| Sanskrit/Hindi | Translation | Meaning |
| ब्रह्मादयः सुरगणा मुनयोऽथ सिद्धाः सत्त्वैकतानमतयो वचसां प्रवाहैः। नाराधितुं पुरुगुणैरधुनापि पिप्रुः किं तोष्टुमर्हति स मे हरिरुग्रजातेः॥१॥ |
brahmadayaḥ suragana munayo:tha siddhaḥ sattvaikatanamatayo vacasamh pravahaiḥ | naradhitur puruguņairadhunapi pipruḥ kimh tostumarhati sa me harirugrajateh ||1|| |
How can I , who was born in a ferocious asura clan, Expect to please you , when you were not pleased, By Brahma , other devas , sages and Sidhas, Who were all steeped in Sathwa qualities, Using the torrential flow of words , Which describes your great qualities. |
| मन्ये धनाभिजनरूपतपःश्रुतौज- स्तेजःप्रभावबलपौरुषबुद्धियोगाः। नाराधनाय हि भवन्ति परस्य पुंसो भक्त्या तुतोष भगवान् गजयूथपाय॥२॥ |
manye dhanabhijanarūpatapaḥśrutauja- -stejaḥ prabhavabalapauruṣabuddhiyogaḥ naradhanaya hi bhavanti parasya purso bhaktya tutoṣa bhagavan gajayuthapaya ||2|| |
In spite of it , I know that wealth, pedigree, form , penance, Vedic learning, power , strength , manliness, wisdom and yoga, Are not sufficient to please you, Oh divine and supreme god, And that only the devotion of the elephant king succeeded in pleaseing you. |
| विप्राद्द्विषड्गुणयुतादरविन्दनाभ- पादारविन्दविमुखाच्छ्वपचं वरिष्ठम्। मन्ये तदर्पितमनोवचनेहितार्थ- प्राणं पुनाति स कुलं न तु भूरिमानः॥३॥ |
vipraddvisadguṇayutadaravindanabha- -padaravindavimukhacchvapacam varistham | manye tadarpitamanovacanehitartha- -praṇam punati sa kulam na tu bhurimanah ||3|| |
Oh God with lotus on the navel, compared to a Brahmin, Blessed with the twelve desirable qualities, but, Not having devotion to your lotus like feet, The person born in a lowly caste , who worships you, Surrendering his mind, word and soul to you, Redeems his race , besides making himself pure. |
| नैवात्मनः प्रभुरयं निजलाभपूर्णो मानं जनादविदुषः करुणो वृणीते । यद्यज्जनो भगवते विदधीत मानं तच्चात्मने प्रतिमुखस्य यथा मुखश्रीः ॥४॥ |
naivatmanaḥ prabhurayam nijalabhapūrṇo manam janadaviduṣaḥ karuno vnite | yadyajjano bhagavate vidadhita manam taccatmane pratimukhasya yatha mukhaśriḥ ||4|| |
The devotee and not you Oh lord , receive profits , Of your worship by the ignorant one , Oh merciful one, For whatever honour the devotee offers to the Lord, Rebounds to him , like a mirror reflecting his own image. |
| तस्मादहं विगतविक्लव ईश्वरस्य सर्वात्मना महि गृणामि यथा मनीषम्। नीचोऽजया गुणविसर्गमनुप्रविष्टः पूयेत येन हि पुमाननुवर्णितेन ॥५॥ |
tasmadaham vigataviklava iśvarasya sarvatmana mahi gṇami yatha manişam | nico:’jaya gunavisargamanupraviştah puyeta yena hi pumananuvarṇitena ||5|| |
Therefore with all my fear gone , in spite of my being unworthy, I am starting to pray to the best of my ability , the greatness, Of the almighty lord, by doing which even an ordinary debased one, Who has been caught , in the net of mundane life, gets purified. |
| सार्वे ह्यमी विधिकरास्तव सत्त्वधाम्नो ब्रह्मादयो वयमिवेश न चोद्विजन्तः | क्षेमाय भूतय उतात्मसुखाय चास्य विक्रीडितं भगवतो रुचिरावतारैः ॥६॥ |
sarve hyami vidhikarastava sattvadhamno brahmadayo vayamiveśa na codvijantah | kṣemaya bhutaya utatmasukhaya casya vikriḍitam bhagavato ruciravataraiḥ ||6|| |
Lord Brahma and others who are your devotees, Are standing here with fear towards you, Who normally have a soft form drenched with truth, Though they know that you are taking these incarnations, For the welfare and complete happiness of all beings. |
| तद्यच्छ मन्युमसुरश्च हतस्त्वयाद्य मोदेत साधुरपि वृश्चिकसर्पहत्या। लोकाश्च निर्वृतिमिताः प्रतियन्ति सर्वे रूपं नृसिंह विभवाय जनाः स्मरन्ति॥७॥ |
tadyaccha manyumasuraśca hatastvayadya modeta sadhurapi vścikasarpahatya | lokaśca nirvṛtimitaḥ pratiyanti sarve rupam nysimha vibhayaya janaḥ smaranti ||7|| |
Please hold your anger in control as the asura(Hiranya Kasipu) has been killed, For even sages are happy, when scorpion and snakes are killed And now the entire world is relieved and waiting for you to become peaceful, So that they would continue, to recall this man lion always. |
| नाहं बिभेम्यजित तेऽतिभयानकास्य- जिह्वार्कनेत्रभ्रुकुटीरभसोग्रदंष्ट्रात् । आन्त्रस्रजः क्षतजकेसरशङ्कुकर्णा- न्निर्ह्रादभीतदिगिभादरिभिन्नखाग्रात् ॥८॥ |
naham bibhemyajita te:’tibhayanakasya- -jihvarkanetrabhrukuțirabhasogradamstrat | antrasrajaḥ kṣatajakesaraśańkukarṇa- -nnirhradabhitadigibhadaribhinnakhagrat ||8|| |
Oh invincible lord, I am not at all afraid of your this form, Which has fearful toungue , with sun like eyes, horrifying looks, Fierce teeth, with blood drenched flying red manes, Erect ears and claws that tear the enemies, Along with the intestine garland that you are wearing , All of which even makes the elephants guarding the directions scared. |
| त्रस्तोऽस्म्यहं कृपणवत्सलदुःसहोग्र- संसारचक्रकदनाद्ग्रसतां प्रणीतः। बद्धः स्वकर्मभिरुशत्तम तेऽङ्घ्रिमूलं प्रीतोऽपवर्गशरणं ह्वयसे कदा नु॥९॥ |
trastosmyaharh krpaṇavatsala duḥsahogra- -samsaracakrakadanadgrasatam pranitaḥ baddhaḥ svakarmabhiruśattama tenghrimular prito pavargasaraṇam hvayase kada nu ||9|| |
But I am definitely afraid , Oh lover of the oppressed, Of the terrible suffering involved in this cycle of births and deaths, Since I am tied by my own acts and thrown amidst blood thirsty demons, And oh shining one , be pleased with me and when are you, Going to call me near your feet , which would grant me salvation. |
| यस्मात्प्रियाप्रियवियोगसयोगजन्म- शोकाग्निना सकलयोनिषु दह्यमानः। दुःखौषधं तदपि दुःखमतद्धियाऽहं भूमन् भ्रमामि वद मे तव दास्ययोगम्॥१०॥ |
yasmat priyapriyaviyogasayogajanma -śokagnina sakalayonisu dahyamanah | duḥkhauṣadham tadapi duḥkhamataddhiyaham bhuman bhramami vada me tava dasyayogam ||10|| |
So having taken several births which involved, Separation from things I liked and those I hated, And burning in the fire of sorrow in several wombs, And realizing that the cure for a sorrow involves more sorrow, I would like to know from you, Oh Lord, The method of being, in eternal service to you. |
| सोऽहं प्रियस्य सुहृदः परदेवताया लीलाकथास्तव नृसिंह विरिञ्चिगीताः। अञ्जस्तितर्म्यनुगृणन् गुणविप्रमुक्तो दुर्गाणि ते पदयुगालयहंससङ्गः ॥११॥ |
so mham priyasya suhṛdaḥ paradevataya lilakathastava nçsimha virincigitaḥ anjastitarmyanugnan gunavipramukto durgani te padayugalayahamsasangaḥ ||11|| |
And after serving you , enjoying the friendship, Of enlightened souls and hearing your story , And the prayer of Lord Brahma addressed to you, I would by your blessing cross the unknown obstacles, By constant worship of the pair of your feet. |
| बालस्य नेह शरणं पितरौ नृसिंह नार्तस्य चागदमुदन्वति मज्जतो नौः। तप्तस्य तत्प्रतिविधिर्य इहाञ्जसेष्ट- स्तावद्विभो तनुभृतां त्वदुपक्षितानाम् ॥१२॥ |
balasya neha śaraṇam pitarau ngsimha nartasya cagadamudanvati majjato nauḥ | taptasya tatpratividhirya ihanjasesta- -stavadvibho tanubhṛtam tvadupekṣitanam ||12|| |
Oh Narasimha ,in case you decide to completely neglect us, Fathers would not be able to protect their sons, No medicine would be able to cure any diseases, No shipping vessel would be able to save one from drowning, And without your grace one would not be able, To get out or even destroy a very small sorrow, And how can I get cured of this sorrow |
| यस्मिन् यतो यर्हि येन च यस्य यस्मा- द्यस्मै यथा यदुत यस्त्वपरः परो वा। भावः करोति विकरोति पृथक्स्वभावः सञ्चोदितस्तदखिलं भवतः स्वरूपम् ॥१३॥ |
yasminyato yarhi yena ca yasya yasma- -dyasmai yatha yaduta yastvaparah parova | bhavaḥ karoti vikaroti pathak svabhavaḥ sancoditastadakhilamh bhavataḥ svarupam ||13|| |
All beings which are high or low and possessing, A nature of its own produces or transforms some things, Whatever way it has to be done, whatever cause , whatever time, Using which, from which, using whichever method, Which job , with whom and to what purpose, But all of them would be your form and nothing else. |
| माया मनः सृजति कर्ममयं बलीयः कालेन चोदितगुणानुमतेन पुंसः । छन्दोम्यं यदजयार्पितषोडशारं संसारचक्रमज कोऽतितरेत्त्वदन्यः॥१४॥ |
maya manaḥ srjati karmamayam baliyah kalena coditagunanumatena pumsaḥ | chandomayar yadajaya:’rpitaşodasaram samsaracakramaja ko:’titaret tvadanyaḥ ||14|| |
The innate nature with its differing characters, Created by time which represents the will of God, Evolves in to a subtle body, which is a product of Karma, Which is very strong and is within the wheel , With its sixteen spokes* ,and this cannot, Be crossed by those who do not surrender to you. *Mind , ten sense organs and five subtle elements. |
| स त्वं हि नित्यविजितात्मजुणः स्वधाम्ना कालो वशीकृतविसृज्यविसर्गशक्तिः। चक्रे विसृष्टमजयेश्वर षोडशारे निष्पीड्यमाणमुपकर्ष विभो प्रपन्नम् ॥१५॥ |
sa tvarh hi nityavijitatmaguṇaḥ svadhamna kalo vasıktavisgiya visargasaktiḥ | cakre visṛṣṭamajayeśvara sodaśare nispidyamanamupakarṣa vibho prapannam ||15|| |
You are forever victorious over the innate nature using your greatness And You as time , have exercised control over both effects and causes, And Oh Lord , who is everywhere , draw me who is suffering as I having been , Caught and being crushed in the wheel with the sixteen spokes . |
| दृष्टा मया दिवि विभोऽखिलधिष्ण्यपाना- मायुः श्रियो विभव इच्छति याञ्जनोऽयम्। येऽस्मत्पितुः कुपितहासविजृंभितभ्रू- विस्फूर्जितेन लुलिताः स तु ते निरस्तः ॥१६॥ |
drsta maya divi vibhokhiladhiṣṇyapana- -mayuḥ śriyo vibhava icchati yañjanoyam | ye smatpituḥ kupitahasavijṛmbhitabhru- -visphurjitena lulitaḥ sa tu te nirastaḥ ||16|| |
Oh Lord , I have seen that the long life , riches , glory of the devas, Which ordinary people crave for in this world, of my father, Were easily destroyed by your angry laughter, And the frown of the eye brow very easily, And I also have seen, that valorous one being killed by you. |
| तस्मादमूस्तनुभृतामहमाशिषो ज्ञ आयुः श्रियं विभवमैन्द्रियमाविरिञ्चात् । नेच्छामि ते विलुलितानुरुविक्रमेण कालात्मनोपनय मां निजभृत्यपार्श्वम्॥१७॥ |
tasmadamustanubhṛtamahamasisojňa ayuḥ śriyamh vibhavamaindriyamavirincat | necchamil vilulitanuruvikrameṇa kalatmanopanaya mam nijabhṛtyaparśvam ||17|| |
So my lord I am not interested in those great pleasures, Like long life , wealth and sensory gratification which even Brahma enjoys And I also do not desire of getting mystic powers that are crushed by you as time, But I request you to place me among your servant. |
| कुत्राशिषः श्रुतिसुखाः मृगतृष्णिरूपाः क्वेदं कलेवरमशेषरुजां विरोहः । निर्विद्यते न तु जनो यदपीति विद्वान् कामानलं मधुलवैः शमयन्दुरापैः॥१८॥ |
kutrašiṣaḥ śrutisukha mṛgatṛṣṇarüpaḥ kvedarh kalevaramasesarujam virohaḥ | nirvidyate na tu jano yadapiti vidvan kamanalamh madhulavaiḥ śamayan durapaiḥ ||18|| |
These desires are sweet to hear but have the form of mirages, And this body being subject to diseases also cannot enjoy them, And in spite of knowing all this people do not hate them, Being engaged in quenching the fire of their pleasures, By the drops of honey which are difficult to get. |
| क्वाहं रजवप्रभव ईश तमोऽधिकेऽस्मि- ञ्जातः सुरेतरकुले क्व तवानुकम्पा। न ब्रह्मणॊ न भवस्य न वै रमायाः यन्मेऽर्पितः शिरसि पद्मकरप्रसादः ॥१९॥ |
kvaham rajaḥprabhava isa tamo dhikesmin jatah suretarakule kva tavanukampa | na brahmaṇo na tu bhavasya na vai ramaya yanmerpitaḥ śirasi padmakaraḥ prasadaḥ ||19|| |
Oh God, How come your pity on me , who was born, In a non deva race dominated by regal qualities, For you have blessed me by keeping your hand on my head Which you have not done either to Brahma or Shiva or Lakshmi, |
| नैषा परावरमतिर्भवतो ननु स्या- ज्जन्तोर्यथाऽऽत्मसुहृदो जगतस्तथापि। संसेवया सुरतरोरिव ते प्रसादः सेवानुरूपमुदयो न परावरत्वम् ॥२०॥ |
naisa paravaramatirbhavato nanu sya -jjantoryathatmasuhṛdo jagatastatha’pi | samsevaya surataroriva te prasadaḥ sevanurupamudayo na paravaratvam ||20|| |
Unlike the people who think others as low and high, You being the friend of the soul and lord of the world, Only by doing service one can get your grace, Which is like the wish giving tree of devas , And your grace to others depend on how they serve you, But definitely not based on who they are? |
| एवं जनं निपतितं प्रभवाहिकूपे कामाभिकाममनु य़ः प्रपतन्प्रसङ्गात्। कृत्वाऽऽत्मसात्सुरर्षिणा भगवन्गृहीतः सोऽहं कथं नु विसृजे तव भृत्यसेवाम् ॥२१॥ |
evam janamh nipatitarh prabhavahikupe kamabhikamamanu yaḥ prapatan prasangat | krtva tmasatsurarṣiṇa bhagavan ghitaḥ so ham kathar nu visțje tava bhṛtyasevam ||21|| |
When due to desires I was about to join those men, Who were suffering, after falling in to the snake infested well, The celestial sage Narada made me his friend and blessed me, And so how can I ever think of leaving your service as a servant. |
| मत्प्राणरक्षणमनन्त पितुर्वधश्च मन्ये स्वभृत्यऋषिवाक्यमृतं विधातुम्। खड्गं प्रगृह्य यदवोचदसद्विधित्सु- स्त्वामीश्वरो मदपरोऽवतु कं हरामि॥२२॥ |
matpranarakṣaṇamananta piturvadhasca manye svabhrtya sivakyamṛtar vidhatum | khadgarh praghya yadavocadasadvidhitsu- -stvamiśvaro madaparo vatu kam harami ||22|| |
Oh endless one, You saved me as well as killed my father, When my father came to kill me with an unsheathed sword, Saying “If there is a God above, let him save you as I am cutting your head.” So that the immortal words of Sanaka sages would come true, |
| एकस्त्वमेव जगदेतदमुष्य यत्त्व- माद्यन्तयोः पृथगवस्यसि मध्यतश्च। सृष्ट्वा गुणव्यतिकरं निजमाययेदं नानेव तैरवसितस्तदनुप्रविष्टः ॥२३॥ |
ekastvameva jagadetadamuşya yattva- -madyantayoḥ pṛthagavasyasi madhyatasca | srstva guṇavyatikaram nijamayayedam naneva tairavasitastadanupraviṣṭaḥ ||23|| |
You are same as the universe that you are showing, For in the past , during and after its birth, you only are there, As after creating a modification of the three fold characters, You immediately entered in to it and due to the real illusion, You appear varied and many, though you are one. |
| त्वं वा इदं सदसदीश भवांस्ततोऽन्यो माया यदात्मपरबुद्धिरियं ह्यपार्था। यद्यस्य जन्म निधनं स्थितिरीक्षणं च तद्वै तदेव वसुकालवदष्टितर्वोः॥२४॥ |
tvar va idar sadasadıśa bhavamstatonyo maya yadatmaparabuddhiriyam hyapartha | yadyasya janma nidhanam sthitirikṣaṇaṁ ca tadvai tadeva vasukalavaduṣṭitarvoḥ ||24|| |
You yourself are this world consisting , Of movable and immovable things, Yet you are something different from it, The notions of God is self and God is others, Are notions without any import, For that from which something, Originates cannot be different from it, Similar to the relation between , Seed and tree , the later being only a temporal change. |
| न्यस्येदमात्मनि जगद्विलयांबुमध्ये शेषेऽऽत्मना निजसुखानुभवो निरीहः। योगेन मीलितदृगात्मनिपीतनिद्र- स्तुर्ये स्थितो न तु तमो न गुणांश्च भुङ्क्ते॥२५॥ |
nyasyedamatmani jagadvilayambumadhye sese tmana nijasukhanubhavo nirihaḥ | yogena militadrgatmanipitanidra- -sturye sthito na tu tamo na guṇamśca yunkṣe ||25|| |
You merge all that exists in to yourself , By your own free will and repose in the, Water of deluge enjoying the real divine pleasure, Without any activity whatsoever , But by yoga though you appear asleep, You are not in the state of sleep, For you are beyond the state of thamas by sleep or wakefulness, And you are the one who shines by your own power. |
| तस्यैव ते वपुरिदं निजकालशक्त्या सञ्चोदितप्रकृतिधर्मण आत्मगूढम्। अम्भस्यनन्तशयनाद्विरमद्समाधे- र्नाभेरभूत्स्वकणिकावटन्महाब्जम्॥२६॥ |
tasyaiva te vapuridam nijakalaśaktya sancoditaprak tidharmaṇa atmaguḍham | ambhasyanantasayanadviramatsamadhe- -maherabhut svakanikadvatavanmahabiam ||26|| |
You had assumed your form due to the power of time, Which ignite the three fold characters and When your trance on the bed of Adhi sesha ended From your navel, a huge lotus sprang up, From the seed that was hidden there. |
| तत्सम्भवः कविरतोऽन्यदपश्यमान- स्त्वां बीजमात्मनि ततं स्वबहिर्विचिन्त्य। नाविन्ददब्दशतमप्सु निमज्जमानो जातेऽङ्कुरे कथमु होपलभेत बीजम् ॥२७॥ |
tatsambhavaḥ kavirato nyadapaśyamana- -stvarh bijamatmani tatam svabahirvicintya | navindadabdasatamapsu nimajjamano jate nkure kathamuhopalabheta bijam ||27|| |
That Brahma who rose from that lotus , not seeing, Any other thing other than that flower , started, Searching for the cause of that flower , though , You were spread inside and outside him, And he was inside the water for one hundred years, For how can anyone who is on the sprout see the seed? |
| स त्वात्मयोनिरतिविस्मित आस्थितोऽब्जं कालेन तीव्रतपसा परिशुद्धभावः। त्वामात्मनीश भुवि गन्धमिवातिसूक्ष्मं भूतेन्द्रियाशयमये विततं ददर्श ॥२८॥ |
sa tvatmayonirativismita asthit bjam kalena tivratapasa parisuddhabhavaḥ | tvamatmanisa bhuvi gandhamivatisukṣmam bhutendriyasayamaye vitatam dadarśa ||28|| |
Not able to find out the reason , with great sense of wonder, Brahma returned to the flower and started doing , Hard Penance and became one with a very pure mind and, After realizing that the scent of the earth cannot be separated from it. Saw you who were spread within him and his senses completely. |
| एवं सहस्रवदनाङ्घ्रिशिरःकरोरु- नासास्यकर्णनयनाभरणायुधाढ्यम्। मायामयं सदुपलक्षितसन्निवेशं दृष्ट्वा महापुरुषमाप मुदं विरिञ्चः ॥२९॥ |
evarh sahasravadananghrisiraḥ karoru- -nasasyakamanayanabharaṇayudhaḍhyam | mayamayam sadupalakṣitasanniveśam drstva mahapuruşamapa mudam virincaḥ ||29|| |
Brahma became extremely happy on seeing you , the Lord, Who was the supreme manifestation in himself, hidden by illusion With thousands of faces, feet , heads, hands , thighs, Noses, mouths, ears , eyes, ornaments and weapons. |
| तस्मै भवान् हयशिरस्तनुवं च बिभ्रत् वेदद्रुहावतिबलौ मधुकैटभाख्यौ। हत्वाऽऽनयंच्छ्रुतिगणांस्तु रजस्तमश्च सत्त्वं तव प्रियतमां तनुमामनन्ति॥३०॥ |
tasmai bhavan hayasirastanuvam ca bibhra- -dvedadruhavatibalau madhukaitabhakhyau | hatva nayacchrutigaṇāṁstu rajastamasca sattvar tava priyatamarh tanumamananti ||30|| |
Then you , after assuming the form of Hayagreeva, With the head of a horse , killed Madhu and Kaidabha, Who were the personification of base qualities of rajas and thamas, You recovered the Vedas ,which were dear to you, And which were personification of Sathwa quality And gave them to Lord Brahma. |
| इत्थं नृतिर्यगृषिदेवझषावतारै- र्लोकान् विभावयसि हंसि जगत्प्रतीपान्। धर्मं महापुरुष पासि युगानुवृत्तं छन्नः कलौ यदभवस्त्रियुगोऽथ स त्वम्॥३१॥ |
ittham nitiryagsidevajhaṣavatarai- -rlokan vibhavayasi hamsi jagatpratipan | dharmath mahapuruşa pasi yuganuttam channaḥ kalau yadabhavastriyugo tha sa tvam ||31|| |
Like this you are protecting the world taking the forms, Of Man, beast , sage deva as well as that of fish, And destroying the enemies of the this world, And you also establish the dharma relevant to that yuga, But since in this age of Kali you remain unseen you are called Triyuga. |
| नैतन्मनस्तव कथासु विकुण्ठनाथ सम्प्रीयते दुरितदुष्टमसाधु तीव्रम्। कामातुरं हर्षशोकभयैषणार्थं तस्मिन् कथं तव गतिं विमृशामि दीनः ॥३२॥ |
naitanmanastava kathasu vikunthanatha sampriyate duritadustamasadhu tivram | kamaturam harşaśokabhayaiṣaṇartam tasminkatham tava gatim vimṛśami dinaḥ ||32|| |
Oh Lord of Vaikunta, the mind of mine does not , Get interested in the great stories of yours, As it is more interested in suffering, bad people , Those who are bad souls due to extreme passion, And is affected by sorrow, joy , fear and wants for a progeny, And with this how can this oppressed one like me, Get interested in your stories and attain your path. |
| जिह्वैकतोऽच्युत विकर्षति मावितृप्ता शिश्नोऽन्यतस्त्वगुदरं श्रवणं कुतश्चित्। घ्राणोऽन्यतश्चपलदृक् क्व च कर्मशक्ति- र्बह्व्यः सपत्न्य इव गेहपतिं लुनन्ति॥३३॥ |
jihvaikato cyuta vikarşati mavitṛpta siśno nyatastvagudaram śravaṇam kutaścit | ghrano nyataścapaladṛk kva ca karmaśakti- -rbahvyaḥ sapatnya iva gehapatim lunanti ||33|| |
Oh Achyutha, my toungue pulls me to one direction, The unsatisfied sex organ to yet another direction, The sense of hearing , smell to its own directions, As also the eyes and each of organs of action in their own path, Like a polygamous husband being pulled by co wives to differing places. |
| एवं स्वकर्मपतितं भववैतरण्या- मन्योन्यजन्ममरणाशनभीतभीतम्। पश्यञ्जनं स्वपरविग्रहवैरमैत्रं हन्तेति पारचर पीपृहि मूढमद्य॥३४॥ |
evar svakarmapatitam bhavavaitaranya -manyonyajanmamaraṇaśanabhitabhitam | paśyanjanam svaparavigrahavairamaitramh hanteti paracara piprhi madhamadya ||34|| |
Thus falling in to their own karma they fall , In to the Vaitharani *river of domestic life, Getting severely scared by birth, death and suffering, Which are inter connected and proceed from one another, And due to ignorance they see one as enemy and the other as friend, And so Oh God, from the other bank of Vaitharani protect them. *river in the border of the land of departed souls. |
| को न्वत्र तेऽखिलगुरो भगवन् प्रयास उत्तारणेऽस्य भवसंभवलोपहेतोः। मूढॆषु वै महदनुग्रह आर्तबन्धो किं तेन ते प्रियजनाननुसेवतां नः ॥३५॥ |
ko nvatra te khilaguro bhagavan prayasa uttaran sya bhavasambhavalopahetoh | mudheṣu vai mahadanugraha artabandho kimh tena te priyajanananusevatam naḥ ||35|| |
Oh teacher of the universe , is the job of saving , These souls from the birth and death cycle difficult for you? Please offer your blessing and grace towards these ignorant ones , For your own dear people, would do service to you and get out of there. |
| नैवोद्विजे पर दुरत्ययवैतरण्या- स्त्वद्वीर्यगायनमहामृतमग्नचित्तः। शोचे ततो विमुखचेतस इन्द्रियार्थ- मायासुखाय भरमुद्वहतो विमूढान् ॥३६॥ |
naivodvije para duratyayavaitaranya- -stvadviryagayanamahamgtamagnacittaḥ | soce tato vimukhacetasa indriyartha- -mayasukhaya bharamudvahato vimuḍhan ||36 || |
I am not at all afraid of the sufferings to cross Vaitharani. As my mind is immersed in the nectar like songs of the valour of yours, But I am worried about the ignorant ones who are not interested in you Who for their sensual satisfaction carry on with illusory pleasures, Of the carrying and looking after their families. |
| प्रायेण देव मुनयः स्वविमुक्तिकामा मौनं चरन्ति विजने न परार्थनिष्ठाः। नैतान् विहाय कृपणान् विमुमुक्ष एको नान्यं त्वदस्य शरणं भ्रमतोऽनुपश्ये॥३७॥ |
prayeņa deva munayaḥ svavimuktikama maunamh caranti vijane na pararthanişthah | naitanvihaya kapananvimumukṣa eko nanyamh tvadasya śaraṇam bhramato nupasye ||37|| |
Devas and the sages for the sake of their own salvation, Go to a lonely place , observe silence and meditate , Not being ever bothered about the ignorant ones , But I am not interested in getting to your presence, Without them , who never seem to be able to surrender to you. |
| यन्मैथुनादि गृहमेधिसुखं हि तुच्छं कण्डूयनेन करयोरिव दुःखदुःखम्। तृप्यन्ति नेह कृपणा बहुदुःखभाजः कण्डूतिवन्मनसिजं विषहेत धीरः ॥३८॥ |
yanmaithunadi ghamedhisukham hi tuccham kanduyanena karayoriva duḥkhaduḥkham typyanti neha kipaṇa bahuduḥkhabhajaḥ kandutivanmanasijam vişaheta dhiraḥ ||38|| |
Oh Lord the pleasure in love making and that from a house is insignificant, For these result in sorrow after sorrow , like the scratching of one hand by the other, But some wretched ones do not feel sated in spite of lots and lots of sorrow, But the wise man is able to boldly curb these wrong cravings like scratching of hand. |
| मौनव्रतश्रुततपोऽध्ययनस्वधर्म- व्याख्यारहोजपसमाधय आपवर्ग्याः। प्रायः परं पुरुष ते त्वजितेन्द्रियाणां वार्ता भवन्त्युत न वात्र तु दांभिकानाम् ॥३९॥ |
maunavrataśrutatapo dhyayana svadharma- -vyakhyarahojapasamadhaya apavargyaḥ | prayaḥ param puruşa te tvajitendriyaṇam varta bhavantyuta na va tra tu dambhikanam ||39|| |
Penance of silence , fasting , meditation, hearing of scriptures, Study of sacred books, doing one’s allotted duty, teaching scriptures, Living in seclusion, muttering prayers, and concentration of mind, Are paths that lead to salvation but, Oh divine God, But they generally happen to be only a means of livelihood, For those persons who have failed to conquer their senses. And is of no use at all to the advertising hypocrite. |
| रूपे इमे सदसती तव वेदसृष्टे बीजाङ्कुराविव न चान्यदरूपकस्य। युक्ताः समक्षमुभयत्र विचिन्वते त्वां योगेन वह्निमिव दारुषु नान्यतो स्यात्॥४०॥ |
rupe ime sadasatı tava vedasțșțe bijankuraviva na canyadarüpakasya | yuktah samaksamubhayatra vicinvate tvam yogena vahnimiva darușu nanyataḥ syat ||40|| |
Similar to the sprout coming from seed and later the seed coming from the sprout, The real Brahman and the visible form follow each other says the Vedas, And this truth is only realized by people who have controlled their mind, Similar to the fact that fire is inside a piece of wood is known only to the Yogis. |
| त्वं वायुरग्निरवनिर्वियदंबुमात्राः प्राणेन्द्रियाणि हृदयं चिदनुग्रहश्च। सर्वं त्वमेव सगुणो विगुणश्च भूमन् नान्यत् त्वदस्त्यपि मनोवचसा निरुक्तम् ॥४१॥ |
tvar vayuragniravanirviyadambumatraḥ pranendriyani hrdayamh cidanugrahaśca | sarvarh tvameva saguņo viguṇaśca bhuman nanyattvadastyapi manovacasa niruktam ||41|| |
You are the air, the fire, the water, the earth, and space. You are the organs of action and the heart, which is consciousness itself. You are everything, both with attributes and without attributes, O infinite one. There is nothing else apart from You. You cannot be expressed or described by the mind and words. |
| नैते गुणा न गुणिनो महदादयो ये सर्वे मनः प्रभृतयः सहदेवमर्त्याः। आद्यन्तवन्त उरुगाय विदन्ति हि त्वा- मेवं विमृश्य सुधियो विरमन्ति शब्दात् ॥४२॥ |
naite guna na guņino mahadadayo ye sarve manaḥprabhṛtayaḥ sahadevamartyaḥ | adyantavanta urugaya vidanti hi tva- -mevar vimṛśya sudhiyo viramanti śabdat ||42|| |
Neither the three gunas and three gods presiding over them, Nor the principles starting from the great principle of cosmic intelligence, Nor the five subtle and gross elements, nor the mind , nor living beings, Including gods and human beings, who have beginning and end , Are capable of knowing the truth behind your unending principle, And knowing this, the good people leave out Vedic rituals and only meditate on you. |
| तत् तेऽर्हत्तम नमःस्तुतिकर्मपूजाः कर्म स्तुतिश्चरणयोः श्रवणं कथायाम्। संसेवया त्वयि विनेति षडङ्गया किं भक्तिं जनः परमहंसगतौ लभेत ॥४३॥ |
tattemahattama namaḥ stutikarmapujaḥ karma smrtiścaraṇayoḥ śravaṇam kathayam | samsevaya tvayi vineti şadańgaya kim bhaktim janaḥ paramahamsagatau labheta ||43|| |
Oh great one, saluting you, singing your praise, Worshipping you, serving your feet,m Meditating on you and hearing your stories, Are the six methods used by the devotees, And are even used by realized souls to attain you. |
Benefits of Prahlada Krutha Narasimha Stotram:
The “Prahlada Krutha Narasimha Stotram” is a Stotram addressed to Lord Narasimha, a manifestation of Lord Vishnu. This stotram holds significant benefits for those who chant or recite it with devotion. This stotram brings with it a number of advantages:
Protection from evil forces: Reciting Prahlada Krutha Narasimha Stotram is said to provide protection from negative energies and evil forces.the divine presence of Lord Narasimha, who is revered as the protector of devotees and destroyer of evil.
Blessings of Lord Narasimha: Praying Prahlada Krutha Narasimha Stotram, one may receive the Lord Narasimha’s grace. It is believed that the Lord showers his grace upon the devotees and fulfills their sincere prayers and desires.
Spiritual upliftment: The stotram is considered a powerful spiritual tool that aids in the spiritual progress of the devotee. It helps in purifying the mind, awakening devotion, and fostering a deep connection with the divine.
Liberation from sins and negative karma: The recitation of this stotram is believed to cleanse one’s sins and negative karma. It is said to bestow forgiveness and redemption, leading to spiritual growth and liberation from the cycle of birth and death.
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