प्रथमं दशकम्
शिष्टं दुष्टं सुदुःखार्तं स्त्रियं वृद्धं च बालकम् ।
प्रपन्नं त्राति हरिरित्यादिमे दशके श्रुतम्॥
इन्द्रद्युम्नोऽजामिलश्च पाञ्चाली पिङ्गला ध्रुवः
मार्कण्ड्य महर्षिश्च दृष्टान्ताः षट् प्रकीर्तिताः ॥
या ते पादसरोजधूलिरनिशं ब्रह्मादिभिर्निस्पृहैः
भक्त्या सन्नतकन्धरैः सकुतुकं सन्धार्यमाणा हरे ।
या विश्वं प्रपुनाति जालमचिरात् संशोषयत्यंहसां
सा मां हीनगुणं पुनातु नितरां श्री पद्मनाभाऽन्वहम् ॥१॥
सत्वैकप्रवणाशया मुनिवरा वेदैः स्तुवन्तः परैः
त्वन्माहात्म्य पयोनिधेरिहपरं नाद्यापि पारंगताः।
एवं सत्यहमल्पबुद्धिरवशः स्तोतुं कथं शक्नुयां
त्वत्कारुण्यमृते हरे तरति कः पोतं विना सागरम् ॥२॥
तस्माच्छिन्धि मदीयमोहमखिलं संसारबन्धावहं
भक्तिं त्वत्पदयोर्दिश स्थिरतरां सर्वापदुन्मीलिनीम् ।
वाणीं त्वत्पदवर्णने पटुतमां विद्वज्जनाह्लादिनीं
देहि त्वत्पदसेवकाय ननु मे कारुण्यवारांनिधे ॥३॥
येनेदं भुवनं ततं स्वबलतो यस्याज्ञयोदेत्यहर्-
नाथो वात्यनिलो दहत्यपि शिखिः सर्वेऽपि यन्निर्मिताः।
यश्चेदं सकलं जगत्स्वजठरे धत्ते च कल्पावधौ
तत्तादृग्विभवे त्वयि प्रमुदिते किं वा दुरापं नृणाम् ॥४॥
भक्तानां अखिलेप्सितार्थघटने बद्धोद्यमस्त्वं हरे
नित्यं खल्विति बोद्धुमस्ति बहुशो देव प्रमाणं मम ।
नो चेद्व्यासवचस्तवैव वचनं वेदोपगीतं वचो
हा रथ्याजनवादवत् बत भवेन्मिथ्या रमावल्लभ ॥५॥
ईन्द्रद्युम्ननृपः करीन्द्रजननं प्राप्तोऽथ शापेन वै
नक्राक्रान्तपदो विमोचनपटुः नाभूत्सहस्रं समाः।
भूयस्त्वामयमर्चयन् सरसिजैः शुण्डोद्धृतैः सादरं
सारूप्यं समवाप देव भवतो नक्रोऽपि गन्धर्वताम् ॥६॥
पापः कश्चिदजामिलाख्यधरणीदेवोऽवसत्संततं
स्वैरिण्या सह काममोहितमतिस्त्वां विस्मरन् मुक्तिदम्।
अन्ते चाह्वयदीश भीतहृदयो नारायणेत्यात्मजं
नीतः सोऽपि भवत्भटैस्तवपदं संरुध्य याम्यान् भटान्॥७॥
पाञ्चालीं नृपसन्निधौ खलमतिः दुश्शासनः पुष्पिणीं
आकर्षन् चिकुरेण दीनवदनां वासः समाक्षिप्तवान् ।
यावत् सा भुवनैकबन्धुमवशा सस्मार लज्जाकुला
क्रोशन्ती व्यतनोः पटौघममलं तस्यास्त्वनन्तं हरे ॥८॥
यामार्धेन तु पिङ्गला तव पदं प्राप्ता हि वाराङ्गना
बालः पञ्चवयोयुतो ध्रुवपदं चौत्तानपादिर्गतः।
यातश्चापि मृकण्डुमौनितनयः शौरे चिरं जीवितं
नाहं वक्तुमिह क्षमस्तव कृपालभ्यं शुभं प्राणिनाम्॥९॥
एवं भक्तजनौघकल्पकतरुं तं त्वां भजन्तः क्षणं
पापिष्ठा अपि मुक्तिमार्गममलं के के न याता विभो।
स त्वं मामपि तावकीनचरणे भक्तं विधायानतं
स्यानन्दूरपुरेश पालय मुदा तापान्ममापाकुरु ॥१०॥
द्वितीयं दशकम्
भगवद्भक्तिरेकैव नियानन्द्प्रदायिनी ।
क्लेशप्रशमनीत्युक्तं द्वितीये दशके स्फुटम् ॥
पिबन्ति ये त्वच्चरितामृतौघं
स्मरन्ति रूपं तव विश्वरम्यम्।
हरन्ति कालं च सह त्वदीयैः
मन्येऽत्र तान् माधव धन्यधन्यान्॥१॥
सदा प्रसक्तां विषयेष्वशान्तां
मतिं मदीयां जगदेकबन्धो।
तवैव कारुण्यवशादिदानीं
सन्मार्गगां प्रेरय वासुदेव॥२॥
दृशौ भवन्मूर्तिविलोकलोले
श्रुती च ते चारुकथाप्रसक्ते ।
करौ च ते पूजनबद्धतृष्णौ
विधेहि नित्यं मम पंकजाक्ष ॥३॥
नृणां भवत्पादनिषेवणं तु
महौषधं संसृतिरोगहारी ।
तदेव मे पंकजनाभ भूयात्
त्वन्माययामोहित मानसस्य ॥४॥
यदीह भक्तिस्तवपादपद्मे
स्थिरा जनानामखिलार्तिहन्त्री ।
तदा भवेन्मुक्तिरहो करस्था
धर्मार्थकामाः किमु वर्णनीयाः ॥५॥
वेदोदिताभिर्व्रतसत्क्रियाभि-
र्नश्यत्यघौघो न हि वासना तु ।
त्वत्पादसेवा हरति द्वयं तत्
तस्मात् स्थिरा सैव ममास्तु नित्यम् ॥६॥
त्वदीयनामस्मृतिरप्यकस्मात्
धुनोतिपापौघमसंशयं तत् ।
यद्वत् गदानौषधमाशु हन्ति
यथा कृशानुर्भुवि दारुकूटम् ॥७॥
यद्यत् स्मरन् प्रोज्झति देहमेतत्
प्रयाणकाले विवशोऽत्र देही ।
तत्तत्किलाप्नोति यदन्यभावे
तस्मात्तवैव स्मृतिरस्तु नित्यम् ॥८॥
अनेकधर्मान् प्रचरन्मनुष्यः
नाके नु भुङ्क्ते सुखमव्यलीकम् ।
तस्यावधौ संपततीहभूमौ
त्वत्सेवको जातु न विच्युतः स्यात् ॥९॥
तस्मात् समस्तार्तिहरं जनानां
स्वपादभाजां श्रुतिसारमृग्यम् ।
तवाद्य रूपं परिपूर्णसत्वं
रमामनोहारि विभातु चित्ते ॥१०॥
त्रितीयं दशकम्
त्रितीय दशके रम्ये ध्यानापेक्षितमुत्तमम् ।
रूपम् पदादि केशान्तं पद्मनाभस्य वर्ण्यते ॥
दिनमनुपदयुग्मं भावयेयं मुरारे
कुलिशशफरमुख्यैश्चिन्हिते चारु चिन्हैः।
नखमणिविधुदीप्त्या ध्वस्त योगीन्द्रचेतो
गततिमिरसमूहं पाटलांभोजशोभम् ॥१॥
यदुदितजलधारा पावनी जह्नुकन्या
पुरभिदपि महात्मा यां बिभर्ति स्वमूर्ध्ना ।
भुजगशयनतल्पे मंजुमंजीरयुक्तं
मुहुरपि हृदि सेवे पादपद्मं मनोज्ञम् ॥२॥
मुरहर तव जंघे जानुयुग्मं च सेवे
दुरितहर तथोरू मंसलौ चारुशोभौ ।
कनकरुचिरचेलेनावृतौ देव नित्यं
भुवनहृदयमोहं सम्यगाशंक्य नूनम् ॥३॥
मणिगणयुतकाञ्चीदाम सत्किङ्किणीभिः
मुखरतमममेयं भावये मध्यदेशम् ।
निखिलभुवनवासत्स्थानमप्यद्य कुक्षिं
मुहुरजित निषेवे सादरं पद्मनाभ ॥४॥
भवहरण तथा श्रीवत्सयुक्तं च वक्षो
विलसदरुणभासं कौस्तुभेनांग कण्ठम् ।
मणिवलययुतं ते बाहुयुग्मं च सेवे
दनुजकुलविनाशायोद्यतं संततं यत् ॥५॥
वरद जलधिपुत्र्या साधु पीतामृतं ते
त्वधरमिह भजेऽहं चारुबिंबारुणाभम् ।
विमलदशनपंक्तिं कुन्दसद्कुड्मलाभां
मकरनिभविराजत्कुण्डलोल्लासि गण्डम् ॥६॥
तिलकुसुमसमानां नासिकां चाद्य सेवे
गरुडगमन चिल्यौ दर्पकेष्वासतुल्यौ ।
मृगमदकृतपुण्ड्रं तावकं फालदेशं
कुटिलमलकजालं नाथ नित्यं निषेवे ॥७॥
सजलजलदनीलं भावये केशजालं
मणिमकुटमुदञ्चत्कॊटिसूर्यप्रकाशम् ।
पुनरनघ मतिं मे देव सङ्कोच्य युञ्जे
तव वदनसरोजे मन्दहासे मनोज्ञे ॥८॥
गिरिधर तव रूपं ईदृशं विश्वरम्यं
मम विहरतु नित्यं मानसांभोज मध्ये ।
मनसिजशतकान्तं मञ्जुमाधुर्यसारं
सततमपि विचिन्त्यं योगिभिः त्यक्तमोहैः॥९॥
अथ भुवनपतेऽहं सर्गवृद्धिक्रमं वै
किमपि किमपि वक्तुं प्रारभे दीनबन्धो।
परपुरुष तदर्थं त्वत्कृपा संपतेन्म-
य्यकृत सुकृतजालैर्दुर्लभा पंकजाक्ष ॥१०॥
चतुर्थं दशकम्
चतुर्थ दशके प्रोक्तं ब्रह्मणः सृष्टिपाटवम्।
अतिदीर्घ तपोलब्ध पद्मनाभप्रसादजम् ॥
तावकनाभिसरोजात् जातो धाता समस्तवेदमयः ।
शंसति सकलो लोको यं किल हिरण्यगर्भ इति॥१॥
तदनु स विस्मितचेताः चतसृषु दिक्षु साधु संपश्यन् ।
समगादच्युत तूर्णं चतुराननतामिहाष्टनयनयुताम् ॥२॥
दृष्ट्वा कमलं सोऽयं तन्मूलां तव तनुं त्वसम्पश्यन् ।
कोऽहं निश्शरणॊऽहं कस्मादजनीति देव चिंतितवान् ॥३॥
ज्ञातुं तत्वं सोऽयं सरसिजनालाध्वना त्वधो गत्वा ।
योगबलेन मनोज्ञां तवतनुमखिलेश नाप्यपश्यदहो ॥४॥
तावद्दुखितहृदयः पुनरपि च निवृत्य पूर्ववज्जलजे ।
तावक करुणामिच्छन् चक्रे समाधिमयि भगवन् ॥५॥
वत्सरशतकस्यान्ते दृढतरतपसा परिविधूतहृदयमलः ।
स विधिरपश्यत् स्वान्ते सूक्ष्मतया तव तनुं तु सुभगतमाम् ॥६॥
पुनरिह तेन नुतस्त्वं शक्तिमदास्तस्य भुवननिर्माणे ।
पूर्वं त्वसृजत्सोऽयं स्थावरजंगममयं तु सकलजत् ॥७॥
सनकमुखान् मुनिवर्यान् मनसाह्यसृजत् तवांघ्रिरतहृदयान्।
सृष्टौ तु ते नियुक्ताः जगृहुर्वाणीं न वैधसीं भूमन् ॥८॥
अंगादभवंस्तूर्णं नारदमुख्या मुनीश्वरास्तस्य ।
मनुशतरूपात्मासौ मानुषसृष्टिं चकार कमलभवः ॥९॥
सर्गस्थितिलयमूलं सुरमुनिजालैरमेयमहिमानम् ।
तं त्वामेव प्रणमन् मुदमतुलाम् पद्मनाभ कलयामि ॥१०॥
पंचमं दशकम्
पञ्चमे पद्मनाभस्य दशके मङ्गलप्रदाः।
मत्स्य-कूर्म-वराहाणामवताराः प्रकीर्तिताः ॥
भुवो भारं हर्तुं नियतमवतारांस्तु भवतो
नियुङ्क्ते वक्तुं मामपि जडधियं भक्तिरधुना ।
तदर्थं कृत्वा मामनुपम पटुं पालय हरे
भवत्पादांभोजप्रवणहृदयं देव सदयम् ॥१॥
हयग्रीवाख्येन त्रिदशरिपुणा वेदनिवहे
हृते निद्राणस्यांबुरुहजनुषो हन्त वदनात् ।
निहन्तुं दुष्टं तं विनिहितमतिस्त्वं पुरुदया-
पयोधिस्तूर्णं वै दधित बत मात्स्यं किल वपुः ॥२॥
नदीतोये संतर्पयति किल सत्यव्रतनृपे
भवान् दृष्टो हस्ते परमतनु वैसारिणवपुः ।
ततो निन्ये कूपं पुनरपि तटाकं च तटिनीं
महाब्धिं तेनाहो सपदि ववृधे तावक वपुः ॥३॥
ततस्तं भूपालं प्रलयसमयालोकनपरं
मुनीन्द्रान् सप्तापि क्षितितरणिमारोप्य च भवान् ।
समाकर्षन् बद्धां निज विपुलशृंगे पुनरिमां
मुदा तेभ्यः संदर्शितभुवनभागः समचरत् ॥४॥
पुनस्संहृय त्वं निजपरुषशृंगेण दितिजं
क्षणाद्वेदान् प्रादा मुदितमनसे देव विधये ।
तथाभूताऽमेय प्रणतजन सौभ्याग्यद हरे
मुदा पाहि त्वं मां सरसिरुहनाभाऽखिल गुरो ॥५॥
वहंस्त्वं मन्थानं कमठवपुषा मन्दरगिरिं
दधानः पाणिभ्यां स्वयमपि वरत्रां फणिपतिम् ।
सुरेभ्यः संप्रादास्त्वमृतमिह मथ्नन्किल जवात्
हरे दुग्धांभोधेः सपदि कमलाऽजायत ततः ॥६॥
ततो निक्षिप्ता वै सपदि वरणस्रक् खलु तया
भवत्कण्ठे मात्रा निखिल भुवनानां सकुतुकम् ।
पपौ त्वत्प्रीत्यर्थं सपदि बत हालाहलविषं
गिरीशः प्रादास्त्वं सुरतरुगजादीनि हरये ॥७॥
पुरा ते द्वास्थौ द्वौ सनकमुखशापेन तु गतौ
हरे सर्वैर्निन्द्यं खलु दनुजजन्मातिकठिनम् ।
तयोर्भ्राता दुष्टो मुरहर कनीयान् वरबलात्
हिरण्याक्षो नाम क्षितिमिह जले मज्जयदसौ ॥८॥
महीं मग्नां दृष्ट्वा तदनु मनुना सेवितपदात्
विधेर्नासारंध्रात् समभवदहो सूकरशिशुः ।
ततो दैत्यं हत्वा परम महितः पीवरतनुः
भवान् निन्ये भूमिं सकल विनुत प्राक्तनदशाम् ॥९॥
वधेन स्वभ्रातुः परमकुपितो दानववरो
हिरण्यप्रारंभः कशिपुरिह मोहाकुलमतिः।
विजेतुं त्वां सोऽयं निखिलजगदाधारवपुषं
प्रतिज्ञां चाकार्षीद्दनुसुतसभामध्यनिलयः॥०॥
षष्ठम् दशकम्
कथ्यते षष्ठदशके हरेश्चरितमद्भुतम् ।
नारसिंहं वामनं च जामदग्न्यं च पावनम् ॥
पुत्रोऽस्य वै समजनीह तवांघ्रिभक्तः
प्रह्लाद इत्यभिमतः खलु सज्जनानाम् ।
तं तत्पिता परमदुष्टमतिर्न्यरौत्सीत्
त्वत्सेविनं किमिह दुष्करमीश पापैः॥१॥
भूयोऽपि सोऽथ जगदीश्वर गर्भवासे
श्रीनारदेन मुनिनोक्तभवत्प्रभावः ।
शुश्राव नो जनकवाक्यमसौ तदानीं
तत्प्रेरितैर्गुरुजनैरपि शिक्षितश्च ॥२॥
दृष्ट्वा पिताऽस्य निजपुत्रमतिं त्वकंपां
त्वत्पादपद्मयुगलादति रुष्टचेताः ।
शूलैश्च दिग्गजगणैरपि दन्तशूकैः
एनं निहन्तुमिह यत्नशतं चकार ॥३॥
सोऽयं दृढं तव कृपाकवचावृतांगः
नो किञ्चिदाप किल देहरुजामनंत ।
कस्ते बलं खल वदेत्यथ देव पृष्टो
लोकत्रयस्य तु बलं हरिरित्यवादीत् ॥४॥
स्तंभे विघट्टयति कुत्रहरिस्तवेति
रूपं ततः समभवत्तवघोरघोरम् ।
नो वा मृगात्म न नरात्म च सिंहनाद-
संत्रासिताखिल जगन्निकरान्तरालम् ॥५॥
तूर्णं प्रगृह्य दनुजं प्रणिपात्य चोरौ
वक्षो विदार्य नखरैः रुधिरं निपीय ।
पादाम्बुजैकनिरतस्य तु बालकस्य
कायाधवस्य शिरसि स्वकरं न्याधास्त्वम् ॥६॥
एवं स्वभक्तजनकामितदानलोल
निर्लेप निर्गुण निरीह समस्तमूल ।
मां पाहि तावक पदाब्जनिविष्टचित्तं
श्रीपद्मनाभ परपूरष ते नमोऽस्तु ॥७॥
दृष्टो भवानदितिजो वटुरूपधारी
दैत्याधिपेन बलिना निज यज्ञगेहे ।
पृष्टश्च तेन किमु वाञ्झसि बालकेति
पादत्रयी प्रमितभूमितलं ययाचे ॥८॥
युग्मेन देव चरणस्य तु सर्वलोके
पूर्णे तृतीयचरणं त्ववशः प्रदातुम् ।
बद्धश्च देहि मम मूर्ध्नि तृतीयपादं
इत्यब्रवीत् गतमदोऽनुगृहीत एषः ॥९॥
जातोऽसि देव जमदग्निसुतो महात्मा
त्वं रेणुका जठर ईश्वर भार्गवाख्यः ।
शम्भुप्रसाद सुगृहीतवरास्त्रजालः
कृत्ताखिलारिनिकरोरुकुठारपाणिः ॥१०॥
सप्तमं दशकम्
श्रीरामचरितं रम्यं पुण्यं पापप्रणाशनम् ।
सप्तमे दशके भक्त्या वर्ण्यते रामवर्मणा ॥
याच्ञाभिस्त्वं खलु दिविषदां रावणोपद्रुतानां
पुत्रीयेष्ट्या फलविलसितं मानवे देव वंशे ।
जातो रामो दशरथनृपाल्लक्ष्मणेनानुजेन
भ्रात्रा युक्तो वरद भरतेनाथ शत्रुघ्न नाम्ना ॥१॥
धृत्वाचापं सहजसहितः पालयन् कौशिकीयं
यज्ञं मारीचमुखसुमहाराक्षसेभ्यः परं त्वम् ।
कृत्वाऽहल्यां चरणरजसा गौतमस्येश पत्नीं
भित्वा शैवं धनुरथ तदा लब्धवांश्चापि सीताम् ॥२॥
मध्येमार्गागत भृगुपतिं देव जित्वाऽतिरुष्टं
भूयो गत्वा परम नगरीं स्वामयोध्यां वसंस्त्वम् ।
कैकेयीवाग्भ्रमितमनसो हन्त तातस्य वाचा
त्यक्त्वा राज्यं विपिनमगमो दुःखिताशेषलोकः ॥३॥
गत्वाऽरण्यं सह दयितया चाथ सौमित्रिणा त्वं
गंगां तीर्त्वा सुसुखमवसत् चित्रकूटाख्यशैले ।
तत्र श्रुत्वा भरतवचनात् तातमृत्युं विषण्णः
तस्मै प्रादा वरद धरणिं पादुकां चात्मनस्त्वम् ॥४॥
भूयो हत्वा निशिचरवरान् द्राक् विराधादिकांस्त्वं
कुंभोद्भूतेन खलु मुनिना दत्तदिव्यास्त्रजालः ।
भ्रातृच्छिन्न श्रवणविनदच्छूर्पणख्या वचोभिः
त्वायातांस्तान् खरमुखमहाराक्षसान् प्रावधीश्च ॥५॥
मारीचं तं कनकहरिणछद्मनायातमारात्
जायावाक्यादलमनुगतः प्रावधीः सायकेन ।
तावद्भूमन् कपटयतिवेषोऽथ लंकाधिनाथः
सीतां देवीमहरत तदा दुःखितात्माऽभवस्त्वम् ॥६॥
दृष्ट्वा लंकेश्वरविनिहतं तातमित्रं जटायुं
तस्याऽथ त्वम् वरद कृतवान् प्रेतकार्यं विषण्णः।
दृष्टस्तत्राऽनुपम भवता मारुतिर्भक्तवर्यः
भूयस्तुष्टः सरसमकरोः साधु सुग्रीवसख्यम् ॥७॥
छित्वा सालान् सरसमिषुणा सप्तसंख्यान् क्षणेन
व्याजेन त्वं बत निहतवान् वालिनं शक्रसूनुम् ।
भूयोऽन्वेष्टुं जनकतनयां दिक्षु संप्रेष्य कीशान्
सुग्रीवोक्तान् पवनजकरे दत्तवांश्चांगुलीयम् ॥८॥
दृष्ट्वा सीतां निशिचरगृहे तावकं देव वृत्तं
कृत्स्नं तूक्त्वाप्यदित भवते मारुतिर्मौलिरत्नम् ।
तुष्टस्तावत् किल जलनिधौ बाणवित्रासिते त्वं
सेतुं बध्वा निशिचरपुरं यातवान् पद्मनाभ ॥९॥
हत्वा युद्धे किल दशमुखं देव सामात्यबन्धुं
सीतां गृह्णन् परिहृतमलां पुष्पके राजमानः ।
प्राप्यायोध्यां हरिवरनिषादेन्द्रयुक्तोऽभिषिक्तः
त्राताशेषो रहितदयितश्चागमोऽन्ते स्वधिष्ण्यम् ॥१०॥
अष्टकं दशकम्
आष्टमे बलभद्रस्य श्रीकृष्णस्य परात्मनः।
संभवो दशके दिव्यः कथ्यते कलिनाशनः ॥
देवदुष्टजनौघभरेण व्याकुलाऽथ वसुधाम्बुजयोनिं ।
प्राप्य देवनिकरैः श्रितपादं स्वीयतापमिह सम्यगुवाच ॥१॥
पद्मभूरथ निशम्य च तापं चिन्तयन् सपदि देव भवन्तम् ।
युष्मदीय सकलाधिहरः श्रीपद्मनाभ इति तानवदत्सः ॥२॥
भूय एत्य तव मन्दिरमेते हीनपुण्यनिकरैरनवाप्यम् ।
तुष्टुवुः सविबुधो द्रुहिणस्त्वां तापमाश्वकथयत् वसुधायाः ॥३॥
संभवामि तरसा यदुवंशे यादवाः किल भवन्त्विह देवाः।
एवमीश कथिते तव वाक्ये वेधसा किल सुरा मुदमापन् ॥४॥
रोहिणी जठरतः किल जातः प्रेरणात्तव परं त्वहिराजः ।
त्वं च विश्वगत कल्मषहारी देवकीजठरमाशुनिविष्टः ॥५॥
अर्धरात्रसमये तु भवन्तं देवकी प्रसुषुवेऽधिकधन्या।
शंखचक्रकमलोरुगदाभी राजितातिरुचिबाहुचतुष्कम् ॥६॥
तावदीश सकलो बत लोको तुष्टिमाप तमृते किल कंसं ।
अष्टमः किल सुतोऽथ भगिन्यास्तद्वधं कलयतीति च वाक्यात् ॥७॥
बाष्पपूर्णनयनो वसुदवो नीतवान् व्रजपदेऽथ भवन्तं ।
तत्र नन्दसदने किल जातामंबिकामनयदात्मनिकेतम् ॥८॥
कंस एत्य किल सूतिगृहे ते कन्यकां तु शयितां स निशाम्य ।
नूनमेवमजितस्य तु माया सेयमित्ययमतुष्टिमयासीत् ॥९॥
तूर्णमेष निधने निरतांस्ते पूतनाशकटधेनुकमुख्यान् ।
प्राहिणोदजित! मन्दमतिस्तान् दुष्करं किमिह विस्मृतपापैः ॥१०॥
नवमं दशकम्
नवमे दशके कृष्णाचरितं परमाद्भुतम् ।
कल्किवृत्तं भविष्यच्च पावनं प्रतिपाद्यते ॥
एवं घोषे विराजत्ययि भवति जगन्नेत्रपीयूषमूर्तौ
दुष्टा काचिन्निशाचर्यथ समधिगता चारुयोषित्स्वरूपा ।
स्तन्यं दातुं कुचाग्रं तवमुखजलजे देव चिक्षेप यावत्
तावत् क्षीरं सजीवं कपटशिशुरहो पीतवांस्त्वं क्षणेन ॥१॥
भूयः शौरे व्रजे वै शकटदनुसुत प्राप्तवान् संहृतोयं
वातात्मा दानवश्च प्रवितत धरणीभारनाशेन कृत्तः।
दृष्ट्वैवं ते महत्वं दनुजहृतिचणं तादृशीं बाललीलां
त्वन्माया मोहितत्वात् बत पशुपा विस्मयम् मोदमापन् ॥२॥
नन्दः पश्यन् कदाचित् निजनिलयगतं यादवाचार्यवर्यं
गर्गं ते कारयामास च विधिवदसौ नाम कृष्णेति तेन ।
रामाख्यां सोदरे ते मुनिरथ कलयन् वैभवं च त्वदीयं
नन्दादिभ्यः प्रशंसन् निजपदमिह संप्राप्तवान् भक्तवर्यः ॥३॥
दृष्टं मात्रा समस्तं जगदिह वदने मृत्तिकाभक्षणं ते
व्याकुर्व्यन्त्या शिशूनामथ वचनवशात्किन्वितो हन्त चित्रम् ।
भूयस्तूर्णं भवान् मंगलगुण गतवान्देव वृन्दावनं तत्
युष्मत् गात्रोरुशोभा प्रतुलित यमुनातीरसंस्थं मनोज्ञम् ॥४॥
वन्याशं त्वय्यधीशे कलयति तरसा श्रीधराहो विरिञ्चो
गोपान् वत्सान् त्वदीयानहरदयि विभो तावदेव स्वरूपं ।
संख्याहीनं परं त्वामपि कबलधरं वीक्ष्य संभ्रान्तचेताः
त्वत्पादाब्जे पतित्वा मुहुरपि भगवन्नस्तवीदच्युतं त्वाम् ॥५॥
सर्पं तोये निमग्नं परमसुकुटिलं कालियं वीक्ष्य शौरे
नृत्यन् नृत्यन् फणे त्वं तदनु गतमदं चाकरोस्तं गतं च ।
भूयस्त्वद्वेणुगानादजित! जगदलं मोहितं सर्वमासीत्
योषिच्चित्तापहारे निपुणमिदमिति श्रीश! किं वर्णनीयम् ॥६॥
धृत्वा गोवर्धनं त्वं गिरिमलमतनोः वासवं वीतगर्वं
योषिद्भिस्त्वं सलीलं रजनिषु कृतवान् रासकेलिं मनोज्ञां ।
भक्ताग्र्यं गान्दिनेयं तव खलु निकटे प्रेषयामास कंसः
हत्वेभेन्द्रं च मल्लान् यदुवर सबलो मातुलं चावधीस्त्वम् ॥७॥
गत्वा सान्दीपनिं त्वं कतिपयदिवसैः ज्ञातवान्सर्वविद्याः
कृत्वा राज्ये नरेन्द्रं विमलतमगुणं चोग्रसेनं जवेन ।
राजानं धर्मसूनुं चरणरतमवन् चैद्यमुख्यादिहन्ता
रुग्मिण्याद्यष्टयोषायुत बहुवनिताश्चारमो द्वारकायाम् ॥८॥
विप्रं निस्स्वं कुचेलं सदनमुपगतं बाल्यकालैकमित्रं
पश्यन् कारुण्यलोलः पृथुकमिह करात्तस्य संगृह्य तूर्णं ।
लक्ष्मीसंवारितोऽपि स्वयमपरिमितं वित्तमस्मै ददानः
कारुण्यांभोनिधिस्त्वं जय जय भगवन् सर्वलोकाधिनाथः॥९॥
यावत् वृद्धिः कलेर्वै भवति बत तदा कल्किरूपोऽतिहीनान्
म्लेच्छान् धर्मैकशत्रून् भरितपुरुरुषा नाशयिष्यत्यशान्तान् ।
स त्वं सत्वैकतानां मम मतिमनिशं देहि शौरे तदर्थं
त्वत्पादाब्जे पतित्वा मुहुरहमवशः प्रार्थये पद्मनाभ ॥१०॥
दशमं दशकम्
सच्चिदानन्दमद्वैतं पद्मनाभं स्वदैवतम् ।
नत्वाऽभीष्टं प्रार्थयते दशमे दशके नृपः॥
भूषणेषु किल हेमवज्जगति मृत्तिकावदथवा घटे
तन्तुजालवदहोपटेष्वपि राजिताद्वयरसात्मकम् ।
सर्वसत्वहृदयैकसाक्षिणमिहातिमाय निजवैभवं
भावयामि हृदये भवन्तमिह पद्मनाभ परिपाहि माम् ॥१॥
चिन्मयांबुनिधिवीचिरूप सनकादिचिन्त्यविमलाकृते
जातिकर्मगुणभेदहीन सकलादिमूल जगतां गुरो ।
ब्रह्मशंकरमुखैरमेयविपुलानुभाव करुणानिधे
भावयामि हृदये भवन्तमिह पद्मनाभ परिपाहि माम् ॥२॥
माययावृततनुर्बहिः सृजसि लोकजालमखिलं भवान्
स्वप्नसन्निभमिदं पुनस्सपदि संहरन्निजबलादहो ।
हन्त कूर्म इव पादमात्मनि तु धारयत्यथ यदा तदा
दारुणे तमसि विस्तृते वितिमिरो लसत्यनिशमात्मना ॥३॥
देवदेव तनुवाङ्मनोभिरिह यत्करोमि सततं हरे
त्वय्यसावहमर्पयाम्यखिलमेतदीश परितुष्यताम् ।
त्वत्पदैकमतिरन्त्यजोऽपि खलु लोकमीश पुनात्यहो
नो रमेश विमुखाशयो भवति विप्रजातिरपि केवलम् ॥४॥
पाप एष किल गूहितुं निज दुश्चरित्रमिह सर्वदा
कृष्ण राम मधुसूदनेत्यनिशमालपत्यहह निष्फलम् ।
एवमीश तव सेवकोऽपि भवति निन्दितः खलजनैः कलौ
तादृशं त्वनघ मा कृथा वरद मामसीमतमवैभव ॥५॥
कस्तु लोक इह निर्भयो भवति तावकं किल विना पदं
सत्यलोक वसति स्थितोऽपि बत न स्थिरो वसति पद्मभूः ।
एवमीश सति का कथा परम पापिनाम् तु निरयात्मनां
तन्मदीय भवबन्धमोहमयि खण्डयाऽनघ नमोऽस्तु ते ॥६॥
भावयन्ति हि परे भवन्तमयि चारु बद्धविमलासनाः
नासिकाग्रधृतलोचना परम पूरकादिजितमारुताः।
उद्गताग्रमथ चित्तपद्ममयि भावयन्त इह सादरं
भानुसोमशिखिमण्डलोपरि तु नीलनीरद समप्रभम् ॥७॥
श्लक्ष्ण नील कुटिलालकं मकरकुण्डलद्युति विराजितम्
मन्दहासहृत सर्वलोक विपुलातिभारमति मोहनं ।
कौस्तुभेन वनमालयापि च विराजितं मदनसुन्दरं
काञ्चनाभवसनं भवन्तमयि भावयन्ति हृतकल्मषाः॥८॥
ज्ञानमीश बत कर्म भक्तिरपि तत्त्रयं भवदापकं
ज्ञानयोग विषयेऽधिकार इह वै विरक्त जनताहितः ।
कर्मणीह भवेन्नृणामधिकसक्तमानसजुषां हरे
येतु नाधिकविरक्तसक्तहृदया हि भक्तिरयि तद्धिता॥९॥
देव वैभवमजानताद्य तव यन्मया निगदितं हरे
क्षम्यतां खलु समस्तमेतदिह मोदमीश कुरु तावके ।
दीर्घमायुरयि देहसौख्यमपि वर्धतां भवदनुग्रहात्
पङ्कजाभनयनापदो दलय पद्मनाभ विजयी भव ॥१०॥
Padmanabha Satakam is a beautiful devotional poem in Sanskrit directly addressed to Lord Padmanabha, the presiding deity of the kingdom, by Maharaja Swathi Tirunal of Travancore. The significant contribution of the Maharaja to the world of Carnatic music is well-known. In Padmanabha Satakam the poet follows the style of Narayaneeyam composed by another great Sanskrit scholar and poet, Meppathur Narayana Bhattathiri. Bhattathiri has condensed Srimad Bhagavatam in 1000 slokas of unsurpassed poetic beauty and depth of devotion. Padmanabha Satakam is a more condensed version of Srimad Bhagavatam (or, we can say, of Narayeneeyam) in 100 slokas of great poetic merit where the poet has poured out his heart to his favourite deity Lord Padmanabha.
The poem is divided into 10 Daskas containing 10 slokas each. The commentator ( Sri Guruswamy) has included a brief synopsis of the contents of the Dasaka in a couplet or two which are also included in the text.
Given below is the text of dasakas 1 to 5 with a simple translation in English which, while giving the prosaic meaning, will not, by any stretch of imagination, be able to convey the beauty of expression of the original.
1---
In the first dasaka is told that Hari protects those who surrender themselves to Him whether they be good, bad, suffering, women, aged or children. The exampes of Indradyumna, Ajamila, Panchali, Pingala, Dhruwa and Markandeya are given in support of this assertion.
O Lord Padmanabha ! May the dust of Your lotus-feet which Brahma and others, devoid of desires, put on their bowed heads with great devotion, which purifies the whole world and soon burns up the cobweb of sins, ever purify me who is wanting in noble qualities.||1||
Sages of most noble qualities, singing your praise by chanting the Vedic hymns eulogising your exploits, are unable to cross, to this day, the ocean of your glory. Such being the case how can I, dull-witted and helpless, praise you enough without your grace? Who can cross the ocean without a boat?||2||
Therefore, O Lord, cut asunder my delusion which is binding me to this samsara (cycle of births and deaths) and grant me steadfast devotion to your feet which will root out all trials and tribulations. Also grant me such power of language and speech as would vividly describe your exalted position gladdening the heart of learned men. ||3||
O Lord! it is by Your power this whole world is pervaded. By your command the Sun rises, the Wind blows, the Fire burns and everything is created. It is in You that everything is lodged at the end of a Kalpa. When You, of such majesty, is pleased, what cannot be attained by men?||4||
O Hari! You are always engaged in granting all the wishes of your devotees. I have a lot of evidence with me to prove this. If this be not so, the words of Vyasa, Your own words and what the Vedas say would prove to be false as the street talk of ignorant men. ||5||
The King Indradyumna was born as an elephant by the curse (of sage Agastya). A crocodile caught hold of him by the leg and he could not extricate himself from its grip even after (the struggle) of a thousand years. Finally, worshipping You with lotus flowers lifted up by his trunk, he attained Your form. The crocodile also was restored to its original state as a gandharva.||6||
A brahamana, Ajamila by name, was a sinner who, deluded by lust, cohabited with a woman of easy virtue, forgetting You, the giver of liberation. At the end of his life he, frightened as he was, called his son by his name Narayana. As soon as he took the name ‘Narayana’, Your soldiers prevented the soldiers of Yama from taking him and led him to Your abode. ||7||
The wicked Dussasana caught hold of Panchali and dragged her by her locks to the court of King Dhrutarashtra. Helplessness was writ large on her face. She was having her monthly period and in this condition Dussasana started disrobing her. Utterly helpless, she cried out her heart to You, shamed by the violation of her modesty. O Hari! You did hear her prayer and provide her with unending yards of spotless clothing rescuing her from such a terrible ordeal. ||8||
The prostitute Pingala attained your feet in an hour and a half. Dhruva, a boy of five years, attained the Dhruvapada by his tapas. Markandeya became a chiranjeevi ( of eternal life) by Your grace (though he was destined to die young). I am incapable of recounting the blessings human beings can derive by Your grace and compassion. ||9||
You are the wish-yielding tree for Your devotees. By loving devotion to You, even for a few seconds sinners have taken to the pure path of liberation. O Lord of Syanandurapura! make me also a humble devotee at Your feet, be pleased to save me and remove my sufferings.||10||
2---
In the second dasaka it is clearly stated that only devotion to the Lord is capable of giving one continuous happiness and destroying all sorrows and sufferings.
Those who drink the nectar of Your doings (leelas), meditate on Your all-enchanting form and spend their time in the company of Your devotees are the ones whom O Madhava! I consider to have achieved the highest goal of their lives. ||1||
O Vasudeva! by Your grace inspire my mind, which is always attached to the pleasures of the senses and is devoid of peace, to tread the path of goodness. ||2||
O Lotus-eyed One! let my eyes take pleasure in seeing Your form always. Let my ears revel in hearing the stories of Your exploits and my hands thirst for worshipping You daily .||3||
Taking refuge at Your feet is the medicine to cure the disease of this samsara, cycle of births and deaths. O Padmanabha! let that be so with me whose mind is deluded by Your Maya. ||4||
Steadfast devotion to Your lotus-feet will free human beings from all afflictions. For them even liberation will be at hand, what to talk of other things like dharma( virtue), artha (wealth) and kama(pleasures of the senses). ||5||
By observing the vows and performing the rites propounded in the Vedas one can be absolved of one’s sins. But one will still be dogged by his vasanas, the impressions left on one’s mind by past behaviour and actions. But loving devotional service at Your feet will destroy one’s sins and root out the vasanas. Grant me that I am steadfastly devoted to Your lotus-feet.||6||
There is no doubt that even accidental remembrance of Your names washes away all one’s sins just like medicine curing the disease and the fire burning a bundle of firewood. (Taking the medicine and setting the fire may be accidental, not intentional. But they will still do their job).||7||
At the time of death whatever one remembers, visualises mentally, will determine the type of body the soul will take in its next birth. Therefore grant me that my mind is ever engaged in remembering and contemplating Your form. ||8||
Man attains and enjoys the pleasures of Heaven as the fruit of meritorious actions done by him on Earth. Eventually, however, he returns to Earth when the fruits of his good deeds have been exhausted. But Your devotee never returns to this mortal world after attaining You.||9||
Therefore I pray that your form, which has enthralled the heart of Lakshmi, which banishes all cares and worries of devotees, which is sought after by the Vedas and which is of pure sattwa guna, should always shine in the heart of my heart.||10||
3---
In the beautiful third dasaka the captivating form of Lord Pamanabha is described in detail from foot-to-head to help the devotee in meditation.
O Lord ! daily do I mentally visualise Your feet, beautiful as the red lotus flower and bearing the marks of kulisha, fish etc and which dispel the crowd of darkness in the heart of Yogis by the moon-like brightness of the nails. ||1||
I again visualise in my heart your beautiful lotus-feet which is placed on the serpent-bed of Adishes, which is adorned with beautiful anklets and from which has sprung the Ganga which Lord Siva has placed on his head.||2||
I visualise Your legs and the knees and also thighs which are fleshy and attractive. The latter are always covered with golden-hued clothes lest people seeing them are enthralled (by their beauty). ||3||
I see before my mind’s eye Your diamond-studded waist-band tinkling with tiny bells attached to them. I also meditate on Your matchless middle and Your stomach which accommodates within itself all the worlds, O Padmanabha.||4||
O Destroyer of samsara! I salute your chest with its srivatsa mark, your neck adorned with Kaustubha of lustrous red colour and your hands, wearing diamond-studded bangles, always ready to be raised for destroying the hordes of demons. ||5||
Salutations to your lips, red as the bimba fruit, the nectar of which is tasted by your consort Lakshmi, to your spotless row of teeth resembling buds of jasmine flower and to your cheeks adorned with ear-rings shaped like fish.||6||
O Rider of Garuda ! I worship, daily, your nose shaped as the flower of the sesame plant, your brows resembling the bow of Kamadeva(Cupid), Your forehead adorned with kasturi tilak and dark curly hair playing on it.||7||
I meditate on your locks, dark as thick clouds rich with water and your diamond-studded crown as bright as the combined brightness of many Suns. I then finally engage my mind, O Unblemished One, on your beautiful face and the bewitching smile playing on it||8||.
O Giridhar !(the One who lifted up the hill Govardhan), may this form of yours, which is beautiful to behold for the whole world, as attractive as a hundred Cupids combined, the very essence of beauty and sweetness, ever revel at the centre of my heart-lotus.||9||
O Lord of the worlds! I am now beginning to narrate, in whatever manner, the sequence in which creation took place. To accomplish this I need your grace which is hard to get for those who have not done many meritorious deeds.||10||
4---
In the fourth dasaka is described the creativity and dexterity of Brahma acquired by the grace of Lord Padmanabha as a result of long and difficult austerities (tapas) observed by the former.
From your navel-lotus Brahma, the embodiment of all the Vedas, was born. All the worlds refer to him as Hiranyagarbha ||1||
With wonderment in his heart he looked around all the four directions and soon developed, in his body, four faces and eight eyes.||2||
Brahma saw the lotus but could not see Your body from which it had sprung. He pondered over who he was, so helpless, and from whom he was born.||3||
To find out the Truth, he went down and down, by his yogic powers, through the hole in the stalk of the Lotus but alas! he could not find your beautiful form.||4||
तावद्दुखितहृदयः पुनरपि च निवृत्य पूर्ववज्जलजे |
तावक करुणामिच्छन् चक्रे समाधिमयि भगवन् ||5||
Disheartened, he came back again to the Lotus and, seeking Your grace, went into deep samadhi.||5||
At the end of a hundred years, his heart rid of all impurities by intense penance, Brahma had, in his heart, the subtle vision of your beautiful form ||6||
Again, prayed by Brahma, You gave him the power to create the worlds. Brahma, to start with, created the whole of moving and non-moving entities of the world.||7||
Brahma, by his mind, created the sages Sanaka and others. He prompted them to engage themselves in the creation of the world but they did not heed his words as their hearts ever delighted in your lotus-feet alone.||8||
From the body of Brhama were born sages, the chief among whom was Narada. Also, he created, from his body, the very first couple, Manu and Satarupa, from whom proceeded creation of human beings. ||9||
O Padmanabha! You are the very first cause of creation, sustenance and dissolution of the worlds. Your greatness cannot be measured by all the devas and the rishis. Bowing to you alone I experience supreme happiness in my heart.||10||
5---
In the fifth dasaka are described the auspicious incarnations of the Lord as the fish, the tortoise and the boar.
O Lord! devotion prompts me, though I am dull-witted, to describe your incarnations in this world to take the load off Mother Earth. Please therefore give me the skills to do this and take care of me whose heart is always immersed in contemplating your lotus-feet.||1||
The asura named Hayagriva, enemy of the devas, snatched away the Vedas from the mouth of Brahma when the latter was sleeping. You, the ocean of compassion, made up your mind to kill him and donned the body of a fish for this purpose.||2||
While the King Satyavrata was offering tarpan in the waters of a river, You were seen as a tiny fish in his cupped hands filled with water. The king put him in a well. Then You, in the body of the fish, started growing bigger and bigger. So you were put in a lake, then in a river and finally in the great ocean. ||3||
You put the king, who was desirous of seeing the deluge, along with the seven rishis, on a boat which was the Earth itself tied to your huge horn. Dragging the Earth-boat, You coursed through the flood waters, showing the occupants the different parts of the world. ||4||
You then killed the demon with your huge sharp horn and restored the Vedas to a happy Brahma. Such is your generosity to those who bow to you, the One with the lotus in the navel and the Teacher of all. Please be kind enough to take care of me.||5||
Donning the body of a tortoise and lifting the Mandara mountain on your back as the agitator and carrying Vasuki, the serpent, in your hands as the churning rope, You churned the Milky Ocean and obtained nectar for the devas. From the Milky Ocean was born Goddess Lakshmi.||6||
Lakshmi, the Mother of the worlds, happily placed the nuptial garland around Your neck. Lord Siva, to please you, drank the poison thrown up by the ocean during the churning process. You gave the wish-yielding tree, Airavata the elephant etc. to Indra.||7||
Once upon a time, the two palace guards of Vaikunta, were cursed by Sanaka and other sages to take asura-birth despised by all and beset with difficulties. The younger of the two named Hiranyaksha was wicked and, using his immense power earned by his intense tapas, he submerged the Earth in the flood waters.||8||
Seeing the Earth submerged, Manu sought help from Brahma from whose nostrils You emerged as the young one of a boar. The boar assumed a gigantic form and, after killing the asura, returned the Earth to its earlier state.||9||
Extremely angered by the killing of his brother and confused by delusion, Hiranya Kashipu vowed, in the midst of the assembly asuras, to vanquish you the substratum of all the worlds.||10||
Padmanabha Satakam is a beautiful devotional poem in Sanskrit directly addressed to Lord Padmanabha, the presiding deity of the kingdom, by Maharaja Swathi Tirunal of Travancore. The significant contribution of the Maharaja to the world of Carnatic music is well-known. In Padmanabha Satakam the poet follows the style of Narayaneeyam composed by another great Sanskrit scholar and poet, Meppathur Narayana Bhattathiri. Bhattathiri has condensed Srimad Bhagavatam in 1000 slokas of unsurpassed poetic beauty and depth of devotion. Padmanabha Satakam is a more condensed version of Srimad Bhagavatam (or, we can say, of Narayeneeyam) in 100 slokas of great poetic merit where the poet has poured out his heart to his favourite deity Lord Padmanabha.
The poem is divided into 10 Daskas containing 10 slokas each. The commentator ( Sri Guruswamy) has included a brief synopsis of the contents of the Dasaka in a couplet or two which are also included in the text.
Given below is the text of dasakas 6 to 10 with a simple translation in English which, while giving the prosaic meaning, will not, by any stretch of imagination, be able to convey the beauty of expression of the original.
6---
In the sixth dasaka are described the auspicious incarnations of the Lord as Narasimha, Vamana and Parasurama
To him was born a son, Prahlada, a great devotee of Yours and recognised as such by all good people. His father Hiranya Kasipu tried to restrain him, in all manner of ways, from his loving devotion to You. What evil deeds are not within the purview of the evil-minded?||1||
Prahlada had heard about Your glories from Narada while still in the womb of his mother Kayadhu. He, therefore, did not heed his father’s words even after being tutored by his teachers prompted by Hiranya Kasipu. ||2||
Seeing that Prahlada’s mind was firmly established in Your lotus-feet, his father became exceedingly angry. He made a hundred attempts to kill Prahlada, using weapons like tridents, animals like elephants and even snakes. ||3||
Prahlada, strongly protected by the armour of Your compassion and grace, did not experience any bodily pain or discomfort whatsoever. When questioned by his father about the power which was protecting him, Prahlada replied that Hari was the power behind all the three worlds.|| 4||
Asking where his Hari was, Hiranya Kasipu struck a pillar with his mace and from it emerged the most terrible form of Yours, half-lion and half-human, your roar reverberating through the worlds and terrifying their inhabitants.||5||
You quickly caught hold of the asura, pushed him on to your thighs , tore open his chest with your nails and drank his blood. Then You put your hands on the head of child Prahlada as a token of your blessing.||6||
O Padmanabha, the Supreme Being, I bow to you who is always eager to grant the wishes of your devotees and who is unattached, beyond gunas and actions, and the source of everything. Kindly take care of me whose mind is always engaged in the contemplation of your lotus-feet.||7||
You were born as the son of Aditi and seen in the yagashala of Bali, the King of the Asuras, in the form of a brahmachari (celibate). Asked by Bali what You wanted, You asked for three feet of land measured by Your own foot.||8||
You measured all the worlds in two steps and Bali, unable to provide the third foot, bound and his egotism completely deflated, requested you to put the third step on his bowed head. Blessed indeed is Bali, who thus surrendered everything to You.||9||
You were born as Bhargava, a great soul, as the son of Maharshi Jamadagni and his consort Renuka Devi. By the grace of Lord Siva you acquired divine weapons and axed the horde of your enemies to death.||10||
7---
In the seventh dasaka Rama Varma, with great love and devotion, decribes the story of Rama which is beautiful, purifying and capable of wiping out all sins.
By the entreaties of the devas persecuted by Ravana, You took birth as the son of King Dasaratha of the dynasty of Manu, along with brothers Lakshmana, Bharata and Satrughna as the result of Putrakameshti yagna performed by the king.||1||
Armed with your bow and accompanied by your brother Lakshmana, You guarded the yagna performed by Viswamitra from the demons led by Maricha. You purified, by the dust of your feet, wife of Gautama and, breaking the bow of Siva, won the hand of Sita.||2||
You conquered an angry Parasurama who crossed your path and returned to Ayodhya. You abandoned the kingdom and went into the forest plunging your subjects in sorrow in order to honour the words of Your father whose mind was distressed and confused because of Kaikeyi’s utterances.||3||
Proceeding to the forests along with your wife and Lakshmana, You crossed the Ganga and happily lived in the Chitrakoota hills. There you were grieved to hear the news of your father’s death from Bharata to whom you gave the kingdom and also your padukas(footwear).||4||
Putting to death many other rakshasas like Viradha and acquiring many divine weapons from sage Agastya, you killed the great rakshasas led by Khara who had come to fight after hearing the wails of Surpananakha whose ears had been cut off by Lakshmana.||5||
At the request of Sita, You pursued Maricha who had come in the guise of a golden deer and finally killed him by a single arrow. In the interval when You were away, Ravana, disguised as a sanyasi, abducted Sita leaving You grieving||6||
Seeing Jatayu, a friend of Dasratha, killed by Ravana You performed his after-death rites. There You met Hanuman, a great devotee of Yours, and, at his instance, happily entered into a friendship pact with Sugreeva||7||
You cut down, easily and instantly, seven huge sal trees by a single arrow and killed Vali, the son of Indra, by stealth (hiding behind a tree). You sent out the monkeys of Sugriva in search of Sita in all directions and gave your ring in the hands of Hanuman (to be given to Sita when she was found). ||8||
Having found Sita in Ravana’s palace and having apprised her of Your endeavours to reclaim her, Hanuman returned and gave you the Chudamani of Sita (as evidence of having met Sita) upon which you were extremely happy. The Lord of the ocean, frightened by your arrows, allowed You to bridge the ocean and cross over to Lanka, the city of Ravana.||9||
You killed Ravana along with his ministers and relatives, accepted Sita purified by fire, reached Ayodhya by Pushpak and were crowned along with Sugreeva and Vibheeshana. Finally, protecting all, You returned to your abode without your consort.||10||
8---
In the eighth dasaka the divine births of Balarama and Krishna, the Paramatman, are described which will remove all the evils of this Kaliyuga
Unable to bear the burden of wicked men, Vasudha (Earth) approached Brahma, who was already surrounded by the devas (in this connection), and poured out her worries and fears in detail. ||1||
Having heard Vasudha’s problems, Brahma thought of you and told Vasudha and others that only Lord Padmanabha could remove their sorrows||2||
Coming to your abode which is unapproachable by those deficient in Punya (fruit of meritorious deeds), Brahma sang your praises and explained the cause of Earth’s worries.||3||
“I will soon take birth in the dynasty of Yadus. Let the devas take birth as Yadavas“ – On hearing these words of Yours conveyed by Brahma, devas felt very happy.||4||
From the womb of Rohini was born, prompted by you, Adisesha. You, the purifier of the worlds, also soon entered the womb of Devaki.||5||
At midnight Devaki, greatly fulfilled, gave birth to You, resplendent with four hands carrying the conch, the disc, the lotus and the mace.||6||
Then the whole world was filled with joy except Kamsa as it had been predicted by the invisible voice that the eighth child of his sister Devaki would kill him.||7||
Eyes filled with tears, Vasudeva took You to the house of Nanda in Vraja, and took the girl baby (an incarnation of Ambika ) born there to his house||8||
Kamsa came to the delivery room and, seeing a little girl there, concluded that it was the Maya of Ajita (Vishnu) and was not pleased at all.||9||
Soon the dull-witted Kamsa ordered Putana, Sakata, Dhenuka and others to kill all newly born babies. What is beyond the purview of those who have forgotten what sin is ||10||
9---
In the ninth dasaka is told the most wonderful life history of Krishna and the incarnation of Kalki which is yet to come.
When you, nectar for the eyes of the whole world, were growing up in Vraja, a wicked demoness came there in the guise of a beautiful woman (with the idea of killing you by suckling you with poisioned breasts). As soon as she placed the nipple of her breast in your month You, the child in guise, sucked in her life along with the milk.||1||
Again, it was Sakatasura who came to Vraja and was killed (by the child Krishna who kicked him to pieces). The Wind-Asura was also killed by you, the destroyer of the load on Earth. Seeing that killing these demons was child’s play for you the cowherds, deluded by your Maya, were overcome by wonderment and happiness.||2||
Seeing that Garga, the Acharya for the Yadavas, had come to his house, Nanda arranged for the performance of your naming ceremony according to the Sastras. You were named Krishna and your brother was named Rama by the sage, a loving devotee of yours, who praised your greatness to Nanda and others and returned to his place.||3||
When children reported to your mother that you had swallowed mud, she was worried and looked into your mouth where she saw, wonder of wonders, the whole of this created world. Soon after this You, the repository of all auspicious qualities, moved to Vrindavan situated on the banks of the Yamuna the colour of whose waters matched the dark colour of your body.||4||
When you the Lord of Lakshmi were picnicing in the forest along with cowherd boys, Brahma, (desirous of seeing your maya), abducted your calves and the cowherd boys. You, the Lord of all, yourself became countless calves and cowherds and continued the picnic with the eatables on your palm (as if nothing had happened). Brahma was utterly confused and, falling at your feet again and again, praised you, the immutable Lord.||5||
The crooked serpent Kaliya, living submerged in the Yamuna, poisoned its waters. Seeing this you jumped on its hoods and started a beautiful dance. Broken in body by your weight and his arrogance softened, he was made to leave Yamuna. In the days that followed You played, on your flute, melodious songs which kept the whole world spell-bound. What else is to be said about this except that the melody of your flute was powerful enough to steal the hearts of cowherd women.||6||
Lifting up the Govardhana hill (on the little finger of your left hand), You deflated the conceit of Indra. You performed the beautiful rasa dance with the cowherd women (on the banks of the Yamuna) on several moonlit nights. Kamsa sent Akroora, one of your devotees, to invite you to the dhanuryagna where You killed the elephantKuvalayapeeda, the wrestlers Malla and Chanoora and finally Kamsa himself.||7||
At the hermitage of Sandeepani you learned all that was to be learned in a few days. You crowned Ugrasena, of sterling qualities, as the King, helped Dharmaputra, who was devoted to your feet, perfrom the Rajasuya sacrifice and killed the wicked Sisupala and others of his ilk. You merrily spent your days in Dwaraka along with eight married wives with Rukmini at their head and several thousand other women (released from captivity).||8||
The poor brahmin Kuchela who was your class fellow and friend (at the Hermit of Sandeepani) came to your palace in Dwaraka. You welcomed him and, overcome by pity at his condition, snatched the bundle of flattened rice which he had brought and partook of it in spite of Lakshmi preventing you and in return gave him immeasurable riches. Victory to you, the Lord of all the worlds and an ocean of compassion.||9||
When Kali Yuga advances and reaches its zenith, You will incarnate as Kalki and angrily destroy all those who are opposed to dharma and are of mean character. O Lord! I fall at your feet again and again, helplessly, and pray to You, to make my mind steeped in pure sattwa only.||10||
10---
In the tenth dasaka the King prays to Lord Padmanabha, his favourite deity, who is none other than the non-dual Brahman, the very embodiment of pure Consciousness and Bliss, to grant him his wishes.
Just like gold in ornaments, mud in pots and thread in clothes, O Padmanabha ! you are the one consciousness uniformly pervading all life, You are the only witness in the heart of all beings. Your majesty transcends the Maya. I see you in my heart, O Padmanabha! protect me and take care of me.||1||
O Padmanabha! Your form is like a wave of the ocean of consciousness. Your pure form is meditated upon by the saints led by Sanaka. You are without any differentiation of category, action or attributes. You are the very first cause of everything and the Spiritual Teacher of the whole world. Your greatness cannot be measured even by the gods led by Brahma and Siva. I see you in my heart, O Padmanabha! protect me and take care of me.||2||
O Lord! By the power of your Maya you create all these material worlds which are really dream-like only and are annihilated by your power at the end of a cycle. Like the tortoise, when you withdraw everything in you, You alone shine brightly, in the enveloping thick darkness, as the Ultimate Reality.||3||
O Devadeva! Whatever I ever do with my body, speech and mind I offer to you and surrender to you so that you are pleased wih me. Even a man of the lowest caste whose mind is single-mindedly attached to your lotus-feet purifies this world, not the one who turns his face away from you though he may be a brahmin ||4||
“This sinner always repeats Krishna, Rama and Madhusoodana without any purpose only to hide his bad conduct and character”. Your devotee is defamed in this fashion by the wicked of this Kali Yuga. Please do not make me like that, O generous one who gives without limit.||5||
Which world is without fear except your world ? Though Brahma’s abode of Satyaloka is permanent, Brahma himself does not stay there permanently. This being the situation, what will be the condition of the sinners who are fit only for Hell. Please, therefore, cut asunder my bonds and break my delusion, O the pure One||6||
Sitting in the lotus pose, some meditate on your beautiful dark blue form, in the centre of the upturned heart-lotus, above the regions of the sun, the moon and the fire, focusing their eyes on the tip of their nose and gaining control over their breath by pranayama etc.||7||
They, with their impurities removed, visualise you with soft, blue and curly hair, adorned by the lustre of fish-shaped ear-rings, lightening the burden of the worlds by your bewitching smile and captivating beauty, wearing the Kaustubha diamond and the garland of wild flowers, beautiful as the Kama and wearing clothes of golden hue.
One can reach you by Gnana, Karma or Bhakti. Gnana is for those who have developed complete detachment from worldly things.Karma is those who are still interested in worldly things. Bhakti is for those who are not completely detached but also not completely attached. .
Whatever I have said, O Padmanabha !, without understanding your magnificence, please bear with me and accept this with pleasure. Please also bless me with long life and good heath. Victory to thee, O Lord with eyes beautiful as the lotus! free me from my trials and tribulations.