Mukunda Mala Stotram — Verse by Verse

A garland of forty verses composed by King Kulasekhara Alwar (7th of the twelve Alwars of Sri Vaishnavism, traditionally identified as a Chera king of Kerala), addressed throughout to Krishna under His many names — Mukunda, Hari, Madhava, Narayana. Unlike stotras built around a deity's cosmic form or iconography, Mukunda Mala is a garland of prayers — it asks, again and again, for one thing only: unbroken remembrance of the Lord's feet, in this life and at the moment of death. This follows the widely-used 40-verse recension (verse numbering follows the common print tradition; a longer 54-verse recension also exists with some verses reordered).

Invocation

ghuṣyate yasya nagare raṅgayātrā dine dine | tamahaṃ śirasā vande rājānaṃ kulaśekharam ||

घुष्यते यस्य नगरे रङ्गयात्रा दिने दिने । तमहं शिरसा वन्दे राजानं कुलशेखरम् ॥

ఘుష్యతే యస్య నగరే రఙ్గయాత్రా దినే దినే । తమహం శిరసా వన్దే రాజానం కులశేఖరమ్ ॥

ಘುಷ್ಯತೇ ಯಸ್ಯ ನಗರೇ ರಙ್ಗಯಾತ್ರಾ ದಿನೇ ದಿನೇ । ತಮಹಂ ಶಿರಸಾ ವನ್ದೇ ರಾಜಾನಂ ಕುಲಶೇಖರಮ್ ॥

Meaning: In whose city the Ranga Yatra (the daily procession/proclamation calling devotees to Srirangam) was announced day after day — to that king Kulasekhara, I bow with my head.

Note: This verse is not part of Kulasekhara's own composition — it is a later dhyana-shloka, traditionally recited before the stotra begins, honouring the poet-king himself rather than Krishna. It commemorates a specific act of devotion attributed to Kulasekhara: he is said to have had it proclaimed daily in his capital that a "Ranga Yatra" — a pilgrimage procession to Sri Ranganatha at Srirangam — was setting out, so that anyone wishing to join could do so, treating even the announcement of the journey as a standing invitation to devotion. Reciting this verse first is a mark of respect to the composer before turning to his composition.

Verse 1

śrīvallabheti varadeti dayāpareti bhaktapriyeti bhavaluṇṭhanakovideti | nātheti nāgaśayaneti jagannivāsety ālāpinaṃ pratidinaṃ kuru māṃ mukunda || 1||

श्रीवल्लभेति वरदेति दयापरेति भक्तप्रियेति भवलुण्ठनकोविदेति । नाथेति नागशयनेति जगन्निवासेत्य् आलापिनं प्रतिदिनं कुरु मां मुकुन्द ॥ १॥

శ్రీవల్లభేతి వరదేతి దయాపరేతి భక్తప్రియేతి భవలుణ్ఠనకోవిదేతి । నాథేతి నాగశయనేతి జగన్నివాసేత్య్ ఆలాపినం ప్రతిదినం కురు మాం ముకున్ద ॥ ౧॥

ಶ್ರೀವಲ್ಲಭೇತಿ ವರದೇತಿ ದಯಾಪರೇತಿ ಭಕ್ತಪ್ರಿಯೇತಿ ಭವಲುಣ್ಠನಕೋವಿದೇತಿ । ನಾಥೇತಿ ನಾಗಶಯನೇತಿ ಜಗನ್ನಿವಾಸೇತ್ಯ್ ಆಲಾಪಿನಂ ಪ್ರತಿದಿನಂ ಕುರು ಮಾಂ ಮುಕುನ್ದ ॥ ೧॥

Meaning: O Mukunda, make me speak every day, calling out to You as 'Beloved Lord,' 'Giver of boons,' 'Compassionate One,' 'Lover of devotees,' 'Skilled at plundering worldly bondage,' 'Master,' 'One who reclines on the serpent,' 'Abode of the universe.'

Note: The stotra opens not with a request for anything material, but with a request for a habit: let these names be forever on my tongue. Kulasekhara sets the tone for the whole poem here — devotion as repeated, daily address to the Lord by His many faces.

Verse 2

jayatu jayatu devo devakīnandano'yaṃ jayatu jayatu kṛṣṇo vṛṣṇivaṃśapradīpaḥ | jayatu jayatu meghaśyāmalaḥ komalāṅgo jayatu jayatu pṛthvībhāranāśo mukundaḥ || 2||

जयतु जयतु देवो देवकीनन्दनोऽयं जयतु जयतु कृष्णो वृष्णिवंशप्रदीपः । जयतु जयतु मेघश्यामलः कोमलाङ्गो जयतु जयतु पृथ्वीभारनाशो मुकुन्दः ॥ २॥

జయతు జయతు దేవో దేవకీనన్దనోఽయం జయతు జయతు కృష్ణో వృష్ణివంశప్రదీపః । జయతు జయతు మేఘశ్యామలః కోమలాఙ్గో జయతు జయతు పృథ్వీభారనాశో ముకున్దః ॥ ౨॥

ಜಯತು ಜಯತು ದೇವೋ ದೇವಕೀನನ್ದನೋಽಯಂ ಜಯತು ಜಯತು ಕೃಷ್ಣೋ ವೃಷ್ಣಿವಂಶಪ್ರದೀಪಃ । ಜಯತು ಜಯತು ಮೇಘಶ್ಯಾಮಲಃ ಕೋಮಲಾಙ್ಗೋ ಜಯತು ಜಯತು ಪೃಥ್ವೀಭಾರನಾಶೋ ಮುಕುನ್ದಃ ॥ ೨॥

Meaning: Victory, victory to that God who is Devaki's son! Victory, victory to Krishna, the lamp of the Vrishni clan! Victory, victory to the cloud-dark, tender-limbed one! Victory, victory to Mukunda, remover of the earth's burden!

Note: A pure jayakara — a shout of triumph — celebrating Krishna's incarnation as the one who came to relieve the earth of the weight of adharma. The fourfold repetition of 'jayatu' mirrors how such acclamations are still sung today in kirtan and processions.

Verse 3

mukunda mūrdhnā praṇipatya yāce bhavantamekāntamiyantamartham | avismṛtistvaccaraṇāravinde bhave bhave me'stu bhavatprasādāt || 3||

मुकुन्द मूर्ध्ना प्रणिपत्य याचे भवन्तमेकान्तमियन्तमर्थम् । अविस्मृतिस्त्वच्चरणारविन्दे भवे भवे मेऽस्तु भवत्प्रसादात् ॥ ३॥

ముకున్ద మూర్ధ్నా ప్రణిపత్య యాచే భవన్తమేకాన్తమియన్తమర్థమ్ । అవిస్మృతిస్త్వచ్చరణారవిన్దే భవే భవే మేఽస్తు భవత్ప్రసాదాత్ ॥ ౩॥

ಮುಕುನ್ದ ಮೂರ್ಧ್ನಾ ಪ್ರಣಿಪತ್ಯ ಯಾಚೇ ಭವನ್ತಮೇಕಾನ್ತಮಿಯನ್ತಮರ್ಥಮ್ । ಅವಿಸ್ಮೃತಿಸ್ತ್ವಚ್ಚರಣಾರವಿನ್ದೇ ಭವೇ ಭವೇ ಮೇಽಸ್ತು ಭವತ್ಪ್ರಸಾದಾತ್ ॥ ೩॥

Meaning: O Mukunda, bowing my head before You, I ask for this one, this single boon: that in birth after birth, by Your grace, I never forget Your lotus feet.

Note: Kulasekhara narrows every possible prayer down to one: not wealth, not liberation as an abstract state, but unbroken remembrance. This verse is often quoted as the seed-request of the entire text — everything that follows elaborates on this single wish.

Verse 4

nāhaṃ vande tava caraṇayordvandvamadvandvahetoḥ kumbhīpākaṃ gurumapi hare nārakaṃ nāpanetum | ramyārāmāmṛdutanulatā nandane nāpi rantuṃ bhāve bhāve hṛdayabhavane bhāvayeyaṃ bhavantam || 4||

नाहं वन्दे तव चरणयोर्द्वन्द्वमद्वन्द्वहेतोः कुम्भीपाकं गुरुमपि हरे नारकं नापनेतुम् । रम्यारामामृदुतनुलता नन्दने नापि रन्तुं भावे भावे हृदयभवने भावयेयं भवन्तम् ॥ ४॥

నాహం వన్దే తవ చరణయోర్ద్వన్ద్వమద్వన్ద్వహేతోః కుమ్భీపాకం గురుమపి హరే నారకం నాపనేతుమ్ । రమ్యారామామృదుతనులతా నన్దనే నాపి రన్తుం భావే భావే హృదయభవనే భావయేయం భవన్తమ్ ॥ ౪॥

ನಾಹಂ ವನ್ದೇ ತವ ಚರಣಯೋರ್ದ್ವನ್ದ್ವಮದ್ವನ್ದ್ವಹೇತೋಃ ಕುಮ್ಭೀಪಾಕಂ ಗುರುಮಪಿ ಹರೇ ನಾರಕಂ ನಾಪನೇತುಮ್ । ರಮ್ಯಾರಾಮಾಮೃದುತನುಲತಾ ನನ್ದನೇ ನಾಪಿ ರನ್ತುಂ ಭಾವೇ ಭಾವೇ ಹೃದಯಭವನೇ ಭಾವಯೇಯಂ ಭವನ್ತಮ್ ॥ ೪॥

Meaning: I do not bow at Your feet, O Hari, to escape the great hell called Kumbhipaka, nor to enjoy the soft creeper-like forms of heavenly women in Nandana garden. In state after state of mind, in the very home of my heart, let me only contemplate You.

Note: A classic renunciation of both fear-driven and desire-driven religion. Kulasekhara rejects bhakti as a means to avoid hell or to win heaven's pleasures — the only fruit he wants is the act of contemplation itself, held in the heart as in a home.

Verse 5

nāsthā dharme na vasunicaye naiva kāmopabhoge yad bhāvyaṃ tad bhavatu bhagavanpūrvakarmānurūpam | etatprārthyaṃ mama bahumataṃ janmajanmāntare'pi tvatpādāmbhoruhayugagatā niścalā bhaktirastu || 5||

नास्था धर्मे न वसुनिचये नैव कामोपभोगे यद् भाव्यं तद् भवतु भगवन्पूर्वकर्मानुरूपम् । एतत्प्रार्थ्यं मम बहुमतं जन्मजन्मान्तरेऽपि त्वत्पादाम्भोरुहयुगगता निश्चला भक्तिरस्तु ॥ ५॥

నాస్థా ధర్మే న వసునిచయే నైవ కామోపభోగే యద్ భావ్యం తద్ భవతు భగవన్పూర్వకర్మానురూపమ్ । ఏతత్ప్రార్థ్యం మమ బహుమతం జన్మజన్మాన్తరేఽపి త్వత్పాదామ్భోరుహయుగగతా నిశ్చలా భక్తిరస్తు ॥ ౫॥

ನಾಸ್ಥಾ ಧರ್ಮೇ ನ ವಸುನಿಚಯೇ ನೈವ ಕಾಮೋಪಭೋಗೇ ಯದ್ ಭಾವ್ಯಂ ತದ್ ಭವತು ಭಗವನ್ಪೂರ್ವಕರ್ಮಾನುರೂಪಮ್ । ಏತತ್ಪ್ರಾರ್ಥ್ಯಂ ಮಮ ಬಹುಮತಂ ಜನ್ಮಜನ್ಮಾನ್ತರೇಽಪಿ ತ್ವತ್ಪಾದಾಮ್ಭೋರುಹಯುಗಗತಾ ನಿಶ್ಚಲಾ ಭಕ್ತಿರಸ್ತು ॥ ೫॥

Meaning: I have no interest in righteous duty, in accumulating wealth, nor in the enjoyment of desire. Whatever is destined, O Lord, let it happen according to my past deeds. This alone I pray for, valued above all else, even across births: let my devotion at Your lotus feet be unwavering.

Note: Kulasekhara sets aside all three classical aims of life — dharma, artha, kama — leaving only the fourth, moksha, unnamed but implied through 'nishchala bhakti,' unwavering devotion. Whatever karma brings, he asks only that this one thread stay unbroken.

Verse 6

divi vā bhuvi vā mamāstu vāso narake vā narakāntaka prakāmam | avadhīritaśāradāravindau caraṇau te maraṇe'pi cintayāmi || 6||

दिवि वा भुवि वा ममास्तु वासो नरके वा नरकान्तक प्रकामम् । अवधीरितशारदारविन्दौ चरणौ ते मरणेऽपि चिन्तयामि ॥ ६॥

దివి వా భువి వా మమాస్తు వాసో నరకే వా నరకాన్తక ప్రకామమ్ । అవధీరితశారదారవిన్దౌ చరణౌ తే మరణేఽపి చిన్తయామి ॥ ౬॥

ದಿವಿ ವಾ ಭುವಿ ವಾ ಮಮಾಸ್ತು ವಾಸೋ ನರಕೇ ವಾ ನರಕಾನ್ತಕ ಪ್ರಕಾಮಮ್ । ಅವಧೀರಿತಶಾರದಾರವಿನ್ದೌ ಚರಣೌ ತೇ ಮರಣೇಽಪಿ ಚಿನ್ತಯಾಮಿ ॥ ೬॥

Meaning: Let my dwelling be in heaven or on earth, or even in hell, O Destroyer of hell, exactly as You wish. Even at the moment of death, I will contemplate Your two feet, which surpass even the autumn lotus in beauty.

Note: Where does Kulasekhara belong? He doesn't care — heaven, earth, even hell, are all equal to him as long as his mind stays fixed on Krishna's feet at the final moment. This is the classic Vaishnava concern with 'antakala smarana,' remembrance at death.

Verse 7

kṛṣṇa tvadīyapadapaṅkajapañjarāntaṃ adyaiva me viśatu mānasarājahaṃsaḥ | prāṇaprayāṇasamaye kaphavātapittaiḥ kaṇṭhāvarodhanavidhau smaraṇaṃ kutaste || 7||

कृष्ण त्वदीयपदपङ्कजपञ्जरान्तं अद्यैव मे विशतु मानसराजहंसः । प्राणप्रयाणसमये कफवातपित्तैः कण्ठावरोधनविधौ स्मरणं कुतस्ते ॥ ७॥

కృష్ణ త్వదీయపదపఙ్కజపఞ్జరాన్తం అద్యైవ మే విశతు మానసరాజహంసః । ప్రాణప్రయాణసమయే కఫవాతపిత్తైః కణ్ఠావరోధనవిధౌ స్మరణం కుతస్తే ॥ ౭॥

ಕೃಷ್ಣ ತ್ವದೀಯಪದಪಙ್ಕಜಪಞ್ಜರಾನ್ತಂ ಅದ್ಯೈವ ಮೇ ವಿಶತು ಮಾನಸರಾಜಹಂಸಃ । ಪ್ರಾಣಪ್ರಯಾಣಸಮಯೇ ಕಫವಾತಪಿತ್ತೈಃ ಕಣ್ಠಾವರೋಧನವಿಧೌ ಸ್ಮರಣಂ ಕುತಸ್ತೇ ॥ ೭॥

Meaning: O Krishna, let the royal swan of my mind enter the cage of Your lotus feet this very day. At the moment my life departs, when phlegm, wind, and bile choke my throat, how will I remember You then?

Note: One of the most quoted verses of the stotra. Kulasekhara reasons that death itself may be too chaotic a moment for conscious remembrance, so the wiser course is to fix the mind on the Lord's feet now, while breath and clarity remain.

Verse 8

cintayāmi harimeva santataṃ mandahāsamuditānanāmbujaṃ nandagopatanayaṃ parāt paraṃ nāradādimunivṛndavanditam || 8||

चिन्तयामि हरिमेव सन्ततं मन्दहासमुदिताननाम्बुजं नन्दगोपतनयं परात् परं नारदादिमुनिवृन्दवन्दितम् ॥ ८॥

చిన్తయామి హరిమేవ సన్తతం మన్దహాసముదితాననామ్బుజం నన్దగోపతనయం పరాత్ పరం నారదాదిమునివృన్దవన్దితమ్ ॥ ౮॥

ಚಿನ್ತಯಾಮಿ ಹರಿಮೇವ ಸನ್ತತಂ ಮನ್ದಹಾಸಮುದಿತಾನನಾಮ್ಬುಜಂ ನನ್ದಗೋಪತನಯಂ ಪರಾತ್ ಪರಂ ನಾರದಾದಿಮುನಿವೃನ್ದವನ್ದಿತಮ್ ॥ ೮॥

Meaning: I constantly contemplate Hari alone — His lotus face blossoming with a gentle smile, the son of the cowherd Nanda, higher than the highest, worshipped by the company of sages headed by Narada.

Note: A simple, image-rich meditation verse: the smiling face of the cowherd-boy who is simultaneously the supreme, sage-adored Absolute. The verse holds both intimacy (Nanda's son) and transcendence (param param) together without strain.

Verse 9

karacaraṇasaroje kāntimannetramīne śramamuṣi bhujavīcivyākule'gādhamārge | harisarasi vigāhyāpīya tejojalaughaṃ bhavamaruparikhinnaḥ kleśamadya tyajāmi || 9||

करचरणसरोजे कान्तिमन्नेत्रमीने श्रममुषि भुजवीचिव्याकुलेऽगाधमार्गे । हरिसरसि विगाह्यापीय तेजोजलौघं भवमरुपरिखिन्नः क्लेशमद्य त्यजामि ॥ ९॥

కరచరణసరోజే కాన్తిమన్నేత్రమీనే శ్రమముషి భుజవీచివ్యాకులేఽగాధమార్గే । హరిసరసి విగాహ్యాపీయ తేజోజలౌఘం భవమరుపరిఖిన్నః క్లేశమద్య త్యజామి ॥ ౯॥

ಕರಚರಣಸರೋಜೇ ಕಾನ್ತಿಮನ್ನೇತ್ರಮೀನೇ ಶ್ರಮಮುಷಿ ಭುಜವೀಚಿವ್ಯಾಕುಲೇಽಗಾಧಮಾರ್ಗೇ । ಹರಿಸರಸಿ ವಿಗಾಹ್ಯಾಪೀಯ ತೇಜೋಜಲೌಘಂ ಭವಮರುಪರಿಖಿನ್ನಃ ಕ್ಲೇಶಮದ್ಯ ತ್ಯಜಾಮಿ ॥ ೯॥

Meaning: Having bathed in the lake that is Hari — whose lotus-hands and feet are radiant, whose fish-like eyes shine, whose arm-waves stir up effort, whose depth is unfathomable — and having drunk the flood of His radiance, I, exhausted by the desert of worldly existence, cast off my afflictions today.

Note: Krishna Himself becomes a lake for bathing — hands and feet as lotuses, eyes as fish, arms as waves. The extended metaphor turns worship into an act of physical relief: plunging into that lake washes away the fatigue of samsara, imagined as a desert.

Verse 10

sarasijanayane saśaṅkhacakre murabhidi mā viramasva citta rantum | sukhataramaparaṃ na jātu jāne haricaraṇasmaraṇāmṛtena tulyam || 10||

सरसिजनयने सशङ्खचक्रे मुरभिदि मा विरमस्व चित्त रन्तुम् । सुखतरमपरं न जातु जाने हरिचरणस्मरणामृतेन तुल्यम् ॥ १०॥

సరసిజనయనే సశఙ్ఖచక్రే మురభిది మా విరమస్వ చిత్త రన్తుమ్ । సుఖతరమపరం న జాతు జానే హరిచరణస్మరణామృతేన తుల్యమ్ ॥ ౧౦॥

ಸರಸಿಜನಯನೇ ಸಶಙ್ಖಚಕ್ರೇ ಮುರಭಿದಿ ಮಾ ವಿರಮಸ್ವ ಚಿತ್ತ ರನ್ತುಮ್ । ಸುಖತರಮಪರಂ ನ ಜಾತು ಜಾನೇ ಹರಿಚರಣಸ್ಮರಣಾಮೃತೇನ ತುಲ್ಯಮ್ ॥ ೧೦॥

Meaning: O mind, do not cease from delighting in the lotus-eyed one who bears the conch and discus, the enemy of the demon Mura. I know of nothing sweeter, ever, than the nectar of remembering Hari's feet.

Note: A direct address to the restless mind, urging it to stay absorbed rather than wander. The comparison is decisive — nothing else, however sweet, rivals the nectar of remembering the Lord's feet.

Verse 11

mābhīrmandamano vicintya bahudhā yāmīściraṃ yātanāḥ nāmī naḥ prabhavanti pāparipavaḥ svāmī nanu śrīdharaḥ | ālasyaṃ vyapanīya bhaktisulabhaṃ dhyāyasva nārāyaṇaṃ lokasya vyasanāpanodanakaro dāsasya kiṃ na kṣamaḥ || 11||

माभीर्मन्दमनो विचिन्त्य बहुधा यामीश्चिरं यातनाः नामी नः प्रभवन्ति पापरिपवः स्वामी ननु श्रीधरः । आलस्यं व्यपनीय भक्तिसुलभं ध्यायस्व नारायणं लोकस्य व्यसनापनोदनकरो दासस्य किं न क्षमः ॥ ११॥

మాభీర్మన్దమనో విచిన్త్య బహుధా యామీశ్చిరం యాతనాః నామీ నః ప్రభవన్తి పాపరిపవః స్వామీ నను శ్రీధరః । ఆలస్యం వ్యపనీయ భక్తిసులభం ధ్యాయస్వ నారాయణం లోకస్య వ్యసనాపనోదనకరో దాసస్య కిం న క్షమః ॥ ౧౧॥

ಮಾಭೀರ್ಮನ್ದಮನೋ ವಿಚಿನ್ತ್ಯ ಬಹುಧಾ ಯಾಮೀಶ್ಚಿರಂ ಯಾತನಾಃ ನಾಮೀ ನಃ ಪ್ರಭವನ್ತಿ ಪಾಪರಿಪವಃ ಸ್ವಾಮೀ ನನು ಶ್ರೀಧರಃ । ಆಲಸ್ಯಂ ವ್ಯಪನೀಯ ಭಕ್ತಿಸುಲಭಂ ಧ್ಯಾಯಸ್ವ ನಾರಾಯಣಂ ಲೋಕಸ್ಯ ವ್ಯಸನಾಪನೋದನಕರೋ ದಾಸಸ್ಯ ಕಿಂ ನ ಕ್ಷಮಃ ॥ ೧೧॥

Meaning: O timid mind, do not imagine at length the many long torments you fear. These sinful enemies have no power over us — our Master is indeed Shridhara. Cast off laziness and meditate on Narayana, who is easily won by devotion. Is He, who removes the world's troubles, incapable of doing so for His own servant?

Note: A verse of reassurance addressed to a fearful mind, listing its imagined 'enemies' — sins, punishments, torments — and dismissing them on a single ground: the Lord is our master, and a master who relieves the world's suffering will surely not neglect His own devotee.

Verse 12

bhavajaladhigatānāṃ dvandvavātāhatānāṃ sutaduhitṛkalatratrāṇabhārārditānām | viṣamaviṣayatoye majjatāmaplavānāṃ bhavatu śaraṇameko viṣṇupoto narāṇām || 12||

भवजलधिगतानां द्वन्द्ववाताहतानां सुतदुहितृकलत्रत्राणभारार्दितानाम् । विषमविषयतोये मज्जतामप्लवानां भवतु शरणमेको विष्णुपोतो नराणाम् ॥ १२॥

భవజలధిగతానాం ద్వన్ద్వవాతాహతానాం సుతదుహితృకలత్రత్రాణభారార్దితానామ్ । విషమవిషయతోయే మజ్జతామప్లవానాం భవతు శరణమేకో విష్ణుపోతో నరాణామ్ ॥ ౧౨॥

ಭವಜಲಧಿಗತಾನಾಂ ದ್ವನ್ದ್ವವಾತಾಹತಾನಾಂ ಸುತದುಹಿತೃಕಲತ್ರತ್ರಾಣಭಾರಾರ್ದಿತಾನಾಮ್ । ವಿಷಮವಿಷಯತೋಯೇ ಮಜ್ಜತಾಮಪ್ಲವಾನಾಂ ಭವತು ಶರಣಮೇಕೋ ವಿಷ್ಣುಪೋತೋ ನರಾಣಾಮ್ ॥ ೧೨॥

Meaning: For those caught in the ocean of worldly existence, struck by the waves of dualities, burdened with the weight of protecting children, wife, and household, drowning without a raft in the poisoned waters of sense-objects — let the one boat, Vishnu, be the refuge of humankind.

Note: Samsara is imagined as a stormy sea and Vishnu as the single boat capable of crossing it. The verse names very ordinary burdens — spouse, children, the duty to protect them — as part of what weighs a person down in that ocean.

Verse 13

bhavajaladhimagādhaṃ dustaraṃ nistareyaṃ kathamahamiti ceto mā sma gāḥ kātaratvam | sarasijadṛśi deve tārakī bhaktirekā narakabhidi niṣaṇṇā tārayiṣyatyavaśyam || 13||

भवजलधिमगाधं दुस्तरं निस्तरेयं कथमहमिति चेतो मा स्म गाः कातरत्वम् । सरसिजदृशि देवे तारकी भक्तिरेका नरकभिदि निषण्णा तारयिष्यत्यवश्यम् ॥ १३॥

భవజలధిమగాధం దుస్తరం నిస్తరేయం కథమహమితి చేతో మా స్మ గాః కాతరత్వమ్ । సరసిజదృశి దేవే తారకీ భక్తిరేకా నరకభిది నిషణ్ణా తారయిష్యత్యవశ్యమ్ ॥ ౧౩॥

ಭವಜಲಧಿಮಗಾಧಂ ದುಸ್ತರಂ ನಿಸ್ತರೇಯಂ ಕಥಮಹಮಿತಿ ಚೇತೋ ಮಾ ಸ್ಮ ಗಾಃ ಕಾತರತ್ವಮ್ । ಸರಸಿಜದೃಶಿ ದೇವೇ ತಾರಕೀ ಭಕ್ತಿರೇಕಾ ನರಕಭಿದಿ ನಿಷಣ್ಣಾ ತಾರಯಿಷ್ಯತ್ಯವಶ್ಯಮ್ ॥ ೧೩॥

Meaning: How shall I, thinking 'the ocean of worldly existence is bottomless and hard to cross,' cross it? O mind, do not fall into cowardice. The one devotion fixed on the lotus-eyed Lord, the destroyer of the demon Naraka, will surely ferry us across.

Note: A direct answer to verse 12's anxiety: even a single, steady thread of devotion (bhaktir eka) is enough to cross the uncrossable. The verse counters despair with quiet assurance rather than argument.

Verse 14

tṛṣṇātoye madanapavanoddhūtamohormimāle dārāvarte tanayasahajagrāhasaṅghākule ca | saṃsārākhye mahati jaladhau majjatāṃ nastridhāman pādāmbhoje varada bhavato bhaktināvaṃ prayaccha || 14||

तृष्णातोये मदनपवनोद्धूतमोहोर्मिमाले दारावर्ते तनयसहजग्राहसङ्घाकुले च । संसाराख्ये महति जलधौ मज्जतां नस्त्रिधामन् पादाम्भोजे वरद भवतो भक्तिनावं प्रयच्छ ॥ १४॥

తృష్ణాతోయే మదనపవనోద్ధూతమోహోర్మిమాలే దారావర్తే తనయసహజగ్రాహసఙ్ఘాకులే చ । సంసారాఖ్యే మహతి జలధౌ మజ్జతాం నస్త్రిధామన్ పాదామ్భోజే వరద భవతో భక్తినావం ప్రయచ్ఛ ॥ ౧౪॥

ತೃಷ್ಣಾತೋಯೇ ಮದನಪವನೋದ್ಧೂತಮೋಹೋರ್ಮಿಮಾಲೇ ದಾರಾವರ್ತೇ ತನಯಸಹಜಗ್ರಾಹಸಙ್ಘಾಕುಲೇ ಚ । ಸಂಸಾರಾಖ್ಯೇ ಮಹತಿ ಜಲಧೌ ಮಜ್ಜತಾಂ ನಸ್ತ್ರಿಧಾಮನ್ ಪಾದಾಮ್ಭೋಜೇ ವರದ ಭವತೋ ಭಕ್ತಿನಾವಂ ಪ್ರಯಚ್ಛ ॥ ೧೪॥

Meaning: In the waters of craving, where the wind of desire stirs up waves of delusion, in the whirlpool of family life, crowded with the crocodiles of children and kin — in this great ocean called samsara, in which we are drowning, O abode of the three worlds, grant us the boat of devotion at Your lotus feet.

Note: An extended, almost cinematic elaboration of the ocean-of-samsara image from the previous two verses: craving as water, desire as wind, family bonds as crocodiles. The prayer, again, is simply for the boat of bhakti.

Verse 15

mādrākṣaṃ kṣīṇapuṇyānkṣaṇamapi bhavato bhaktihīnānpadābje māśrauṣaṃ śrāvyabandhaṃ tava caritamapāsyānyadākhyānajātam | māsmārṣaṃ mādhava tvāmapi bhuvanapate cetasāpahnuvānān mābhūvaṃ tvatsaparyāparikararahito janmajanmāntare'pi || 15||

माद्राक्षं क्षीणपुण्यान्क्षणमपि भवतो भक्तिहीनान्पदाब्जे माश्रौषं श्राव्यबन्धं तव चरितमपास्यान्यदाख्यानजातम् । मास्मार्षं माधव त्वामपि भुवनपते चेतसापह्नुवानान् माभूवं त्वत्सपर्यापरिकररहितो जन्मजन्मान्तरेऽपि ॥ १५॥

మాద్రాక్షం క్షీణపుణ్యాన్క్షణమపి భవతో భక్తిహీనాన్పదాబ్జే మాశ్రౌషం శ్రావ్యబన్ధం తవ చరితమపాస్యాన్యదాఖ్యానజాతమ్ । మాస్మార్షం మాధవ త్వామపి భువనపతే చేతసాపహ్నువానాన్ మాభూవం త్వత్సపర్యాపరికరరహితో జన్మజన్మాన్తరేఽపి ॥ ౧౫॥

ಮಾದ್ರಾಕ್ಷಂ ಕ್ಷೀಣಪುಣ್ಯಾನ್ಕ್ಷಣಮಪಿ ಭವತೋ ಭಕ್ತಿಹೀನಾನ್ಪದಾಬ್ಜೇ ಮಾಶ್ರೌಷಂ ಶ್ರಾವ್ಯಬನ್ಧಂ ತವ ಚರಿತಮಪಾಸ್ಯಾನ್ಯದಾಖ್ಯಾನಜಾತಮ್ । ಮಾಸ್ಮಾರ್ಷಂ ಮಾಧವ ತ್ವಾಮಪಿ ಭುವನಪತೇ ಚೇತಸಾಪಹ್ನುವಾನಾನ್ ಮಾಭೂವಂ ತ್ವತ್ಸಪರ್ಯಾಪರಿಕರರಹಿತೋ ಜನ್ಮಜನ್ಮಾನ್ತರೇಽಪಿ ॥ ೧೫॥

Meaning: May I never, even for a moment, see those bereft of devotion at Your feet, however diminished in merit I may be. May I never hear any tale other than Your delightful, praiseworthy story. May I never forget You, O Madhava, Lord of the worlds, even in thought. May I never, birth after birth, be without the company of those devoted to Your service.

Note: A fourfold vow built on repeated negatives (mā + verb) — a classical Sanskrit prayer structure. Each line guards a different faculty: sight, hearing, memory, and companionship, all oriented toward never straying from Krishna's devotees and stories.

Verse 16

jihve kīrtaya keśavaṃ muraripuṃ ceto bhaja śrīdharaṃ pāṇidvandva samarcayācyutakathāḥ śrotradvaya tvaṃ śṛṇu | kṛṣṇaṃ lokaya locanadvaya harergacchāṅghriyugmālayaṃ jighra ghrāṇa mukundapādatulasīṃ mūrdhan namādhokṣajam || 16||

जिह्वे कीर्तय केशवं मुररिपुं चेतो भज श्रीधरं पाणिद्वन्द्व समर्चयाच्युतकथाः श्रोत्रद्वय त्वं शृणु । कृष्णं लोकय लोचनद्वय हरेर्गच्छाङ्घ्रियुग्मालयं जिघ्र घ्राण मुकुन्दपादतुलसीं मूर्धन् नमाधोक्षजम् ॥ १६॥

జిహ్వే కీర్తయ కేశవం మురరిపుం చేతో భజ శ్రీధరం పాణిద్వన్ద్వ సమర్చయాచ్యుతకథాః శ్రోత్రద్వయ త్వం శృణు । కృష్ణం లోకయ లోచనద్వయ హరేర్గచ్ఛాఙ్ఘ్రియుగ్మాలయం జిఘ్ర ఘ్రాణ ముకున్దపాదతులసీం మూర్ధన్ నమాధోక్షజమ్ ॥ ౧౬॥

ಜಿಹ್ವೇ ಕೀರ್ತಯ ಕೇಶವಂ ಮುರರಿಪುಂ ಚೇತೋ ಭಜ ಶ್ರೀಧರಂ ಪಾಣಿದ್ವನ್ದ್ವ ಸಮರ್ಚಯಾಚ್ಯುತಕಥಾಃ ಶ್ರೋತ್ರದ್ವಯ ತ್ವಂ ಶೃಣು । ಕೃಷ್ಣಂ ಲೋಕಯ ಲೋಚನದ್ವಯ ಹರೇರ್ಗಚ್ಛಾಙ್ಘ್ರಿಯುಗ್ಮಾಲಯಂ ಜಿಘ್ರ ಘ್ರಾಣ ಮುಕುನ್ದಪಾದತುಲಸೀಂ ಮೂರ್ಧನ್ ನಮಾಧೋಕ್ಷಜಮ್ ॥ ೧೬॥

Meaning: O tongue, sing of Keshava; O mind, worship Shridhara; O pair of hands, serve Achyuta's stories; O pair of ears, listen well; O pair of eyes, behold Krishna; O feet, go to Hari's dwelling; O nose, smell the tulasi at Mukunda's feet; O head, bow to Adhokshaja.

Note: One of the most famous verses of the entire stotra, assigning devotional worship to each of the body's organs in turn — tongue, mind, hands, ears, eyes, feet, nose, and head. Bhakti here is not abstract; it is distributed through the whole body, organ by organ.

Verse 17

he lokāḥ śruṇuta prasūtimaraṇavyādheścikitsāmimāṃ yogajñāḥ samudāharanti munayo yāṃ yājñavalkyādayaḥ | antarjyotirameyamekamamṛtaṃ kṛṣṇākhyamāpīyatāṃ tatpītaṃ paramauṣadhaṃ vitanute nirvāṇamatyantikam || 17||

हे लोकाः श्रुणुत प्रसूतिमरणव्याधेश्चिकित्सामिमां योगज्ञाः समुदाहरन्ति मुनयो यां याज्ञवल्क्यादयः । अन्तर्ज्योतिरमेयमेकममृतं कृष्णाख्यमापीयतां तत्पीतं परमौषधं वितनुते निर्वाणमत्यन्तिकम् ॥ १७॥

హే లోకాః శ్రుణుత ప్రసూతిమరణవ్యాధేశ్చికిత్సామిమాం యోగజ్ఞాః సముదాహరన్తి మునయో యాం యాజ్ఞవల్క్యాదయః । అన్తర్జ్యోతిరమేయమేకమమృతం కృష్ణాఖ్యమాపీయతాం తత్పీతం పరమౌషధం వితనుతే నిర్వాణమత్యన్తికమ్ ॥ ౧౭॥

ಹೇ ಲೋಕಾಃ ಶ್ರುಣುತ ಪ್ರಸೂತಿಮರಣವ್ಯಾಧೇಶ್ಚಿಕಿತ್ಸಾಮಿಮಾಂ ಯೋಗಜ್ಞಾಃ ಸಮುದಾಹರನ್ತಿ ಮುನಯೋ ಯಾಂ ಯಾಜ್ಞವಲ್ಕ್ಯಾದಯಃ । ಅನ್ತರ್ಜ್ಯೋತಿರಮೇಯಮೇಕಮಮೃತಂ ಕೃಷ್ಣಾಖ್ಯಮಾಪೀಯತಾಂ ತತ್ಪೀತಂ ಪರಮೌಷಧಂ ವಿತನುತೇ ನಿರ್ವಾಣಮತ್ಯನ್ತಿಕಮ್ ॥ ೧೭॥

Meaning: Listen, people, to this cure for the disease of birth and death, which the wise, the sages headed by Yajnavalkya, describe as the fruit of yoga. Let the immeasurable, single, inner light called Krishna be drunk as nectar. That supreme medicine, once taken, brings about final liberation.

Note: Birth and death are described as a disease, and remembrance of Krishna as its medicine, a metaphor Kulasekhara returns to explicitly in verse 24 and 31. The 'inner light' (antarjyoti) points to Krishna as the light within, not merely an external deity.

Verse 18

he martyāḥ paramaṃ hitaṃ śṛṇuta vo vakṣyāmi saṅkṣepataḥ saṃsārārṇavamāpadūrmibahulaṃ samyak praviśya sthitāḥ | nānājñānamapāsya cetasi namo nārāyaṇāyetyamuṃ mantraṃ sapraṇavaṃ praṇāmasahitaṃ prāvartayadhvaṃ muhuḥ || 18||

हे मर्त्याः परमं हितं शृणुत वो वक्ष्यामि सङ्क्षेपतः संसारार्णवमापदूर्मिबहुलं सम्यक् प्रविश्य स्थिताः । नानाज्ञानमपास्य चेतसि नमो नारायणायेत्यमुं मन्त्रं सप्रणवं प्रणामसहितं प्रावर्तयध्वं मुहुः ॥ १८॥

హే మర్త్యాః పరమం హితం శృణుత వో వక్ష్యామి సఙ్క్షేపతః సంసారార్ణవమాపదూర్మిబహులం సమ్యక్ ప్రవిశ్య స్థితాః । నానాజ్ఞానమపాస్య చేతసి నమో నారాయణాయేత్యముం మన్త్రం సప్రణవం ప్రణామసహితం ప్రావర్తయధ్వం ముహుః ॥ ౧౮॥

ಹೇ ಮರ್ತ್ಯಾಃ ಪರಮಂ ಹಿತಂ ಶೃಣುತ ವೋ ವಕ್ಷ್ಯಾಮಿ ಸಙ್ಕ್ಷೇಪತಃ ಸಂಸಾರಾರ್ಣವಮಾಪದೂರ್ಮಿಬಹುಲಂ ಸಮ್ಯಕ್ ಪ್ರವಿಶ್ಯ ಸ್ಥಿತಾಃ । ನಾನಾಜ್ಞಾನಮಪಾಸ್ಯ ಚೇತಸಿ ನಮೋ ನಾರಾಯಣಾಯೇತ್ಯಮುಂ ಮನ್ತ್ರಂ ಸಪ್ರಣವಂ ಪ್ರಣಾಮಸಹಿತಂ ಪ್ರಾವರ್ತಯಧ್ವಂ ಮುಹುಃ ॥ ೧೮॥

Meaning: O mortals, listen, I will tell you in brief what is supremely beneficial. Standing well within the ocean of samsara, full of the waves of calamity, set aside all manner of ignorance in the heart, and repeatedly recite this mantra, with pranava and prostration: Namo Narayanaya.

Note: A rare moment where Kulasekhara turns from personal prayer to direct address and instruction, prescribing the Narayana mantra (Om Namo Narayanaya) as the practical takeaway for anyone listening.

Verse 19

pṛthvī reṇuraṇuḥ payāṃsi kaṇikāḥ phalgusphuliṅgo'nala- stejo niḥśvasanaṃ maruttanutaraṃ randhraṃ susūkṣmaṃ nabhaḥ | kṣudrā rudrapitāmahaprabhṛtayaḥ kīṭāḥ samastāḥ surā dṛṣṭe yatra sa tāvako vijayate bhūmāvadhūtāvadhiḥ || 19||

पृथ्वी रेणुरणुः पयांसि कणिकाः फल्गुस्फुलिङ्गोऽनल- स्तेजो निःश्वसनं मरुत्तनुतरं रन्ध्रं सुसूक्ष्मं नभः । क्षुद्रा रुद्रपितामहप्रभृतयः कीटाः समस्ताः सुरा दृष्टे यत्र स तावको विजयते भूमावधूतावधिः ॥ १९॥

పృథ్వీ రేణురణుః పయాంసి కణికాః ఫల్గుస్ఫులిఙ్గోఽనల- స్తేజో నిఃశ్వసనం మరుత్తనుతరం రన్ధ్రం సుసూక్ష్మం నభః । క్షుద్రా రుద్రపితామహప్రభృతయః కీటాః సమస్తాః సురా దృష్టే యత్ర స తావకో విజయతే భూమావధూతావధిః ॥ ౧౯॥

ಪೃಥ್ವೀ ರೇಣುರಣುಃ ಪಯಾಂಸಿ ಕಣಿಕಾಃ ಫಲ್ಗುಸ್ಫುಲಿಙ್ಗೋಽನಲ- ಸ್ತೇಜೋ ನಿಃಶ್ವಸನಂ ಮರುತ್ತನುತರಂ ರನ್ಧ್ರಂ ಸುಸೂಕ್ಷ್ಮಂ ನಭಃ । ಕ್ಷುದ್ರಾ ರುದ್ರಪಿತಾಮಹಪ್ರಭೃತಯಃ ಕೀಟಾಃ ಸಮಸ್ತಾಃ ಸುರಾ ದೃಷ್ಟೇ ಯತ್ರ ಸ ತಾವಕೋ ವಿಜಯತೇ ಭೂಮಾವಧೂತಾವಧಿಃ ॥ ೧೯॥

Meaning: The earth is but a speck of dust to Him, the oceans mere droplets, the fire a small spark, the wind but a light breath, the sky a tiny, subtle pore; the lesser gods — Rudra, Brahma and the rest — mere insects; in whose sight all of this is seen, that Lord of ours is victorious, His majesty beyond all limit on earth.

Note: A verse of cosmic scale, deliberately shrinking the entire universe — earth, sea, fire, wind, sky, even Shiva and Brahma — to insignificant proportions before the vastness of the Lord's glory. The technique is hyperbole in service of humility.

Verse 20

baddhenāñjalinā natena śirasā gātraiḥ saromodgamaiḥ kaṇṭhena svaragadgadena nayanenodgīrṇabāṣpāmbunā | nityaṃ tvaccaraṇāravindayugaladhyānāmṛtāsvādināṃ asmākaṃ sarasīruhākṣa satataṃ sampadyatāṃ jīvitam || 20||

बद्धेनाञ्जलिना नतेन शिरसा गात्रैः सरोमोद्गमैः कण्ठेन स्वरगद्गदेन नयनेनोद्गीर्णबाष्पाम्बुना । नित्यं त्वच्चरणारविन्दयुगलध्यानामृतास्वादिनां अस्माकं सरसीरुहाक्ष सततं सम्पद्यतां जीवितम् ॥ २०॥

బద్ధేనాఞ్జలినా నతేన శిరసా గాత్రైః సరోమోద్గమైః కణ్ఠేన స్వరగద్గదేన నయనేనోద్గీర్ణబాష్పామ్బునా । నిత్యం త్వచ్చరణారవిన్దయుగలధ్యానామృతాస్వాదినాం అస్మాకం సరసీరుహాక్ష సతతం సమ్పద్యతాం జీవితమ్ ॥ ౨౦॥

ಬದ್ಧೇನಾಞ್ಜಲಿನಾ ನತೇನ ಶಿರಸಾ ಗಾತ್ರೈಃ ಸರೋಮೋದ್ಗಮೈಃ ಕಣ್ಠೇನ ಸ್ವರಗದ್ಗದೇನ ನಯನೇನೋದ್ಗೀರ್ಣಬಾಷ್ಪಾಮ್ಬುನಾ । ನಿತ್ಯಂ ತ್ವಚ್ಚರಣಾರವಿನ್ದಯುಗಲಧ್ಯಾನಾಮೃತಾಸ್ವಾದಿನಾಂ ಅಸ್ಮಾಕಂ ಸರಸೀರುಹಾಕ್ಷ ಸತತಂ ಸಮ್ಪದ್ಯತಾಂ ಜೀವಿತಮ್ ॥ ೨೦॥

Meaning: With joined palms, heads bowed, bodies with hair standing on end, voices choked with emotion, eyes overflowing with tears — may our lives, O lotus-eyed one, be forever devoted to relishing the nectar of meditation on Your two lotus feet.

Note: A description of bhava — visible, bodily signs of devotional emotion: goosebumps, a choked voice, tears. The prayer is that this state itself, not any external reward, should define the devotee's whole life.

Verse 21

he gopālaka he kṛpājalanidhe he sindhukanyāpate he kaṃsāntaka he gajendrakaruṇāpārīṇa he mādhava | he rāmānuja he jagattrayaguro he puṇḍarīkākṣa māṃ he gopījananātha pālaya paraṃ jānāmi na tvāṃ vinā || 21||

हे गोपालक हे कृपाजलनिधे हे सिन्धुकन्यापते हे कंसान्तक हे गजेन्द्रकरुणापारीण हे माधव । हे रामानुज हे जगत्त्रयगुरो हे पुण्डरीकाक्ष मां हे गोपीजननाथ पालय परं जानामि न त्वां विना ॥ २१॥

హే గోపాలక హే కృపాజలనిధే హే సిన్ధుకన్యాపతే హే కంసాన్తక హే గజేన్ద్రకరుణాపారీణ హే మాధవ । హే రామానుజ హే జగత్త్రయగురో హే పుణ్డరీకాక్ష మాం హే గోపీజననాథ పాలయ పరం జానామి న త్వాం వినా ॥ ౨౧॥

ಹೇ ಗೋಪಾಲಕ ಹೇ ಕೃಪಾಜಲನಿಧೇ ಹೇ ಸಿನ್ಧುಕನ್ಯಾಪತೇ ಹೇ ಕಂಸಾನ್ತಕ ಹೇ ಗಜೇನ್ದ್ರಕರುಣಾಪಾರೀಣ ಹೇ ಮಾಧವ । ಹೇ ರಾಮಾನುಜ ಹೇ ಜಗತ್ತ್ರಯಗುರೋ ಹೇ ಪುಣ್ಡರೀಕಾಕ್ಷ ಮಾಂ ಹೇ ಗೋಪೀಜನನಾಥ ಪಾಲಯ ಪರಂ ಜಾನಾಮಿ ನ ತ್ವಾಂ ವಿನಾ ॥ ೨೧॥

Meaning: O Gopala, O ocean of compassion, O Lord of the ocean's daughter, O slayer of Kamsa, O one boundless in mercy toward the elephant-king Gajendra, O Madhava, O younger brother of Rama, O teacher of the three worlds, O lotus-eyed one, O Lord of the gopis — protect me; I know none other than You.

Note: A litany of epithets in vocative address — each 'he' calling out a different feat or relationship of Krishna's, building toward the simple final admission: 'I know none other than You.'

Verse 22

bhaktāpāyabhujaṅgagāruḍamaṇistrailokyarakṣāmaṇir gopīlocanacātakāmbudamaṇiḥ saundaryamudrāmaṇiḥ | yaḥ kāntāmaṇirukmiṇīghanakucadvandvaikabhūṣāmaṇiḥ śreyo devaśikhāmaṇirdiśatu no gopālacūḍāmaṇiḥ || 22||

भक्तापायभुजङ्गगारुडमणिस्त्रैलोक्यरक्षामणिर् गोपीलोचनचातकाम्बुदमणिः सौन्दर्यमुद्रामणिः । यः कान्तामणिरुक्मिणीघनकुचद्वन्द्वैकभूषामणिः श्रेयो देवशिखामणिर्दिशतु नो गोपालचूडामणिः ॥ २२॥

భక్తాపాయభుజఙ్గగారుడమణిస్త్రైలోక్యరక్షామణిర్ గోపీలోచనచాతకామ్బుదమణిః సౌన్దర్యముద్రామణిః । యః కాన్తామణిరుక్మిణీఘనకుచద్వన్ద్వైకభూషామణిః శ్రేయో దేవశిఖామణిర్దిశతు నో గోపాలచూడామణిః ॥ ౨౨॥

ಭಕ್ತಾಪಾಯಭುಜಙ್ಗಗಾರುಡಮಣಿಸ್ತ್ರೈಲೋಕ್ಯರಕ್ಷಾಮಣಿರ್ ಗೋಪೀಲೋಚನಚಾತಕಾಮ್ಬುದಮಣಿಃ ಸೌನ್ದರ್ಯಮುದ್ರಾಮಣಿಃ । ಯಃ ಕಾನ್ತಾಮಣಿರುಕ್ಮಿಣೀಘನಕುಚದ್ವನ್ದ್ವೈಕಭೂಷಾಮಣಿಃ ಶ್ರೇಯೋ ದೇವಶಿಖಾಮಣಿರ್ದಿಶತು ನೋ ಗೋಪಾಲಚೂಡಾಮಣಿಃ ॥ ೨೨॥

Meaning: He who is the emerald that is Garuda to the serpent of misfortune for His devotees, the jewel that protects the three worlds, the rain-cloud-jewel for the eyes of the gopis longing like chataka birds, the very signet of beauty, the jewel among lovers who alone adorns Rukmini's full breasts, the crest-jewel of gods bestowing all good — may that crown-jewel of cowherds grant us well-being.

Note: A dense chain of 'mani' (jewel) metaphors, each describing a different facet of Krishna — protector, beloved, ornament, source of grace — culminating in Him as the crest-jewel of the entire cowherd community.

Verse 23

śatrucchedaikamantraṃ sakalamupaniṣadvākyasampūjyamantraṃ saṃsārottāramantraṃ samucitatamasaḥ saṅghaniryāṇamantram | sarvaiśvaryaikamantraṃ vyasanabhujagasandaṣṭasantrāṇamantraṃ jihve śrīkṛṣṇamantraṃ japa japa satataṃ janmasāphalyamantram || 23||

शत्रुच्छेदैकमन्त्रं सकलमुपनिषद्वाक्यसम्पूज्यमन्त्रं संसारोत्तारमन्त्रं समुचिततमसः सङ्घनिर्याणमन्त्रम् । सर्वैश्वर्यैकमन्त्रं व्यसनभुजगसन्दष्टसन्त्राणमन्त्रं जिह्वे श्रीकृष्णमन्त्रं जप जप सततं जन्मसाफल्यमन्त्रम् ॥ २३॥

శత్రుచ్ఛేదైకమన్త్రం సకలముపనిషద్వాక్యసమ్పూజ్యమన్త్రం సంసారోత్తారమన్త్రం సముచితతమసః సఙ్ఘనిర్యాణమన్త్రమ్ । సర్వైశ్వర్యైకమన్త్రం వ్యసనభుజగసన్దష్టసన్త్రాణమన్త్రం జిహ్వే శ్రీకృష్ణమన్త్రం జప జప సతతం జన్మసాఫల్యమన్త్రమ్ ॥ ౨౩॥

ಶತ್ರುಚ್ಛೇದೈಕಮನ್ತ್ರಂ ಸಕಲಮುಪನಿಷದ್ವಾಕ್ಯಸಮ್ಪೂಜ್ಯಮನ್ತ್ರಂ ಸಂಸಾರೋತ್ತಾರಮನ್ತ್ರಂ ಸಮುಚಿತತಮಸಃ ಸಙ್ಘನಿರ್ಯಾಣಮನ್ತ್ರಮ್ । ಸರ್ವೈಶ್ವರ್ಯೈಕಮನ್ತ್ರಂ ವ್ಯಸನಭುಜಗಸನ್ದಷ್ಟಸನ್ತ್ರಾಣಮನ್ತ್ರಂ ಜಿಹ್ವೇ ಶ್ರೀಕೃಷ್ಣಮನ್ತ್ರಂ ಜಪ ಜಪ ಸತತಂ ಜನ್ಮಸಾಫಲ್ಯಮನ್ತ್ರಮ್ ॥ ೨೩॥

Meaning: The one mantra that cuts down enemies, worshipped in every word of the Upanishads, the mantra that ferries one across samsara, that leads the crowd of the most stubborn darkness out and away, the sole mantra of all prosperity, the protecting mantra for one bitten by the serpent of misfortune — O tongue, chant the mantra of Sri Krishna always, the mantra that fulfills the very purpose of birth.

Note: The name of Krishna is elevated here to the status of a mahamantra, credited with every result usually attributed to Vedic ritual and Upanishadic wisdom combined — cutting enemies, crossing samsara, granting prosperity.

Verse 24

vyāmohapraśamauṣadhaṃ munimanovṛttipravṛttyauṣadhaṃ daityendrārtikarauṣadhaṃ trijagatāṃ sañjīvanaikauṣadham | bhaktātyantahitauṣadhaṃ bhavabhayapradhvaṃsanaikauṣadhaṃ śreyaḥprāptikarauṣadhaṃ piba manaḥ śrīkṛṣṇadivyauṣadham || 24||

व्यामोहप्रशमौषधं मुनिमनोवृत्तिप्रवृत्त्यौषधं दैत्येन्द्रार्तिकरौषधं त्रिजगतां सञ्जीवनैकौषधम् । भक्तात्यन्तहितौषधं भवभयप्रध्वंसनैकौषधं श्रेयःप्राप्तिकरौषधं पिब मनः श्रीकृष्णदिव्यौषधम् ॥ २४॥

వ్యామోహప్రశమౌషధం మునిమనోవృత్తిప్రవృత్త్యౌషధం దైత్యేన్ద్రార్తికరౌషధం త్రిజగతాం సఞ్జీవనైకౌషధమ్ । భక్తాత్యన్తహితౌషధం భవభయప్రధ్వంసనైకౌషధం శ్రేయఃప్రాప్తికరౌషధం పిబ మనః శ్రీకృష్ణదివ్యౌషధమ్ ॥ ౨౪॥

ವ್ಯಾಮೋಹಪ್ರಶಮೌಷಧಂ ಮುನಿಮನೋವೃತ್ತಿಪ್ರವೃತ್ತ್ಯೌಷಧಂ ದೈತ್ಯೇನ್ದ್ರಾರ್ತಿಕರೌಷಧಂ ತ್ರಿಜಗತಾಂ ಸಞ್ಜೀವನೈಕೌಷಧಮ್ । ಭಕ್ತಾತ್ಯನ್ತಹಿತೌಷಧಂ ಭವಭಯಪ್ರಧ್ವಂಸನೈಕೌಷಧಂ ಶ್ರೇಯಃಪ್ರಾಪ್ತಿಕರೌಷಧಂ ಪಿಬ ಮನಃ ಶ್ರೀಕೃಷ್ಣದಿವ್ಯೌಷಧಮ್ ॥ ೨೪॥

Meaning: The medicine that cures delusion, the medicine that turns the minds of sages toward right conduct, the medicine that torments the lords of demons, the one medicine that revives all three worlds, the medicine supremely beneficial to devotees, the sole medicine that destroys the fear of worldly existence, the medicine that grants the highest good — O mind, drink the divine medicine that is Sri Krishna.

Note: A companion to verse 17's 'disease of birth and death,' this verse repeats 'aushadham' (medicine) seven times, each time describing a different curative power of Krishna's name, before the final imperative: just drink it.

Verse 25

āmnāyābhyasanānyaraṇyaruditaṃ vedavratānyanvahaṃ medaśchedaphalāni pūrtavidhayaḥ sarvaṃ hutaṃ bhasmani | tīrthānāmavagāhanāni ca gajasnānaṃ vinā yatpada- dvandvāmbhoruhasaṃsmṛtiṃ vijayate devaḥ sa nārāyaṇaḥ || 25||

आम्नायाभ्यसनान्यरण्यरुदितं वेदव्रतान्यन्वहं मेदश्छेदफलानि पूर्तविधयः सर्वं हुतं भस्मनि । तीर्थानामवगाहनानि च गजस्नानं विना यत्पद- द्वन्द्वाम्भोरुहसंस्मृतिं विजयते देवः स नारायणः ॥ २५॥

ఆమ్నాయాభ్యసనాన్యరణ్యరుదితం వేదవ్రతాన్యన్వహం మేదశ్ఛేదఫలాని పూర్తవిధయః సర్వం హుతం భస్మని । తీర్థానామవగాహనాని చ గజస్నానం వినా యత్పద- ద్వన్ద్వామ్భోరుహసంస్మృతిం విజయతే దేవః స నారాయణః ॥ ౨౫॥

ಆಮ್ನಾಯಾಭ್ಯಸನಾನ್ಯರಣ್ಯರುದಿತಂ ವೇದವ್ರತಾನ್ಯನ್ವಹಂ ಮೇದಶ್ಛೇದಫಲಾನಿ ಪೂರ್ತವಿಧಯಃ ಸರ್ವಂ ಹುತಂ ಭಸ್ಮನಿ । ತೀರ್ಥಾನಾಮವಗಾಹನಾನಿ ಚ ಗಜಸ್ನಾನಂ ವಿನಾ ಯತ್ಪದ- ದ್ವನ್ದ್ವಾಮ್ಭೋರುಹಸಂಸ್ಮೃತಿಂ ವಿಜಯತೇ ದೇವಃ ಸ ನಾರಾಯಣಃ ॥ ೨೫॥

Meaning: More than the practice of Vedic recitation, more than the wailings performed in the forest as austerity, more than daily Vedic vows, more than the fruits of penances that waste the body, more than acts of public charity — all offered like oblations into ash — and more than bathing in all the sacred fords, even without the ritual bath of the elephant, that God, Narayana, whose two lotus feet are simply remembered, is victorious.

Note: A pointed comparison: elaborate Vedic ritual, forest asceticism, penance, charity, and pilgrimage are all set against the simple act of remembering Narayana's feet — and remembrance alone wins.

Verse 26

śrīmannāma procya nārāyaṇākhyaṃ kena prāpurvāñchitaṃ pāpino'pi | hā naḥ pūrvaṃ vākpravṛttā na tasmiṃ- stena prāptaṃ garbhavāsādiduḥkham || 26||

श्रीमन्नाम प्रोच्य नारायणाख्यं केन प्रापुर्वाञ्छितं पापिनोऽपि । हा नः पूर्वं वाक्प्रवृत्ता न तस्मिं- स्तेन प्राप्तं गर्भवासादिदुःखम् ॥ २६॥

శ్రీమన్నామ ప్రోచ్య నారాయణాఖ్యం కేన ప్రాపుర్వాఞ్ఛితం పాపినోఽపి । హా నః పూర్వం వాక్ప్రవృత్తా న తస్మిం- స్తేన ప్రాప్తం గర్భవాసాదిదుఃఖమ్ ॥ ౨౬॥

ಶ್ರೀಮನ್ನಾಮ ಪ್ರೋಚ್ಯ ನಾರಾಯಣಾಖ್ಯಂ ಕೇನ ಪ್ರಾಪುರ್ವಾಞ್ಛಿತಂ ಪಾಪಿನೋಽಪಿ । ಹಾ ನಃ ಪೂರ್ವಂ ವಾಕ್ಪ್ರವೃತ್ತಾ ನ ತಸ್ಮಿಂ- ಸ್ತೇನ ಪ್ರಾಪ್ತಂ ಗರ್ಭವಾಸಾದಿದುಃಖಮ್ ॥ ೨೬॥

Meaning: By uttering the auspicious name 'Narayana,' even sinners have obtained what they wished for. Alas, that our speech was never before engaged in that name — that is why we have obtained the suffering of dwelling in the womb and the rest.

Note: A verse of regret rather than praise: Kulasekhara laments the years of speech spent on everything except Narayana's name, and traces the suffering of repeated birth to that very neglect.

Verse 27

majjanmanaḥ phalamidaṃ madhukaiṭabhāre matprārthanīyamadanugraha eṣa eva | tvadbhṛtyabhṛtyaparicārakabhṛtyabhṛtya- bhṛtyasya bhṛtya iti māṃ smara lokanātha || 27||

मज्जन्मनः फलमिदं मधुकैटभारे मत्प्रार्थनीयमदनुग्रह एष एव । त्वद्भृत्यभृत्यपरिचारकभृत्यभृत्य- भृत्यस्य भृत्य इति मां स्मर लोकनाथ ॥ २७॥

మజ్జన్మనః ఫలమిదం మధుకైటభారే మత్ప్రార్థనీయమదనుగ్రహ ఏష ఏవ । త్వద్భృత్యభృత్యపరిచారకభృత్యభృత్య- భృత్యస్య భృత్య ఇతి మాం స్మర లోకనాథ ॥ ౨౭॥

ಮಜ್ಜನ್ಮನಃ ಫಲಮಿದಂ ಮಧುಕೈಟಭಾರೇ ಮತ್ಪ್ರಾರ್ಥನೀಯಮದನುಗ್ರಹ ಏಷ ಏವ । ತ್ವದ್ಭೃತ್ಯಭೃತ್ಯಪರಿಚಾರಕಭೃತ್ಯಭೃತ್ಯ- ಭೃತ್ಯಸ್ಯ ಭೃತ್ಯ ಇತಿ ಮಾಂ ಸ್ಮರ ಲೋಕನಾಥ ॥ ೨೭॥

Meaning: This alone is the fruit of my birth, O enemy of Madhu and Kaitabha; this alone is the grace I seek from You: remember me as the servant of the servant of the servant of the servant of Your servant, who attends upon You.

Note: The famous 'servant of the servant' formula, taken up by many later Vaishnava poets. Kulasekhara asks not for status but for the lowest possible rung in the chain of service to Krishna's devotees.

Verse 28

nāthe naḥpuruṣottame trijagatāmekādhipe cetasā sevye svasya padasya dātari pare nārāyaṇe tiṣṭhati | yaṃ kañcitpuruṣādhamaṃ katipayagrāmeśamalpārthadaṃ sevāyai mṛgayāmahe naramaho mūḍhā varākā vayam || 28||

नाथे नःपुरुषोत्तमे त्रिजगतामेकाधिपे चेतसा सेव्ये स्वस्य पदस्य दातरि परे नारायणे तिष्ठति । यं कञ्चित्पुरुषाधमं कतिपयग्रामेशमल्पार्थदं सेवायै मृगयामहे नरमहो मूढा वराका वयम् ॥ २८॥

నాథే నఃపురుషోత్తమే త్రిజగతామేకాధిపే చేతసా సేవ్యే స్వస్య పదస్య దాతరి పరే నారాయణే తిష్ఠతి । యం కఞ్చిత్పురుషాధమం కతిపయగ్రామేశమల్పార్థదం సేవాయై మృగయామహే నరమహో మూఢా వరాకా వయమ్ ॥ ౨౮॥

ನಾಥೇ ನಃಪುರುಷೋತ್ತಮೇ ತ್ರಿಜಗತಾಮೇಕಾಧಿಪೇ ಚೇತಸಾ ಸೇವ್ಯೇ ಸ್ವಸ್ಯ ಪದಸ್ಯ ದಾತರಿ ಪರೇ ನಾರಾಯಣೇ ತಿಷ್ಠತಿ । ಯಂ ಕಞ್ಚಿತ್ಪುರುಷಾಧಮಂ ಕತಿಪಯಗ್ರಾಮೇಶಮಲ್ಪಾರ್ಥದಂ ಸೇವಾಯೈ ಮೃಗಯಾಮಹೇ ನರಮಹೋ ಮೂಢಾ ವರಾಕಾ ವಯಮ್ ॥ ೨೮॥

Meaning: While Purushottama, our Lord, the sole ruler of the three worlds, who is fit to be served, who gives even His own abode, the supreme Narayana, stands ready in the heart — alas, what fools, what wretches we are, that we go seeking some petty, inferior man, ruler of a few villages, to serve for paltry gain!

Note: A sharp, almost self-mocking rebuke: why serve minor human patrons for small favors when the Lord of all three worlds, who gives liberation itself, is already present within? The tone is closer to satire than devotion here.

Verse 29

madana parihara sthitiṃ madīye manasi mukundapadāravindadhāmni | haranayanakṛśānunā kṛśo'si smarasi na cakraparākramaṃ murāreḥ || 29||

मदन परिहर स्थितिं मदीये मनसि मुकुन्दपदारविन्दधाम्नि । हरनयनकृशानुना कृशोऽसि स्मरसि न चक्रपराक्रमं मुरारेः ॥ २९॥

మదన పరిహర స్థితిం మదీయే మనసి ముకున్దపదారవిన్దధామ్ని । హరనయనకృశానునా కృశోఽసి స్మరసి న చక్రపరాక్రమం మురారేః ॥ ౨౯॥

ಮದನ ಪರಿಹರ ಸ್ಥಿತಿಂ ಮದೀಯೇ ಮನಸಿ ಮುಕುನ್ದಪದಾರವಿನ್ದಧಾಮ್ನಿ । ಹರನಯನಕೃಶಾನುನಾ ಕೃಶೋಽಸಿ ಸ್ಮರಸಿ ನ ಚಕ್ರಪರಾಕ್ರಮಂ ಮುರಾರೇಃ ॥ ೨೯॥

Meaning: O god of desire, give up your hold on my mind, which is now the very abode of Mukunda's lotus feet. You are already withered by the fire from Shiva's eye — have you forgotten the wheel-wielding might of Murari?

Note: A playful challenge addressed to Kama, the god of desire, warning him off — the mind is already claimed by Krishna's feet, and Kama has already been burnt once by Shiva; he should not risk facing Krishna too.

Verse 30

tattvaṃ bruvāṇāni paraṃ parastān madhu kṣarantīva mudāvahāni | pravartaya prāñjalirasmi jihve nāmāni nārāyaṇagocarāṇi || 30||

तत्त्वं ब्रुवाणानि परं परस्तान् मधु क्षरन्तीव मुदावहानि । प्रवर्तय प्राञ्जलिरस्मि जिह्वे नामानि नारायणगोचराणि ॥ ३०॥

తత్త్వం బ్రువాణాని పరం పరస్తాన్ మధు క్షరన్తీవ ముదావహాని । ప్రవర్తయ ప్రాఞ్జలిరస్మి జిహ్వే నామాని నారాయణగోచరాణి ॥ ౩౦॥

ತತ್ತ್ವಂ ಬ್ರುವಾಣಾನಿ ಪರಂ ಪರಸ್ತಾನ್ ಮಧು ಕ್ಷರನ್ತೀವ ಮುದಾವಹಾನಿ । ಪ್ರವರ್ತಯ ಪ್ರಾಞ್ಜಲಿರಸ್ಮಿ ಜಿಹ್ವೇ ನಾಮಾನಿ ನಾರಾಯಣಗೋಚರಾಣಿ ॥ ೩೦॥

Meaning: O tongue, with joined palms I ask you: set going the names connected with Narayana, which speak of the highest truth beyond even the greatest, and which flow forth like honey, bringing delight.

Note: Kulasekhara again turns to address a single organ, the tongue, this time with folded hands, almost as if petitioning it as an honored guest to take up the task of chanting.

Verse 31

idaṃ śarīraṃ pariṇāmapeśalaṃ patatyavaśyaṃ pariṇāmapeśalam | kimauṣadhaiḥ kliśyasi mūḍha durmate nirāmayaṃ kṛṣṇarasāyanaṃ piba || 31||

इदं शरीरं परिणामपेशलं पतत्यवश्यं परिणामपेशलम् । किमौषधैः क्लिश्यसि मूढ दुर्मते निरामयं कृष्णरसायनं पिब ॥ ३१॥

ఇదం శరీరం పరిణామపేశలం పతత్యవశ్యం పరిణామపేశలమ్ । కిమౌషధైః క్లిశ్యసి మూఢ దుర్మతే నిరామయం కృష్ణరసాయనం పిబ ॥ ౩౧॥

ಇದಂ ಶರೀರಂ ಪರಿಣಾಮಪೇಶಲಂ ಪತತ್ಯವಶ್ಯಂ ಪರಿಣಾಮಪೇಶಲಮ್ । ಕಿಮೌಷಧೈಃ ಕ್ಲಿಶ್ಯಸಿ ಮೂಢ ದುರ್ಮತೇ ನಿರಾಮಯಂ ಕೃಷ್ಣರಸಾಯನಂ ಪಿಬ ॥ ೩೧॥

Meaning: This body, delicate and subject to change, is bound to fall one day regardless. Why torment yourself with medicines, O deluded, foolish one? Drink instead the disease-free elixir that is Krishna.

Note: Returning to the medicine metaphor of verses 17 and 24, but now applied bluntly to physical health: ordinary medicine only delays an inevitable decline, while Krishna's name is the one remedy that is truly free of side effects.

Verse 32

dārā vārākaravarasutā te tanūjo viriñciḥ stotā vedastava suragaṇo bhṛtyavargaḥ prasādaḥ | muktirmāyā jagadavikalaṃ tāvakī devakī te mātā mitraṃ balaripusutastattvadanyaṃ na jāne || 32||

दारा वाराकरवरसुता ते तनूजो विरिञ्चिः स्तोता वेदस्तव सुरगणो भृत्यवर्गः प्रसादः । मुक्तिर्माया जगदविकलं तावकी देवकी ते माता मित्रं बलरिपुसुतस्तत्त्वदन्यं न जाने ॥ ३२॥

దారా వారాకరవరసుతా తే తనూజో విరిఞ్చిః స్తోతా వేదస్తవ సురగణో భృత్యవర్గః ప్రసాదః । ముక్తిర్మాయా జగదవికలం తావకీ దేవకీ తే మాతా మిత్రం బలరిపుసుతస్తత్త్వదన్యం న జానే ॥ ౩౨॥

ದಾರಾ ವಾರಾಕರವರಸುತಾ ತೇ ತನೂಜೋ ವಿರಿಞ್ಚಿಃ ಸ್ತೋತಾ ವೇದಸ್ತವ ಸುರಗಣೋ ಭೃತ್ಯವರ್ಗಃ ಪ್ರಸಾದಃ । ಮುಕ್ತಿರ್ಮಾಯಾ ಜಗದವಿಕಲಂ ತಾವಕೀ ದೇವಕೀ ತೇ ಮಾತಾ ಮಿತ್ರಂ ಬಲರಿಪುಸುತಸ್ತತ್ತ್ವದನ್ಯಂ ನ ಜಾನೇ ॥ ೩೨॥

Meaning: Your consort is the daughter of the best of oceans; Brahma is Your son; the Vedas are Your praise-singer; the gods are Your retinue; grace is Your very being; liberation is Your maya; the entire world is Your unbroken form; Devaki is Your mother; Balarama's brother is my friend — I know nothing else beyond this truth.

Note: A cosmic family portrait: Lakshmi as consort, Brahma as son, the Vedas as bard, the gods as attendants — and then, startlingly, the intimate note that Krishna, holder of the universe, is simply 'my friend.'

Verse 33

kṛṣṇo rakṣatu no jagattrayaguruḥ kṛṣṇaṃ namadhvaṃ sadā kṛṣṇenākhilaśatravo vinihatāḥ kṛṣṇāya tasmai namaḥ | kṛṣṇādeva samutthitaṃ jagadidaṃ kṛṣṇasya dāso'smyahaṃ kṛṣṇe tiṣṭhati viśvametadakhilaṃ he kṛṣṇa rakṣasva mām || 33||

कृष्णो रक्षतु नो जगत्त्रयगुरुः कृष्णं नमध्वं सदा कृष्णेनाखिलशत्रवो विनिहताः कृष्णाय तस्मै नमः । कृष्णादेव समुत्थितं जगदिदं कृष्णस्य दासोऽस्म्यहं कृष्णे तिष्ठति विश्वमेतदखिलं हे कृष्ण रक्षस्व माम् ॥ ३३॥

కృష్ణో రక్షతు నో జగత్త్రయగురుః కృష్ణం నమధ్వం సదా కృష్ణేనాఖిలశత్రవో వినిహతాః కృష్ణాయ తస్మై నమః । కృష్ణాదేవ సముత్థితం జగదిదం కృష్ణస్య దాసోఽస్మ్యహం కృష్ణే తిష్ఠతి విశ్వమేతదఖిలం హే కృష్ణ రక్షస్వ మామ్ ॥ ౩౩॥

ಕೃಷ್ಣೋ ರಕ್ಷತು ನೋ ಜಗತ್ತ್ರಯಗುರುಃ ಕೃಷ್ಣಂ ನಮಧ್ವಂ ಸದಾ ಕೃಷ್ಣೇನಾಖಿಲಶತ್ರವೋ ವಿನಿಹತಾಃ ಕೃಷ್ಣಾಯ ತಸ್ಮೈ ನಮಃ । ಕೃಷ್ಣಾದೇವ ಸಮುತ್ಥಿತಂ ಜಗದಿದಂ ಕೃಷ್ಣಸ್ಯ ದಾಸೋಽಸ್ಮ್ಯಹಂ ಕೃಷ್ಣೇ ತಿಷ್ಠತಿ ವಿಶ್ವಮೇತದಖಿಲಂ ಹೇ ಕೃಷ್ಣ ರಕ್ಷಸ್ವ ಮಾಮ್ ॥ ೩೩॥

Meaning: May Krishna, the teacher of the three worlds, protect us; bow to Krishna always. By Krishna all enemies have been destroyed; salutations to that Krishna. From Krishna alone has this world arisen; I am Krishna's servant. In Krishna rests this entire universe; O Krishna, protect me!

Note: A verse built almost entirely on the repetition of the single name 'Krishna' — six times in four lines — turning the verse itself into a kind of japa, a chant, rather than a description.

Verse 34

tattvaṃ prasīda bhagavan kuru mayyanāthe viṣṇo kṛpāṃ paramakāruṇikaḥ khalu tvam | saṃsārasāgaranimagnamanantadīnaṃ uddhartumarhasi hare puruṣottamo'si || 34||

तत्त्वं प्रसीद भगवन् कुरु मय्यनाथे विष्णो कृपां परमकारुणिकः खलु त्वम् । संसारसागरनिमग्नमनन्तदीनं उद्धर्तुमर्हसि हरे पुरुषोत्तमोऽसि ॥ ३४॥

తత్త్వం ప్రసీద భగవన్ కురు మయ్యనాథే విష్ణో కృపాం పరమకారుణికః ఖలు త్వమ్ । సంసారసాగరనిమగ్నమనన్తదీనం ఉద్ధర్తుమర్హసి హరే పురుషోత్తమోఽసి ॥ ౩౪॥

ತತ್ತ್ವಂ ಪ್ರಸೀದ ಭಗವನ್ ಕುರು ಮಯ್ಯನಾಥೇ ವಿಷ್ಣೋ ಕೃಪಾಂ ಪರಮಕಾರುಣಿಕಃ ಖಲು ತ್ವಮ್ । ಸಂಸಾರಸಾಗರನಿಮಗ್ನಮನನ್ತದೀನಂ ಉದ್ಧರ್ತುಮರ್ಹಸಿ ಹರೇ ಪುರುಷೋತ್ತಮೋಽಸಿ ॥ ೩೪॥

Meaning: Therefore, O Lord, be gracious; show mercy to me, who am without any other protector. O Vishnu, You are indeed supremely compassionate. I am drowning, endless and helpless, in the ocean of worldly existence — You alone are fit to lift me up, O Hari, Purushottama.

Note: A direct, unadorned plea for grace, functioning almost as the emotional resolution after the long meditation on samsara-as-ocean that has run through the poem since verse 12.

Verse 35

namāmi nārāyaṇapādapaṅkajaṃ karomi nārāyaṇapūjanaṃ sadā | vadāmi nārāyaṇanāma nirmalaṃ smarāmi nārāyaṇatattvamavyayam || 35||

नमामि नारायणपादपङ्कजं करोमि नारायणपूजनं सदा । वदामि नारायणनाम निर्मलं स्मरामि नारायणतत्त्वमव्ययम् ॥ ३५॥

నమామి నారాయణపాదపఙ్కజం కరోమి నారాయణపూజనం సదా । వదామి నారాయణనామ నిర్మలం స్మరామి నారాయణతత్త్వమవ్యయమ్ ॥ ౩౫॥

ನಮಾಮಿ ನಾರಾಯಣಪಾದಪಙ್ಕಜಂ ಕರೋಮಿ ನಾರಾಯಣಪೂಜನಂ ಸದಾ । ವದಾಮಿ ನಾರಾಯಣನಾಮ ನಿರ್ಮಲಂ ಸ್ಮರಾಮಿ ನಾರಾಯಣತತ್ತ್ವಮವ್ಯಯಮ್ ॥ ೩೫॥

Meaning: I bow to Narayana's lotus feet; I perform worship of Narayana always; I utter Narayana's pure name; I remember Narayana's imperishable truth.

Note: A fourfold statement of practice — bowing, worshipping, chanting, and remembering — each line anchored to the same name, Narayana, repeated as if to leave no room for any other object of attention.

Verse 36

śrīnātha nārāyaṇa vāsudeva śrīkṛṣṇa bhaktapriya cakrapāṇe | śrīpadmanābhācyuta kaiṭabhāre śrīrāma padmākṣa hare murāre || 36||

श्रीनाथ नारायण वासुदेव श्रीकृष्ण भक्तप्रिय चक्रपाणे । श्रीपद्मनाभाच्युत कैटभारे श्रीराम पद्माक्ष हरे मुरारे ॥ ३६॥

శ్రీనాథ నారాయణ వాసుదేవ శ్రీకృష్ణ భక్తప్రియ చక్రపాణే । శ్రీపద్మనాభాచ్యుత కైటభారే శ్రీరామ పద్మాక్ష హరే మురారే ॥ ౩౬॥

ಶ್ರೀನಾಥ ನಾರಾಯಣ ವಾಸುದೇವ ಶ್ರೀಕೃಷ್ಣ ಭಕ್ತಪ್ರಿಯ ಚಕ್ರಪಾಣೇ । ಶ್ರೀಪದ್ಮನಾಭಾಚ್ಯುತ ಕೈಟಭಾರೇ ಶ್ರೀರಾಮ ಪದ್ಮಾಕ್ಷ ಹರೇ ಮುರಾರೇ ॥ ೩೬॥

Meaning: O Shrinatha, Narayana, Vasudeva; O Shri Krishna, lover of devotees, wielder of the discus; O Padmanabha, Achyuta, enemy of Kaitabha; O Shri Rama, lotus-eyed one, Hari, enemy of Mura!

Note: A pure roll-call of names in the vocative, without any verb or request attached — simply an outpouring of the many forms and titles by which the one Lord is known and called.

Verse 37

ananta vaikuṇṭha mukunda kṛṣṇa govinda dāmodara mādhaveti | vaktuṃ samartho'pi na vakti kaścit aho janānāṃ vyasanābhimukhyam || 37||

अनन्त वैकुण्ठ मुकुन्द कृष्ण गोविन्द दामोदर माधवेति । वक्तुं समर्थोऽपि न वक्ति कश्चित् अहो जनानां व्यसनाभिमुख्यम् ॥ ३७॥

అనన్త వైకుణ్ఠ ముకున్ద కృష్ణ గోవిన్ద దామోదర మాధవేతి । వక్తుం సమర్థోఽపి న వక్తి కశ్చిత్ అహో జనానాం వ్యసనాభిముఖ్యమ్ ॥ ౩౭॥

ಅನನ್ತ ವೈಕುಣ್ಠ ಮುಕುನ್ದ ಕೃಷ್ಣ ಗೋವಿನ್ದ ದಾಮೋದರ ಮಾಧವೇತಿ । ವಕ್ತುಂ ಸಮರ್ಥೋಽಪಿ ನ ವಕ್ತಿ ಕಶ್ಚಿತ್ ಅಹೋ ಜನಾನಾಂ ವ್ಯಸನಾಭಿಮುಖ್ಯಮ್ ॥ ೩೭॥

Meaning: 'Ananta, Vaikuntha, Mukunda, Krishna, Govinda, Damodara, Madhava' — though capable of uttering these, hardly anyone does. Alas, how prone people are to their own troubles!

Note: A note of gentle despair: the names are easy to say and freely available, yet people, absorbed in their difficulties, rarely turn to them. The verse functions as quiet social observation rather than direct prayer.

Verse 38

dhyāyanti ye viṣṇumanantamavyayaṃ hṛtpadmamadhye satataṃ vyavasthitam | samāhitānāṃ satatābhayapradaṃ te yānti siddhiṃ paramāṃ tu vaiṣṇavīm || 38||

ध्यायन्ति ये विष्णुमनन्तमव्ययं हृत्पद्ममध्ये सततं व्यवस्थितम् । समाहितानां सतताभयप्रदं ते यान्ति सिद्धिं परमां तु वैष्णवीम् ॥ ३८॥

ధ్యాయన్తి యే విష్ణుమనన్తమవ్యయం హృత్పద్మమధ్యే సతతం వ్యవస్థితమ్ । సమాహితానాం సతతాభయప్రదం తే యాన్తి సిద్ధిం పరమాం తు వైష్ణవీమ్ ॥ ౩౮॥

ಧ್ಯಾಯನ್ತಿ ಯೇ ವಿಷ್ಣುಮನನ್ತಮವ್ಯಯಂ ಹೃತ್ಪದ್ಮಮಧ್ಯೇ ಸತತಂ ವ್ಯವಸ್ಥಿತಮ್ । ಸಮಾಹಿತಾನಾಂ ಸತತಾಭಯಪ್ರದಂ ತೇ ಯಾನ್ತಿ ಸಿದ್ಧಿಂ ಪರಮಾಂ ತು ವೈಷ್ಣವೀಮ್ ॥ ೩೮॥

Meaning: Those who meditate on the infinite, imperishable Vishnu, ever seated within the lotus of the heart, who grants constant fearlessness to the composed — they attain the supreme goal, the Vaishnava state.

Note: A more classically didactic verse, describing the fruit available to the meditator who holds Vishnu steadily in the heart: fearlessness now, and the highest Vaishnava attainment in the end.

Verse 39

kṣīrasāgarataraṅgaśīkarā- sāratārakitacārumūrtaye | bhogibhogaśayanīyaśāyine mādhavāya madhuvidviṣe namaḥ || 39||

क्षीरसागरतरङ्गशीकरा- सारतारकितचारुमूर्तये । भोगिभोगशयनीयशायिने माधवाय मधुविद्विषे नमः ॥ ३९॥

క్షీరసాగరతరఙ్గశీకరా- సారతారకితచారుమూర్తయే । భోగిభోగశయనీయశాయినే మాధవాయ మధువిద్విషే నమః ॥ ౩౯॥

ಕ್ಷೀರಸಾಗರತರಙ್ಗಶೀಕರಾ- ಸಾರತಾರಕಿತಚಾರುಮೂರ್ತಯೇ । ಭೋಗಿಭೋಗಶಯನೀಯಶಾಯಿನೇ ಮಾಧವಾಯ ಮಧುವಿದ್ವಿಷೇ ನಮಃ ॥ ೩೯॥

Meaning: Salutations to Madhava, enemy of the demon Madhu, whose beautiful form is dappled by the spray of the waves of the ocean of milk, who reclines upon the coils of the serpent couch.

Note: A short, image-centered verse of pranama, picturing Vishnu in His cosmic form, reclining on Ananta Shesha upon the milk ocean — the classical iconographic image many devotees hold in meditation.

Verse 40

yasya priyau śrutidharau kavilokavīrau mitre dvijanmavarapadmaśarāvabhūtām | tenāmbujākṣacaraṇāmbujaṣaṭpadena rājñā kṛtā kṛtiriyaṃ kulaśekhareṇa || 40||

यस्य प्रियौ श्रुतिधरौ कविलोकवीरौ मित्रे द्विजन्मवरपद्मशरावभूताम् । तेनाम्बुजाक्षचरणाम्बुजषट्पदेन राज्ञा कृता कृतिरियं कुलशेखरेण ॥ ४०॥

యస్య ప్రియౌ శ్రుతిధరౌ కవిలోకవీరౌ మిత్రే ద్విజన్మవరపద్మశరావభూతామ్ । తేనామ్బుజాక్షచరణామ్బుజషట్పదేన రాజ్ఞా కృతా కృతిరియం కులశేఖరేణ ॥ ౪౦॥

ಯಸ್ಯ ಪ್ರಿಯೌ ಶ್ರುತಿಧರೌ ಕವಿಲೋಕವೀರೌ ಮಿತ್ರೇ ದ್ವಿಜನ್ಮವರಪದ್ಮಶರಾವಭೂತಾಮ್ । ತೇನಾಮ್ಬುಜಾಕ್ಷಚರಣಾಮ್ಬುಜಷಟ್ಪದೇನ ರಾಜ್ಞಾ ಕೃತಾ ಕೃತಿರಿಯಂ ಕುಲಶೇಖರೇಣ ॥ ೪೦॥

Meaning: This composition was made by the king Kulashekhara, the bee at the lotus feet of the lotus-eyed Lord, whose two dear and learned friends, foremost among poets, were the twin sons born of the best of lotus arrows — the brahmin friends who were his companions.

Note: The signature verse (bhanita), where Kulasekhara names himself as the author and, true to convention in Sanskrit devotional poetry, closes by describing himself humbly as a bee drawn to the lotus feet of the Lord.

The Arc of the Stotra

Mukunda Mala moves through recognisable movements rather than a strict logical sequence. It opens with invocation and jubilant praise (1–2), then states its one governing wish — unbroken remembrance (3). Verses 4–9 renounce fear- and desire-based religion in favour of pure contemplation, closing with the striking image of Krishna as a lake for bathing. Verses 10–15 turn to reassuring the anxious mind, developing an extended ocean-of-samsara metaphor in which devotion is the only boat. Verses 16 and 30 frame a middle section (16–29) that distributes worship across the body's organs and multiplies epithets, metaphors of medicine, and metaphors of mantra for Krishna's name — the devotional high point of the poem, verse by verse insisting that the name alone accomplishes what ritual, penance, and pilgrimage promise. The final third (30–39) softens into direct address, confession, and the famous 'servant of the servant' humility (27), before closing with a plain plea for grace (34) and a string of pure name-recitation (35–39). The last verse (40) is Kulasekhara's own signature, closing the garland where devotional poetry conventionally does — with the poet naming himself as a bee at the Lord's lotus feet.