एकाम्रनाथमाहात्म्यम् Ekāmranātha Māhātmyam

The Sadguru said:

Hearing of the glory of the city of Kanchipuram, of Brahma's sacrificial festival, and of the manifestation of Krishna, the Supreme Self, Varada,

śrīsadgururuvāca

kāñcīpuryāstu māhātmyaṃ brahmaṇaśca makhotsavam |

āvirbhāvañca kṛṣṇasya varadasya parātmanaḥ

काञ्चीपुर्याः · kāñcīpuryāḥ — of the city of Kanchipuram

तु · tu — indeed

माहात्म्यम् · māhātmyam — glory

ब्रह्मणः · brahmaṇaḥ — of Brahma

च · ca — and

मखोत्सवम् · makhotsavam — sacrificial festival

आविर्भावम् · āvirbhāvam — manifestation

च · ca — and

कृष्णस्य · kṛṣṇasya — of Krishna

वरदस्य · varadasya — of the boon-giver

परात्मनः · parātmanaḥ — of the Supreme Self

काञ्चीपुर्याः माहात्म्यं ब्रह्मणः मखोत्सवं कृष्णस्य वरदस्य परात्मनः आविर्भावं च आकर्ण्य (इति शेषः)।

of the city of Kanchipuram · indeed · glory · of Brahma · and · sacrificial festival · manifestation · and · of Krishna · of the boon-giver · of the Supreme Self

This verse introduces the motivation for Lord Shiva's journey, establishing the divine connection between the glory of Kanchipuram and the manifestation of Lord Varada.

Lord Hara (Shiva) himself, the one with matted locks and trident in hand, came from the city of Kashi with the desire to see Varada.

ākarṇya kāśīnagarādājagāma haraḥ svayam |

jaṭādharaḥ śūlapāṇirvaradaṃ draṣṭumicchayā

आकर्ण्य · ākarṇya — having heard

काशीनगरात् · kāśīnagarāt — from the city of Kashi

आजगाम · ājagāma — came

हरः · haraḥ — Lord Hara/Shiva

स्वयम् · svayam — himself

जटाधरः · jaṭādharaḥ — one with matted locks

शूलपाणिः · śūlapāṇiḥ — one with a trident in hand

वरदम् · varadam — Varada

द्रष्टुम् · draṣṭum — to see

इच्छया · icchayā — with the desire

जटाधरः शूलपाणिः हरः स्वयम् वरदं द्रष्टुम् इच्छया काशीनगरात् आजगाम।

having heard · from the city of Kashi · came · Lord Hara/Shiva · himself · one with matted locks · one with a trident in hand · Varada · to see · with the desire

This verse describes the physical appearance of Lord Shiva as he arrives, emphasizing his eagerness to behold the Supreme Lord Varada.

Seeing Hari before her, who had become a dam to the torrent of the Sarasvati river, the goddess was frightened, bowed down, and trembled with folded hands.

sarasvatī vegasetubhūtaṃ hariṃ puraḥ|

vilokya bhītā vinatā cakampe vihitāñjaliḥ

सरस्वती · sarasvatī — Goddess Sarasvati

वेगसेतुभूतम् · vegasetubhūtam — who became a dam to the torrent

हरिम् · harim — Lord Hari

पुरः · puraḥ — before her

विलोक्य · vilokya — having seen

भीता · bhītā — frightened

विनता · vinatā — bowed down

चकम्पे · cakampe — trembled

विहिताञ्जलिः · vihitāñjaliḥ — with folded hands

सरस्वती वेगसेतुभूतं हरिं पुरः विलोक्य भीता विनता विहिताञ्जलिः चकम्पे।

Goddess Sarasvati · who became a dam to the torrent · Lord Hari · before her · having seen · frightened · bowed down · trembled · with folded hands

This verse explains the mythological origin of the river Kampa, setting the stage for the location of Shiva's penance.

Therefore, she was named the river Kampa (the trembling one) by the sages. On its bank, there was a mango tree that gave shade to men.

ākhyātā munibhistasmāddevī kampānadīti ca |

tasyāstīre tvāmravṛkṣaścāsīcchāyāprado nṛṇām

आख्याता · ākhyātā — named

मुनिभिः · munibhiḥ — by the sages

तस्मात् · tasmāt — therefore

देवी · devī — the goddess

कम्पानदीति · kampānadīti — as Kampa river

च · ca — and

तस्याः · tasyāḥ — of that

तीरे · tīre — on the bank

तु · tu — and

आम्रवृक्षः · āmravṛkṣaḥ — mango tree

आसीत् · āsīt — was

छायाप्रदः · chāyāpradaḥ — shade-giving

नृणाम् · nṛṇām — to men

तस्मात् मुनिभिः देवी कम्पानदी इति आख्याता। तस्याः तीरे नृणां छायाप्रदः आम्रवृक्षः आसीत्।

named · by the sages · therefore · the goddess · as Kampa river · and · of that · on the bank · and · mango tree · was · shade-giving · to men

This verse provides the etymological context for the river's name and introduces the mango tree as a significant landmark for the narrative.

In the shade of that single mango tree, the great lord Maheshvara performed penance. Therefore, Shankara, though the Lord of the Universe (Vishvanatha), became known as Ekamranatha (the Lord of the single mango tree).

ekāmravṛkṣacchāyāyāṃ tapaścakre maheśvaraḥ |

tasmādekāmranātho'bhūdviśvanātho'pi śaṅkaraḥ

एकाम्रवृक्षच्छायायाम् · ekāmravṛkṣacchāyāyām — in the shade of the single mango tree

तपः · tapaḥ — penance

चक्रे · cakre — performed

महेश्वरः · maheśvaraḥ — the great Lord

तस्मात् · tasmāt — therefore

एकाम्रनाथः · ekāmranāthaḥ — Lord of the single mango tree

अभूत् · abhūt — became

विश्वनाथः · viśvanāthaḥ — Lord of the Universe

अपि · api — even

शङ्करः · śaṅkaraḥ — Shankara

महेश्वरः एकाग्रवृक्षच्छायायां तपः चक्रे। तस्मात् विश्वनाथः अपि शङ्करः एकाग्रनाथः अभूत्।

in the shade of the single mango tree · penance · performed · the great Lord · therefore · Lord of the single mango tree · became · Lord of the Universe · even · Shankara

This verse explains the origin of the name 'Ekamranatha', linking Shiva's penance to the sacred geography of Kanchipuram.

Pleased quickly by his penance, Lord Hari, the Supreme Controller, spoke these sweet words to Vishvanatha.

tasyaiva tapasā śīghraṃ prasanno harirīśvaraḥ|

viśvanāthaṃ jagannātho madhuraṃ vākyamabravīt

तस्य · tasya — his

एव · eva — only

तपसा · tapasā — by penance

शीघ्रम् · śīghram — quickly

प्रसन्नः · prasannaḥ — pleased

हरिः · hariḥ — Lord Hari

ईश्वरः · īśvaraḥ — the Supreme Controller

विश्वनाथम् · viśvanātham — to Vishvanatha

जगन्नाथः · jagannāthaḥ — Lord of the Universe

मधुरम् · madhuram — sweet

वाक्यम् · vākyam — words

अब्रवीत् · abravīt — spoke

तस्य एव तपसा शीघ्रं प्रसन्नः ईश्वरः जगन्नाथः हरिः विश्वनाथं मधुरं वाक्यम् अब्रवीत्।

his · only · by penance · quickly · pleased · Lord Hari · the Supreme Controller · to Vishvanatha · Lord of the Universe · sweet · words · spoke

This verse marks the transition to the dialogue between the two supreme deities, showing Hari's recognition of Shiva's devotion.

The Supreme Lord said:

O God of gods, Mahadeva, welcome to you! Salutations to you! You are indeed the Lord of the Universe, worshipped by all the gods.

śrībhagavānuvāca

devadeva mahādeva svāgataṃ te namo'stu te |

tvameva viśvanātho'si pūjyaḥ sarvaiḥ surairapi

देवदेव · devadeva — O God of gods

महादेव · mahādeva — O Mahadeva

स्वागतम् · svāgatam — welcome

ते · te — to you

नमः · namaḥ — salutations

अस्तु · astu — let there be

त्वम् · tvam — you

एव · eva — indeed

विश्वनाथः · viśvanāthaḥ — Lord of the Universe

असि · asi — are

पूज्यः · pūjyaḥ — worshipped

सर्वैः · sarvaiḥ — by all

सुरैः · suraiḥ — gods

देवदेव महादेव ते स्वागतम्। ते नमः अस्तु। त्वम् एव विश्वनाथः असि, सर्वैः सुरैः अपि पूज्यः।

O God of gods · O Mahadeva · welcome · to you · salutations · let there be · you · indeed · Lord of the Universe · are · worshipped · by all · gods

Lord Hari begins his address by acknowledging Shiva's status as the Lord of the Universe, establishing a tone of mutual reverence.

Out of sheer compassion, you drank the Halahala poison and thus granted fearlessness to the terrified gods.

hālāhalaṃ viṣaṃ cāpi pītvā tvaṃ kṛpayaiva hi |

surāṇāmapi bhītānāmabhayaṃ dattavānasi

हालाहलम् · hālāhalam — the Halahala poison

विषम् · viṣam — poison

च · ca — and

अपि · api — also

पीत्वा · pītvā — having drunk

त्वम् · tvam — you

कृपया · kṛpayā — by compassion

एव · eva — only

हि · hi — indeed

सुराणाम् · surāṇām — of the gods

भीतानाम् · bhītānām — of the terrified

अभयम् · abhayam — fearlessness

दत्तवान् · dattavān — granted

असि · asi — you are

त्वं हालाहलं विषं अपि पीत्वा कृपया एव भीतानां सुराणाम् अभयं दत्तवान् असि।

the Halahala poison · poison · and · also · having drunk · you · by compassion · only · indeed · of the gods · of the terrified · fearlessness · granted · you are

Hari praises Shiva's act of consuming the Halahala poison, highlighting his role as the protector of the gods.

With your third eye, you formerly reduced to ashes Kama, who brings the world under his sway. Who else is there equal to you?

tṛtīyenaiva netreṇa kāmo lokavaśaṅkaraḥ |

bhasmīkṛtastvayā pūrvaṃ ko'nyo'sti sadṛśastava

तृतीयेन · tṛtīyena — by the third

एव · eva — only

नेत्रेण · netreṇa — by the eye

कामः · kāmaḥ — Kama

लोकवशङ्करः · lokavaśaṅkaraḥ — who brings the world under sway

भस्मीकृतः · bhasmīkṛtaḥ — reduced to ashes

त्वया · tvayā — by you

पूर्वम् · pūrvam — formerly

कः · kaḥ — who

अन्यः · anyaḥ — else

अस्ति · asti — is

सदृशः · sadṛśaḥ — equal

तव · tava — to you

त्वया पूर्वं तृतीयेन एव नेत्रेण लोकवशङ्करः कामः भस्मीकृतः। तव सदृशः कः अन्यः अस्ति?

by the third · only · by the eye · Kama · who brings the world under sway · reduced to ashes · by you · formerly · who · else · is · equal · to you

Hari acknowledges Shiva's power over Kama, reinforcing the theme of Shiva's supremacy and unique position among the deities.

O Shiva, by striking Death with your left foot, you protected the son of the sage. You are indeed affectionate to those who take refuge in you.

mṛtyuñca vāmapādena tāḍayitvā tvayā śiva |

rakṣito muniputro'pi tvamasi śritavatsalaḥ

मृत्युम् · mṛtyum — Death

च · ca — and

वामपादेन · vāmapādena — by the left foot

ताडयित्वा · tāḍayitvā — having struck

त्वया · tvayā — by you

शिव · śiva — O Shiva

रक्षितः · rakṣitaḥ — protected

मुनिपुत्रः · muniputraḥ — the sage's son

अपि · api — also

त्वम् · tvam — you

असि · asi — are

श्रितवत्सलः · śritavatsalaḥ — affectionate to those who seek refuge

शिव, त्वया वामपादेन मृत्युं ताडयित्वा मुनिपुत्रः अपि रक्षितः। त्वं श्रितवत्सलः असि।

Death · and · by the left foot · having struck · by you · O Shiva · protected · the sage's son · also · you · are · affectionate to those who seek refuge

Hari praises Shiva's protective nature, specifically referencing his mercy towards the sage's son, illustrating his affection for devotees.

O Rudra of such great power, having left the city of Varanasi, you have come here out of grace. What can I do for you?

evaṃprabhāvastvaṃ rudra tyaktvā vārāṇasī purīm |

atrāgato'si kṛpayā tava kiṃ karavāṇyaham

एवंप्रभावः · evaṃprabhāvaḥ — of such great power

त्वम् · tvam — you

रुद्र · rudra — O Rudra

त्यक्त्वा · tyaktvā — having abandoned

वाराणसीम् · vārāṇasīm — the city of Varanasi

पुरीम् · purīm — city

अत्र · atra — here

आगतोऽसि · āgato'si — you have come

कृपया · kṛpayā — out of grace

तव · tava — for you

किम् · kim — what

करवाणि · karavāṇi — shall I do

अहम् · aham — I

हे रुद्र! एवंप्रभावः त्वं वाराणसीं पुरीं त्यक्त्वा अत्र आगतोऽसि। कृपया तव अहं किं करवाणि?

of such great power · you · O Rudra · having abandoned · the city of Varanasi · city · here · you have come · out of grace · for you · what · shall I do · I

The Supreme Lord acknowledges Rudra's greatness and his act of leaving Varanasi, setting the stage for Rudra to express his humility and the hierarchy of divine roles.

Rudra said:

Ignoring your own glory, you praise my glory. You alone are the Lord of the Worlds; I abide under your control.

rudra uvāca

tvatprabhāvamapohyeva matprabhāvaṃ praśaṃsasi |

tvamevāsi jagannāthastvadvaśe nivasāmyaham

त्वत्प्रभावम् · tvatprabhāvam — your own glory

अपोह्य · apohya — having disregarded

एव · eva — indeed

मत्प्रभावम् · matprabhāvam — my glory

प्रशंससि · praśaṃsasi — you praise

त्वम् · tvam — you

एव · eva — alone

असि · asi — are

जगन्नाथः · jagannāthaḥ — Lord of the universe

त्वद्वशे · tvadvaśe — under your control

निवसामि · nivasāmi — I reside

अहम् · aham — I

त्वं त्वत्प्रभावम् अपोह्य एव मत्प्रभावं प्रशंससि। त्वम् एव जगन्नाथः असि, अहं त्वद्वशे निवसामि।

your own glory · having disregarded · indeed · my glory · you praise · you · alone · are · Lord of the universe · under your control · I reside · I

Rudra responds by asserting that the Supreme Lord is the true source of all authority, establishing the devotional hierarchy where Śiva acts as a servant of Viṣṇu.

By your command, O Govinda, and by you who desires the welfare (of the gods), the Halahala poison, unbearable even for the gods, was drunk.

ājñayā te govinda tvayaiva hitamicchatā |

hālāhalaṃ viṣaṃ pītaṃ devānāmapi duḥsaham

आज्ञया · ājñayā — by the command

ते · te — of you

गोविन्द · govinda — O Govinda

त्वया · tvayā — by you

एव · eva — alone

हितम् · hitam — welfare

इच्छता · icchatā — desiring

हालाहलम् · hālāhalam — the Halahala poison

विषम् · viṣam — poison

पीतम् · pītam — was drunk

देवानामपि · devānāmapi — even for the gods

दुःसहम् · duḥsaham — unbearable

हे गोविन्द! ते आज्ञया हितम् इच्छता त्वया एव देवानामपि दुःसहं हालाहलं विषं पीतम्।

by the command · of you · O Govinda · by you · alone · welfare · desiring · the Halahala poison · poison · was drunk · even for the gods · unbearable

Rudra credits the Lord's command for his own significant actions, specifically the drinking of the Hālāhala poison, emphasizing that his power is derived from the Lord.

By you alone was Manmatha (Kama) formerly defeated in the holy Badarikashrama, and only then did he come into my presence.

tvayaiva manmathaḥ pūrvaṃ puṇye badarikāśrame |

parājito jagāmaiva punaśca mama sannidhim

त्वया · tvayā — by you

एव · eva — alone

मन्मथः · manmathaḥ — Manmatha (Kama)

पूर्वम् · pūrvam — formerly

पुण्ये · puṇye — in the holy

बदरिकाश्रमे · badarikāśrame — Badarikashrama

पराजितः · parājitaḥ — defeated

जगाम · jagāma — went

एव · eva — only then

पुनः · punaḥ — again

च · ca — and

मम · mama — my

सन्निधिम् · sannidhim — presence

त्वया एव पूर्वं पुण्ये बदरिकाश्रमे मन्मथः पराजितः, पुनः च मम सन्निधिं जगाम एव।

by you · alone · Manmatha (Kama) · formerly · in the holy · Badarikashrama · defeated · went · only then · again · and · my · presence

This verse clarifies that even the defeat of Kāma was orchestrated by the Lord, reinforcing the theme that all cosmic events are under the Lord's divine guidance.

In the great waves of the cosmic dissolution, the great sage Markandeya, by my grace alone, formerly beheld you, the imperishable one.

mahāpralayakallole mārkaṇḍeyo mahāmuniḥ |

mamaiva kṛpayā pūrvaṃ tvāmevāpaśyadavyayam

महाप्रलयकल्लोले · mahāpralayakallole — in the waves of cosmic dissolution

मार्कण्डेयः · mārkaṇḍeyaḥ — Sage Markandeya

महामुनिः · mahāmuniḥ — the great sage

मम · mama — my

एव · eva — only

कृपया · kṛpayā — by the grace

पूर्वम् · pūrvam — formerly

त्वाम् · tvām — you

एव · eva — alone

अपश्यत् · apaśyat — beheld

अव्ययम् · avyayam — the imperishable one

महाप्रलयकल्लोले महामुनिः मार्कण्डेयः मम एव कृपया पूर्वं त्वाम् एव अव्ययं अपश्यत्।

in the waves of cosmic dissolution · Sage Markandeya · the great sage · my · only · by the grace · formerly · you · alone · beheld · the imperishable one

Rudra highlights Mārkaṇḍeya's vision of the Lord as a testament to the Lord's eternal nature, even during the dissolution of the universe.

Kubera, Ravana, Bana, and other great demons, having worshipped me, attained supreme and very rare prosperity.

kubero rāvaṇo bāṇastathānye daityapuṅgavāḥ |

māmārādhya paraṃ prāpuraiśvaryaṃ sudurlabham

कुबेरः · kubero — Kubera

रावणः · rāvaṇo — Ravana

बाणः · bāṇas — Bana

तथा · tathā — and

अन्ये · anye — others

दैत्यपुङ्गवाः · daityapuṅgavāḥ — great demons

माम् · mām — me

आराध्य · ārādhya — having worshipped

परम् · param — supreme

प्रापुः · prāpur — attained

ऐश्वर्यम् · aiśvaryam — prosperity

सुदुर्लभम् · sudurlabham — very rare

कुबेरः रावणः बाणः तथा अन्ये दैत्यपुङ्गवाः माम् आराध्य परं सुदुर्लभम् ऐश्वर्यं प्रापुः।

Kubera · Ravana · Bana · and · others · great demons · me · having worshipped · supreme · attained · prosperity · very rare

Rudra acknowledges that while he grants prosperity to demons like Rāvaṇa, this is distinct from the ultimate liberation granted by the Lord.

Thus, those who desire worldly power worship me again and again, but those who desire liberation worship you, Mukunda, with firm devotion.

evamaiśvaryakāmāstu māṃ bhajante punaḥ punaḥ |

mumukṣavo mukundaṃ tvāṃ bhajante dṛḍhaniṣṭhayā

एवम् · evam — thus

ऐश्वर्यकामाः · aiśvaryakāmāstu — those desiring prosperity

माम् · mām — me

भजन्ते · bhajante — worship

पुनः · punaḥ — again

पुनः · punaḥ — and again

मुमुक्षवः · mumukṣavo — seekers of liberation

मुकुन्दम् · mukundaṃ — Mukunda

त्वाम् · tvāṃ — you

भजन्ते · bhajante — worship

दृढनिष्ठया · dṛḍhaniṣṭhayā — with firm devotion

एवं ऐश्वर्यकामाः मां पुनः पुनः भजन्ते, मुमुक्षवः त्वां मुकुन्दं दृढनिष्ठया भजन्ते।

thus · those desiring prosperity · me · worship · again · and again · seekers of liberation · Mukunda · you · worship · with firm devotion

This verse draws a clear distinction between the worshippers of Śiva (seeking worldly gain) and the worshippers of Viṣṇu (seeking liberation).

The worldly power granted by me is taken away by you as a mere sport, but the supreme good granted by you can be taken away by no one.

aiśvaryaṃ tu mayā dattaṃ līlayaiva tvayā hṛtam |

tvayā dattaṃ paraṃ śreyaḥ kenāpi hriyate na hi

ऐश्वर्यम् · aiśvaryaṃ — prosperity

तु · tu — however

मया · mayā — by me

दत्तम् · dattaṃ — given

लीलया · līlayaiva — by mere sport

एव · eva — indeed

त्वया · tvayā — by you

हृतम् · hṛtam — taken away

त्वया · tvayā — by you

दत्तम् · dattaṃ — given

परम् · paraṃ — supreme

श्रेयः · śreyaḥ — good

केन · kenāpi — by anyone

ह्रियते · hriyate — is taken away

न · na — not

हि · hi — indeed

मया दत्तम् ऐश्वर्यं तु त्वया लीलया एव हृतम्, त्वया दत्तं परं श्रेयः केनापि न ह्रियते हि।

prosperity · however · by me · given · by mere sport · indeed · by you · taken away · by you · given · supreme · good · by anyone · is taken away · not · indeed

Rudra highlights the transient nature of worldly power compared to the permanent spiritual good granted by the Lord.

O Janardana, the foolish do not know this supreme good. Therefore, they desire impermanent worldly power again and again.

etacchreyaḥ paraṃ mūḍhā na jānanti janārdana |

tasmādanityamaiśvaryaṃ vāñchantyeva punaḥ punaḥ

एतत् · etacchreyaḥ — this supreme good

परम् · paraṃ — supreme

मूढाः · mūḍhā — the foolish

न · na — not

जानन्ति · jānanti — know

जनार्दन · janārdana — O Janardana

तस्मात् · tasmāt — therefore

अनित्यम् · anityamaiśvaryaṃ — impermanent prosperity

वाञ्छन्ति · vāñchantyeva — they desire

एव · eva — indeed

पुनः · punaḥ — again

पुनः · punaḥ — and again

हे जनार्दन! मूढाः एतत् परं श्रेयः न जानन्ति, तस्मात् अनित्यम् ऐश्वर्यं पुनः पुनः वाञ्छन्ति एव।

this supreme good · supreme · the foolish · not · know · O Janardana · therefore · impermanent prosperity · they desire · indeed · again · and again

Rudra laments the ignorance of the masses who chase impermanent worldly power instead of the supreme good offered by the Lord.

I bestow pure knowledge, which is the means to liberation for men. And you, O ocean of mercy, grant liberation itself to those who take refuge in you.

dadāmi nirmalaṃ jñānaṃ narāṇāṃ mokṣasādhanam |

tathā mokṣaṃ dadāsi tvamāśritānāṃ kṛpānidhe

ददामि · dadāmi — I bestow

निर्मलम् · nirmalaṃ — pure

ज्ञानम् · jñānaṃ — knowledge

नराणाम् · narāṇāṃ — for men

मोक्षसाधनम् · mokṣasādhanam — the means to liberation

तथा · tathā — and

मोक्षम् · mokṣaṃ — liberation

ददासि · dadāsi — you grant

त्वम् · tvam — you

आश्रितानाम् · āśritānāṃ — to those who take refuge

कृपानिधे · kṛpānidhe — O ocean of mercy

अहं नराणां मोक्षसाधनं निर्मलं ज्ञानं ददामि, हे कृपानिधे! त्वं तथा आश्रितानां मोक्षं ददासि।

I bestow · pure · knowledge · for men · the means to liberation · and · liberation · you grant · you · to those who take refuge · O ocean of mercy

Rudra defines the complementary roles of himself and the Lord: he provides the knowledge, while the Lord provides the liberation.

We two gods are the bestowers of knowledge and liberation for worldly beings. Yet, the wretched do not desire either knowledge or liberation.

jñānamokṣapradau devau āvāṃ saṃsāriṇāmiha |

tathāpi jñānaṃ mokṣaṃ vā na hi vāñchanti pāmarāḥ

ज्ञानमोक्षप्रदौ · jñānamokṣapradau — bestowers of knowledge and liberation

देवौ · devau — the two gods

आवां · āvāṃ — we two

संसारिणाम् · saṃsāriṇām — of those in the worldly cycle

इह · iha — here in this world

तथापि · tathāpi — even so

ज्ञानम् · jñānaṃ — knowledge

मोक्षम् · mokṣaṃ — liberation

वा · vā — or

न · na — not

हि · hi — indeed

वाञ्छन्ति · vāñchanti — they desire

पामराः · pāmarāḥ — the wretched/ignorant

आवां देवौ इह संसारिणां ज्ञानमोक्षप्रदौ । तथापि पामराः ज्ञानं मोक्षं वा न हि वाञ्छन्ति ।

bestowers of knowledge and liberation · the two gods · we two · of those in the worldly cycle · here in this world · even so · knowledge · liberation · or · not · indeed · they desire · the wretched/ignorant

This verse establishes the shared role of the two deities as the ultimate benefactors of humanity, while highlighting the tragic irony that the common people remain indifferent to the highest spiritual goals.

O Deva, may a means be devised by you so that the supreme state becomes easily attainable even for the wretched.

pāmarāṇāmapi sukhaṃ sulabhaṃ paramaṃ padam |

bhavettasya tvayā deva sādhanaṃ suvidhīyatām

पामराणाम् · pāmarāṇām — for the wretched

अपि · api — even

सुखम् · sukhaṃ — easily

सुलभम् · sulabhaṃ — attainable

परमं · paramaṃ — supreme

पदम् · padam — state/abode

भवेत् · bhavet — may it become

तस्य · tasya — for that

त्वया · tvayā — by you

देव · deva — O Lord

साधनं · sādhanaṃ — means

सुविधीयताम् · suvidhīyatām — be well devised

देव, पामराणामपि परमं पदं सुखं सुलभं भवेत् । तस्य साधनं त्वया सुविधीयताम् ।

for the wretched · even · easily · attainable · supreme · state/abode · may it become · for that · by you · O Lord · means · be well devised

Rudra appeals to the Supreme Lord to create an accessible path for the common man, setting the stage for the revelation of the simplicity of the Divine Name.

The Supreme Lord said:

O Maheshvara, why do you ask me as if you do not know? In Kashi, liberation at the time of death is granted to people by you.

śrībhagavānuvāca

ajānanniva māṃ deva kiṃ pṛcchasi maheśvara |

kāśyāṃ tu maraṇānmuktirjanānāṃ dīyate tvayā

अजानन् · ajānan — not knowing

इव · iva — as if

माम् · māṃ — me

देव · deva — O God

किं · kiṃ — why

पृच्छसि · pṛcchasi — do you ask

महेश्वर · maheśvara — O Great Lord

काश्यां · kāśyāṃ — in Kashi

तु · tu — indeed

मरणान् · maraṇāt — from death

मुक्तिः · muktir — liberation

जनानाम् · janānāṃ — of people

दीयते · dīyate — is given

त्वया · tvayā — by you

महेश्वर, अजानन्निव मां किं पृच्छसि ? काश्यां तु जनानां मरणान्मुक्तिः त्वया दीयते ।

not knowing · as if · me · O God · why · do you ask · O Great Lord · in Kashi · indeed · from death · liberation · of people · is given · by you

The Supreme Lord gently chides Rudra, pointing out that Rudra himself already possesses the power to grant liberation in Kashi, thus initiating the dialogue on the nature of the Tāraka mantra.

The Brahman that ferries one across the ocean of worldly existence is my own form, there is no doubt. That Supreme Brahman is revealed eternally by two mantras.

saṃsāratārakaṃ brahma matsvarūpaṃ na saṃśayaḥ |

mantradvayena tannityaṃ paraṃ brahma prakāśate

संसारतारकं · saṃsāratārakaṃ — ferrying across the worldly ocean

ब्रह्म · brahma — the Brahman

मत्स्वरूपं · matsvarūpaṃ — my own form

न · na — no

संशयः · saṃśayaḥ — doubt

मन्त्रद्वयेन · mantradvayena — by two mantras

तत् · tat — that

नित्यं · nityaṃ — eternally

परं · paraṃ — supreme

ब्रह्म · brahma — Brahman

प्रकाशते · prakāśate — is revealed

संसारतारकं ब्रह्म मत्स्वरूपं, न संशयः । तत् परं ब्रह्म मन्त्रद्वयेन नित्यं प्रकाशते ।

ferrying across the worldly ocean · the Brahman · my own form · no · doubt · by two mantras · that · eternally · supreme · Brahman · is revealed

This verse defines the nature of the Tāraka Brahman as being identical to the Supreme Lord himself, and introduces the dual-mantra system of liberation.

The Pranava (Om) is the first Taraka (deliverer). By meditating on it, ascetics attain the supreme state and come to know the Self.

praṇavastārakaṃ pūrvaṃ taddhyānena paraṃ padam |

yatayaḥ prāpnuvantyevamātmānañca vidanti te

प्रणवः · praṇavaḥ — the Om

तारकं · tārakaṃ — the deliverer

पूर्वम् · pūrvaṃ — the first/foremost

तद्ध्यानेन · taddhyānena — by meditation on it

परं · paraṃ — supreme

पदम् · padam — state

यतयः · yatayaḥ — ascetics

प्राप्नुवन्ति · prāpnuvanti — attain

एवम् · evam — thus

आत्मानम् · ātmānaṃ — the Self

च · ca — and

विदन्ति · vidanti — they know

ते · te — they

प्रणवः पूर्वं तारकं । तद्ध्यानेन यतयः परं पदं प्राप्नुवन्ति, एवं ते आत्मानं च विदन्ति ।

the Om · the deliverer · the first/foremost · by meditation on it · supreme · state · ascetics · attain · thus · the Self · and · they know · they

The Lord explains the traditional path of the Pranava (Om), noting its efficacy for ascetics, which serves as a contrast to the more universal path he will soon propose.

However, O Shankara, the right to chant this Pranava was formerly ordained by me only for twice-born ascetics.

evaṃ tu praṇavoccāre dvijānāmeva śaṅkara |

adhikāro mayā pūrvaṃ vihito yamināṃ khalu

एवं · evaṃ — thus

तु · tu — however

प्रणवोच्चारे · praṇavoccāre — in the chanting of Om

द्विजानाम् · dvijānām — of the twice-born

एव · eva — only

शङ्कर · śaṅkara — O Shankara

अधिकारः · adhikāro — right/eligibility

मया · mayā — by me

पूर्वम् · pūrvaṃ — formerly

विहितः · vihito — ordained

यमिनाम् · yamināṃ — of ascetics

खलु · khalu — indeed

शङ्कर, एवं तु प्रणवोच्चारे द्विजानां यमिनामेव अधिकारः मया पूर्वं विहितः खलु ।

thus · however · in the chanting of Om · of the twice-born · only · O Shankara · right/eligibility · by me · formerly · ordained · of ascetics · indeed

The Lord clarifies that the traditional path of the Pranava is restricted to the twice-born, establishing the necessity for a more inclusive path for the Kali age.

But for all mortals, even for children and women, for Mlecchas and the low-born, the name of Rama is the sole deliverer.

sarveṣāmapi martyānāṃ bālānāmapi yoṣitām |

mlecchānāmantyajānāṃ ca rāmanāmaiva tārakam

सर्वेषाम् · sarveṣām — of all

अपि · api — even

मर्त्यानाम् · martyānāṃ — mortals

बालानाम् · bālānāṃ — children

योषिताम् · yoṣitām — women

म्लेच्छानाम् · mlecchānāṃ — of Mlecchas

अन्त्यजानाम् · antyajānāṃ — of the low-born

च · ca — and

रामनाम · rāmanāma — the name of Rama

एव · eva — only

तारकम् · tārakam — the deliverer

सर्वेषामपि मर्त्यानां, बालानामपि, योषितां, म्लेच्छानां अन्त्यजानां च रामनामैव तारकम् ।

of all · even · mortals · children · women · of Mlecchas · of the low-born · and · the name of Rama · only · the deliverer

The Lord introduces the name of Rāma as the universal, unrestricted deliverer, contrasting it with the restricted nature of the Pranava.

For Vedic scholars, the twice-born, and also for ascetics, O Shankara, there is indeed the right to chant the name of Rama.

vaidikānāṃ dvijānāṃ ca yatīnāmapi śaṅkara |

rāmanāmajape nūnamadhikāro hi vidyate

वैदिकानाम् · vaidikānāṃ — of Vedic scholars

द्विजानाम् · dvijānāṃ — of the twice-born

च · ca — and

यतीनाम् · yatīnām — of ascetics

अपि · api — also

शङ्कर · śaṅkara — O Shankara

रामनामजपे · rāmanāmajape — in chanting the name of Rama

नूनम् · nūnam — certainly

अधिकारः · adhikāro — right

हि · hi — indeed

विद्यते · vidyate — exists

शङ्कर, वैदिकानां द्विजानां च यतीनामपि रामनामजपे नूनम् अधिकारः हि विद्यते ।

of Vedic scholars · of the twice-born · and · of ascetics · also · O Shankara · in chanting the name of Rama · certainly · right · indeed · exists

This verse confirms that the name of Rāma is not only for the masses but is also a valid and powerful path for the learned and the ascetics.

In the Kali age, when the eternal dharma prescribed for the Varnas and Ashramas is lost and the world is full of heretics, the name of Rama is the supreme refuge.

kalau varṇāśramaprokte dharme naṣṭe sanātane |

pāṣaṇḍapracure loke rāmanāma parā gatiḥ

कलौ · kalau — in the Kali age

वर्णाश्रमप्रोक्ते · varṇāśramaprokte — prescribed for Varnas and Ashramas

धर्मे · dharme — dharma

नष्टे · naṣṭe — lost

सनातने · sanātane — eternal

पाषण्डप्रचुरे · pāṣaṇḍapracure — full of heretics

लोके · loke — in the world

रामनाम · rāmanāma — the name of Rama

परा · parā — supreme

गतिः · gatiḥ — refuge

कलौ सनातने वर्णाश्रमप्रोक्ते धर्मे नष्टे, पाषण्डप्रचुरे लोके रामनाम परा गतिः ।

in the Kali age · prescribed for Varnas and Ashramas · dharma · lost · eternal · full of heretics · in the world · the name of Rama · supreme · refuge

The Lord contextualizes the necessity of the name of Rāma specifically for the Kali age, where traditional structures have decayed and confusion prevails.

Even those who are without remorse and are averse to acts of atonement—all sinners are purified by the chanting of Rama's name.

paścāttāpavihīnāśca prāyaścittaparāṅmukhāḥ |

pūyante pāpinaḥ sarve rāmanāmajapena hi

पश्चात्तापविहीनाः · paścāttāpavihīnāḥ — those without remorse

च · ca — and

प्रायश्चित्तपराङ्मुखाः · prāyaścittaparāṅmukhāḥ — averse to atonement

पूयन्ते · pūyante — are purified

पापिनः · pāpinaḥ — sinners

सर्वे · sarve — all

रामनामजपेन · rāmanāmajapena — by chanting the name of Rama

हि · hi — indeed

पश्चात्तापविहीनाः प्रायश्चित्तपराङ्मुखाः च सर्वे पापिनः रामनामजपेन हि पूयन्ते ।

those without remorse · and · averse to atonement · are purified · sinners · all · by chanting the name of Rama · indeed

This verse emphasizes the redemptive power of the name of Rāma, which extends even to those who lack remorse or the capacity for formal atonement.

For those who perform actions forbidden by the scriptures and prohibited acts, there is no other expiation for men but the chanting of Rama's name.

aśāstravihitaṃ karma niṣiddhañca prakurvatām |

nānyā hi niṣkṛtirnṛṇāṃ rāmanāmajapaṃ vinā

अशास्त्रविहितम् · aśāstravihitam — not prescribed by scriptures

कर्म · karma — action

निषिद्धम् · niṣiddham — prohibited

च · ca — and

प्रकुर्वताम् · prakurvatām — of those who perform

न · na — not

अन्या · anyā — other

हि · hi — indeed

निष्कृतिः · niṣkṛtiḥ — expiation

नृणाम् · nṛṇām — for men

रामनामजपम् · rāmanāmajapam — chanting Rama's name

विना · vinā — without

अशास्त्रविहितं निषिद्धं च कर्म प्रकुर्वतां नृणां रामनामजपं विना अन्या निष्कृतिः न हि।

not prescribed by scriptures · action · prohibited · and · of those who perform · not · other · indeed · expiation · for men · chanting Rama's name · without

This verse establishes the necessity of the Divine Name as the ultimate expiation for those who have strayed from scriptural injunctions. It highlights the Name's role as the final refuge for the fallen.

The holy waters and sacred places are polluted by wicked people; there are no righteous people in the world. The name of Rama is the supreme refuge.

apavitrāṇi tīrthāṇi kṣetrāṇyapi ca durjanaiḥ |

na santi sajjanā loke rāmanāma parā gatiḥ

अपवित्राणि · apavitrāṇi — polluted

तीर्थाणि · tīrthāṇi — holy waters

क्षेत्राणि · kṣetrāṇi — sacred places

अपि · api — even

च · ca — and

दुर्जनैः · durjanaiḥ — by wicked people

न · na — not

सन्ति · santi — are

सज्जनाः · sajjanāḥ — righteous people

लोके · loke — in the world

रामनाम · rāmanāma — the name of Rama

परा · parā — supreme

गतिः · gatiḥ — refuge

दुर्जनैः तीर्थाणि क्षेत्राणि अपि अपवित्राणि। लोके सज्जनाः न सन्ति, अतः रामनाम एव परा गतिः।

polluted · holy waters · sacred places · even · and · by wicked people · not · are · righteous people · in the world · the name of Rama · supreme · refuge

The verse describes the degradation of the Kali age, where traditional means of purification are compromised, leaving the Name of Rama as the only reliable path.

With a weak body, one cannot perform penance. How can there be release from sin? One should take refuge in the name of Rama.

durbalena śarīreṇa tapaḥ kartuṃ na śakyate |

kathaṃ pāpanivṛttiḥ syād rāmanāma samāśrayet

दुर्बलेन · durbalena — with weak

शरीरेण · śarīreṇa — body

तपः · tapaḥ — penance

कर्तुम् · kartum — to do

न · na — not

शक्यते · śakyate — is possible

कथम् · katham — how

पापनिवृत्तिः · pāpanivṛttiḥ — removal of sin

स्यात् · syāt — can be

रामनाम · rāmanāma — the name of Rama

समाश्रयेत् · samāśrayet — should take refuge

दुर्बलेन शरीरेण तपः कर्तुं न शक्यते। पापनिवृत्तिः कथं स्यात्? अतः रामनाम समाश्रयेत्।

with weak · body · penance · to do · not · is possible · how · removal of sin · can be · the name of Rama · should take refuge

This verse addresses the physical incapacity of humans in the current age to perform rigorous penance, offering the Name as the accessible alternative for sin-removal.

Rudra said:

O Hari, only by the great merit accumulated over millions of births does faith in chanting the name of Rama arise. There is no doubt about this.

rudra uvāca

koṭijanmakṛtenaiva puṇyena mahatā hare |

rāmanāmajape śraddhā jāyate na hi saṃśayaḥ

कोटिजन्मकृतेन · koṭijanmakṛtena — done over millions of births

एव · eva — only

पुण्येन · puṇyena — by merit

महता · mahatā — great

हरे · hare — O Hari

रामनामजपे · rāmanāmajape — in chanting Rama's name

श्रद्धा · śraddhā — faith

जायते · jāyate — arises

न · na — not

हि · hi — indeed

संशयः · saṃśayaḥ — doubt

हरे, कोटिजन्मकृतेन महता पुण्येन एव रामनामजपे श्रद्धा जायते, अत्र संशयः न हि।

done over millions of births · only · by merit · great · O Hari · in chanting Rama's name · faith · arises · not · indeed · doubt

Rudra emphasizes that faith in the Divine Name is not a casual occurrence but the fruit of immense, long-accumulated merit, underscoring its rarity.

In this terrible Kali age, faith in meritorious deeds does not arise in men. How can a taste for the Name arise in unfortunate people?

asmin ghore kalau nṛṇāṃ puṇyaśraddhā na jāyate |

narāṇāṃ bhāgyahīnānāṃ kathaṃ nāmarucirbhavet

अस्मिन् · asmin — in this

घोरे · ghore — terrible

कलौ · kalau — Kali age

नृणाम् · nṛṇām — of men

पुण्यश्रद्धा · puṇyaśraddhā — faith in merit

न · na — not

जायते · jāyate — arises

नराणाम् · narāṇām — of people

भाग्यहीनानाम् · bhāgyahīnānām — unfortunate

कथम् · katham — how

नामरुचिः · nāmaruciḥ — taste for the Name

भवेत् · bhavet — can be

अस्मिन् घोरे कलौ नृणां पुण्यश्रद्धा न जायते। भाग्यहीनानां नराणां नामरुचिः कथं भवेत्?

in this · terrible · Kali age · of men · faith in merit · not · arises · of people · unfortunate · how · taste for the Name · can be

Rudra expresses concern regarding the Kali age, where the lack of merit makes the taste for the Divine Name seem almost impossible for the average person.

The Supreme Lord said:

O Shiva, for those who lived in other ages and performed many meritorious deeds, a birth is obtained again on earth in the Kali age by chance.

śrībhagavānuvāca

yugāntarasthitānāṃ ca bahupuṇyakṛtāṃ śiva |

kalau tu prāpyate janma punarbhuvi yadṛcchayā

युगान्तरस्थितानाम् · yugāntarasthitānām — who lived in other ages

च · ca — and

बहुपुण्यकृताम् · bahupuṇyakṛtām — who performed much merit

शिव · śiva — O Shiva

कलौ · kalau — in Kali age

तु · tu — indeed

प्राप्यते · prāpyate — is obtained

जन्म · janma — birth

पुनः · punaḥ — again

भुवि · bhuvi — on earth

यदृच्छया · yadṛcchayā — by chance

शिव, युगान्तरस्थितानां बहुपुण्यकृतां जनानां कलौ भुवि पुनः जन्म यदृच्छया प्राप्यते।

who lived in other ages · and · who performed much merit · O Shiva · in Kali age · indeed · is obtained · birth · again · on earth · by chance

The Supreme Lord explains that the appearance of faith in the Kali age is a divine intervention, where past merit finds its fruition by chance.

Only in them does supreme love for me or for you arise. Faith in chanting the name of Rama is born only in them.

teṣāmeva parā prītirmayi vā tvayi vā bhavet |

rāmanāmajape śraddhā teṣāmeva hi jāyate

तेषाम् · teṣām — of them

एव · eva — only

परा · parā — supreme

प्रीतिः · prītiḥ — love

मयि · mayi — in me

वा · vā — or

त्वयि · tvayi — in you

भवेत् · bhavet — arises

रामनामजपे · rāmanāmajape — in chanting Rama's name

श्रद्धा · śraddhā — faith

तेषाम् · teṣām — of them

एव · eva — only

हि · hi — indeed

जायते · jāyate — is born

तेषाम् एव मयि वा त्वयि वा परा प्रीतिः भवेत्। तेषाम् एव रामनामजपे श्रद्धा जायते।

of them · only · supreme · love · in me · or · in you · arises · in chanting Rama's name · faith · of them · only · indeed · is born

This verse clarifies that those who possess such rare merit are the ones who naturally develop love for the Divine and faith in the Name.

Rudra said:

"Liberation comes from knowledge alone" — this is the conclusion of Vedanta. Disregarding that knowledge of the Self, what is the use of chanting Rama's name?

rudra uvāca

jñānādeva vimuktiḥ syāditi vedāntanirṇayaḥ |

upekṣya cātmavidyāṃ tāṃ rāmanāmajapena kim

ज्ञानात् · jñānāt — from knowledge

एव · eva — only

विमुक्तिः · vimuktiḥ — liberation

स्यात् · syāt — is

इति · iti — thus

वेदान्तनिर्णयः · vedāntanirṇayaḥ — conclusion of Vedanta

उपेक्ष्य · upekṣya — disregarding

च · ca — and

आत्मविद्याम् · ātmavidyām — knowledge of Self

ताम् · tām — that

रामनामजपेन · rāmanāmajapena — by chanting Rama's name

किम् · kim — what purpose

ज्ञानात् एव विमुक्तिः स्यात् इति वेदान्तनिर्णयः। तां आत्मविद्याम् उपेक्ष्य रामनामजपेन किम्?

from knowledge · only · liberation · is · thus · conclusion of Vedanta · disregarding · and · knowledge of Self · that · by chanting Rama's name · what purpose

Rudra presents the intellectual challenge of the Vedanta, questioning how the simple act of chanting a name can supersede the pursuit of direct knowledge of the Self.

The Supreme Lord said:

Without supreme detachment from the pleasures of worldly existence, the path to liberation is very difficult even for ascetics and perfected beings.

śrībhagavānuvāca

saṃsārasukhabhogeṣu vinā vairāgyamuttamam |

yatīnāmapi siddhānāṃ mokṣamārgaḥ sudurlabhaḥ

संसारसुखभोगेषु · saṃsārasukhabhogeṣu — in worldly pleasures

विना · vinā — without

वैराग्यम् · vairāgyam — detachment

उत्तमम् · uttamam — supreme

यतीनाम् · yatīnām — of ascetics

अपि · api — even

सिद्धानाम् · siddhānām — of perfected beings

मोक्षमार्गः · mokṣamārgaḥ — path to liberation

सुदुर्लभः · sudurlabhaḥ — very difficult

उत्तमं वैराग्यं विना संसारसुखभोगेषु यतीनां सिद्धानाम् अपि मोक्षमार्गः सुदुर्लभः।

in worldly pleasures · without · detachment · supreme · of ascetics · even · of perfected beings · path to liberation · very difficult

The Supreme Lord counters that knowledge is insufficient without detachment, as the mind remains vulnerable to worldly desires even in the learned.

He in whose mind desire (Kama) dwells in a hidden form, in that very thing the mind of men dissolves at the time of death.

yasmin pracchannarūpeṇa kāmo manasi vartate |

tasminnevāntakāle'pi narāṇāṃ līyate manaḥ

यस्मिन् · yasmin — in whom

प्रच्छन्नरूपेण · pracchannarūpeṇa — in a hidden form

कामः · kāmo — desire

मनसि · manasi — in the mind

वर्तते · vartate — exists

तस्मिन् · tasmin — in that

एव · eva — only

अन्तकाले · antakāle — at the time of death

अपि · api — even

नराणाम् · narāṇām — of men

लीयते · līyate — dissolves

मनः · manaḥ — mind

यस्मिन् मनसि प्रच्छन्नरूपेण कामः वर्तते, तस्मिन् एव अन्तःकाले अपि नराणां मनः लीयते।

in whom · in a hidden form · desire · in the mind · exists · in that · only · at the time of death · even · of men · dissolves · mind

This verse explains the psychological trap of the mind: whatever hidden desire persists at the moment of death dictates the soul's direction, making mere intellectual knowledge fragile.

O Lord of Gauri, my insurmountable Maya creates delusion even in ascetics. What then is the use of spiritual practices?

yatīnāmapi saṃmohaṃ mama māyā duratyayā |

utpādayati gaurīśa sādhanena tu kiṃ phalam

यतीनाम् · yatīnām — of ascetics

अपि · api — even

संमोहम् · saṃmoham — delusion

मम · mama — my

माया · māyā — divine illusion

दुरत्यया · duratyayā — insurmountable

उत्पादयति · utpādayati — creates

गौरीश · gaurīśa — O Lord of Gauri

साधनेन · sādhanena — by spiritual practice

तु · tu — then

किम् · kim — what

फलम् · phalam — result

गौरीश, मम दुरत्यया माया यतीनामपि संमोहम् उत्पादयति। साधनेन तु किं फलम्।

of ascetics · even · delusion · my · divine illusion · insurmountable · creates · O Lord of Gauri · by spiritual practice · then · what · result

The Lord explains that even for advanced souls, the insurmountable nature of Maya makes liberation through personal effort alone extremely difficult. This verse serves to highlight the necessity of divine intervention over mere human endeavor.

Therefore, when the end comes, which causes delusion of the intellect, I alone am the supreme friend to my devotees, there is no doubt.

tasmātkṛtānte saṃprāpte buddhimohavidhāyake |

ahameva paro bandhurmadbhaktānāṃ na saṃśayaḥ

तस्मात् · tasmāt — therefore

कृतान्ते · kṛtānte — at the time of death

संप्राप्ते · saṃprāpte — when arrived

बुद्धिमोहविधायके · buddhimohavidhāyake — causing delusion of intellect

अहमेव · ahameva — I alone

परः · paraḥ — supreme

बन्धुः · bandhuḥ — friend

मद्भक्तानाम् · madbhaktānām — of my devotees

न · na — not

संशयः · saṃśayaḥ — doubt

तस्मात् बुद्धिमोहविधायके कृतान्ते संप्राप्ते सति, अहमेव मद्भक्तानां परः बन्धुः, अत्र न संशयः।

therefore · at the time of death · when arrived · causing delusion of intellect · I alone · supreme · friend · of my devotees · not · doubt

The Lord establishes himself as the ultimate refuge at the critical moment of death. This reinforces the theme that devotion is the only reliable support when the intellect falters.

At the time of death of my devotees who have taken refuge in me, I personally go, and by my grace, I grant them fearlessness and lead them to the supreme state.

madāśrayāṇāṃ bhaktānāmantakāle svayaṃ gataḥ |

kṛpayaivābhayaṃ datvā nayāmi paramāṃ gatim

मदाश्रयाणाम् · madāśrayāṇām — of those who have taken refuge in me

भक्तानाम् · bhaktānām — of devotees

अन्तकाले · antakāle — at the time of death

स्वयम् · svayam — personally

गतः · gataḥ — having gone

कृपया · kṛpayā — by grace

एव · eva — only

अभयम् · abhayam — fearlessness

दत्वा · datvā — having given

नयामि · nayāmi — I lead

परमाम् · paramām — supreme

गतिम् · gatim — state

अन्तकाले मदाश्रयाणां भक्तानां (समीपे) स्वयं गतः, कृपया एव अभयं दत्वा (तान्) परमां गतिं नयामि।

of those who have taken refuge in me · of devotees · at the time of death · personally · having gone · by grace · only · fearlessness · having given · I lead · supreme · state

This verse describes the personal care the Lord takes for his devotees at the end of life. It emphasizes the intimacy of the relationship between the Lord and those who surrender to him.

Likewise, you too, O Lord of Gauri, seeing the pitiable condition of dying men on earth, always show your compassion.

tathā tvamapi gaurīśa mumukṣūṇāṃ nṛṇāṃ bhuvi |

dayanīyāṃ daśāṃ dṛṣṭvā sadaiva karuṇāṃ kuru

तथा · tathā — likewise

त्वम् · tvam — you

अपि · api — also

गौरीश · gaurīśa — O Lord of Gauri

मुमुक्षूणाम् · mumukṣūṇām — of those desiring liberation

नृणाम् · nṛṇām — of men

भुवि · bhuvi — on earth

दयनीयाम् · dayanīyām — pitiable

दशाम् · daśām — condition

दृष्ट्वा · dṛṣṭvā — having seen

सदैव · sadaiva — always

करुणाम् · karuṇām — compassion

कुरु · kuru — do/show

तथा गौरीश, त्वमपि भुवि मुमुक्षूणां नृणां दयनीयां दशां दृष्ट्वा सदैव करुणां कुरु।

likewise · you · also · O Lord of Gauri · of those desiring liberation · of men · on earth · pitiable · condition · having seen · always · compassion · do/show

The Lord invites Shiva to participate in this divine mission of saving souls. This establishes a collaborative divine effort to ensure the salvation of humanity.

O Lord, O you who are affectionate to devotees, at the time of death, kindly give the instruction of the auspicious Taraka mantra to all beings.

antakāle tu jantūnāmupadeśaṃ kuru prabho |

śubhaṃ tārakamantrasya kṛpayā bhaktavatsala

अन्तकाले · antakāle — at the time of death

तु · tu — indeed

जन्तूनाम् · jantūnām — of beings

उपदेशम् · upadeśam — instruction

कुरु · kuru — do

प्रभो · prabho — O Lord

शुभम् · śubham — auspicious

तारकमन्त्रस्य · tārakamantrasya — of the Taraka mantra

कृपया · kṛpayā — by grace

भक्तवत्सल · bhaktavatsala — O lover of devotees

भक्तवत्सल प्रभो, अन्तकाले जन्तूनां शुभं तारकमन्त्रस्य उपदेशं कृपया कुरु।

at the time of death · indeed · of beings · instruction · do · O Lord · auspicious · of the Taraka mantra · by grace · O lover of devotees

The specific task requested of Shiva is to impart the Taraka mantra to dying beings. This highlights the mantra's role as the bridge to the supreme state.

By your grace alone, supreme knowledge and dispassion will certainly arise in men at that very moment, and through that, liberation occurs.

tavaiva kṛpayā nṛṇāṃ tatkṣaṇaṃ jāyate dhruvam |

paraṃ jñānañca vairāgyaṃ tena muktiḥ prajāyate

तवैव · tavaiva — by your own

कृपया · kṛpayā — grace

नृणाम् · nṛṇām — of men

तत्क्षणम् · tatkṣaṇam — at that very moment

जायते · jāyate — arises

ध्रुवम् · dhruvam — certainly

परम् · param — supreme

ज्ञानम् · jñānam — knowledge

च · ca — and

वैराग्यम् · vairāgyam — dispassion

तेन · tena — by that

मुक्तिः · muktiḥ — liberation

प्रजायते · prajāyate — occurs

तवैव कृपया नृणां तत्क्षणं परं ज्ञानं वैराग्यञ्च ध्रुवं जायते, तेन मुक्तिः प्रजायते।

by your own · grace · of men · at that very moment · arises · certainly · supreme · knowledge · and · dispassion · by that · liberation · occurs

The efficacy of the mantra is explained as the immediate cause of knowledge and dispassion. This bridges the gap between the worldly state and liberation.

Just as in Kashi, O Rudra, you grant supreme liberation through the power of the name of Rama, so too, O Lord, do so here.

yathā kāśyāṃ tvayā rudra rāmanāmabalena hi |

dīyate paramā muktistathā'trāpi kuru prabho

यथा · yathā — just as

काश्याम् · kāśyām — in Kashi

त्वया · tvayā — by you

रुद्र · rudra — O Rudra

रामनामबलेन · rāmanāmabalena — by the power of Rama's name

हि · hi — indeed

दीयते · dīyate — is given

परमा · paramā — supreme

मुक्तिः · muktiḥ — liberation

तथा · tathā — so

अत्र · atra — here

अपि · api — also

कुरु · kuru — do

प्रभो · prabho — O Lord

रुद्र, यथा काश्यां त्वया रामनामबलेन परमा मुक्तिः दीयते, तथा अत्रापि (मुक्तिं) कुरु प्रभो।

just as · in Kashi · by you · O Rudra · by the power of Rama's name · indeed · is given · supreme · liberation · so · here · also · do · O Lord

The Lord requests that the sanctity of Kashi be replicated in the current location. This establishes the site of Ekamranatha as a place of equal spiritual potency.

The revered Sadguru said:

Thus instructed, Mahadeva, residing near the single mango tree, the Lord, initiates men into the Taraka Brahman.

śrīsadgururuvāca

evamukto mahādevaścaikāmranikaṭe vasan |

tārakabrahmadīkṣāṃ ca nṛṇāṃ kārayatīśvaraḥ

एवम् · evam — thus

उक्तः · uktaḥ — instructed

महादेवः · mahādevaḥ — the great Lord

च · ca — and

एकाम्रनिकटे · ekāmranikaṭe — near the single mango tree

वसन् · vasan — residing

तारकब्रह्मदीक्षाम् · tārakabrahmadīkṣām — initiation into the Taraka Brahman

च · ca — and

नृणाम् · nṛṇām — of men

कारयति · kārayati — causes to perform

ईश्वरः · īśvaraḥ — the Lord

एवम् उक्तः महादेवः एकाम्रनिकटे वसन्, नृणां तारकब्रह्मदीक्षां कारयति ईश्वरः।

thus · instructed · the great Lord · and · near the single mango tree · residing · initiation into the Taraka Brahman · and · of men · causes to perform · the Lord

This verse marks the fulfillment of the Lord's instruction, as Shiva begins his role as the initiator. It transitions the narrative from dialogue to action.

Here, he was directly perceived by Shiva—his face like the beautiful full moon, destroying the sorrows of existence with the shower of nectar from his gentle smile.

sākṣātkṛtaḥ śivenātra pūrṇacandravarānanaḥ |

mandasmitasudhāvarṣādbhavatāpavināśanaḥ

साक्षात्कृतः · sākṣātkṛtaḥ — directly perceived

शिवेन · śivena — by Shiva

अत्र · atra — here

पूर्णचन्द्रवराननः · pūrṇacandravarānanaḥ — face like the beautiful full moon

मन्दस्मितसुधावर्षात् · mandasmitasudhāvarṣāt — from the shower of nectar of his gentle smile

भवतापविनाशनः · bhavatāpavināśanaḥ — destroyer of the heat of worldly existence

अत्र शिवेन पूर्णचन्द्रवराननः साक्षात्कृतः, (यः) मन्दस्मितसुधावर्षात् भवतापविनाशनः (अस्ति)।

directly perceived · by Shiva · here · face like the beautiful full moon · from the shower of nectar of his gentle smile · destroyer of the heat of worldly existence

The vision of the Lord is described, emphasizing his beauty and his role as the destroyer of worldly suffering. This provides the visual climax of the chapter.

Rama, the son of Dasharatha, who is the very form of the Taraka Brahman and a treasure-house of compassion, grants all the desires of his devotees.

**Thus ends the Seventh Chapter, entitled "The Glory of Ekamranatha," in the Second Part of the Divyadesavaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.**

tārakabrahmarūpaśca rāmo daśarathātmajaḥ |

dadāti kāmitaṃ sarvaṃ bhaktānāṃ karuṇānidhiḥ

तारकब्रह्मरूपः · tārakabrahmarūpaḥ — the form of the Taraka Brahman

च · ca — and

रामः · rāmaḥ — Rama

दशरथात्मजः · daśarathātmajaḥ — son of Dasharatha

ददाति · dadāti — gives

कामितम् · kāmitam — desired

सर्वम् · sarvam — all

भक्तानाम् · bhaktānām — of devotees

करुणानिधिः · karuṇānidhiḥ — treasure-house of compassion

तारकब्रह्मरूपः दशरथात्मजः रामः, करुणानिधिः (सन्) भक्तानां सर्वं कामितं ददाति।

the form of the Taraka Brahman · and · Rama · son of Dasharatha · gives · desired · all · of devotees · treasure-house of compassion

The chapter concludes by identifying Rama as the source of all grace and the fulfiller of desires. This confirms the theological focus of the text.