आचार्याख्याधरस्थारणिसमनुमिलच्छिष्यरूपोत्तरार- ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना दह्यमाने । कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे दाह्याभावेन विद्याशिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥

आचार्य-आख्य-teacher's teachingsअधरस्थ-अरणि-are the lower fire stickसमनुमिलत्-शिष्य-रूप-coming in a disciple formउत्तर-अरणि-is the upper fire stickआवेध:-उद्भासितेनstriking (which) is lit (glows)स्फुटतर-परिबोध-perfectly clear knowledgeअग्निना दह्यमानेfire, by which is burntकर्माली-वासना-the many action's desires (tendencies)तत्-कृत-तनु-by which is generated, with theभुवन-भ्रान्ति-body identification misconceptionकान्तार-पूरेsuch a forest full (is burnt)दाह्य-अभावेनthen with a lack of burning materialविद्या-शिखिनि च विरतेwhen the knowledge generated fire also subsidesत्वत्-मयी खलु-अवस्थाin Thee the total merger state alone (is there)

The fire of knowledge is ignited by the striking of two fire sticks, the lower one represents the teachings of the teacher, and the upper one the disciple (who comes seeking the knowledge). This fire illuminates perfectly clear knowledge and burns the forest full of many tendencies and desires which are an effect of past actions, and also the ignorance of identification with the body and the world. When such a forest is burnt up, the fire (of knowledge) for want of fuel also subsides (in Thee). Then the state of total merger in Thee alone remains.

शुद्धा निष्कामधर्मै: प्रवरगुरुगिरा तत्स्वरूपं परं ते शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते । नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥१॥

शुद्धा: निष्काम-धर्मै:purified minded people, by their desireless actionsप्रवर-गुरु-गिराby competent teacher's instructionsतत्-स्वरूपं परं तेthat aspect supreme of Thineशुद्धं देह-इन्द्रिय-आदि-immaculate, from body sense etc.,व्यपगतम्-transcendingअखिल-व्याप्तम्-आवेदयन्तेand all pervading , come to understandनानात्व-स्थौल्य-कार्श्य-आदिmultiplicity, big thin etc.,तु गुणज-वपु:-सङ्गत:-indeed are the Gunas in which the bodies are associatedअध्यासितं तेare super imposed on Theeवह्ने:-दारु-प्रभेदेषु-इवin fire, due to the wood of different form, just as,महत्-अणुता-दीप्तता-bigness, smallness brightnessशान्तता-आदिdimness etc.,

People, whose minds are purified by performing desireless actions, come to understand from the instructions of competent teachers, Thy supreme aspect which is immaculate, bodiless, taintless, all pervading and transcendent. As for the qualities of multiplicity, stoutness, thinness etc., which are in association with the bodies constituted of the three gunas, are super imposed on Thee. It is like the expensiveness, small ness, dimness and brilliance of fire according to the nature of the fuel (wood) on which it manifests.

दुर्वारो देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान् हृत्वा भक्तिं द्रढिष्ठां कुरु तव पदपङ्केरुहे पङ्कजाक्ष । नूनं नानाभवान्ते समधिगतममुं मुक्तिदं विप्रदेहं क्षुद्रे हा हन्त मा मा क्षिप विषयरसे पाहि मां मारुतेश ॥१०॥

दुर्वार: देह-मोह:difficult to remove, attachment to bodyयदि पुन:-अधुनाif again it is nowतर्हि निश्शेष-रोगान् हृत्वाthen, all ailments removingभक्तिं द्रढिष्ठां कुरुdevotion firm conferतव पद-पङ्करुहेin Thy lotus feetपङ्कजाक्षO Lotus Eyed One!नूनं नाना-भवान्तेindeed at various lives' endसमधिगतम्-अमुंattained thisमुक्तिदम् विप्रदेहंliberation granting Brahmin bodyक्षुद्रे हा हन्तin lowly, O Alas!मा मा क्षिप विषय-रसेdo not throw in sensuous pleasuresपाहि मां मारुतेशDeign to save me O Lord of Guruvaayura!

O Lotus Eyed Lord! If obsession to body sense is unavoidable, do rid me of all my ailments and endow me with unshakable firm devotion to Thy lotus feet. This Braahmin body, which may take me to liberation, is achieved after many lives. O do not plunge it into lowly sensuous pleasures. O Lord of Guruvaayur! deign to save me.

ही ही मे देहमोहं त्यज पवनपुराधीश यत्प्रेमहेतो- र्गेहे वित्ते कलत्रादिषु च विवशितास्त्वत्पदं विस्मरन्ति । सोऽयं वह्नेश्शुनो वा परमिह परत: साम्प्रतञ्चाक्षिकर्ण- त्वग्जिह्वाद्या विकर्षन्त्यवशमत इत: कोऽपि न त्वत्पदाब्जे ॥९॥

ही ही देह मोहं त्यजalas! May infatuation to my body rid meपवनपुराधीशO Lord of Guruvaayur!यत्-प्रेम-हेतो:-because of love for whichगेहे वित्ते कलत्र-आदिषुin the house, wealth, wife etc.,च विवशिता:-helpless (due to attachment to them)त्वत्-पदं विस्मरन्तिThy feet (we) forgetस:-अयं वह्ने:-शुन: वाthat this (body) for fire or dogsपरम्-इह परत:(fit for) merely, in this world, in the endसाम्प्रतम्-च-and even nowअक्षि-कर्ण-त्वक्-जिह्वा-आद्याeyes ears skin tongue etc.विकर्षन्ति-अवशम्-अत:-इत:-drag along helpless here and thereक:-अपि न त्वत्-पदाब्जेnone also, not to Thy lotus feet

Alas! Rid me of my infatuation to my body. O Lord of Guruvaayur! Because of love for it one is helplessly attached to house, wealth, wife etc., and so we forget Thy lotus feet. In the end this body is fit only for fire or dogs. Even now, while living, it is dragged hither and thither by senses of sight hearing touch taste etc. There is none alas to take us to Thy lotus feet.

त्वय्येव त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां त्वच्चिन्ता त्वत्स्वरूपं कुरुत इति दृढं शिक्षये पेशकारात् । विड्भस्मात्मा च देहो भवति गुरुवरो यो विवेकं विरक्तिं धत्ते सञ्चिन्त्यमानो मम तु बहुरुजापीडितोऽयं विशेषात् ॥८॥

त्वयि-एव त्वत्-कृतंin Thee alone, created by Theeत्वं क्षपयसि जगत्-Thou do absorb the Universeइति-ऊर्णनाभात् प्रतीयांthis, from the spider I learntत्वत्-चिन्ता त्वत्-स्वरूपंThy meditation, Thy formकुरुत इति दृढं शिक्षयेconfers, this firm lessonपेशकारात्(I got) from the beetleविड्-भस्म-आत्माfilth and ashes containingच देह:-भवति गुरुवर:and the body becomes a great teacherय: विवेकं विरक्तिं धत्तेwhich wisdom and detachment givesसञ्चिन्त्यमान:if pondered uponमम तु बहु-रुजा-पीडित:-my indeed very many diseases inflictedअयं विशेषात्this (body) specially (particularly)

The spider is a teacher in the sense, that, I learnt from it that the Universe created by Thee, is absorbed into Thee, by Thee alone. From the beetle I got the firm lesson that meditating on Thee confers Thy form. On careful thought I realised that though this body is a storehouse of filth and ashes, it is a great teacher, specially this body of mine. Because of it suffering from many diseases, I have been endowed with discrimination and renunciation.93

वर्तेय त्यक्तमान: सुखमतिशिशुवन्निस्सहायश्चरेयं कन्याया एकशेषो वलय इव विभो वर्जितान्योन्यघोष: । त्वच्चित्तो नावबुध्यै परमिषुकृदिव क्ष्माभृदायानघोषं गेहेष्वन्यप्रणीतेष्वहिरिव निवसान्युन्दुरोर्मन्दिरेषु ॥७॥

वर्तेय त्यक्तमान:will live abandoning the sense of honour and dishonourसुखम्-अति-शिशु-वत्-very happily like a childनिस्सहाय:-चरेयंalone and unaccompanied, will move aboutकन्याया:-एक-शेष:a maiden's one last solitaryवलय इव विभोbangle like, O Lord!वर्जितानि-उन्य-घोष:debarred and without noises (from contacts with the worldly objects)त्वत्-चित्त:in Thee, my mindन-अवबुध्यै परम्-may not know anything beyondइषु-कृत्-इवlike the arrow makerक्ष्माभृत-आयान-घोषंby the king's approaching, announcementगेहेषु-अन्य-प्रणीतेषु-in the houses by others madeअहि:-इव निवसानि-like the snake, may I liveउन्दुरो:-मन्दिरेषुin the rat's hole (houses)

Devoid of sense of honour and dishonour, I will live very happily like a child, unaccompanied and all alone, like a solitary bangle on a maiden's wrist, I will move about restricting myself from all other noises of contacts and conflicts. May my mind be absorbed in Thee and not know anything beyond that, like the arrow maker who does not know the announcement of the king's coming. May I live in houses made by others, and so be not attached to any house, like the snake who lives in the holes made by rats.

मा बद्ध्यासं तरुण्या गज इव वशया नार्जयेयं धनौघं हर्तान्यस्तं हि माध्वीहर इव मृगवन्मा मुहं ग्राम्यगीतै: । नात्यासज्जेय भोज्ये झष इव बलिशे पिङ्गलावन्निराश: सुप्यां भर्तव्ययोगात् कुरर इव विभो सामिषोऽन्यैर्न हन्यै ॥६॥

मा बद्ध्यासं तरुण्याmay I not be led to captivity by womenगज इव वशयाas an elephant is by a femaleन-आर्जयेयं धन-औघंlet me not earn wealth in plentyहर्ता-अन्य:-तं हि(because) taken away by others it isमाध्वीहर:-इवlike the honey gatherersमृग-वत्-मा मुहंlike a deer may I not be ensnaredग्राम्य-गीतै:by vulgar musicन-अति-आसज्जेयnot very much attached may I beभोज्ये झष इव बलिशेto food, like a fish to the baitपिङ्गला-वत्-निराश: सुप्यांlike Pingalaa, without a care, may I sleepभर्तव्य-योगात्guarding needed forकुरर इव विभोlike the Kurara bird, O Lord!सामिष:-अन्यै:-न हन्यैcarrying meat, by others may I not be killed

Let me not be led to captivity by women as an elephant is by a female. Let me not earn wealth in plenty because it is taken away by others, like the honey gatherers. Let me not be attracted into a snare by sweet words, as a deer is by vulgar music. May I not be too attached to food like a fish is to a bait. Like Pingalaa may I sleep soundly without a care. O Lord! May I not be killed by others like the Kurara bird for having to guard the meat it was carrying.

स्नेहाद्व्याधात्तपुत्रप्रणयमृतकपोतायितो मा स्म भूवं प्राप्तं प्राश्नन् सहेय क्षुधमपि शयुवत् सिन्धुवत्स्यामगाध: । मा पप्तं योषिदादौ शिखिनि शलभवत् भृङ्गवत्सारभागी भूयासं किन्तु तद्वद्धनचयनवशान्माहमीश प्रणेशम् ॥५॥

स्नेहात्-व्याध-because of affection, by the hunterआत्त-पुत्र-प्रणय-holding offspring attachmentमृत-कपोत-आयित:was dead the pigeon with themमा स्म भूवंmay I not be soप्राप्तं प्राश्नन् सहेयwherever is available, I eat, endureक्षुधम्-अपि शयु-वत्hunger also like a pythonसिन्धु-वत्-स्याम्-अगाध:an ocean like may I be serene/deepमा पप्तं योषित्-आदौmay (I) not fall prey to female lustशिखिनि शलभ-वत्like fire the mothsभृङ्ग-वत्-सार-भागी भूयासंlike honey bee may I be a knower of essenceकिन्तु तत्-वत्-धन-चयन-but like it, for accumulating wealthवशात्-मा-अहम्-by that may I notईश प्रणेशम्O Lord! Perish

May I not be like the pigeon who for the love of its off springs was killed by the hunter, along with them. Like the python may I eat whatever is available and also endure hunger when nothing is available. Let me be deep and serene like the ocean. Let me not fall a prey to the lust of women like a moth to fire. O Lord! let me seek the essence of things like the honey bee and unlike it let me not perish in accumulating wealth.

स्वच्छ: स्यां पावनोऽहं मधुर उदकवद्वह्निवन्मा स्म गृह्णां सर्वान्नीनोऽपि दोषं तरुषु तमिव मां सर्वभूतेष्ववेयाम् । पुष्टिर्नष्टि: कलानां शशिन इव तनोर्नात्मनोऽस्तीति विद्यां तोयादिव्यस्तमार्ताण्डवदपि च तनुष्वेकतां त्वत्प्रसादात् ॥४॥

स्वच्छ: स्यांclean may beपावन:-अहंpure Iमधुर उदक-वत्-sweet like waterवह्नि-वत्-मा स्म गृह्णांlike fire may I not take onसर्व-अन्नीन:-अपि दोषंconsuming all, their defectsतरुषु तम्-इवin the trees, like it (fire)मां सर्व-भूतेषु-अवेयाम्me alone in all the beings recognisingपुष्टि-नष्टि: कलानांwaxing and waning of the partsशशिन:-इव-तनो:-of the moon, like, of the bodyन-आत्मन:-and not of the soulअस्ति-इति विद्यांit is, this knowledgeतोय-आदि-व्यस्त-water etc., reflectingमार्ताण्ड-वत्-अपि चthe sun like alsoतनुषु-एकतांin all bodies onenessत्वत्-प्रसादात्by Thy grace

May I be clean pure and sweet like the water. May I be not blemished by taking food of any type, just as fire though all consuming, is unaffected by the defects of any substance. Just as there is fire in every tree, let me recognize me in all beings. The growth and decay is of the body, like waxing and waning of the moon, and not of Aatman, the self. By Thy grace, may I realise, the oneness of all individual bodies, just like the reflected images of the sun in universal waters.

त्वत्कारुण्ये प्रवृत्ते क इव नहि गुरुर्लोकवृत्तेऽपि भूमन् सर्वाक्रान्तापि भूमिर्नहि चलति ततस्सत्क्षमां शिक्षयेयम् । गृह्णीयामीश तत्तद्विषयपरिचयेऽप्यप्रसक्तिं समीरात् व्याप्तत्वञ्चात्मनो मे गगनगुरुवशाद्भातु निर्लेपता च ॥३

त्वत्-कारुण्ये प्रवृत्ते(when) Thy grace operatesक इव न हि गुरु:-who, like, is not also a teacherलोक-वृत्ते-अपिin this worldly existence alsoभूमन्O Lord of the Universe!सर्वाक्रान्ता-अपि भूमि:-oppressed by all also, the earthन-हि चलतिit does not moveतत:-सत्क्षमां शिक्षयेयम्from her true forbearance let me learnगृह्णीयाम्-ईशMay I learn O God!तत्-तत्-विषय-(that) from this that objects'परिचये-अपि-contact alsoअप्रसक्तिं समीरात्-non-tainting from the airव्याप्तत्वम्-च-आत्मन: मेand all pervasiveness of myselfगगन-गुरु-वशात्-from the sky as a teacherभातु निर्लेपता चbe made clear to me and also the unaffectedness

O Lord of the Universe! When Thy grace operates there is nothing in this worldly existence which may not become a spiritual teacher. I will learn the lesson of true forbearance from the earth who does not move in spite of being oppressed by all. The air is always in contact with various objects but is not tainted by them so I will learn nonattachment from the air. The nature of my soul which is all pervasive and unaffected, will be clear to me from the sky as a teacher.