स्नहोत्थरावः स्खलिताक्षरस्तं मुञ्चन्कणान्प्राञ्जलिराबभाषे । वायुरुवाच । एते हि देवास्तव भृत्यभूताः पदारविन्दं परमं सुदुर्लभम् ॥ ३,६.
With a voice choked by affection and faltering words, shedding tears, with joined palms, he spoke: Vāyu said: These gods are your servants, and your supreme lotus feet are extremely difficult to attain.
चतुर्विधान्पुरुषार्थान्रमेश संप्रार्थये तच्च सदापि देव । दृष्ट्वा हरेः सैव मायैव तावत्सुकारणं किञ्चिदन्यन्न चास्ति ॥ ३,६.
O Lord of Lakṣmī, I always seek from you the four aims of human life; O God, seeing Hari, it is only your māyā that is the cause—there is nothing else.
अतो नाहं प्रदयोपि भूमन् भवत्पदांभोजनिषवणोत्सुकः । लोकस्य कृष्णाद्विमुखस्य कर्मणा अपुण्यशीलस्य सुदुः खितस्य ॥ ३,६.
Therefore, O Infinite One, even if you would give, I am not eager to taste the nectar of your lotus feet, while people, turned away from Kṛṣṇa, of sinful conduct, and greatly afflicted, remain.
अनुग्रहार्थं च तवावतारो नान्यश्च किञ्चित्पुरुषार्थस्तवेश । गोभूसुराणां च महीरुहाणां तथा सुराणां प्रवरावतारैः ॥ ३,६.
For the sake of compassion, your incarnation occurs; there is no other purpose for you, O Lord. For cows, earth, demons, trees, and for the gods, you manifest with supreme descents.
क्षेमोपकाराणि च वासुदेव क्रीडन्विधत्ते न च किञ्चिदन्यत् । मनो न तृप्यत्यपि शंसतां नः सुकर्ममौलेश्चरितामृतानि ॥ ३,६.
O Vāsudeva, you perform acts for the welfare and benefit of all, as a sport, and nothing else. Our minds are never satisfied by hearing the nectar of your deeds, O crown of good actions.
अच्छिन्नभक्तस्य हि मे मुकुन्द सदा भक्तिं देहि पादारविन्दे । सदा तदेवास्तु न किञ्चिदन्यद्यत्र त्वमासीः पुरुषे देवदेव ॥ ३,६.
O Mukunda, grant me unwavering devotion to your lotus feet. Let that alone always exist, nothing else, wherever you, O God of gods, have manifested as the Puruṣa.
अहं च तत्रास्मि तव प्रसादाद्यत्रास्म्यहं तत्र भवान्महाप्रभो । व्यंसिर्ममेयं च शरीरमध्ये चतुर्मुखश्चैव न चैततदन्यैः ॥ ३,६.
Wherever I am, O Great Lord, I am there by your grace; wherever I am, you are there. This is my understanding, and within my body is the four-faced one as well; this is not so with others.
मदीयनिद्रा तव वन्दनं प्रभो मदीययामाचरणं प्रदक्षिणम् । मदीयव्याख्याहरणं स्तुतिः स्यादेवं विदित्वा च समर्पयामि ॥ ३,६.
My sleep is your worship, Lord; my eating is circumambulation; my speech and explanations are praise. Knowing this, I dedicate everything to you.
मद्वृद्धियोग्यं च पदार्थजातं दृष्ट्वा हरेः प्रतिमा एव तच्च । इत्थं मत्वाहं सर्वदा देवदेव तत्रस्थितान्हरिरूपान् भजिष्ये ॥ ३,६.
Whatever objects are suitable for my growth, seeing them as the image of Hari, I always worship the forms of Hari present there, O God of gods.
यच्चन्दनं यत्तु पुष्पं च धूपं वस्त्रं च यद्भक्ष्यभोज्यादिकं च । एतत्सर्वं विष्णुप्रीत्यर्थमेवेत्येतद्व्रतं सर्वदा वै करिष्ये ॥ ३,६.
Whatever sandalwood, flowers, incense, cloth, and all kinds of food and drink there are—may I always offer all these for the pleasure of Viṣṇu; this is the vow I will always observe.
अवैष्णवान्दूषयिष्ये सदाहं सद्वैष्णवान्पा(ल्लां)लयिष्ये मुरारे । विष्णुद्रुहां छेदयिष्ये च जिह्वां तच्छृण्वतां पूरयिष्ये त्रपूल्काः ॥ ३,६.
I shall always denounce the non-Vaishnavas and protect the true Vaishnavas, O slayer of Mura. I will cut out the tongues of those who are hostile to Vishnu, and fill with molten lead the ears of those who listen to them.
एतादृशी शक्तिर्ममास्ति देव तव प्रसादाद्बलिनोपि विष्णो । अथापि नाहं स्तवने समर्थः लक्ष्म्या ह्यहं कोटिगुणैर्विहीनः ॥ ३,६.
Such power is mine, O Lord, by your grace, O mighty Vishnu. Yet I am not capable of praising you; for I am deprived of Lakshmi’s qualities a millionfold.
एतत्स्तोत्रं ह्यर्थयेच्चैव या नः तत्र प्रीतिर्ह्यक्षया मे सदा स्यात् । स्तोत्रं ह्येतत्पाठयन्तीह लोके ते वैष्णवास्ते च हरिप्रियाश्च ॥ ३,६.
I ask for this hymn, so that my devotion there may always be unwavering. Those Vaishnavas who recite this hymn here in the world are dear to Hari.
कुर्वन्ति ये पठनं नित्यमेव समर्पयिष्यति सदा हरौ च । तेषां हरिः प्रीयते केशवोलं हरौ प्रसन्ने किमलभ्यमस्ति ॥ ३,६.
Those who daily recite this hymn and always offer it to Hari, for them Hari, Kesava, is pleased. When Hari is pleased, what is unattainable?
एवं स्तुत्वा वलदेवो महात्मा तूष्णीं स्थितः प्राञ्जलिरग्रतो हरेः । सरस्वत्युवाच । को वा रसज्ञो भगवन्मुरारे हरे गुणस्तवनात्कीर्तनाद्वा ॥ ३,६.
Having thus praised, the great-souled Baladeva stood silent with folded hands before Hari. Sarasvati said: Who indeed, O blessed one, O slayer of Mura, knows the taste of your virtues from praise or song?
अलंबुद्धिं प्राप्नुयाद्देवदेव ब्रह्मादिभिः सर्वदा स्तूयमान । यः कर्णनाडीं पुरुषस्य यातो भवप्रदां देहरतिं छिनत्ति ॥ ३,६.
He who is always praised by Brahma and the gods, O Lord of gods, grants supreme wisdom. When your praise enters a person’s ear, it severs attachment to the body, which brings bondage.
न केवलं देहरतिं छिनत्त्यसद्गृहक्षेत्रभार्यासुतेषु नित्यम् । पश्वादिरूपेषु धनादिकेषु अनर्घ्यरत्नेषु प्रियं छिनत्ति ॥ ३,६.
Not only does it cut attachment to the body, but also to false home, land, wife, and children, always; to cattle and other forms, to wealth, and to priceless jewels—it severs affection for all these.
अनंतवेदप्रतिपादितोपि लक्ष्मीर्न वै वेद तव स्वरूपम् । चतुर्मुखो नैव वेद न वायुरसौ न वेत्तीति किमत्र चित्रम् ॥ ३,६.
Even Lakshmi, though described in countless Vedas, does not know your true nature. Nor does the four-faced Brahma, nor Vayu; so what wonder is it that others do not know?
एतादृशस्य स्तवने क्वास्ति शक्तिर्मम प्रभो ब्रह्मवाय्वोः सकाशात् । शतैर्गुणैः सर्वदा न्यूनतास्ति अतो हरे दयया मां च पाहि ॥ ३,६.
Where is the strength in me, O Lord, to praise one such as you, when even Brahma and Vayu are always a hundredfold less? Therefore, O Hari, protect me with your compassion.
एवं स्तुत्वा हरिं सा तु तूष्णीमास खगेश्वर । भारती तु तदा स्तोतुं हरिं समुपचक्रमे ॥ ३,६.
Having thus praised Hari, she became silent, O Lord of birds. Then Bharati began to praise Hari.
भारत्युवाच । ब्रह्मेश लक्ष्मीश हरे मुरारे गुणांस्तव श्रद्दधानस्य नित्यम् । तथा स्तुवन्तोस्य विवर्धमानां मतिं च नित्यं विषयेष्वसत्सु ॥ ३,६.
Bharati said: O Lord of Brahma, Lord of Lakshmi, Hari, slayer of Mura, your virtues, when praised with faith, ever increase the mind’s attachment to the unworthy objects of the senses.
कुर्वन्ति वैराग्यममुत्र लोके ततः परं भक्तिदृढां तथैव । ततः परं चैव हरेः प्रसन्नतां कुर्वन्ति नित्यं तव देवदेव ॥ ३,६.
They produce detachment in this world and the next, and then firm devotion; and then, O Lord of gods, they always bring your favor.
तेनापरोक्षं च भवेच्च तस्य अतो गुणानां स्तवने च मे रतिः । सा तु प्रजाता पुरुषस्य नित्यं संसारदुःखं तु तदाच्छिनत्ति ॥ ३,६.
Through this, direct realization arises for that person; therefore, I have love for the praise of your virtues. That love, once born in a person, destroys the suffering of worldly existence.
विच्छिन्नदुःखस्य तदाधिकारिण आनन्दरूपाख्यफलं ददाति । हरेर्गुणानस्तुवतां च पापं तेषां हि पुण्यं च तथा क्षिणोति ॥ ३,६.
For one who is thus freed from suffering, it grants the fruit called the form of bliss. For those who praise Hari’s virtues, it destroys their sins and also their merit.
एवं विदित्वा परमो गुरुर्मम वायुर्दयालुर्मम वल्लभश्च । हरेर्गुणान्सर्वगुणप्रसारान्ममैव योग्यान्सुखमुख्यभूतान् ॥ ३,६.
Knowing thus, my supreme teacher is Vayu, compassionate and dear to me. Among all virtues, Hari’s virtues alone are fitting for me, being the foremost source of happiness.
उद्धृत्य पुण्येभ्य इवार्तबन्धुः शिवश्च नो द्रुह्यति पुण्यकीर्तिम् । तव प्रसादाच्च श्रियः प्रसादाद्वायोः प्रसादाच्च ममास्ति नित्यम् ॥ ३,६.
Just as a friend of the distressed rescues from merit, so Shiva does not oppose one who praises virtue. By your grace, by the grace of Lakshmi, and by the grace of Vayu, I always possess this.
यद्यत्करोत्येव सदैव वायुस्तत्तत्करोत्येव सदैव नित्यम् । वायोर्विरोधं न करोति देवः स तद्विरोधं च करोति नित्यम् ॥ ३,६.
Whatever Vayu does at any time, the god always does the same. The god does not act against Vayu, but always acts in accord with him.
हरेर्विरोधं न करोति वायुर्वायोर्विरोधं न करोति विष्णुः । वायोः प्रसादान्मम नास्ति किञ्चिदतानभावश्च तव प्रसादात् ॥ ३,६.
Vayu does not act against Hari, nor does Vishnu act against Vayu. By Vayu’s grace, I lack nothing; and by your grace, I am never deprived.
यथैव मूलं च तथावतारे दुःखादिकं नास्ति समीरणस्य । वायुस्तथान्ये च उभौ मुकुन्दस्तथावतारेषु न दुःखरूपौ ॥ ३,६.
Just as at the root and in its descent, wind has no suffering or the like, so too, in his descents, Mukunda and the others are not of the nature of suffering.
अशक्तवद्दृश्यते वायुदेवः युगानुसारांल्लोकधर्मांस्तु रक्षन् । नरावतारे तत्र देवे मुरारे ह्यशक्तता नेति विचिंतनीयम् ॥ ३,६.
Though the god Wind appears powerless, protecting the ways of the world according to the ages, in the descent as a man, O slayer of Mura, one should not think there is any powerlessness in that god.