सत्त्वोन्मेषात् कदाचित् खलु विषयरसे दोषबोधेऽपि भूमन् भूयोऽप्येषु प्रवृत्तिस्सतमसि रजसि प्रोद्धते दुर्निवारा । चित्तं तावद्गुणाश्च ग्रथितमिह मिथस्तानि सर्वाणि रोद्धुं तुर्ये त्वय्येकभक्तिश्शरणमिति भवान् हंसरूपी न्यगादीत् ॥२॥

सत्त्व-उन्मेषात्when Sattva upsurges (predominates)कदाचित् खलुsometimes indeedविषय-रसेin sense enjoymentsदोष-बोधे-अपिharmfulness is realised evenभूमन्O Infinite Being!भूय:-अपि-एषुagain also in these (beings)प्रवृत्ति:-सतमसि रजसिpreponderous in Tamas and Rajasप्रोद्धते दुर्निवाराattraction is difficult to overcomeचित्तं तावत्-गुणा:-चthen the mind and the gunasग्रथितम्-इह मिथ:-interlocked here mutuallyतानि सर्वाणि रोद्धुंall these to controlतुर्ये त्वयि-एक-भक्ति:-in the Turiya Thee alone devotionशरणम्-इतिis the refuge, thusभवान् हंस-रूपी न्यगादीत्Thou, in the form of a swan instructed

O Infinite Being! When the Sattva Guna predominates, the harmfulness of sense enjoyments is realised. Whereas when the Rajas and Tamas are predominant, to abstain from worldly enjoyments becomes difficult, because the mind and the gunas are mutually interlinked. To control all these, devotion in Thy Tureeya state alone is the only refuge. Thus, in the form of a swan Thou instructed.

आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने । तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥

आदौ हैरण्यगर्भीं तनुम्-in the beginning as Hiranyagarbha formअविकल-जीवात्मिकाम्-undivided (collective) state of all jivasआस्थित:-त्वंmanifested Thouजीवत्वं प्राप्यbecoming (separate) jivasमाया-गुण-गण-खचित:with Maayaa and its various Gunas associatedवर्तसे विश्वयोने(Thou do) manifest, O Thou Origin of All!तत्र-उद्वृद्धेन सत्त्वेनthere, by well developed Sattva Gunaतु गुण-युगलंindeed the other two (Rajas and Tamas)भक्ति-भावं गतेनwhen devotion attitude is gotछित्वा सत्त्वं च हित्वाdestroying (the other two) and Sattva also leaving behindपुन:-अनुपहित:again unobstructedवर्तिताहे त्वम्-एवshall remain Thyself only

O Thou! The Origin of All! In the beginning Thou were in an undivided state of all jivas in the Hiranyagarbha form. Then Thou do manifest Thyself in multiplicity of jivas, and become associated with Maayaa and its various Gunas. With the well developed and dominant Sattva, devotional attitude is reached, by which the other two gunas Rajas and Tamas are destroyed. By and by when Sattva also is abandoned I (the jiva) shall, again, unobstructed, realise myself as Thyself only.

ऐक्यं ते दानहोमव्रतनियमतपस्सांख्ययोगैर्दुरापं त्वत्सङ्गेनैव गोप्य: किल सुकृतितमा प्रापुरानन्दसान्द्रम् । भक्तेष्वन्येषु भूयस्स्वपि बहुमनुषे भक्तिमेव त्वमासां तन्मे त्वद्भक्तिमेव द्रढय हर गदान् कृष्ण वातालयेश ॥१०॥

ऐक्यं तेunion with Theeदान-होम-व्रत-नियम-तप:-charity, sacrifice, vows, discipline, austeritiesसांख्य-योगै:-दुरापंand by methods of Saankhya Yoga, is difficult to getत्वत्-सङ्गेन-एव(by) to Thee attachment onlyगोप्य: किलthe Gopikas indeedसुकृतितमा:-प्रापु:-the most meritorious ones, obtainedआनन्द-सान्द्रम्bliss intenseभक्तेषु-अन्येषुthe devotees, among othersभूय:सु-अपिmany they may be, even thenबहु-मनुषे भक्तिम्-एवhighly esteemed devotion aloneत्वम्-आसांThou, of these (Gopikaas) considerतत्-मे त्वत्-भक्तिम्-एवthat, to me, Thy devotion onlyद्रढय हर गदान्strengthen, remove my sufferingsकृष्ण वातालयेशO Krishna! O Lord of Guruvaayur!

The state of supreme blissful union with Thee is difficult to be attained by charity, sacrifice, vows, disciplines, austerities or by following the methods of Saankhya Yoga. The most meritorious Gopikaas attained intense bliss only by attachment to Thee. There are many devotees of Thine, but the loving devotion of the Gopikaas, to Thee, is highly esteemed by Thee. May that devotion strengthen in me. O Lord Krishna! O Lord of Guruvaayur! remove my sufferings.

यद्यल्लभ्येत तत्तत्तव समुपहृतं देव दासोऽस्मि तेऽहं त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहु: कर्म निर्मायमेव । सूर्याग्निब्राह्मणात्मादिषु लसितचतुर्बाहुमाराधये त्वां त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां भक्तियोग: ॥९॥

यत्-यत्-लभ्येतwhat what ever I getतत्-तत्-तव समुपहृतंthat that for Thee I offerदेव दास:-अस्मि ते-अहंO God! Servant am of Thee Iत्वत्-गेह-उन्मार्जन-आद्यंThy temple cleaning etc.,भवतु मम मुहु:may be my alwaysकर्म निर्मायम्-एवservices without laxityसूर्य-अग्नि-ब्राह्मण-the sun, fire, Braahmin,आत्मा-आदिषुthe soul, in all theseलसित-चतुर्बाहुम्-resplendent the four armed formआराधये त्वांI worship Theeत्वत्-प्रेम-आर्द्रत्व-रूप:for Thy love melting, in that form,मम सततम्-अभिष्यन्दतांmay continuously flow as a streamभक्तियोग:through devotion

O Lord! What ever comes to me, I offer to Thee. I am Thy servant. May I always be in Thy service without fail, like cleaning Thy temple etc. May I worship Thy resplendent four armed form in the sun, fire, Braahmin and Aatman. May my love melting heart, through devotion continuously flow into a torrential stream towards Thee.

यो यावान् यादृशो वा त्वमिति किमपि नैवावगच्छामि भूम्- न्नेवञ्चानन्यभावस्त्वदनुभजनमेवाद्रिये चैद्यवैरिन् । त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां दर्शनस्पर्शनादि- र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि ॥८॥

य: यावान्that, of that sortयादृश: वा त्वम्-or of that type, are Thouइति किम्-अपि न-एव-this, what so ever, not at allअवगच्छामि भूमन्-do I understand, O Lord of the Universe!न-एवम्-च-not also is it thatअनन्य-भाव:-without another thoughtत्वत्-अनुभजनम्-एव-Thy worship aloneआद्रिये चैद्यवैरिन्I shall perform, O Destroyer of Shishupaal!त्वत्-लिङ्गानाम्Thy imagesत्वत्-अङ्घ्रि-Thy feetप्रिय-जन-सदसांlovingly attached to, to their groupदर्शन्-स्पर्शन-आदि:-meeting, saluting etc.,भूयात्-मेmay it happen to meत्वत्-प्रपूजा-नति-नुतिThy worship singing Thy hymns, prostrating to Theeगुण-कर्म-अनुकीर्ति:-and recital of Thy excellences and deedsआदर:-अपिand loving Thee also

O Lord of the Universe! Thou are this, that or of that kind or of that sort, I do not at all understand any of this whatsoever. In spite of my little understanding, O Enemy of Chaidya (Shishupaal)! Thy worship alone I will always dutifully perform. May it thus happen to me that I get to see Thy images and touch the feet of the groups of people who are lovingly attached to Thy feet. May I also worship Thee, sing Thy hymns, prostate to Thee, and lovingly recite Thy excellences and deeds.

शब्द्ब्रह्मण्यपीह प्रयतितमनसस्त्वां न जानन्ति केचित् कष्टं वन्ध्यश्रमास्ते चिरतरमिह गां बिभ्रते निष्प्रसूतिम् । यस्यां विश्वाभिरामास्सकलमलहरा दिव्यलीलावतारा: सच्चित्सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥७॥

शब्द-ब्रह्मणि-अपि-इहin Vedas and other scriptures, also here,प्रयतित-मनस:-totally devoted mindsत्वां न जानन्ति केचित्Thee do not know, some (such people)कष्टं वन्ध्य-श्रमा:- तेalas, lost is their effortचिरतरम्-इह गांfor long, here, a cowविभ्रते निष्प्रसूतिम्(they) carry along, which has not calvedयस्यां विश्व-अभिरामा:-in which (the Vedas), the world enchantingसकल-मल-हरा:all impurities removingदिव्य-लीला-अवतारा:divine sportive incarnationsसत्-चित्-सान्द्रंand Pure Consciousness saturatedच रूपं तवform of Theeन निगदितंis not spoken ofतां न वाचं भ्रियासम्that scripture I will not study

In this world there are people who are totally engrossed in the study of Vedas and other scriptures and do not care to know Thee. It is a futile effort on their part just as owning a cow which has not calved. I will not study the scriptures wherein Thy form saturated with Pure Consciousness, and the world enchanting, all purifying and sportive incarnations are not spoken of.

जीवन्मुक्तत्वमेवंविधमिति वचसा किं फलं दूरदूरे तन्नामाशुद्धबुद्धेर्न च लघु मनसश्शोधनं भक्तितोऽन्यत् । तन्मे विष्णो कृषीष्ठास्त्वयि कृतसकलप्रार्पणं भक्तिभारं येन स्यां मङ्क्षु किञ्चिद् गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा ॥६॥

जीवन्-मुक्तत्वम्-while living, liberationएवं-विधम्-इति वचसाlike this, such wordsकिं फलं दूर दूरेwhat is the use, far fetchedतत्-नाम-अशुद्ध-बुद्धे:-that concept (is) to an impure mindन च लघु मनस:-शोधनंand there is not a bit of mind purificationभक्तित:-अन्यत्other than devotionतत्-मे विष्णो कृषीष्ठा:-that (devotion) for me, O Vishnu! Bring aboutत्वयि कृत-सकल-प्रार्पणंin Thee all surrenderingभक्तिभारम्devotion intense (may be)येन स्याम् मङ्क्षुby which I may soonकिञ्चित् गुरु-वचन-मिलत्-along with some instructions from the Guruत्वत्-प्रबोध:-त्वत्-आत्माThy realisations and Thy oneness (may achieve).

Of what use are the words about the state of liberation in the embodied soul? This concept is far fetched for the impure minded. There is no way other than devotion for the mind to be even a bit purified. O Lord Vishnu! Do bring about that for me which by intense devotion, with surrendering of all fruits of action to Thee, and with Thy realisation by the teachings from a Guru, I may achieve oneness with Thee.

याथार्थ्यात्त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ । बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥५॥

याथार्थ्यात्-in realityत्वत्-मयस्य-एवof Thy selfness onlyहि मम न विभोcertainly , my is not O Lord!वस्तुत: बन्ध मोक्षौin fact bondage or liberationमाया-विद्या-तनुभ्यां(by Thy) Maayaa and knowledge aspectsतव तु विरचितौof Thine indeed are manifestedस्वप्न-बोध-उपमौ तौdream and awakening, like those twoबद्धे जीवत्-विमुक्तिंin a bonded and liberated, while livingगतवति च भिदाis achieved, the difference isतावती तावत्-एकोthis much, that, oneभुङ्क्ते देह-द्रुम-स्थ:eats, on a body tree perchedविषय-फल-रसात्sense experience fruitsन-अपर: निर्व्यथ-आत्माnot the other one, (and so), is a non suffering soul

O Lord! In reality, for me, who is merged in Thyselfness only, there is no bondage or liberation. Thy two aspects of Maayaa and knowledge manifest, indeed, like dreaming and awakening. The difference between the two, the bonded and the one who has achieved liberation while living, is that, the former, perched on the tree of the body has to eat the fruits of the sense experiences, while the latter does not have to do so and so is a non suffering soul.

त्वल्लोकादन्यलोक: क्वनु भयरहितो यत् परार्धद्वयान्ते त्वद्भीतस्सत्यलोकेऽपि न सुखवसति: पद्मभू: पद्मनाभ । एवं भावे त्वधर्मार्जितबहुतमसां का कथा नारकाणां तन्मे त्वं छिन्धि बन्धं वरद् कृपणबन्धो कृपापूरसिन्धो ॥४॥

त्वत्-लोकात्-अन्य-लोक:Thy loka (world) (Vaikuntha), other worldsक्व-नु भय-रहित:where indeed is (which is) fearlessयत् परार्ध-द्वय-अन्तेbecause at the end of two Paraardhaasत्वत्-भीत:-from Thee (as Time) is afraidसत्य-लोके-अपिin the Satyaloka alsoन सुख-वसति: पद्मभू:not in peace lives Brahmaaपद्मनाभO Padmanaabha!एवं भावे-तु-that being soअधर्म-अर्जित-बहु-तमसांby unrighteousness earned many sinsका कथा नारकाणाम्what to say of human beingsतत्-मे त्वंtherefore mine, O Thou!छिन्धि बन्धंcut off bondageवरद् कृपणबन्धोO Bestower of Boons! O Friend of Lowly!कृपापूरसिन्धोO Ocean full of mercy!

O Lotus Naval One! Where is there another fearless world other than Thy world the Vaikunthaloka? Residing in Satyaloka also, at the end of two Paraardhaas, Brahmaa is afraid of Thee (as Time) and does not live in peace. That being so, what to say of human beings who keep accumulating sins by unrighteous means! O Bestower of Boons! O friend of the Lowly! O Ocean full of mercy! therefore, do cut off my bondage.

एवं त्वत्प्राप्तितोऽन्यो नहि खलु निखिलक्लेशहानेरुपायो नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषट्कर्मयोगा: । दुर्वैकल्यैरकल्या अपि निगमपथास्तत्फलान्यप्यवाप्ता मत्तास्त्वां विस्मरन्त: प्रसजति पतने यान्त्यनन्तान् विषादान्॥३॥

एवं त्वत्-प्राप्तित:-अन्य:thus Thy attainment, besides it (other than it)न-हि खलुmost certainly notनिखिल-क्लेश-हाने:-उपाय:all sufferings' eradicating meansन-एकान्त-अत्यन्तिका:-तेnor complete removing or recurrence are they (capable of)कृषि-वत्-like cultivation (or like)अगद-षाड्गुण्य-medicines, the six gunas,षड्कर्म-योगा:the six actions of Yogaदुर्वैकल्यै:-अकल्या:with difficulties (which are) difficult to overcome, (impractical)अपि निगम-पथा:-also are the Vedic pathsतत्-फलानि-अपि-अवाप्ताtheir results even if achievedमत्ता:-त्वां विस्मरन्त:(becoming) arrogant, Thee, they forgetप्रसजति पतनेproceeding into downfallयान्ति-अनन्तान् विषादान्undergo endless sufferings

Other than the attainment of Thee, certainly, the other means of eradicating sufferings, which are resorted to, like cultivation, medicine, the six gunas, the six steps of Yoga etc., are ultimately ineffective in completely removing or the recurrence of all sufferings. The Vedic paths are difficult to pursue with their many inherent difficulties. Even if they are somehow pursued and their results obtained, by some, they in arrogance forget Thee, (who are the ultimate aim) and are led into downfall and undergo endless sufferings.