughts happy and proud with the single-minded love of service of You and look upon Hari both here (in this world) and there (in Sri Vaikuntha) only as related to You-as Your beloved’ and our ‘son-in-law’ (and not in any other capacity as our Lord or Saviour). We shall (again with the same view in our minds) seek refuge in Him, do all the services to Him, and feel delighted. पितेव त्वत्प्रेयान् जननि परिपूर्णागसि जने हितस्रोतोवृत्त्या भवति च कदाचित् कलुषधीः । किमेतत् निर्दोषः क इह जगतीति त्वमुचितैः उपायैर्विस्मार्य स्वजनयसि माता तदसि नः ॥ ५२ ॥ 52. Mother! 6 Your Loving Consort intent on our continuous good, occasionally becomes angry with a highly sinful person like a father (with an erratic son). (On those occasions You go before Him leaving us behind and say: what is this (anger)? Who is there in this world that is faultless?’ By such (questions and other) appropriate means, You turn away His anger and reconcile Him with us (lit., make us His own kin). Therefore You are (certainly) our Mother. (A mother covers the faults of her erring child from his angry father and is indulgent towards him.)१४० नेतुर्नित्यसहायिनी जननि नस्त्रातुं त्वमत्रागता लोके त्वन्महिमावबोधबधिरे प्राप्ता विमर्दं बहु | क्लिष्टं ग्रावसु मालतीमृदुपदं विश्लिष्य वासो वने जातो धिक् करुणां धिगस्तु युवयोस्वातन्त्र्यमत्यङ्कुशम् 53. Mother ! To save us (the distressed), You came into this (ungrateful) world which is blind (lit. deaf) to the knowledge of Your great- ness, though You are the constant (and insepara- ble) partner of the Lord. But (in return) You got only a great deal of tossings (at our hands). Your feet soft like the jasmine were pained by being made to tread on hard rocks, and a life in the forest parted from Your Beloved fell (to Your lot). (All this is the result of Your compassion to save us and also of having no one over You to control Your actions.) Therefore fie upon the mercy and the uncontrolled independence (lit. past the goad) of both (Yourself and Your Consort that permit You to do so). अधिशयितवानब्धि नाथो ममन्थ बबन्ध तं हरधनुरसौ वल्लीभञ्जं बभञ्ज च मैथिलि । अपि दशमुखीं लूत्वा रक्षः कबन्धमनर्तयत् किमिव न पतिः कर्ता त्वच्चाटुचुञ्चुमनोरथः ॥ ५४ ॥ 54. Maithili ! Your Consort took His bed and again <on the (Milky ) Ocean, churned it and built a bridge (across it); He broke the bow of १४१ Siva as easily as He would a creeper ; further He severed the ten heads of Ravana and left the trunk of the Rakshasa dancing (on the battle- field ). ( He did all this only to get You .) ( In short,) tell me what is there that Your Beloved will not do (to please You) as He is well-known to be eager to carry out Your behests and serve You. दशशतपाणिपादवदनाक्षिमुखैः अखिलैः अपि निजवैश्वरूप्यविभवैरनुरूपगुणैः । अवतरणैरतैश्च रसयन् कमिता कमले वचन हि विभ्रमभ्रमिमुखे विनिमज्जति ते ॥ ५५ ॥ 55. Kamala! Your Beloved enjoys Your grandeur with all the excellence of His omnipre- sent form which is endowed with auspicious qualities suited to You and with a thousand hands, feet, faces, eyes and other limbs, and en- joys again with his manifestations other than the one mentioned above. But (Your grandeur is so vast that) He sinks somewhere in the deep mouth of a whirlpool (of the joy) of Your sports. जननभवनप्रीत्या दुग्धार्णवं बहुमन्यसे जननि दयितप्रेम्णा पुष्णासि तत्परमं पदम् । उदधिपरमव्योम्नोर्विस्मृत्य मादृशरक्षण- क्षममिति धिया भूयः श्रीरधामनि मोदसे || ५६॥ १४२ 56. Mother ! You have a great partiality for the Milky Ocean as it is Your place of birth; You cherish the Parama pada (the Kingdom of God) because of Your love for Your Beloved. But You have now forgotten both the Occan and the Great Cosmic Space (Sri Vaikuntha) and feel quite at home (and happy) in Your mansion at Sriranga as it gives You opportunity to save people ( in distress) like me. औदार्यकारुणिकताश्रितवत्सलत्व- पूर्वेषु सर्वमतिशायितमल मातः । श्रीरङ्गानि यदुतान्यदुदाहरन्ति सीतावतारमुखमेतदमुष्य योग्यम् ॥५७॥ 57. 0 Mother ! All Your qualities like generosity, mercy and affection towards the devotees (or refugees) have been excelled here in the mansion at Sriranga. If they mention Your other incarnations as Sita and the like (in which the qualities had a free play, there is practically nothing noteworthy in them; for) they are only the training ground for this. (In the Arcavatara in Sriranga all those amiable qualities shine to their fullest advantage after all the practice else - where.) ऐश्वर्यमक्षरगतिं परमं पदं वा कस्मैचित् अञ्जलिमरं वहते वितीर्य । अस्मै न लिखित उचितं कृतमित्यथाम्ब त्वं लज्जसे कथय कोऽयमुदारभावः ॥ ५८ ॥ १४३ 58. If a person should only raise the burden of his joined hands (in prayer in Your presence), You (are pleased with him beyond measure and) shower on him wealth, Kaivalya (enjoyment of the soul) and Parama Pada (Salvation). (After giving all this) You still feel that he has not been given his deserts (for what he did) and therefore feel ashamed. What magnanimity is this? Tell mc, O Mother! ज्ञानक्रियाभजनसंपदकिञ्चनोऽहं इच्छाधिकारशकनानुशयानभिज्ञः । आगांसि देवि युवयोरपि दुस्सहानि वनामि मूर्खचरितस्तव दुर्भरोऽस्मि ॥ ५९ ॥ 59. Goddess! I am bereft of everything (in the world)-of Karma Yoga (sacrificial rites), Gnana Yoga (Religious meditation) and Bhakti Yoga (Devotion) (or Prapatti) as I am ignorant of my own wants, my qualification, and my ability, and as I do not feel repentent either (for sins committed). Besides I am still hoarding up sins, unpardonable even to You (who are like a Father and Mother). (Thus) because of my own foolish acts I have become intolerable to You (and therefore I am no longer an object of protection). १४४ इत्युक्तिकैतवशतेन विडम्बयामि तान् अम्ब सत्यवचसः पुरुषान् पुराणान् । यद्वा न मे भुजबलं तव पादपद्म- लाभे त्वमेव शरणं विधितः कृताऽसि ॥ ६० ॥ 60. By hundreds of insincere words (of humility) like these, I imitate the truthful sages of old. ( I repeat parrot-like what they poured forth out of love and devotion.) I have no other strength by which I can reach Your lotus-like feet. So by Your own (spontaneous) mercy, Mother, You must be my saviour and also the means for my goal. श्रीरङ्गे शरदः शतं सह सुहृद्वर्गेण निष्कण्टकं निर्दुःखं सुसुखं च दास्यरसिकां भुक्त्वा समृद्धिं परां । युष्मत्पादसरोरुहान्तररजः स्याम त्वं अम्बा पिता सर्वं च त्वमपि त्वमेव भव नः स्वीकुर्वकस्मात् कृपाम् ॥ ६१ 61. With our loving friends (and kinsfolk ), may we enjoy for a hundred years the Infinite Bliss of the service of You at Sriranga, free from all worries and sorrows, and in great comfort. May we also become the pollen in the heart of Your lotus-like feet. Be a Mother, Father, everyone and all for us. ( For this ) take up Your spontaneous compassion and save us. ( O Mother. )