स्तोत्ररत्न
Stotra-ratna
A Jewel-like Hymn
By Śrīmad Yāmunācārya
Obeisances unto Śrīmad Yāmunācārya—
स्वादयन्निह सर्वेषां त्रय्यन्तार्थं सुदुर्ग्रहम् ।
स्तोत्रयामास योगीन्द्रस्तं वन्दे यामुनाह्वयम् ॥
svādayann iha sarveṣāṁ trayyantārthaṁ sudurgraham |
stotrayāmāsa yogīndras taṁ vande yāmunāhvayam ||
I offer obeisance to him, the best of yogīs, known as Yāmuna, who has presented this stotra [i.e., Stotra-ratna] and [thus] caused everyone here [i.e., in this world] to taste the object [alt., meaning] of Vedānta, which is [otherwise] most difficult to grasp.
नमो नमो यामुनाय यामुनाय नमो नमः ।
नमो नमो यामुनाय यामुनाय नमो नमः ॥
namo namo yāmunāya yāmunāya namo namaḥ |
namo namo yāmunāya yāmunāya namo namaḥ ||
Obeisance and obeisance unto Yāmunā. Unto Yāmunā obeisance and obeisance. Obeisance and obeisance unto Yāmunā. Unto Yāmunā obeisance and obeisance.
Stotra-ratna
By Śrīmad Yāmunācārya
नमोऽचिन्त्याद्भुताक्लिष्टज्ञानवैराग्यराशये ।
नाथाय मुनयेऽगाधभगवद्भक्तिसिन्धवे ॥१॥
namo’cintyādbhutākliṣṭa-jñāna-vairāgya-rāśaye |
nāthāya munaye’gādha-bhagavad-bhakti-sindhave ||1||
Obeisance unto Nātha Muni, who is a mountain of inconceivable, wonderful, unlabored knowledge and non-attachment, and an ocean of unfathomable bhakti to Bhagavān.
तस्मै नमो मधुजिदङ्घ्रिसरोजतत्त्व-
ज्ञानानुरागमहिमातिशयान्तसीम्ने ।
नाथाय नाथमुनयेऽत्र परत्र चापि
नित्यं यदीयचरणौ शरणं मदीयम् ॥२॥
tasmai namo madhujid-aṅghri-saroja-tattva-
jñānānurāga-mahimātiśayānta-sīmne |
nāthāya nātha-munaye’tra paratra cāpi
nityaṁ yadīya-caraṇau śaraṇaṁ madīyam ||2||
Obeisance unto him, my master, Nātha Muni, whose feet are my eternal shelter here and hereafter [i.e., in this world and the next], and who is the highest pinnacle of greatness in ontological knowledge (tattva-jñāna) of, and love (anurāga) for, the lotus feet of Madhujit.
भूयो नमोऽपरिमिताच्युतभक्तितत्त्व-
ज्ञानामृताब्धिपरिवाहशुभैर्वचोभिः ।
लोकेऽवतीर्णपरमार्थसमग्रभक्ति-
योगाय नाथमुनये यमिनां वराय ॥३॥
bhūyo namo’parimitācyuta-bhakti-tattva-
jñānāmṛtābdhi-parivāha-śubhair vacobhiḥ |
loke’vatīrṇa-paramārtha-samagra-bhakti-
yogāya nātha-munaye yamināṁ varāya ||3||
Obeisance again unto Nātha Muni, the best of the controlled, through whom complete bhakti-yoga, the highest attainment, has appeared in this world by way of his auspicious words, which are an overflowing ocean of the nectar of limitless ontological knowledge (tattva-jñāna) and bhakti to Acyuta.
तत्त्वेन यश्चिदचिदीश्वरतत्स्वभाव-
भोगापवर्गतदुपायगतीरुदारः ।
सन्दर्शयन्निरमिमीत पुराणरत्नं
तस्मै नमो मुनिवराय पराशराय ॥४॥
tattvena yaś cid-acid-īśvara-tat-svabhāva-
bhogāpavarga-tad-upāya-gatīr udāraḥ |
sandarśayan niramimīta purāṇa-ratnaṁ
tasmai namo muni-varāya parāśarāya ||4||
Obeisance unto him, the best of the sages, the magnanimous Parāśara, who has composed the jewel of the Purāṇas [i.e., Viṣṇu Purāṇa] and [therein] aptly presented consciousness (cit), unconsciousness (acit), Īśvara, their natures (svabhāva), enjoyment [within saṁsāra] (bhoga), liberation [from saṁsāra] (apavarga), their means [of attainment], and the goal [ultimately attained].
माता पिता युवतयस्तनया विभूतिः
सर्वं यदेव नियमेन मदन्वयानाम् ।
आद्यस्य नः कुलपतेर्वकुलाभिरामं
श्रीमत्तदङ्घ्रियुगलं प्रणमामि मूर्ध्ना ॥५॥
mātā-pīta-yuvatayas tanayā-vibhūtiḥ
sarvam yad eva niyamena mad-anvayānām |
ādyasya naḥ kula-pater bakulābhirāmaṁ
śrīmat-tad-aṅghri-yugalaṁ pranamāmi mūrdhnā ||5||
I offer obeisance with my head unto the holy feet of [Nammālavāra,] the original master of our family, which are fixed as the mother, father, young women, children, wealth, and indeed the totality of my lineage, and which are beautified by bakula flowers [offered unto them].
यन्मूर्ध्नि मे श्रुतिशिरःसु च भाति यस्मि-
न्नस्मन्मनोरथपथः सकलः समेति ।
स्तोष्यामि नः कुलधनं कुलदैवतं तत्-
पादारविन्दमरविन्दविलोचनस्य ॥६॥
yan mūrdhni me śruti-śiraḥsu ca bhāti yasmin
asman manoratha-pathaḥ sakalaḥ sameti |
stoṣyāmi naḥ kula-dhanaṁ kula-daivataṁ tat-
pādāravindam aravinda-vilocanasya ||6||
I shall now praise our family’s wealth, our family’s Deity, the lotus-eyed One’s lotus feet, which shine atop my head and the heads of the Śrutis, and in which the paths of all our desires meet.
तत्त्वेन यस्य महिमार्णवशीकराणुः
शक्यो न मातुमपि शर्वपितामहाद्यैः ।
कर्तुं तदीयमहिमस्तुतिमुद्यताय
मह्यं नमोऽस्तु कवये निरपत्रपाय ॥७॥
tattvena yasya mahimārṇava-śīkarāṇuḥ
śakyo na matum api sarva-pitāmahādyaiḥ |
kartuṁ tadīya-mahima-stutim udyatāya
mahyaṁ namo’stu kavaye nirapatrapāya ||7||
Let me offer obeisance unto my completely shameless self, who for the sake of becoming [recognized as] a poet, am intent upon praising the greatness of [Bhagavān,] he a droplet from the spray of the ocean of whose greatness cannot be even aptly estimated by anyone, beginning with our grandshire himself [i.e., Lord Brahmā, much less the other devas, ṛṣis, and so forth].
यद्वा श्रमावधि यथामति वाप्यशक्तः
स्तौम्येवमेव खलु तेऽपि सदा स्तुवन्तः ।
वेदाश्चतुर्मुखमुखाश्च महार्णवान्तः
को मज्जतोरणुकुलाचलयोर्विशेषः ॥८॥
yadvā śramāvadhi yathāmati vāpy aśaktaḥ
staumy evam eva khalu te’pi sadā stuvantaḥ |
vedāś caturmukha-mukhāś ca mahārṇavāntaḥ
ko majjator aṇu-kulācalayor viśeṣaḥ ||8||
Although I am incapable, nevertheless I shall praise him until I am exhausted, according to my understanding, for the Vedas, he of four faces [i.e., Lord Brahmā], and others are always praising him verily in this very way. What is the difference between a speck of dust and a major mountain range when they both become submerged inside the vast ocean?
किं चैष शक्त्यतिशयेन न तेऽनुकम्प्यः
स्तोतापि तु स्तुतिकृतेन परिश्रमेण ।
तत्र श्रुमस्तु सुलभो मम मन्दबुद्धे-
रित्युद्यमोऽयमुचितो मम चाब्जनेत्र ॥९॥
kiṁ caiṣa śakty-atiśayena na te’nukampyaḥ
stotāpi tu stuti-kṛtena pariśrameṇa |
tatra śramas tu sulabho mama manda-buddher
ity udyamo’yam ucito mama cābja-netra ||9||
Moreover, this eulogist is not worthy of your grace because of any excellent ability [on his part] but rather because of the exertion he has made to praise you. Labor in this regard, however, is natural for me, who am of dull intellect, and thus such endeavor is befitting for me, O you of lotus eyes!
नावेक्षसे यदि ततो भुवनान्यमूनि
नालं प्रभो भवितुमेव कुतः प्रवृत्तिः ।
एवं निसर्गसुहृदि त्वयि सर्वजन्तोः
स्वामिन्न चित्रमिदमाश्रितवत्सलत्वम् ॥१०॥
nāvekṣase yadi tato bhuvanāny amūni
nālaṁ prabho bhavitum eva kutaḥ pravṛttiḥ |
evaṁ nisarga-suhṛdi tvayi sarva-jantoḥ
svāmin na citram idam āśrita-vatsalatvam ||10||
If you did not cast your glance, O Prabhu, then these worlds could not even exist, much less function. Thus, O Svāmī, this quality in you, the natural friend of all living entities, of being affectionate to your dependents is not surprising.
स्वाभाविकानवधिकातिशयेशितृत्वं
नारायण त्वयि न मृष्यति वैदिकः कः ।
ब्रह्मा शिवः शतमखः परमस्वराडि-
त्येतेऽपि यस्य महिमार्णवविप्रुषस्ते ॥११॥
svābhāvikānavadhikātiśayeśitṛtvaṁ
nārāyaṇa tvayi na mṛṣyati vaidikaḥ kaḥ |
brahmā śivaḥ śatamakhaḥ parama-svarāḍ ity
ete’pi yasya mahimārṇava-vipruṣas te ||11||
O Nārāyaṇa, what follower of the Vedas does not accept your inherent and unlimitedly pre-eminent mastership? Even Brahmā, Śiva, he of a hundred sacrifices [i.e., Indra], and the completely self-situated [i.e., liberated jīvas] are [but] drops in the ocean of your greatness.
कः श्रीः श्रियः परमसत्त्वसमाश्रयः कः
कः पुण्डरीकनयनः पुरुषोत्तमः कः ।
कस्यायुतायुतशतैककलांशकांशे
विश्वं विचित्रचिदचित्प्रविभागवृत्तम् ॥१२॥
kaḥ śrīḥ śriyaḥ parama-sattva-samāśrayaḥ kaḥ
kaḥ puṇḍarīka-nayanaḥ puruṣottamaḥ kaḥ |
kasyāyutāyuta-śataika-kalāṁśakāṁśe
viśvaṁ vicitra-cid-acit-pravibhāga-vṛttaṁ ||12||
Who is the śrī of Śrī [i.e., the fortune of Lakṣmī Devī]? Who is the ultimate repository of the supreme sattva? Who is he of lotus eyes? Who is the Supreme Person? In a portion of a fraction of a one ten billionth part of whom does the universe made variegated by the fundamental divisions of consciousness (cit) and unconsciousness (acit) exist?
वेदापहारगुरुपातकदैत्यपीडा-
द्यापद्विमोचनमहिष्ठफलप्रदानैः ।
कोऽन्यः प्रजापशुपती परिपाति कस्य
पादोदकेन स शिवः स्वशिरोधृतेन ॥१३॥
vedāpahāra-guru-pātaka-daitya-pīḍādy-
āpad-vimocana-mahiṣṭha-phala-pradānaiḥ |
ko’nyaḥ prajā-paśupatī paripāti kasya
pādodakena sa śivaḥ sva-śiro-dhṛtena ||13||
Who else safeguards Prajāpati [i.e., Brahmā] and Paśupati [i.e., Śiva] by saving them from such adversities as the stealing of the Vedas, the crime [by the junior among them] against the elder [among them, i.e., Rudra’s cutting off one of Brahmā’s heads], and the attacks of the Daityas, and by granting them the greatest attainments? By holding on his own head the water from whose feet did he [Paśupati] become śiva [i.e., auspicious]?
कस्योदरे हरविरिञ्चिमुखः प्रपञ्चः
को रक्षतीममजनिष्ट च कस्य नाभेः ।
क्रान्त्वा निगीर्य पुनरुद्गिरति त्वदन्यः
कः केन वैष परवानिति शक्य शङ्कः ॥१४॥
kasyodare hara-viriñci-mukhaḥ prapañcaḥ
ko rakṣatīmam ajaniṣṭa ca kasya nābheḥ |
krāntvā nigīrya punar udgirati tvad anyaḥ
kaḥ kena vaiṣa paravān iti śakya śaṅkaḥ ||14||
Upon whose abdomen does the universe beginning with Hara [i.e., Śiva] and Viriñci [i.e., Brahmā] rest? Who maintains it? And from whose navel has it arisen? Who other than you strides over it, swallows it, and then regurgitates it? So, how could the doubt, “Is he dependent [upon a superior]?” [even] become possible?
त्वां शीलरूपचरितैः परमप्रकृष्टः
सत्त्वेन सात्त्विकतया प्रबलैश्च शास्त्रैः ।
प्रख्यातदैवपरमार्थविदां मतैश्च
नैवासुरप्रकृतयः प्रभवन्ति बोद्धुम् ॥१५॥
tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ
sattvena sāttvikatayā prabalaiś ca śāstraiḥ |
prakhyāta-daiva-paramārtha-vidāṁ mataiś ca
naivāsura-prakṛtayaḥ prabhavanti boddhum ||15||
Even with your supremely exalted character, figure, and activities, your purity, the pure and compelling śāstras, and the teachings of the renowned knowers of divinity and the highest truth, the ill-natured cannot understand you.
Note: This verse is cited in a statement by Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmī in Śrī Caitanya-caritāmṛta (1.3.86).
उल्लङ्घितत्रिविधसीमसमातिशायि-
सम्भावनं तव परिव्रढिमस्वभावम् ।
मायाबलेन भवतापि निगूह्यमानं
पश्यन्ति केचिदनिशं त्वदनन्यभावाः ॥१६॥
ullaṅghita-trividha-sīma-samātiśāyi-
sambhāvanaṁ tava parivraḍhima-svabhāvam |
māyā-balena bhavatāpi niguhyamānaṁ
paśyanti kecid aniśaṁ tvad-ananya-bhāvāḥ ||16||
Those with unalloyed bhāva for you see always your supreme nature, which defies the three limitations [of space, time, and form (or thought)] and the possibility of your having any equal or superior, and [which] yet is hidden by the power of your māyā.
Note: This verse is cited in by Śrī Jīva Gosvāmī in Bhagavat Sandarbha (68) and two statements by Śrī Kṛṣṇa Dāsa Kavirāja Gosvāmī in Śrī Caitanya-caritāmṛta (1.3.88; 3.3.91).
यदण्डमण्डान्तरगोचरं च यद्
दशोत्तराण्यावरणानि यानि च ।
गुणाः प्रधानं पुरुषः परंपदं
परात्परं ब्रह्म च ते विभूतयः ॥१७॥
yad aṇḍam aṇḍāntara-gocaraṁ ca yad
daśottarāṇy āvaraṇāni yāni ca |
guṇāḥ pradhānaṁ puruṣaḥ paraṁpadaṁ
parātparaṁ brahma ca te vibhūtayaḥ ||17||
The universe, the [entire] domain within the universe, the coverings [over the universe] each ten times greater [than the previous one], the guṇas, pradhāna, the Puruṣa, the supreme abode, and the Absolute, Brahman—these are all your splendors.
Note: This verse is cited in by Śrī Rūpa Gosvāmī in Bhakti-rasāmṛta-sindhu (2.1.191). Śrī Jīva Gosvāmī comments in his Durgama-saṅgamanī-ṭīkā that “Puruṣa” refers to the samaṣṭi-jīva, that is, the aggregate of all jīvas, “the supreme abode” (paraṁpada) refers to Vaikuṇṭha, and “Brahman” refers to the particular non-differentited appearance of Bhagavān suited to those of certain eligibility (brahma tu bhagavata eva kvacid adhikāriṇi nirviśeṣatvenāvirbhāva-viśeṣaḥ). It is also cited in by Śrī Jīva Gosvāmī in Bhagavat Sandarbha (79).
वशी वदान्यो गुणवानृजुः शुचि-
र्मृदुर्दयालुर्मधुरः स्थिरः समः ।
कृती कृतज्ञस्त्वमसि स्वभावतः
समस्तकल्याणगुणामृतोदधिः ॥१८॥
vaśī vadānyo guṇavān ṛjuḥ śucir
mṛdur dayālur madhuraḥ sthiraḥ samaḥ |
kṛtī kṛtajñas tvam asi svabhāvataḥ
samasta-kalyāṇa-guṇāmṛtodadhiḥ ||18||
Controlled, magnanimous, qualified, sincere, pure, gentle, gracious, sweet, steady, equipoised, expert, and grateful, you are by nature an ocean of the nectar of all auspicious qualities.
उपर्युपर्यब्जभुवोऽपि पूरुषान्
प्रकल्प्य ते ये शतमित्यनुक्रमात् ।
गिरस्त्वदेकैकगुणावधीप्सया
सदा स्थिता नोद्यमतोऽतिशेरते ॥१९॥
upary-upary-abja-bhuvo’pi pūruṣān
prakalpya te ye śatam ity anukramāt |
giras tvad-ekaika-guṇāvadhīpsayā
sadā sthitā nodyamato’tiśerate ||19||
With the desire to one by one reach the limits of your qualities, the Vedas continuously engage in proposing persons [of superior orders of bliss (ānanda)] in succession higher and higher up to even lotus-born Brahmā, saying, “That which is a hundred …,” yet even with all their exertion, they do not advance [in their description of your qualities beyond even your first quality of ānanda].
Note: This verses refers to Taittirīya Upaniṣad (8.1–4) and Bṛhadāraṇyaka Upaniṣad (4.3.33).
त्वदाश्रितानां जगदुद्भवस्थिति-
प्रणाश-संसारविमोचनादयः ।
भवन्ति लीलाविधयश्च वैदिका-
स्त्वदीय-गम्भीरमनोऽनुसारिणः ॥२०॥
tvad-āśritānāṁ jagad-udbhava-sthiti-
praṇāśa-saṁsāra-vimocanādayaḥ |
bhavanti līlā-vidhayaś ca vaidikās
tvadīya-gambhīra-mano’nusāriṇaḥ ||20||
The creation, maintenance, and dissolution of the universe, [granting] liberation from saṁsāra, and all the other līlās described in the Vedas which you perform according to you deep mind are all for the welfare of your dependents.
नमो नमो वाङ्मनसातिभूमये
नमो नमो वाङ्मनसैकभूमये ।
नमो नमोऽनन्तमहाविभूतये
नमो नमोऽनन्तदयैकसिन्धवे ॥२१॥
namo namo vāṅ-manasātibhūmaye
namo namo vāṅ-manasaika-bhūmaye |
namo namo ’nanta-mahāvibhūtaye
namo namo ’nanta-dayaika-sindhave ||21||
Obeisance and obeisance unto you who are beyond the scope of speech and the mind. Obeisance and obeisance unto you who are the sole object of speech and the mind. Obeisance and obeisance unto you of infinite magnificent splendour. Obeisance and obeisance unto you the sole ocean of infinite grace.
न धर्मनिष्ठोऽस्मि न चात्मवेदी
न भक्तिमांस्त्वच्चरणारविन्दे ।
अकिञ्चनोऽनन्यगतिः शरण्य
त्वत्पादमूलं शरणं प्रपद्ये ॥२२॥
na dharma-niṣṭho’smi na cātma-vedī
na bhaktimāṁs tvac-caraṇāravinde |
akiñcano’nanya-gatiḥ śaraṇya
tvat-pāda-mūlaṁ śaraṇaṁ prapadye ||22||
I am neither adherent to dharma, nor a knower of the ātma, nor endowned with bhakti to your lotus feet. Destitute and deprived of any other recourse, O Refuge, I take shelter at the soles of your feet.
न निन्दितं कर्म तदस्ति लोके
सहस्रशो यन्न मया व्यधायि ।
सोऽहं विपाकावसरे मुकुन्द
क्रन्दामि सम्प्रत्यगतिस्तवाग्रे ॥२३॥
na ninditaṁ karma tad asti loke
sahasraśo yan na mayā vyadhāyi |
so’haṁ vipākāvasare mukunda
krandāmi sampraty agatis tavāgre ||23||
There is no condemnable act in this world that I have not committed thousands of times. Such as I am, without any recourse now at the time of the consequences, O Mukunda, I simply cry before you.
निमज्जतोऽनन्तभवार्णवान्त-
श्चिराय मे कूलमिवासि लब्धः ।
त्वयापि लब्धं भगवन्निदानीम
अनुत्तमं पात्रमिदं दयायाः ॥२४॥
nimajjato’nanta bhavārṇavāntaś
cirāya me kūlam ivāsi labdhaḥ |
tvayāpi labdhaṁ bhagavan idānīm
anuttamaṁ pātram idaṁ dayāyāḥ ||24||
nimajjataḥ–for this floundering one; ananta–O You who are without end; bhava–material existence; arṇava–ocean; antaḥ–within; cirāya–at last; me–for me; kūlam–shore; iva–like; asi–You are; labdhaḥ–found; tvayā–by You; api–also; labdham–found; bhagavan–O Lord; idānīm–now; anuttamam–unsurpassed; pātram–recipient; idam–this; dayāyāḥ–for grace. [24]
ananta–O You who are without end! asi–You are iva–like [the] cirāya–at last labdhaḥ–found kūlam–shore me–for me, nimajjataḥ–for this floundering one antaḥ–within [the] arṇava–ocean bhava–of material existence, api–and idānīm–now tvayā–by You, bhagavan–O Lord, idam–this anuttamam–very best pātram–recipient dayāyāḥ–for [Your] grace [has been] labdham–found. [24]
O Ananta! After floundering in the ocean of material existence, I have at last found you, the shore, and now you, O Bhagavān, have found the very best recipient for your grace.
Note: This verse is cited in Śrī Caitanya-caritāmṛta (2.11.151) as a statement of Śivānanda Sena to Śrīman Caitanya Mahāprabhu.
अभूतपूर्वं मम भावि किं वा
सर्वं सहे मे सहजं हि दुःखम् ।
किन्तु त्वदग्रे शरणागतानां
पराभवो नाथ न तेऽनुरूपः ॥२५॥
abhūtapūrvaṁ mama bhāvi kiṁ vā
sarvaṁ sahe me sahajaṁ hi duḥkham |
kintu tvad-agre śaraṇāgatānaṁ
parābhavo nātha na te’nurūpaḥ [25]
What unprecedented condition will not befall me? I will tolerate everything, as suffering is natural to me. But ruination of those who have taken shelter in You, O Lord, is not befitting for You.
निराशकस्यापि न तावदुत्सहे
महेश हातुं तव पादपङ्कजम्।
रुषा निरस्तोऽपि शिशुः स्तनन्धयो
न जातु मातुश्चरणौ जिहासति ॥२६॥
nirāśakasyāpi na tāvad utsahe
maheśa hātuṁ tava pāda-paṅkajam |
ruṣā nirasto’pi śiśuḥ stanandhayo
na jātu mātuś caraṇau jihāsati ||26||
O Supreme Lord, not even out of despair could I give up your lotus feet, just as a suckling child never desires to leave its mother’s feet even when angrily pushed away.
तवामृतस्यन्दिनि पादपङ्कजे
निवेशितात्मा कथमन्यदिच्छति ।
स्थितेऽरविन्दे मकरन्दनिर्भरे
मधुव्रतो नेक्षुरकं हि वीक्षते ॥२७॥
tavāmṛta-syandini pāda-paṅkaje
niveśitātmā katham anyad icchati |
sthite’ravinde makaranda-nirbhare
madhu-vrato nekṣurakaṁ hi vīkṣate ||27||
How can anyone who has entered the nectar-dripping lotus of your feet desire anything else? A bee situated in a lotus full of nectar does not even look at a sugar cane.
त्वदङ्घ्रिमुद्दिश्य कदापि केनचि-
द्यथा तथा वापि सकृत्कृतोऽञ्चलिः ।
तदैव मुष्णात्यशुभान्यशेषतः
शुभानि पुष्णाति न जातु हीयते ॥२८॥
tvad-aṅghrim uddiśya kadāpi kenacid
yathā tathā vāpi sakṛt kṛto’ñjaliḥ |
tadaiva muṣṇāty aśubhāny aśeṣataḥ
śubhāni puṣṇāti na jātu hīyate ||28||
An añjali directed towards your feet at any time by anyone in any manner even once completely dispels all inauspiciousness, nurtures all auspiciousness, and never goes in vain.
Note: An añjali is a mudrā (symbolic hand gesture) resembling a lotus bud formed by slightly cupping the palms, joining them along the outside edges while leaving a hollow space between them, and holding them either in front of the chest or above the head. The añjali mudrā has been praised by Bharadvāja Muni as follows: “Añjaliḥ paramā mudrā kṣipraṁ Deva-prasādinī: the añjali is the supreme mudrā and quickly satisfies the Lord.” The term añjali has been further explained to mean aṁ jalayatīty añjaliḥ: that which melts or makes like water (jalayati) a, that is, Bhagavān, as Śrī Kṛṣṇa has stated in Śrīmad Bhagavad-gītā (10.33), “Akṣarāṇām akāro ’smi: amongst letters, I am the letter a.”
उदीर्णसंसारदवाशुशुक्षणिं
क्षणेन निर्व्याप्य पराञ्च निर्वृतिम् ।
प्रयच्छति त्वच्चरणारुणाम्बुज-
द्वयानुरागामृतसिन्धुशीकरः ॥२९॥
udīrṇa-saṁsāra-davāśuśukṣaṇiṁ
kṣaṇena nirvāpya parāñ ca nirvṛtim |
prayacchati tvac-caraṇāruṇāmbuja-
dvayānurāgāmṛta-sindhu-śīkaraḥ ||29||
One drop from the ocean of the nectar of love (anurāga) for your two reddish lotus feet in a moment extinguishes the raging forest fire of saṁsāra and bestows the highest bliss.
विलासविक्रान्तपरावरालयं
नमस्यदार्तिक्षपणे कृतक्षणम् ।
धनं मदीयं तव पादपङ्कजं
कदा नु साक्षात्करवाणि चक्षुषा ॥३०॥
vilāsa-vikrānta-parāvarālayaṁ
namasyad ārti-kṣapaṇe kṛta-kṣaṇam |
dhanaṁ madīyaṁ tava pāda-paṅkajaṁ
kadā nu sākṣāt karavāṇi cakṣuṣā ||30||
Oh when will I offer obeisance to and behold directly with these eyes your lotus feet—my wealth—which playfully stride across the higher and lower worlds and dispel all distress within an instant?
कदा पुनः शङ्खरथाङ्गकल्पक-
ध्वजारविन्दाङ्कुशवज्रलाञ्छनम् ।
त्रिविक्रम त्वच्चरणाम्बुजद्वयं
मदीयमूर्धानमलङ्करिष्यति ॥३१॥
kadā punaḥ śaṅkha-rathāṅga-kalpaka-
dhvajāravindāṅkuśa-vajra-lāñchanam |
trivikrama tvac-caraṇāmbuja-dvayaṁ
madīya-mūrdhānam alaṅkariṣyati ||31||
And when, O Trivikrama, will your two lotus feet, bearing the marks of the conch, cakra, desire-tree, flag, lotus, goad, and lightning bolt, adorn my head?
विराजमानोज्ज्वलपीतवाससं
स्मितातसीसूनसमामलच्छविम् ।
निमग्ननाभिं तनुमध्यमुन्नतं
विशालवक्षःस्थलशोभिलक्षणम् ॥३२॥
virājamānojjvala-pīta-vāsasaṁ
smitātasī-sūna-samāmala-cchavim |
nimagna-nābhiṁ tanu-madhyam unnatam
viśāla-vakṣaḥ-sthala-śobhi-lakṣaṇaṁ ||32||
You who wear bright, shining yellow garments; you who have a spotless complexion which resembles blossoming atasī flowers; you of deep-set navel, slender waist, and lofty stature; you whose broad chest bears a resplendent mark …
चकासतं ज्याकिणकर्कशैः शुभै-
श्चतुर्भिराजानुविलम्बिभिर्भुजैः ।
प्रियावतंसोत्पलकर्णभूषण-
श्लथालकाबन्धविमर्दशंसिभिः ॥३३॥
cakāsataṁ jyā-kiṇa-karkaśaiḥ śubhaiś
caturbhir ājānu-vilambibhir bhujaiḥ |
priyāvataṁsotpala-karṇa-bhūṣana-
ślathālakā-bandha-vimarda-śaṁsibhiḥ ||33||
You who shine with four handsome arms which hang down to the knee, bear the roughness of scars from the bowstring, and long for the touch of your beloved’s lotus coronet, earrings, and loosened hair band …
उदग्रपीनांसविलम्बिकुण्डला-
लकावलीबन्धुरकम्बुकन्धरम् ।
मुखश्रिया न्यक्कृतपूर्णनिर्मला-
मृतांशुबिम्बाम्बुरुहोज्ज्वलश्रियम् ॥३४॥
udagra-pīnāṁsa-vilambi-kuṇḍalā-
lakāvalī-bandhura-kambu-kandharam |
mukha-śriyā nyakkṛta-pūrṇa-nirmalā-
mṛtāṁśu-bimbāmburuho’jjvala-śriyam ||34||
You the conchshell of whose neck is adorned with curling locks and earrings dangling down to your robust, upraised shoulders; you by the beauty of whose face the splendor and beauty of a spotless, nectar-rayed full moon and a spotless lotus in full bloom are humilited …
प्रबुद्धमुग्धाम्बुजचारुलोचनं
सविभ्रमभ्रूलतमुज्ज्वलाधरम् ।
शुचिस्मितं कोमलगण्डमुन्नसं
ललाटपर्यन्तविलम्बितालकम् ॥३५॥
prabuddha-mugdhāmbuja-cāru-locanaṁ
savibhrama-bhrū-latam ujjvalādharam |
śuci-smitaṁ komala-gaṇḍam unnasaṁ
lalāṭa-paryanta-vilambitālakam ||35||
You of eyes charming like a fresh, fully blossomed lotus, playful vine-like brows, lustrous lips, bright smile, soft cheeks, raised nose, and locks dangling about your forehead …
स्फुरत्किरीटाङ्गदहारकण्ठिका-
मणीन्द्रकाञ्जीगुणनूपुरादिभिः ।
रथाङ्गशङ्खासिगदाधनुर्वरै-
र्लसत्तुलस्या वनमालयोज्ज्वलम् ॥३६॥
sphurat-kirīṭāṅgada-hāra-kaṇṭhikā-
maṇīndra-kāñcī-guṇa-nūpurādibhiḥ |
rathāṅga-śaṅkhāsi-gadā-dhanur-varair
lasat-tulyasyā vanamālayojjvalam ||36||
You who are splendid with a gleaming crown, bracelets, string of pearls, necklaces, the king of jewels [i.e., the Kaustubha], girdle, anklets, and so forth, with the finest cakra, conch, sword, club, and bow, and with a forest garland shining with tulasī …
चकर्थ यस्या भवनं भुजान्तरं
तव प्रियं धाम यदीयजन्मभूः ।
जगत्समस्तं यदपाङ्गसंश्रयं
यदर्थमम्भोधिरमन्थ्यबन्धि च ॥३७॥
cakartha yasyā bhavanaṁ bhujāntaraṁ
tava priyaṁ dhāma yadīya-janma-bhūḥ |
jagat samastaṁ yad apāṅga-saṁśrayaṁ
yad artham ambhodhir amanthy abandhi ca ||37||
You who made the interior of your arms Śrī’s home, your dear abode her birthplace, and her side-long glance the dwelling place of the entire universe; you who churned and bunded the ocean for her sake …
स्ववैश्वरूप्येण सदानुभूतया-
प्यपूर्ववद्विस्मयमादधानया ।
गुणेन रूपेण विलासचेष्टितैः
सदा तवैवोचितया तव श्रिया ॥३८॥
sva-vaiśva-rūpyeṇa sadānubhūtayā-
py apūrvavad vismayam ādadhānayā |
guṇena rūpeṇa vilāsa-ceṣṭitaiḥ
sadā tavaivocitayā tava śriyā ||38||
You who are placed in unprecedented amazement by the qualities, figure, and playful activities of your Śrī, who is forever befitting for you indeed, even though she is always perceived [by you] as your own universal form …
तया सहासीनमनन्तभोगिनि
प्रकृष्टविज्ञानबलैकधामनि ।
फणामणित्रातमयूखमण्डल-
प्रकाशमानोदरदिव्यधामनि ॥३९॥
tayā sahāsīnam ananta-bhogini
prakṛṣṭa-vijñāna-balaika-dhāmani |
phaṇā-maṇi-vrāta-mayūkha-maṇḍala-
prakāśamānodara-divya-dhāmani ||39||
You who are seated with her on the coils of Ananta, who is the principal abode of eminent knowledge and strength within your divine abode, the inside of which is effulgent with the radiance of the multitude of jewels in his hoods …
निवासशय्यासनपादुकांशुको-
पधानवर्षातपवारणादिभिः ।
शरीरभेदैस्तव शेषतां गतै-
र्यथोचितं शेष इतीरिते जनैः ॥४०॥
nivāsa-śayyāsana-pādukāṁśuko-
padhāna-varṣātapa-vāraṇādibhiḥ |
śarīra-bhedais tava śeṣatām gatair
yatho’citaṁ śeṣa itīrite janaiḥ ||40||
[You who are seated with her on the coils of Ananta,] Who engages in servitude to you with a variety of forms, beginning with your residence, bed, seat, sandals, garments, pillow, and umbrella, and is thus befittingly called “Śeṣa” by the world …
दासः सखा वाहनमासनं ध्वजो
यस्ते वितानं व्यजनं त्रयीमयः ।
उपस्थितं तेन पुरो गरुत्मता
त्वदङ्घ्रिसम्मर्दकिणाङ्कशोभिना ॥४१॥
dāsaḥ sakhā vāhanam āsanaṁ dhvajo
yas te vitānaṁ vyajanaṁ trayīmayaḥ |
upasthitaṁ tena puro garutmatā
tvad-aṅghri-sammarda-kiṇāṅka-śobhinā ||41||
You who are approached at the fore by Garuḍa, your servitor, friend, vehicle, seat, flag, canopy, and fan whose form is made of the three Vedas and who is beautified by scars from the pressing of your feet …
त्वदीयभुक्तोज्झितशेषभोजिना
त्वया निसृष्टात्मभरेण यद्यथा ।
प्रियेण सेनापतिना न्यवेदि त-
त्तथानुजानन्तमुदारवीक्षणैः ॥४२॥
tvadīya-bhuktojjhita-śeṣa-bhojinā
tvayā nisṛṣṭātma-bhareṇa yad yathā |
priyeṇa senāpatinā nyavedi tat
tathānujānantam udāra-vīkṣanaiḥ ||42||
You who accordingly approve with generous glances that which is submitted by your dear general, [Viśvakṣena,] who you have invested with autonomy, and who partakes of the remnants left after your meals …
हताखिलक्लेशमलैः स्वभावतः
त्वदानुकूल्यैकरसैः तवोचितैः ।
गृहीततत्तत्परिचारसाधनै-
र्निषेव्यमाणं सचिवैर्यथोचितम् ॥४३॥
hatākhila-kleśa-malaiḥ svabhāvataḥ
tvad-ānukulyaika-rasaiḥ tavocitaiḥ |
gṛhīta-tat-tat-paricāra-sādhanair
niṣevyamānaṁ sacivair yathocitam ||43||
You who are served as befitting by companions befitting you who by nature are free from all afflictions and contaminations, whose only rasa [i.e., object of affinity, alt., essence] is favorability to you, and who take up all appropriate means of attendance [upon you] …
अपूर्वनानारसभावनिर्भर-
प्रबुद्धया मुग्धविदग्धलीलया ।
क्षणाणुवत्क्षिप्तपरादिकालया
प्रहर्षयन्तं महिषीं महाभुजम् ॥४४॥
apūrva-nānā-rasa-bhāva-nirbhara-
prabuddhayā mugdha-vidagdha-līlayā |
kṣaṇāṇuvat-kṣipta-parādi-kālayā
praharṣayantaṁ mahiṣīṁ mahābhujam ||44||
You of long arms who delight your queen [i.e., Śrī] with charming, clever līlā abounding in unprecendented and variegated rasa and bhāva wherein time spans such as parās [i.e., lifespans of Brahmā, tens of billions of years] go unnoticed like fractions of an instant …
अचिन्त्यदिव्याद्भुतनित्ययौवन-
स्वभावलावण्यमयामृतोदधिम् ।
श्रियः श्रियं भक्तजनैकजीवितं
समर्थमापत्सस्खमर्थिकल्पकम् ॥४५॥
acintya-divyādbhuta-nitya-yauvana-
svabhāva-lāvaṇyamayāmṛtodadhim |
śriyaḥ śriyaṁ bhakta-janaika-jīvitaṁ
samartham āpat-sakham arthi-kalpakam ||45||
You who are an ocean of nectar constituted of inconceivable, divine, wonderful, ever-youthful nature and beauty; you who are the śrī of Śrī [i.e., the fortune of Lakṣmī]; you who are the very life of your bhaktas; you who are capable; you who are a friend in misfortune [i.e. to those who have fallen into it]; you who are a desire-tree for your suppliants …
भवन्तमेवानुचरन्निरन्तरः
प्रशान्तनिःशेषमनोरथान्तरः ।
कदाहमैकान्तिकनित्यकिङ्करः
प्रहर्षयिष्यामि सनाथजीविः ॥४६॥
bhavantam evānucaran nirantaraḥ
praśānta-niḥśeṣa-manorathāntaraḥ |
kadāham aikāntika-nitya-kiṅkaraḥ
praharṣayiṣyāmi sanātha-jīvitaḥ ||46||
Ceaselessly attending to you alone, with all other desires fully extinguished, when will I, a resolute eternal servant whose life is possessed by his Lord, completely delight you?
Note: This verse is cited in Śrī Caitanya-caritāmṛta twice (2.1.206; 2.8.73), once by Śrī Rūpa Gosvāmī and Śrī Sanātana Gosvāmī as they pray to Śrīman Mahāprabhu, and once by Śrī Rāmānanda Rāya as he characterizes dāsya-bhakti.
धिगशुचिमविनीतं निर्दयं मामलज्जं
परमपुरुष योऽहं योगिवर्याग्रगण्यैः ।
विधिशिवसनकाद्यैर्ध्यातुमत्यन्तदूरं
तव परिजनभावं कामये कामवृत्तः ॥४७॥
dhig aśuchim avinītaṁ nirdayaṁ mām alajjaṁ
parama-puruṣa yo’haṁ yogi-varyāgragaṇyaiḥ |
vidhi-śiva-sanakādyair dhyātum atyanta-dūraṁ
tava parijana-bhāvaṁ kāmaye kāma-vṛttah ||47||
Fie on me, who am impure, insolent, merciless, and shameless. O Supreme Puruṣa, willfully I desire the position of your attendant, which is far beyond the contemplation of the foremost among the best of yogīs beginning with Brahmā, Śiva, and Sanaka.
अपराधसहस्रभाजनं
पतितं भीमभवार्णवोदरे ।
अगतिं शरणागतं हरे
कृपया केवलमात्मसात्कुरु ॥४८॥
aparādha-sahasra-bhājanaṁ
patitaṁ bhīma-bhavārṇavodare
agatiṁ śaraṇāgataṁ hare
kṛpayā kevalam ātmasāt kuru ||48||
O Hari! Please purely out of grace make your own this seeker of shelter, who has fallen into the fearsome ocean of material existence, has committed thousands of offences, and is devoid of any recourse.
अविवेकघनान्धदिङ्मुखे
बहुधा सन्ततदुःखवर्षिणि ।
भगवन्भवदुर्दिने पथः
स्खलितं मामवलोकयाच्युत ॥४९॥
aviveka-ghanāndha-diṅmukhe
bahudhā santata-duḥkha-varṣiṇi |
bhagavan bhava-durdine pathaḥ
skhalitaṁ mām avalokayācyuta ||49||
Beneath a sky darkened by the clouds of indiscrimination and a constant rain of various sufferings, O Bhagavān, on this stormy day of saṁsāra, I have lost the path. Please glance upon me, O Acyuta!
न मृषा परमार्थमेव मे
शृणु विज्ञापनमेकमग्रतः ।
यदि मे न दयिष्यसे ततो
दयनीयस्तव नाथ दुर्लभः ॥५०॥
na mṛṣā paramārtham eva me
śṛṇu vijñāpanam ekam agrataḥ |
yadi me na dayiṣyase tato
dayanīyas tava nātha durlabhaḥ ||50||
Please first listen to one entreaty of mine, which is not false, but verily completely truthful: if you do not bestow your grace upon me, O Lord, then a suitable recipient of your grace will be very difficult to find.
Note: This verse is cited in Śrī Caitanya-caritāmṛta (2.1.203) in a statement by Śrī Rūpa Gosvāmī and Śrī Sanātana Gosvāmī as they pray to Śrīman Mahāprabhu.
तदहं त्वदृते न नाथवान्
मदृते त्वं दयनीयवान्न च ।
विधिनिर्मितमेतदन्यं
भगवन्पालय मास्म जीहय ॥५१॥
tad ahaṁ tvad ṛte na nāthavān
mad ṛte tvam dayanīyavān na ca |
vidhi-nirmitam etam anvayaṁ
bhagavan pālaya mā sma jīhaya ||51||
Therefore, without you, I do not have a master, and without me, you do not have a suitable recipient for your grace. This is our relationship, formed by destiny. O Bhagavān, please protect me; do not ever reject me.
वपुरादिषु योऽपि कोऽपि वा
गुणतोऽसानि यथातथाविधः ।
तदयं तव पादपद्मयो-
रहमद्यैव मया समर्पितः ॥५२॥
vapur-ādiṣu yo’pi ko’pi vā
guṇato’sāni yathā-tathā-vidhaḥ |
tad ayaṁ tava pāda-padmayor
aham adyaiva mayā samarpitaḥ ||52||
Whoever I may be inside the body and so forth, and of whatever sort [I may be in terms of body and so forth] according to the guṇas—today as such this ‘I’ is offered by me at your lotus feet.
Note: This verse is cited by Śrī Rūpa Gosvāmī in Śrī Bhakti-rasāmṛta-sindhu (1.2.194) and by Śrī Jīva Gosvāmī in Bhakti Sandarbha (309) as an illustration of ātma-nivedana, self-offering.
मम नाथ यदस्ति योऽस्म्यहं
सकलं तद्धि तवैव माधव ।
नियतस्वमिति प्रबुद्धधी-
रथवा किं नु समर्पयामि ते ॥५३॥
mama nātha yad asti yo’smy ahaṁ
sakalaṁ tad dhi tavaiva mādhava |
niyata-svam iti prabuddha-dhīr
atha vā kiṁ nu samarpayāmi te ||53||
O Master, whatever is mine and whoever I am—all of this is actually yours alone. O Mādhava, with this enlightened awareness of [everything] being eternally your own, what now can I even offer you?
अवबोधितवानिमां यथा
मयि नित्यां भवदीयतां स्वयम् ।
कृपयैवमनन्यभोग्यतां
भगवन्भक्तिमपि प्रयच्छ मे ॥५४॥
avabodhitavān imāṁ yathā
mayi nityāṁ bhavadīyatāṁ svayam |
kṛpayaivam ananya-bhogyatāṁ
bhagavan bhaktim api prayaccha me ||54||
As you yourself have made known in me this state of being eternally your own, so, O Bhagavān, by your grace please also bestow upon me bhakti which has no other recipient [than you, i.e., bhakti which is performed solely for your enjoyment].
तवदास्यसुखैकसङ्गिनां
भवनेष्वस्त्वपि कीटजन्म मे ।
इतरावसथेषु मा स्म भूद्
अपि मे जन्म चतुर्मुखात्मना ॥५५॥
tava dāsya-sukhaika-saṅgināṁ
bhavaneṣv astv api kīṭa-janma me |
itarāvasatheṣu mā sma bhūd
api me janma caturmukhātmanā ||55||
Let me take birth, even as a worm, in the homes of those whose only attachment is to the happiness of your service. Never let me take birth, even as he whose form has four faces [i.e., Lord Brahmā], in any other situation.
सकृत्त्वदाकारविलोकनाशया
तृणीकृतानुत्तमभुक्तिमुक्तिभिः ।
महात्मभिर्मामवलोक्यतां नय
क्षणेऽपि ते यद्विरहोऽतिदुःसहः ॥५६॥
sakṛt tvad-ākāra-vilokanāśayā
tṛṇī-kṛtānuttama-bhukti-muktibhiḥ |
mahātmabhir mām avalokyatāṁ naya
kṣaṇe’pi te yad viraho’ti-duḥsahaḥ ||56||
Please bring me into the sight of those great souls who out of longing to once behold your figure consider unparalleled enjoyment and mukti to be straw, [those great souls] whose separation is extremely difficult to bear for a moment even for you.
न देहं न प्राणान्न च सुखमशेषाभिलषितं
न चात्मानं नान्यत्किमपि तव शेषत्वविभवात् ।
बहिर्भूतं नाथ क्षणमपि सहे यातु शतधा
विनाशं तत्सत्यं मधुमथन विज्ञापनमिदम् ॥५७॥
na dehaṁ na prāṇān na ca sukham aśeṣābhilaṣitaṁ
na cātmānaṁ nānyat kim api tava śeṣatva-vibhavāt |
bahir-bhūtaṁ nātha kṣaṇam api sahe yātu śatadhā
vināśaṁ tat satyaṁ madhu-mathana vijñāpanam idam ||57||
I can tolerate neither the body, nor the senses, nor completely desirable pleasures, nor my own self, nor anything else [if they are] excluded from the fortune of servitude unto you for even a moment, O Lord! Let that [i.e., all such things] perish hundreds of times. O destroyer of Madhu, this is my sincere plea.
दुरन्तस्यानादेरपरिहरणीयस्य महतो
विहीनाचारोऽहं नृपशुरशुभस्यास्पदमपि ।
दयासिन्धो बन्धो निरवधिकवात्सल्यजलधे
तव स्मारं स्मारं गुणगणमितीच्छामि गतभीः ॥५८॥
durantasyānāder apariharaṇīyasya mahato
vihīnācāro’haṁ nṛ-paśur aśubhasyāspadam api |
dayā-sindho bandho niravadhika-vātsalya-jaladhe
tava smāraṁ smāraṁ guṇa-gaṇam itīcchāmi gatabhīḥ ||58||
I am a human animal devoid of proper conduct and indeed a depository of vast, beginningless, endless, and unassailable inauspiciousness. But, O ocean of grace! O friend! O ocean of unending affection! Remembering and remembering your qualities, I, free from all fear, desire thus [as I prayed in the earlier verses].
अनिच्छन्नप्येवं यदि पुनरितीच्छन्निव रज-
स्तमश्छन्नछद्मस्तुतिवचनभङ्गीमरचयम् ।
तथापीत्थं रूपं वचनमवलम्ब्यापि कृपया
त्वमेवैवं भूतं धरणिधर मे शिक्षय मनः ॥५९॥
anicchann apy evaṁ yadi punar itīcchann iva rajas-
tamaś-channaś chadma-stuti-vacana-bhaṅgīm aracayam |
tathāpītthaṁ rūpaṁ vacanam avalambyāpi kṛpayā
tvam evaivaṁbhūtaṁ dharaṇi-dhara me śikṣaya manaḥ ||59||
If, even though I am [actually] undesirous in this way [i.e., in the way I have prayed to you earlier (in verse 57)], I, covered by rajas and tamas, on the contrary, am making [only] a show of hypocritical statements of praise as though I am desiring such [i.e., as though I sincerely desire to attain what I have prayed to you for (in verse 57)], then still, taking up even statements of such nature, may you please graciously discipline my mind, which is indeed so conditioned, O bearer of the earth!
पिता त्वं माता त्वं दयित तनयस्त्वं प्रियसुहृ-
त्त्वमेव त्वं मित्रं गुरुरसि गतिश्चासि जगताम् ।
त्वदीयस्त्वद्भृत्यस्तव परिजनस्त्वद्गतिरहं
प्रपन्नश्चैवं स त्वहमपि तवैवास्मि हि भरः ॥६०॥
pitā tvaṁ mātā tvaṁ dayita-tanayas tvaṁ priya-suhṛt
tvam eva tvaṁ mitraṁ gurur api gatiś cāsi jagatām |
tvadīyas tvad bhṛtyas tava parijanas tad gatir ahaṁ
prapannaś caivaṁ sa tv aham api tavaivāsmi hi bharaḥ ||60||
You are the father, you are the mother, you are the beloved son, you are the dear well-wisher, you are the friend, you are the guru, and you are the shelter of the world. I am yours, I am your servant, I am your attendant, and I hold you as my shelter. I am surrendered unto you, and as such I am indeed your own and your dependent.
जनित्वाहं वंशे महति जगति ख्यातयशसां
शुचीनां युक्तानां गुणपुरुषतत्त्वस्थितिविदाम् ।
निसर्गादेव त्वच्चरणकमलैकान्तमनसा-
मधोऽधः पापात्मा शरणद निमज्जामि तमसि ॥६१॥
janitvāhaṁ vaṁśe mahati jagati khyāta-yaśasāṁ
śucīnāṁ yuktānāṁ guṇa-puruṣa-tattva-sthiti-vidām |
nisargād eva tvac-caraṇa-kamalaikānta-manasām
adho’dhaḥ pāpātmā śaraṇada nimajjāmi tamasi ||61||
I have been born in an exalted family of pure, devout knowers of the nature and position of the guṇas and the puruṣa who by their very nature are of mind fixed upon your lotus feet, and who are of fame and renown in this world, yet, O giver of shelter, being of sinful mind, I am sinking lower and lower into darkness.
अमर्यादः क्षुद्रश्चलमतिरसूयाप्रसवभूः
कृतघ्नो दुर्मानी स्मरपरवशो वञ्चनपरः ।
नृशंसः पापिष्टः कथमहमितो दुःखजलधे-
रपारादुत्तीर्णस्तव परिचरेयं चरणयोः ॥६२॥
amaryādaḥ kṣudraś cala-matir asūyā-prasava-bhūḥ
kṛtaghno durmānī smara-paravaśo vañcana-paraḥ |
nṛśaṁsaḥ pāpiṣṭhaḥ katham aham ito duḥkha-jaladher
apārād uttīrṇas tava paricareyaṁ caraṇayoḥ ||62||
Lawless, petty, fickle-minded, a breeding-ground of envy, ungrateful, arrogant, subservient to kāma, deceitful, cruel, and most sinful, how as such may I cross over this boundless ocean of suffering and serve your feet?
रघुवर यदभूस्त्वं तादृशो वायसस्य
प्रणत इति दयालुर्यच्च चैद्यस्य कृष्णः ।
प्रतिभवमपराद्धुर्मुग्ध सायुज्यदोऽभू-
र्वद किमपदमागस्तस्य तेऽस्ति क्षमायाः ॥६३॥
raghuvara yad abhūs tvaṁ tādṛśo vāyasasya
praṇata iti dayālur yac ca caidyasya kṛṣṇa
pratibhavam aparāddhur mugdha sāyujyado’bhūr
vada kim apadam āgas tasya te’sti kṣamāyāḥ ||63||
Since you, O best of the Raghus, were gracious towards someone such as that crow [i.e., Jayanta, who committed the offense of pecking at Mother Sītā Devī’s breast], considering him to have bowed [unto you after you assailed him with arrows], and since you, O tender Kṛṣṇa, were a giver of sāyūjya [i.e., mukti] to Caidya [i.e., Śiśupāla], an offender for repeated births, please tell me, what transgression of his is there that was not an object of your forgiveness?
Note: This verse is cited by Śrī Rūpa Gosvāmī in Śrī Bhakti-rasāmṛta-sindhu (2.1.113).
ननु प्रपन्नः सकृदेव नाथ
तवाहमस्मीति च याचमानः ।
तवानुकम्प्यः स्मरतः प्रतिज्ञां
मदेकवर्जं किमिदं व्रतं ते ॥६४॥
nanu prapannaḥ sakṛd eva nātha
tavāham asmīti ca yācamānaḥ |
tavānukampyaḥ smarataḥ pratijñāṁ
mad-eka-varjaṁ kim idaṁ vrataṁ te ||64||
Certainly, remembering your promise, once verily taking shelter [in you], O Lord, and praying, “I am yours,” I am a fit recipient of your favor. So does this vow of your [to protect those who even once offer themselves to you] exclude me alone?
अकृत्रिमत्वच्चरणारविन्द-
प्रेमप्रकर्षावधिमात्मवन्तम् ।
पितामहं नाथमुनिं विलोक्य
प्रसीद मद्वृत्तमचिन्तयित्वा ॥६५॥
akṛtrima-tvac-caraṇāravinda-
prema-prakarṣāvadhim ātmavantam |
pitāmahaṁ nātha-muniṁ vilokya
prasīda mad-vṛttam acintayitvā ||65||
Not considering my behavior, and looking [only] to my grandfather, Nātha Muni, the self-realized paragon of genuine prema for your lotus feet, please be gracious [to me].
॥ इति श्रीमद्यामुनमुनिविरचितं श्रीआलवन्दारस्तोत्ररत्नं सम्पूर्णम् ॥
|| iti śrīmad-yāmuna-muni-viracitaṁ śrī-ālavandāra-stotra-ratnaṁ sampūrṇam ||
Thus the Śrī Ālavandāra Stotra-ratna composed by Śrīmad Yāmuna Muni is complete.
Obeisances unto Śrīmad Yāmunācārya—
यत्पादाम्भोरुहध्यानविध्वस्ताशेषकल्मषः ।
वस्तुतामुपयातोऽहं यामुनेयां नमामितम् ॥
yat pādāmbhoruha-dhyāna-vidhvastāśeṣa-kalmaṣaḥ |
vastutām upayāto’haṁ yāmuneyāṁ namāmi tam ||
I offer obeisance to him, Yāmuna, by meditating on whose lotus feet all defilement is destroyed and the state of true being is reached.