त्वय्येव न्यस्तचित्त: सुखमयि विचरन् सर्वचेष्टास्त्वदर्थं त्वद्भक्तै: सेव्यमानानपि चरितचरानाश्रयन् पुण्यदेशान् । दस्यौ विप्रे मृगादिष्वपि च सममतिर्मुच्यमानावमान- स्पर्धासूयादिदोष: सततमखिलभूतेषु संपूजये त्वाम् ॥२॥

त्वयि-एव न्यस्त-चित्त:in Thee alone (with) fixed mindसुखम्-अयि विचरन्happily, O Thou! Livingसर्व-चेष्टा:-त्वत्-अर्थंall actions to Thee dedicatedत्वत्-भक्तै: सेव्यमानान्-अपिby Thy devotees resorted to (now)चरित-चरान्-आश्रयन्or which were resorted to, going toपुण्य-देशान्(those) holy placesदस्यौ विप्रेin a robber and Braahminमृगादिषु-अपि च सममति:-in animals also equal mindedमुच्यमान-अवमान-shedding dishonour and honourस्पर्धा-असूया-आदि-दोष:enmity and jealousy etc., defectsसततम्-अखिल-भूतेषुalways, in all beingsसंपूजये त्वाम्will worship Thee

O Lord! With my mind fixed in Thee, I will live happily dedicating all my actions to Thee. I will go to the holy places, where Thy devotees go, or where they went in the past. I will maintain an equal minded behaviour towards a robber or a Braahmin and also towards animals. Shedding the defective mental attitude of dishonour, honour, enmity, jealousy etc., I will worship Thee in all beings.

त्रैगुण्याद्भिन्नरूपं भवति हि भुवने हीनमध्योत्तमं यत् ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहारभेदा: । त्वत्क्षेत्रत्वन्निषेवादि तु यदिह पुनस्त्वत्परं तत्तु सर्वं प्राहुर्नैगुण्यनिष्ठं तदनुभजनतो मङ्क्षु सिद्धो भवेयम् ॥१॥

त्रैगुण्यात्-भिन्न-रूपंbecause of the three gunas, different kindsभवति हि भुवनेare indeed there, in this worldहीन-मध्य-उत्तमं यत्low, middle and high, thatज्ञानं श्रद्धा च कर्ताknowledge, faith and doerवसति:-अपि सुखंresidence and happinessकर्म च-आहार-भेदा:work and food variousत्वत्-क्षेत्र-त्वत्-निषेवा-Thy temple, Thy worshipआदि तु यत्-इहetc., indeed whatever there isपुन:-त्वत्-परंagain pertaining to Theeतत्-तु सर्वंall that indeedप्राहु:-नैगुण्य-निष्ठंis said to be beyond three gunasतत्-अनुभजनत:that resorting toमङ्क्षु सिद्ध:-भवेयम्soon I will become perfect

All entities in this world, knowledge, faith, work, residence, happiness, food etc., being constituted of the three gunas, are of different kinds and different gradations, such as, low, mediocre or high. But entities and activities pertaining to Thee, Thy temples and Thy worship are beyond these three gunas. By resorting to these, I will soon become perfect (free).

ऐल: प्रागुर्वशीं प्रत्यतिविवशमना: सेवमानश्चिरं तां गाढं निर्विद्य भूयो युवतिसुखमिदं क्षुद्रमेवेति गायन् । त्वद्भक्तिं प्राप्य पूर्ण: सुखतरमचरत्तद्वदुद्धूतसङ्गं भक्तोत्तंसं क्रिया मां पवनपुरपते हन्त मे रुन्धि रोगान् ॥१०॥

ऐल: प्राक्-उर्वशींKing Pururavas (son of Ilaa) long ago, (towards) Urvashiप्रति-अति-विवशमना:towards greatly infatuatedसेवमान:-चिरं तांenjoying her company for longगाढं निर्विद्य भूय:intensely non attached becomingयुवति-सुखम्-इदंthis sex enjoymentक्षुद्रम्-एव-इति गायन्is trivial indeed , thus assertingत्वत्-भक्तिं प्राप्यThy devotion attainedपूर्ण: सुखतरम्-अचरत्-and fulfilled happily moved aboutतत्-वत्-उद्धूत-सङ्गंlike him, free from all attachments and desiresभक्तोत्तंसं क्रिया मांa devotee of high order make meपवनपुरपतेO Lord of Guruvaayur!हन्त मे रुन्धि रोगान्alas! Remove all my diseases

King Pururavas (son of Ilaa), long ago was deeply infatuated by Urvashi and enjoyed her company for long. Then he developed total renunciation and asserted that sex enjoyment is trivial and wretched. He became fully devoted to Thee and was free of all attachments and feeling fulfilled he moved about freely as one liberated. O Lord of Guruvaayur! uprooting all my desires, make me the best of Thy devotees and free me of all my diseases.

कश्चित् क्लेशार्जितार्थक्षयविमलमतिर्नुद्यमानो जनौघै: प्रागेवं प्राह विप्रो न खलु मम जन: कालकर्मग्रहा वा। चेतो मे दु:खहेतुस्तदिह गुणगणं भावयत्सर्वकारी- त्युक्त्वा शान्तो गतस्त्वां मम च कुरु विभो तादृशी चित्तशान्तिम् ॥९॥

कश्चित् क्लेश-अर्जित-some one, with hard work earnedअर्थ-क्षय-विमल-मति:-money, losing it, the pure mindedनुद्यमान: जनौघै:being pestered by the populaceप्राक्-एवं प्राह विप्र:once, like this said the Brahmin,न खलु मम जन:not indeed to me, peopleकाल-कर्म-ग्रहा वाtime, action or planets (are)चेत: मे दु:ख-हेतु:-my mind (is) cause of my sorrowतत्-इह गुणगणंthis here the gunasभावयत्-सर्वकारी-super imposing, does everythingइति-उक्त्वाthus sayingशान्त: गत:-त्वांpeacefully attained Theeमम च कुरु विभोto me also do O Lord!तादृशीं चित्तशान्तिम्that kind of peace of mind

A Brahmin, who had earned wealth with hard toil once, happened to lose it all. He had acquired discrimination and purity of mind, but was persecuted by the populace. He said that the people, or time, or Karmaa or planets were not the cause of his sorrow. His own mind was the cause, it being a product of the gunas. It super imposes the gunas on the ever free aatman and attributes to it the doer ship. With this knowledge he peacefully attained to Thee. O Lord! may I have that kind of peace of mind.

निर्विण्ण: कर्ममार्गे खलु विषमतमे त्वत्कथादौ च गाढं जातश्रद्धोऽपि कामानयि भुवनपते नैव शक्नोमि हातुम् । तद्भूयो निश्चयेन त्वयि निहितमना दोषबुद्ध्या भजंस्तान् पुष्णीयां भक्तिमेव त्वयि हृदयगते मङ्क्षु नङ्क्ष्यन्ति सङ्गा: ॥८॥

निर्विण्ण: कर्ममार्गेdisinterested in the path of Vedic ritualsखलु विषमतमेindeed most difficultत्वत्-कथा-आदौ चand in Thy stories, narrations etc.,गाढं जात-श्रद्ध:-अपिfirmly placing faith alsoकामान्-अयि भुवनपतेthe desires, O Lord of the Universeन-एव शक्नोमि हातुंnot altogether am able to abandonतत्-भूय: निश्चयेनthere again with determinationत्वयि निहितमनाin Thee fixing my mindदोष-बुद्ध्या भजन्-तान्knowing their harmfulness, indulging in themपुष्णीयां भक्तिम्-एव(I will) strengthen devotion onlyत्वयि हृदयगते(when) Thou do abide in the heartमङ्क्षु नङ्क्ष्यन्ति सङ्गा:soon are destroyed attachments

O Lord of the Universe! Becoming disinterested in the difficult path of Vedic rituals, I will firmly place my faith in the narrations of Thy stories etc. Even then, if I am not able to give up desires,I will indulge in them with the awareness of their harmfulness and again with determination fixing my mind in Thee, will strengthen my devotion. When Thou do abide in the heart, attachments are soon destroyed.

ज्ञानायैवातियत्नं मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन् गाढं त्वत्पादभक्तिं शरणमयति यस्तस्य मुक्ति: कराग्रे । त्वद्ध्यानेऽपीह तुल्या पुनरसुकरता चित्तचाञ्चल्यहेतो- रभ्यासादाशु शक्यं तदपि वशयितुं त्वत्कृपाचारुताभ्याम् ॥७॥

ज्ञानाय-एव-अति-यत्नंfor knowledge alone great effortमुनि:-अपवदतेsage Vyaas decriesब्रह्मतत्त्वं तु शृण्वन्to Brahma Tatva listening toगाढं त्वत्-पाद-भक्तिंintense in Thy feet devotion (and)शरणम्-अयति य:-refuge with firmness who (takes)तस्य मुक्ति: कराग्रेhis liberation is at handत्वत्-ध्याने-अपि-इहin Thy meditation also, here,तुल्या पुन:-असुकरताcomparatively again is difficultyचित्त-चाञ्चल्य-हेतो:mind's wavering due toअभ्यासात्-आशुby practice soonशक्यं तत्-अपिpossible that alsoवशयितुंto masterत्वत्-कृपा-चारुताभ्याम्by Thy grace and Thy enchanting form

Sage Vyaasa decries excessive effort for seeking knowledge alone. Whoever, after learning from the scriptures or from a Guru the truth of Brahma, one who takes refuge with firmness in devotion at Thy feet, to him liberation is at hand. Meditation on Thee is no less difficult , because of the wavering nature of the mind, but can be mastered soon with practice, with Thy grace and with the attractiveness of Thy enchanting form.

अव्यक्तं मार्गयन्त: श्रुतिभिरपि नयै: केवलज्ञानलुब्धा: क्लिश्यन्तेऽतीव सिद्धिं बहुतरजनुषामन्त एवाप्नुवन्ति । दूरस्थ: कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग- स्त्वामूलादेव हृद्यस्त्वरितमयि भवत्प्रापको वर्धतां मे ॥६॥

अव्यक्तं मार्गयन्त:the non-manifest (Brahman) seekingश्रुतिभि:-अपि नयै:through Vedas and also Nyaaya Shaastras etc.,केवल-ज्ञान-लुब्धा:only to (the path of) knowledge (who are) attractedक्लिश्यन्ते-अतीवlabour hardसिद्धिं बहुतर-जनुषाम्-ultimate goal, many lives'अन्ते-एव-आप्नुवन्तिat the end only achieveदूरस्थ: कर्म-योग:-and far fetched is Karma Yogaअपि च परमफलेalso from ultimate goalननु-अयं भक्ति-योग:-certainly this Bhakti Yogaतु-आमूलात्-एव हृद्य:-indeed from the beginning alone is attractiveत्वरितमयि भवत्-प्रापक:-and very quickly to Thee leadsवर्धतां मेthat (Bhakti Yoga) may grow in me

People who are attracted to the path of knowledge (Gyaana Yoga) seeking the non-manifest Brahman, by studying the Vedic revelations and Nyaaya Shaastra's logic, labour hard, and attain the ultimate goal at the end of many life times. Karma Yoga is far fetched from the ultimate goal. Certainly the path of devotion is sweet from the very beginning and quickly leads a devotee to Thee. May this Bhakti grow more and more in me.

ज्ञानं त्वद्भक्ततां वा लघु सुकृतवशान्मर्त्यलोके लभन्ते तस्मात्तत्रैव जन्म स्पृहयति भगवन् नाकगो नारको वा । आविष्टं मां तु दैवाद्भवजलनिधिपोतायिते मर्त्यदेहे त्वं कृत्वा कर्णधारं गुरुमनुगुणवातायितस्तारयेथा: ॥५॥

ज्ञानं त्वत्-भक्ततां वाknowledge or devotion to Theeलघु सुकृत-वशात्easily as a result of good deedsमर्त्य-लोके लभन्तेin this world of mortals, (people) getतस्मात्-तत्र-एवtherefore there onlyजन्म स्पृहयतिbirth desiresभगवन्O God!नाकगो नारको वाthe one in heaven or the one in hellआविष्टं मां तुto me who has entered indeedदैवात्-by good fortuneभव-जल-निधि-पोतायितेlike a boat to cross the world oceanमर्त्य-देहेthe body of a humanत्वं कृत्वा कर्णधारं गुरुम्-Thou making the pilot a Guruअनुगुण-वातायित:-(Thou) favourable wind becomingतारयेथा:take me across

In this mortal world, as a result of good deeds, one easily gets knowledge or devotion to Thee. O God! Therefore, those in heaven, or those in hell, desire to be born here only. By good fortune, I have this human body which is like a boat for crossing the ocean of Sansaara, (the world). Making my Guru the pilot of this boat, and Thyself becoming the favourable wind, deign to take me across.

ज्ञानं कर्मापि भक्तिस्त्रितयमिह भवत्प्रापकं तत्र ताव- न्निर्विण्णानामशेषे विषय इह भवेत् ज्ञानयोगेऽधिकार: । सक्तानां कर्मयोगस्त्वयि हि विनिहितो ये तु नात्यन्तसक्ता: नाप्यत्यन्तं विरक्तास्त्वयि च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥

ज्ञानं कर्म-अपि भक्ति:-knowledge, action and devotionत्रितयम्-इहthese three hereभवत्-प्रापकंtowards achieving Thee, leadतत्र-तावत्-here thenनिर्विण्णानाम्-अशेषेaltogether detached towards allविषय इह भवेत्objects, here will beज्ञान-योगे-अधिकार:path of knowledge suitableसक्तानां कर्म-योग:-for attached people path of actionत्वयि हि विनिहित:in Thee alone dedicatedये तु न-अत्यन्त-सक्ता:those who are not very attachedन-अपि-अत्यन्तं विरक्ता:-not also very detachedत्वयि च धृतरसा:and in Thee hold devotionभक्तियोग: हि-अमीषाम्path of devotion alone is for such (people)

The three paths which lead to Thy attainment, in this world are, knowledge (Gyaana), action (Karma) and devotion (Bhakti). Those who are fully dispassionate towards everything in life, are competent for Gyaana marg. People who are subject to worldly attachments may take the path of Karma and dedicate all their doings to Thee. To those who are neither intensely attached nor intensely dispassionate and also experience joy in thinking of Thee, the path of Bhaakti is prescribed.

धर्मं वर्णाश्रमाणां श्रुतिपथविहितं त्वत्परत्वेन भक्त्या कुर्वन्तोऽन्तर्विरागे विकसति शनकै: सन्त्यजन्तो लभन्ते । सत्तास्फूर्तिप्रियत्वात्मकमखिलपदार्थेषु भिन्नेष्वभिन्नं निर्मूलं विश्वमूलं परममहमिति त्वद्विबोधं विशुद्धम् ॥३॥

धर्मं-वर्ण-आश्रमाणांof the (4) castes and the (4) ashramasश्रुति-पथ-विहितं(duties) in the Vedic paths laid downत्वत्-परत्वेन भक्त्याtoward Thee with devotionकुर्वन्त:-अन्त:-विरागेperforming, within detachmentविकसति शनकै:matures graduallyसन्त्यजन्त: लभन्ते(then) giving up these, getsसत्ता-स्फूर्ति-प्रियत्व-Existence,Consciousness, Blissआत्मकम्-अखिल-consisting, in endlessपदार्थेषु भिन्नेषु-objects differentअभिन्नं निर्मूलं विश्वमूलं(in reality), not different, uncaused, the cause of the universeपरमम्-अहम्-इतिsupreme I am thusत्वत्-विबोधं-विशुद्धं (लभन्ते)Reality knowledge clear (achieve)

People in the four casts and the four aashramas, who perform their duties, as laid down in the Vedas, according to their station in life, with devotion and dedication to Thee, to them non-attachment sprouts and matures gradually. When they are fully non-attached, they give up these duties and attain the true knowledge of Thee. Which is the experience that they are That Supreme Being of the nature of Existence Consciousness and Bliss, the one indivisible in the divided entities and the cause of all but not caused by anything.