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praagevaachaarya putraahR̂ iti nishamanayaa sviiya ShaTsuunuviikshaaMkaankshantyaa maaturuktyaa sutalabhuvi baliM praapya tenaarchitastvam |dhaatuH shaapaaddhiraNyaanvitakashipubhavaan shaurijaan kamsabhagnaanaaniiyainaan pradarshya svapadamanayathaaH puurvaputraan mariicheH ||

Thy mother, Devaki, whose six sons, born before Thee, had been killed by Kamsa, had been thirsting to see them. On learning about Thy feat of bringing back the son of Thy preceptor, Sage Sandipani, (who had been given up for dead), and restoring him to his parents, she expressed her desire to Thee. Thou didst go to the region, Sutala, from where, after being honoured by Mahabali, Thou didst bring back those six sons to Thy mother. They were originally born to Marichi, and were reborn as the sons of Hiranyakashipu owing to a curse of Brahma. Having satisfied Thy mother's wish, Thou didst lead those six sons to Thy own abode (heaven).

shrutadeva iti shrutaM dvijendraMbahulaashvaM nR̂ ipatincha bhaktipuurNam |yugapattvamanugrahiitu kaamOmithilaaM praapitha taapasaiH sametaH ||

Being desirous of conferring Thy blessings on the noble Brahmana, famed as Srutadeva, and Thy great devotee, King Bahulaswa, at one and the same time, Thou didst arrive at Mithila, accompanied by sages.

gachChan dvimuurtirubhayOryugapanniketamekena bhuurivibhavairvihitOpachaaraH |anyena taddina bhR̂ itaishcha phalaudanaadyaiHtulyaM praseditha dadaatha cha muktimaabhyaam ||

Assuming two similar forms, Thou didst visit both their houses simultaneously. One (the King) entertained Thee with an abundance of valuable gifts, while the other offeredto Thee fruits and (cooked) rice procured that very day (by begging). Thou wert equally pleased with them both and didst grant salvation to both of them.

bhuuyO(a)tha dvaaravatyaaM dvijatanaya mR̂ itiM tatpralaapaanapi tvaMkO vaa daivaM nirundhyaaditi kila kathayan vishvavODhaa(a)pyasO(a)DhaaH |jiShNOrgarvaM vinetuM tvayi manujadhiyaa kuNThitaaM chaasya buddhiMtattvaaruuDhaaM vidhaatuM paramatama pada perakshaNeneti manye ||

When, in Dwaraka, a Brahmana saw his sons dying one after the other and was loudly lamenting their loss, Thou, who art the sustainer of the entire Universe, didst merely say, "Who can avert fate ?". I believe that this attitude was deliberately assumed by Thee in order to humble the pride of Arjuna and elevate his intellect (blunted by the wrong notion of Thy being but a human being) to the knowledge and realisation of the highest Truth, by showing him Thy abode, Vaikunttha.

naShTaa aShTaasya putraaH punarapi tava tuupekshayaa kaShTavaadaHspaShTO jaatO janaanaamatha tadavasare dvaarakaamaapa paarthaH |maitryaa tatrOShitO(a)sau navamasutamR̂ itau vipravaryaprarOdaMshrutvaa chakre pratij~naaM anupahR̂ itasutaH sannivekshye kR̂ ishaanum ||

As the Brahmana had already lost eight sons, people went about insinuating that thy indifference towards this matter was a pity. At this juncture, Arjuna, who had arrived in Dwaraka and was staying with Thee as Thy friend, heard the lamentations of the Brahmana over the loss of his ninth son too in a similar manner. Stung to the quick, Arjuna took a vow that, in case he did not succeed in saving the Brahmana's next child, he would immolate himself by fire.

maanii sa tvaamapR̂ iShTvaa dvijanilayagatO baaNajaalairmahaastraiHrundhaanaH suutigehaM punarapi sahasaa dR̂ iShTa naShTe kumaare |yaamyaamaindriiM tathaa(a)nyaaH suravara nagariirvidyayaa(a)(a)saadya sadyOmOghOdyOgaH patiShyan hutabhuji bhavataa sasmitaM vaaritO(a)bhuut ||

Proud of his prowess, Arjuna went to the Brahmana's house without Thy knowledge and, by using divine weapons and arrows, he created a (presumably) impregnable fortress around the labour room, blocking all approaches to it. However, when the child, immediately after birth, vanished by demolishing the fortress, Arjuna sped to the abodes of Yama, Indra and other gods, by employing his Yogic powers, but met with total failure in his attempt to bring the child back. As he was on the point of jumping into the fire (to fulfil his vow), Thou didst prevent him from his act, with a gentle smile on Thy face.

saardhaM tena pratiichiiM dishamati javinaa syandanenaabhiyaatOlOkaalOkaM vyatiitastimira bharamathO chakradhaamnaa nirundhan |chakraamshukliShTa dR̂ iShTiM sthitamatha vijayaM pashya pashyeti vaaraaMpaare tvaM praadadarshaH kimapi hi tamasaaM duura duuraM padaM te ||

Speeding westward with Arjuna, in a fast chariot, Thou didst cross the mountain, Lokaloka and, then, dispelling the intense darkness with the brilliance of Thy disc, Sudarshana, and telling Arjuna "Look, look", Thou didst unveil to him (whose eyes were dazzled by the rays issuing from Thy disc) that indescribably wonderful abode of Thine, in the far distance beyond the Seven Seas, and entirely transcending the touch of Tamoguna and Rajoguna.

tatraasiinaM bhujangaadhipa shayanatale divyabhuuShaayudhaadyaiHaaviitaM piitachelaM pratinavajalada shyaamalaM shriimadangam |muurtiinaamiishitaaraM paramiha tisR̂ iNaa mekamarthaM shrutiinaaMtvaameva tvaM paraatman priyasakha sahitO nemitha kshemaruupam ||

O Supreme Being, Thou along with Thy dear friend, Arjuna, didst, there, pay Thy respects to (prostrate before) the Supreme Overlord of the Trinity, Brahma, Vishnu, Siva, who was seated on the cushion of the Serpent King, Adisesha, bedecked with divine ornaments and weapons, attired in a yellow silk robe, dark-blue in complexion, like a newly-formed rain-cloud, possessed of an auspicious presence (in the person of Goddess Lakshmi), who is the sole subject and meaning of the Vedas, and is Moksha (salvation) personified, and who is none other than Thyself.

yuvaaM maameva dvaavadhika vivR^itaantarhitatayaavibhinnau sandraShTuM svayamaha mahaarShaM dvijasutaan |nayetaM draagetaaniti khalu vitiirNaan punaramuundvijaayaadaayaadaaH praNutamahimaa paaNDujanuShaa ||

Lord Mahavishnu handed over the Brahmana's children to Thee, saying that He had brought them in order to bring Thee and Arjuna to his abode, as He wished to see both of you, who were, in truth, He Himself, though appearing different, His divinity being fully manifest in one (Krishna) and latent or obstructed in the other (Arjuna). Commanded by Him to take the children quickly, Thou didst return with them and restore them to the Brahmana, while Thy glory was extolled by Arjuna.

evaM naanaavihaarairjagadabhiramayan vR̂ iShNivamshaM prapuShNaniijaanO yaj~nabhedaiH atulavihR̂ itibhiH priiNayanneNanetraaH |bhuubhaarakshepadambhaat padakamalajuShaaM mOkshaNaayaavatiirNaHpuurNaM brahmaiva saakshaadyaduShu manujataaruuShitastvaM vyalaasiiH ||

Delighting the world by Thy multifarious exploits, strengthening the Vrishni race, performing various sacrifices, entertaining Thy beloved, gazelle-eyed wives with matchless sportive diversions, Thou, who art, verily, the Infinite Brahman, overspread by a human form among the Yadus, didst shine in glory, giving liberation to Thy devotees, on the pretext of mitigating the burden on the earth.

praayeNa dvaaravatyaamavR̂ itadayi tadaa naaradastvadrasaardraHtasmaallebhe kadaachitkhalu sukR̂ itanidhi stvatpitaa tattvabOdham |bhaktaanaamagrayaayii sa cha khalu matimaan uddhavastvatta evapraaptO vij~naanasaaraM sa kilajanahitaayaadhunaa(a)(a)ste badaryaam ||

O Lord, the Sage NArada, forever immersed in the Bliss of service to Thee, stayed in Dwaraka most of the time. From him, Thy father, Vasudeva (who had acquired considerable merit by performing good deeds) received knowledge of the Ultimate Reality. The wise and intelligent Uddhava, the foremost of Thy devotees, learnt from Thee Thyself, the essence of spiritual knowledge and wisdom. He is widely believed to be abiding even now at Badarikashrama, for the welfare of humanity.

sO(a)yaM kR̂ iShNaavataarO jayati tava vibhO yatra sauhaarda bhiitisneha dveShaanuraaga prabhR̂ itibhiratulairashramairyOgabhedaiH |aartiM tiirtvaa samastaamamR̂ itapadamaguH sarvataH sarvalOkaaHsa tvaM vishvaartishaantyai pavanapurapate bhaktipuurtyai cha bhuuyaaH ||

O Lord of Infinite Glory, this incarnation of Thine as Krishna surpasses and outshines all other incarnations. In it, all people, everywhere, overcame all sorrows and attained salvation by diverse, matchless, effortless Yogas (means or practices) like friendship, fear, love, hatred, attachment, etc. O Lord of Guruvayur, may Thou deign to eradicate all afflictions of the world and infuse everyone with perfect devotion to Thee.