Gajendra Moksha Stotram: Meaning
The Gajendra Moksha comes from the eighth book of the Bhagavata Purana. Gajendra, king of the elephants, lived on Mount Trikuta; bathing in a lake there, he was seized by a crocodile, and after a long struggle, his strength gone, he turned to the Lord with the prayer remembered from a former birth. In that birth he had been King Indradyumna, cursed by the sage Agastya to be born an elephant. The prayer (verses 2–29) is addressed to no named god but to the formless source of all, and so, the story says, none of the gods with their separate forms came; Vishnu himself, the soul of all, appeared on Garuda and freed him with his discus. The tale is read as an image of the soul caught in worldly life and saved by surrender. The notes explain the main ideas of the prayer.
एवं व्यवसितो बुद्ध्या समाधाय मनो हृदि । जजाप परमं जाप्यं प्राग्जन्मन्यनुशिक्षितम् ॥
evaṃ vyavasito buddhyā samādhāya mano hṛdi । jajāpa paramaṃ jāpyaṃ prāgjanmanyanuśikṣitam ॥
व्यवसितः vyavasitaḥ having resolved प्राग्जन्मनि prāgjanmani in a former birth (श्री शुकदेव ने कहा:) इस प्रकार बुद्धि से निश्चय करके और मन को हृदय में एकाग्र करके, गजेन्द्र ने पूर्वजन्म में सीखे हुए परम जपने योग्य स्तोत्र का जप किया।
(Shri Shuka said:) Having thus resolved in his mind and fixed his thought in his heart, he chanted the supreme prayer he had learned in a former birth.
Shuka begins the narration: Gajendra, having resolved in his mind, recites the prayer he had learned in his former life as King Indradyumna.
ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् । पुरुषायादिबीजाय परेशायाभिधीमहि ॥
oṁ namo bhagavate tasmai yata etaccidātmakam । puruṣāyādibījāya pareśāyābhidhīmahi ॥
चिदात्मकम् cidātmakam conscious, of the nature of awareness आदिबीजाय ādibījāya to the first seed ॐ उन भगवान को नमस्कार, जिनसे यह शरीर और मन चेतन होते हैं; उन परम पुरुष, सबके आदि बीज, परमेश्वर का मैं ध्यान करता हूँ।
Om. Salutations to that Lord, through whom this body and mind are conscious; on him, the Supreme Person, the first seed of all, the highest lord, I meditate.
The prayer opens with "Om namo bhagavate": salutation to the Lord through whom this world becomes conscious, the first seed and the supreme person.
यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयं । योऽस्मात् परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ॥
yasminnidaṃ yataścedaṃ yenedaṃ ya idaṃ svayaṃ । yo'smāt parasmācca parastaṃ prapadye svayambhuvam ॥
स्वयम्भुवम् svayambhuvam the self-existent जिनमें यह जगत स्थित है, जिनसे यह उत्पन्न होता है, जिनके द्वारा बनता है, जो स्वयं यह जगत हैं, और जो इससे और इसके कारण से भी परे हैं: उन स्वयंभू की मैं शरण लेता हूँ।
In whom this world rests, from whom it comes, by whom it is made, who himself is this world, and who is beyond it and beyond its cause: in him, the self-born, I take refuge.
The world is in him, from him, by him, and is him; yet he is beyond both cause and effect. Gajendra takes refuge in the self-existent one.
यः स्वात्मनीदं निजमाययार्पितं क्वचिद् विभातं क्व च तत् तिरोहितम् । अविद्धदृक् साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्परः ॥
yaḥ svātmanīdaṃ nijamāyayārpitaṃ kvacid vibhātaṃ kva ca tat tirohitam । aviddhadṛk sākṣyubhayaṃ tadīkṣate sa ātmamūlo'vatu māṃ parātparaḥ ॥
जिन्होंने अपनी माया से इस जगत को अपने भीतर रखा है, जो कभी प्रकट होता है और कभी छिप जाता है, जिनकी दृष्टि कभी ढकती नहीं, जो दोनों के साक्षी हैं, जो स्वयं अपने आधार हैं और परे से भी परे हैं: वे मेरी रक्षा करें।
He who by his own maya has placed this world within himself, now shown, now withdrawn, whose sight is never obscured, who witnesses both, who rests in himself and is beyond the highest: may he protect me.
कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु । तमस्तदासीद् गहनं गभीरं यस्तस्य पारेऽभिविराजते विभुः ॥
kālena pañcatvamiteṣu kṛtsnaśo lokeṣu pāleṣu ca sarvahetuṣu । tamastadāsīd gahanaṃ gabhīraṃ yastasya pāre'bhivirājate vibhuḥ ॥
पञ्चत्वम् pañcatvam dissolution into the five elements जब समय आने पर सब लोक, उनके पालक और सब कारण पंचतत्व में लीन हो जाते हैं, तब केवल घना, गहरा अंधकार रहता है; उसके पार जो सर्वव्यापक प्रभु प्रकाशित होते हैं: वे मेरी रक्षा करें।
When in time all the worlds, their guardians and all their causes have dissolved, there is only deep, unfathomable darkness; the all-pervading Lord who shines beyond it: may he protect me.
At the dissolution, when all worlds and their guardians have returned to the five elements, only deep darkness remains, and beyond it the Lord shines.
न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् । यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ॥
na yasya devā ṛṣayaḥ padaṃ vidurjantuḥ punaḥ ko'rhati gantumīritum । yathā naṭasyākṛtibhirviceṣṭato duratyayānukramaṇaḥ sa māvatu ॥
नटस्य naṭasya of an actor जिनका पद देवता और ऋषि भी नहीं जानते, तो कोई और प्राणी वहाँ कैसे पहुँचे या उसका वर्णन करे; जो अनेक वेश धारण करने वाले नट की तरह कठिनता से समझ में आते हैं: वे मेरी रक्षा करें।
Whose state not even the gods and sages know, how then could any other creature reach it or describe it; who, like an actor in his many roles, is hard to follow: may he protect me.
Not even the gods and sages know his true state, like an audience that cannot see the actor behind his many roles.
दिदृक्षवो यस्य पदं सुमङ्गलं विमुक्तसङ्गा मुनयः सुसाधवः । चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूताः सुहृदः स मे गतिः ॥
didṛkṣavo yasya padaṃ sumaṅgalaṃ vimuktasaṅgā munayaḥ susādhavaḥ । carantyalokavratamavraṇaṃ vane bhūtātmabhūtāḥ suhṛdaḥ sa me gatiḥ ॥
जिनके मंगलमय पद के दर्शन की इच्छा से आसक्ति से मुक्त, सच्चे और साधु मुनि वन में अलौकिक व्रत का निर्दोष पालन करते हैं, सब प्राणियों को अपना आत्मा मानते हुए, सबके मित्र बनकर: वही मेरी गति हैं।
Longing to see his auspicious feet, sages free of all attachment, true and good, live in the forest under vows beyond the world, faultless, friends to all beings, seeing all beings as their own self: he is my refuge.
न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा । तथापि लोकाप्ययसम्भवाय यः स्वमायया तान्यनुकालमृच्छति ॥
na vidyate yasya ca janma karma vā na nāmarūpe guṇadoṣa eva vā । tathāpi lokāpyayasambhavāya yaḥ svamāyayā tānyanukālamṛcchati ॥
स्वमायया svamāyayā by his own power of maya जिनका न जन्म है न कर्म, न नाम न रूप, न गुण न दोष; फिर भी लोकों की सृष्टि और प्रलय के लिए वे अपनी माया से समय-समय पर इन्हें धारण करते हैं।
He has no birth and no deeds, no name or form, no qualities or faults; yet, for the creation and dissolution of the worlds, by his own maya he takes these on from time to time.
He has no birth, action, name, form or qualities, yet by his own maya he takes them on from age to age for the creation and dissolution of the worlds.
तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये । अरूपायोरुरूपाय नम आश्चर्य कर्मणे ॥
tasmai namaḥ pareśāya brahmaṇe'nantaśaktaye । arūpāyorurūpāya nama āścarya karmaṇe ॥
उन परमेश्वर, अनंत शक्ति वाले ब्रह्म को नमस्कार, जो रूपरहित होकर भी विशाल रूप वाले हैं, जिनके कर्म अद्भुत हैं।
Salutations to him, the supreme lord, Brahman of endless power, formless yet of vast form, whose deeds are wonderful.
नम आत्मप्रदीपाय साक्षिणे परमात्मने । नमो गिरां विदूराय मनसश्चेतसामपि ॥
nama ātmapradīpāya sākṣiṇe paramātmane । namo girāṃ vidūrāya manasaścetasāmapi ॥
आत्मा को प्रकाशित करने वाले, साक्षी, परमात्मा को नमस्कार; वाणी, मन और चित्त से बहुत दूर रहने वाले को नमस्कार।
Salutations to the light of the self, the witness, the Supreme Self; salutations to him who is far beyond speech, mind and thought.
सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता । नमः कैवल्यनाथाय निर्वाणसुखसंविदे ॥
sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā । namaḥ kaivalyanāthāya nirvāṇasukhasaṃvide ॥
कैवल्य के स्वामी को नमस्कार, जो निर्वाण के सुख का अनुभव-स्वरूप हैं, जिन्हें विद्वान सत्त्व और निष्काम कर्म से प्राप्त करते हैं।
Salutations to the lord of liberation, who is the knowing of the bliss of nirvana, reached by the wise through purity and through freedom from the bonds of action.
नमः शान्ताय घोराय मूढाय गुणधर्मिणे । निर्विशेषाय साम्याय नमो ज्ञानघनाय च ॥
namaḥ śāntāya ghorāya mūḍhāya guṇadharmiṇe । nirviśeṣāya sāmyāya namo jñānaghanāya ca ॥
जो प्रकृति के गुणों से शांत, घोर और मूढ़ रूप में दिखते हैं, फिर भी निर्विशेष हैं, सबमें समान हैं, ज्ञान के घन स्वरूप हैं, उन्हें नमस्कार।
Salutations to him who appears peaceful, fierce and dull through the qualities of nature, yet is without distinctions, the same in all, the very substance of knowledge.
क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे । पुरुषायात्ममूलाय मूलप्रकृतये नमः ॥
kṣetrajñāya namastubhyaṃ sarvādhyakṣāya sākṣiṇe । puruṣāyātmamūlāya mūlaprakṛtaye namaḥ ॥
क्षेत्रज्ञाय kṣetrajñāya to the knower of the field मूलप्रकृतये mūlaprakṛtaye to primal nature हे क्षेत्रज्ञ, सबके अध्यक्ष, साक्षी, आपको नमस्कार; आत्मा के मूल, मूल प्रकृति रूप परम पुरुष को नमस्कार।
Salutations to you, knower of the field, ruler of all, the witness; to the Supreme Person, the root of the self, the root of nature.
Salutations to him as Kshetrajna, the knower of the field (the body), the witness and overseer of all, and the root of both spirit and nature.
सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे । असताच्छाययोक्ताय सदाभासाय ते नमः ॥
sarvendriyaguṇadraṣṭre sarvapratyayahetave । asatācchāyayoktāya sadābhāsāya te namaḥ ॥
सब इंद्रियों और उनके विषयों के द्रष्टा, सब अनुभवों के कारण, असत् की छाया से संकेतित होने वाले, सत् में प्रकाशित होने वाले, आपको नमस्कार।
Salutations to you, who see all the senses and their objects, the cause of every perception, hinted at through the shadow of the unreal, shining in all that exists.
नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय । सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय ॥
namo namaste'khilakāraṇāya niṣkāraṇāyādbhutakāraṇāya । sarvāgamāmnāyamahārṇavāya namo'pavargāya parāyaṇāya ॥
सबके कारण, स्वयं कारण-रहित, अद्भुत कारण, आपको बार-बार नमस्कार; जिस महासागर में सब शास्त्र और परंपराएँ मिलती हैं; जो स्वयं मोक्ष हैं; जो परम आश्रय हैं।
Salutations again and again to you, cause of all, yourself without cause, the wondrous cause; the great ocean into which all scriptures and traditions flow; liberation itself; the final refuge.
गुणारणिच्छन्नचिदूष्मपाय तत्क्षोभविस्फूर्जितमानसाय । नैष्कर्म्यभावेन विवर्जितागमस्वयंप्रकाशाय नमस्करोमि ॥
guṇāraṇicchannacidūṣmapāya tatkṣobhavisphūrjitamānasāya । naiṣkarmyabhāvena vivarjitāgamasvayaṃprakāśāya namaskaromi ॥
जिनकी चेतना प्रकृति के गुणों में अरणि की लकड़ी में छिपी अग्नि की तरह ढकी रहती है, जिनका संकल्प उनके क्षोभ से जागता है, और जो कर्म के विधि-निषेध से परे लोगों के लिए स्वयं प्रकाशित होते हैं, उन्हें मैं प्रणाम करता हूँ।
To him whose consciousness lies hidden by the qualities of nature like fire in kindling wood, whose will stirs when they are disturbed, and who shines by his own light for those beyond the rules of action, I bow.
मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय । स्वांशेन सर्वतनुभृन्मनसि प्रतीतप्रत्यग्दृशे भगवते बृहते नमस्ते ॥
mādṛkprapannapaśupāśavimokṣaṇāya muktāya bhūrikaruṇāya namo'layāya । svāṃśena sarvatanubhṛnmanasi pratītapratyagdṛśe bhagavate bṛhate namaste ॥
पशुपाशविमोक्षणाय paśupāśavimokṣaṇāya to him who frees the bound creature from its noose भूरिकरुणाय bhūrikaruṇāya to the abundantly compassionate हे मुक्त, अपार करुणा वाले, कभी न थकने वाले, मुझ जैसे शरणागत पशुओं को बंधन से छुड़ाने वाले, अपने अंश से सब देहधारियों के मन में अंतर्यामी रूप से अनुभव होने वाले, अनंत भगवान, आपको नमस्कार।
Salutations to you, the free, of boundless compassion, never weary, who frees surrendered creatures like me from their bonds; who by a portion of yourself are felt as the inner seer in the hearts of all who have bodies; to the Lord, the infinite.
The heart of the prayer: salutation to the one who frees surrendered creatures "like me" from the noose, boundless in compassion, never careless, present by a portion of himself in the mind of every embodied being.
आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसंगविवर्जिताय । मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय ॥
ātmātmajāptagṛhavittajaneṣu saktairduṣprāpaṇāya guṇasaṃgavivarjitāya । muktātmabhiḥ svahṛdaye paribhāvitāya jñānātmane bhagavate nama īśvarāya ॥
देह, संतान, संबंधी, घर, धन और लोगों में आसक्त लोगों के लिए दुर्लभ, गुणों के संग से रहित, मुक्त आत्माओं द्वारा अपने हृदय में ध्याए जाने वाले, ज्ञान-स्वरूप भगवान ईश्वर को नमस्कार।
Salutations to the Lord whose self is knowledge, hard to reach for those attached to body, children, kin, home, wealth and people, untouched by the qualities of nature, on whom the liberated meditate in their hearts.
यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति । किं त्वाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम् ॥
yaṃ dharmakāmārthavimuktikāmā bhajanta iṣṭāṃ gatimāpnuvanti । kiṃ tvāśiṣo rātyapi dehamavyayaṃ karotu me'dabhradayo vimokṣaṇam ॥
विमोक्षणम् vimokṣaṇam release धर्म, काम, अर्थ या मोक्ष चाहने वाले जिनकी उपासना करके अपना इच्छित फल पाते हैं; और जो अन्य आशीर्वाद, यहाँ तक कि अविनाशी देह भी देते हैं: वे अपार दया वाले प्रभु मुझे मुक्त करें।
Those who seek dharma, pleasure, wealth or liberation worship him and reach the goal they desire; and he grants other blessings too, even an imperishable body. May he, whose mercy is boundless, set me free.
Those who seek dharma, pleasure, wealth or liberation reach their goals by worshipping him; he grants even an imperishable body. May the one of great compassion grant me release.
एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः । अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्रमग्नाः ॥
ekāntino yasya na kañcanārthaṃ vāñchanti ye vai bhagavatprapannāḥ । atyadbhutaṃ taccaritaṃ sumaṅgalaṃ gāyanta ānandasamudramagnāḥ ॥
एकान्तिनः ekāntinaḥ single-minded devotees जिनके अनन्य भक्त, भगवान की शरण में आकर, कुछ भी नहीं चाहते; वे आनंद के सागर में डूबे हुए उनके अत्यंत अद्भुत और मंगलमय चरित्र का गान करते हैं।
His single-minded devotees, surrendered to the Lord, wish for nothing at all; they sing of his most wonderful and auspicious deeds, immersed in an ocean of bliss.
His single-minded devotees want nothing at all from him; they simply sing his wonderful deeds, immersed in an ocean of joy.
तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम् । अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे ॥
tamakṣaraṃ brahma paraṃ pareśamavyaktamādhyātmikayogagamyam । atīndriyaṃ sūkṣmamivātidūramanantamādyaṃ paripūrṇamīḍe ॥
मैं उनकी स्तुति करता हूँ: जो अक्षर हैं, ब्रह्म हैं, परम हैं, ईश्वरों के ईश्वर हैं, अव्यक्त हैं, आध्यात्मिक योग से प्राप्य हैं, इंद्रियों से परे, सूक्ष्म, मानो अत्यंत दूर, अनंत, आदि और परिपूर्ण हैं।
Him I praise: the imperishable, Brahman, the supreme, lord of lords, unmanifest, reached by inner yoga, beyond the senses, subtle, seemingly far away, endless, the first, perfectly full.
यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः । नामरूपविभेदेन फल्ग्व्या च कलया कृताः ॥
yasya brahmādayo devā vedā lokāścarācarāḥ । nāmarūpavibhedena phalgvyā ca kalayā kṛtāḥ ॥
ब्रह्मा आदि देवता, वेद और चर-अचर लोक, जिनकी एक छोटी-सी कला से नाम और रूप के भेद से बनाए गए हैं।
Brahma and the gods, the Vedas and the worlds of moving and unmoving beings were made from a small part of him, divided by name and form.
यथार्चिषोऽग्नेः सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत् स्वरोचिषः । तथा यतोऽयं गुणसम्प्रवाहो बुद्धिर्मनः खानि शरीरसर्गाः ॥
yathārciṣo'gneḥ saviturgabhastayo niryānti saṃyāntyasakṛt svarociṣaḥ । tathā yato'yaṃ guṇasampravāho buddhirmanaḥ khāni śarīrasargāḥ ॥
जैसे अग्नि से लपटें और सूर्य से किरणें बार-बार निकलती और लौटती हैं, वैसे ही जिनसे गुणों का यह प्रवाह, बुद्धि, मन, इंद्रियाँ और शरीरों की सृष्टि निकलती है।
As flames from a fire and rays from the sun go out and return again and again, so from him come forth this stream of the qualities of nature: intellect, mind, the senses and the creation of bodies.
स वै न देवासुरमर्त्यतिर्यङ् न स्त्री न षण्ढो न पुमान् न जन्तुः । नायं गुणः कर्म न सन्न चासन् निषेधशेषो जयतादशेषः ॥
sa vai na devāsuramartyatiryaṅ na strī na ṣaṇḍho na pumān na jantuḥ । nāyaṃ guṇaḥ karma na sanna cāsan niṣedhaśeṣo jayatādaśeṣaḥ ॥
निषेधशेषः niṣedhaśeṣaḥ what remains after all is denied वे न देवता हैं न असुर, न मनुष्य न पशु, न स्त्री न पुरुष न नपुंसक, न कोई जीव; न गुण हैं न कर्म, न सत् न असत्; सबका निषेध करने पर जो शेष रहता है, वही हैं, और वही सब कुछ हैं। उनकी जय हो।
He is neither god nor demon, human nor animal, neither woman nor man nor neuter, nor any creature; not a quality, not action, not being nor non-being; he is what remains when all is denied, and he is all. May he be victorious.
He is neither god, demon, human nor animal, neither woman nor man, neither quality nor action, neither being nor non-being: what remains when all is denied, and yet he is all. Victory to him.
जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या । इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम् ॥
jijīviṣe nāhamihāmuyā kimantarbahiścāvṛtayebhayonyā । icchāmi kālena na yasya viplavastasyātmalokāvaraṇasya mokṣam ॥
जिजीविषे jijīviṣe I wish to live मैं यहाँ इस हाथी के रूप में जीना नहीं चाहता; भीतर और बाहर अज्ञान से ढके इस शरीर से क्या लाभ? मैं आत्मा के प्रकाश को ढकने वाले उस आवरण से मुक्ति चाहता हूँ, जिसका काल से नाश नहीं होता।
I do not wish to live on here as this elephant; what use is this body, covered within and without by ignorance? I long for release from that which veils the light of the self, which time cannot destroy.
Gajendra no longer asks to live: what use is an elephant's life, covered in ignorance within and without? He asks instead for release from the veil over the Self that time does not destroy.
सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् । विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् ॥
so'haṃ viśvasṛjaṃ viśvamaviśvaṃ viśvavedasam । viśvātmānamajaṃ brahma praṇato'smi paraṃ padam ॥
इसलिए मुक्ति चाहने वाला मैं उस ब्रह्म को प्रणाम करता हूँ, जो विश्व के रचयिता हैं, विश्व रूप हैं और विश्व से परे भी हैं, सबको जानने वाले, विश्व की आत्मा, अजन्मा, परम पद हैं।
So I, seeking release, bow to Brahman, the maker of the universe, who is the universe and beyond it, who knows all, the soul of the universe, the unborn, the supreme abode.
योगरन्धित कर्माणो हृदि योगविभाविते । योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् ॥
yogarandhita karmāṇo hṛdi yogavibhāvite । yogino yaṃ prapaśyanti yogeśaṃ taṃ nato'smyaham ॥
मैं उन योगेश्वर को प्रणाम करता हूँ, जिन्हें योगी योग से कर्मों को भस्म करके, योग से शुद्ध हुए हृदय में देखते हैं।
I bow to the lord of yoga, whom yogis see in hearts made pure by yoga, their actions burned away by yoga.
नमो नमस्तुभ्यमसह्यवेगशक्तित्रयायाखिलधीगुणाय । प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रियाणामनवाप्यवर्त्मने ॥
namo namastubhyamasahyavegaśaktitrayāyākhiladhīguṇāya । prapannapālāya durantaśaktaye kadindriyāṇāmanavāpyavartmane ॥
जिनकी त्रिगुणमयी शक्ति का वेग असहनीय है, जो बुद्धि के सब विषयों के रूप में प्रकट होते हैं, शरणागतों के रक्षक, अपार शक्ति वाले, जिनका मार्ग विषयों में भटकती इंद्रियों वालों के लिए अगम्य है, आपको बार-बार नमस्कार।
Salutations again and again to you, whose threefold power has irresistible force, who appear as all the objects of the mind, protector of those who surrender, of boundless power, whose path cannot be reached by those whose senses are uncontrolled.
नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम् । तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् ॥
nāyaṃ veda svamātmānaṃ yacchaktyāhaṃdhiyā hatam । taṃ duratyayamāhātmyaṃ bhagavantamito'smyaham ॥
अहंधिया ahaṃdhiyā by the notion of 'I' मैं उन भगवान की शरण में आया हूँ, जिनकी महिमा पार करना कठिन है, और जिनकी शक्ति से अहंकार से ग्रस्त जीव अपने ही आत्मा को नहीं जानता।
I come for refuge to that Lord whose greatness is hard to cross, by whose power the soul, overcome by the sense of "I", does not know its own self.
The prayer ends in surrender: the self, its knowledge struck down by his power as ego, does not know itself; Gajendra takes refuge in the Lord whose greatness is hard to cross.
एवं गजेन्द्रमुपवर्णितनिर्विशेषं ब्रह्मादयो विविधलिंगभिदाभिमानाः । नैते यदोपससृपुर्निखिलात्मकत्वात् तत्राखिलामरमयो हरिराविरासीत् ॥
evaṃ gajendramupavarṇitanirviśeṣaṃ brahmādayo vividhaliṃgabhidābhimānāḥ । naite yadopasasṛpurnikhilātmakatvāt tatrākhilāmaramayo harirāvirāsīt ॥
अखिलामरमयः akhilāmaramayaḥ containing all the gods (श्री शुकदेव ने कहा:) जब गजेन्द्र ने इस प्रकार निर्विशेष परमात्मा का वर्णन किया, तब अपने-अपने भिन्न रूपों का अभिमान रखने वाले ब्रह्मा आदि देवता नहीं आए, क्योंकि स्तुति सबके आत्मा की थी; तब सर्वदेवमय श्रीहरि वहाँ प्रकट हुए।
(Shri Shuka said:) When Gajendra had thus described the One without attributes, Brahma and the other gods, each proud of a separate form, did not approach, for the prayer was to the Self of all; then Hari, who embodies all the gods, appeared there.
Because the prayer was addressed to the formless Self of all, Brahma and the other gods, each identified with a particular form, did not come; Hari, who contains all the gods, appeared.
तं तद्वदार्त्तमुपलभ्य जगन्निवासःस्तोत्रं निशम्य दिविजैः सह संस्तुवद्भिः । छन्दोमयेन गरुडेन समुह्यमानश्चक्रायुधोऽभ्यगमदाशु यतो गजेन्द्रः ॥
taṃ tadvadārttamupalabhya jagannivāsaḥstotraṃ niśamya divijaiḥ saha saṃstuvadbhiḥ । chandomayena garuḍena samuhyamānaścakrāyudho'bhyagamadāśu yato gajendraḥ ॥
छन्दोमयेन chandomayena made of the Vedic metres उसे इस प्रकार दुखी देखकर और उसकी स्तुति सुनकर, देवताओं द्वारा स्तुत जगन्निवास भगवान वेदमय गरुड़ पर सवार होकर, चक्र धारण किए, शीघ्र ही वहाँ आ पहुँचे जहाँ गजेन्द्र था।
Seeing him in such distress and hearing his hymn, the dweller in all the worlds, praised by the gods, came swiftly, borne on Garuda whose form is the Vedic metres, discus in hand, to where Gajendra was.
Seeing Gajendra's distress, the Lord came swiftly on Garuda, whose body is the Vedic metres, discus in hand. In the story he then cut off the crocodile's head and freed the elephant.
Sources & checks
- Commentary by
- Sanatanshala editorial process
- Checked by
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- Sources
- Gajendra Moksha, Wikipedia (2026)
- Bhagavata Purana, Wikipedia (2026)