Three prose prayers that show what surrender (saranagati) is and how to do it. In Saranagati Gadyam Ramanuja surrenders to Periya Pirattiyar and then to Namperumal. Sriranga Gadyam praises Sri Ranganatha, and Sri Vaikunta Gadyam describes Sri Vaikuntam. He recited them at Srirangam on Panguni Uttiram, the one day of the year when Sri Ranganatha and Sri Ranganachiyar sit together.
Saranagati GadyamSriranga GadyamSri Vaikuntha Gadyam
Saranagati Gadyam
Churnika 1
bhagavannārāyaṇābhimatānurūpa svarūparūpaguṇavibhavaiśvarya śīlādyanavadhikātiśaya asaṅkhyeya kalyāṇaguṇagaṇāṃ padmavanālayāṃbhagavatīṃ śriyaṃ devīṃ nityānapāyinīṃ niravadyāṃ devadevadivyamahiṣīṃakhilajaganmātaraṃ asmanmātaraṃ aśaraṇyaśaraṇyāṃananyaśaraṇaḥ śaraṇamahaṃ prapadye ||
Meaning
Sri Ramanuja first goes to Sri Ranganayaki, the divine Mother. He praises her as the one whose form, nature and countless good qualities are exactly what pleases Sriman Narayana, who lives in the lotus, who is never apart from Him, the queen of the God of gods, mother of the whole world and his own mother. Having nowhere else to go, he takes refuge in her, the refuge of those who have no refuge.
Churnika 2
pāramārthika bhagavaccaraṇāravinda yugaḷaikāntikātyantikaparabhakti parajñāna paramabhaktikṛta paripūrṇānavaratanityaviśadatamānanyaprayojanānavadhikātiśaya priyabhagavadanubhavajanitānavadhikātiśayaprītikāritāśeṣāvasthocita aśeṣaśeṣataikaratirūpa nityakaiṅkaryaprāptyapekṣayā pāramārthikībhagavaccaraṇāravinda śaraṇāgatiḥ yathāvasthitā aviratā'stu me ||
Meaning
He tells her what he longs for: that his surrender at the Lord's lotus feet may be real, steady and unbroken. Its aim is eternal service to the Lord, service that flows from the joy of knowing and enjoying Him completely and that suits every situation.
Churnika 3
astu te ||
Meaning
Sri Ranganayaki answers him: "Let it be so for you."
Churnika 4
tayaiva sarvaṃ sampatsyate ||
Meaning
She adds that through this very surrender everything he has asked for will come to him.
Churnika 5
akhilaheyapratyanīka kalyāṇaikatāna, svetarasamastavastuvilakṣaṇānantajñānānandaikasvarūpasvābhimatānurūpaikarūpācintya divyādbhutanityaniravadya niratiśayaujjvalya saundarya saugandhya saukumārya lāvaṇyayauvanādyanantaguṇanidhi divyarūpa, svābhāvikānavadhikātiśaya jñānabalaiśvaryavīryaśakti tejassauśīlya vātsalya mārdavārjava sauhārda sāmya kāruṇya mādhuryagāmbhīryaudārya cāturya sthairyadhairya śaurya parākrama satyakāma satyasaṅkalpa kṛtitva kṛtajñatādyasaṅkhyeyakalyāṇaguṇagaṇaughamahārṇava, svocitavividhavicitrānantāścaryanityaniravadya niratiśayasugandha niratiśayasukhasparśaniratiśayaujjvalya kirīṭa makuṭa cūḍāvataṃsamakarakuṇḍala graiveyaka hāra keyūrakaṭaka śrīvatsa kaustubha muktādāmodarabandhanapītāmbara kāñcīguṇa nūpurādyaparimita divyabhūṣaṇasvānurūpācintyaśakti śaṅkhacakragadāsiśārṅgādyasaṅkhyeya nityaniravadya niratiśaya kalyāṇadivyāyudhasvābhimata nityaniravadyānurūpa svarūparūpaguṇa vibhavaiśvaryaśīlādyanavadhikātiśayāsaṅkhyeya kalyāṇaguṇagaṇaśrīvallabhaevambhūtabhūminīḷānāyakasvacchandānuvarti svarūpasthitipravṛttibhedāśeṣaśeṣataikaratirūpa nityaniravadyaniratiśayajñānakriyaiśvaryādyananta kalyāṇaguṇagaṇaśeṣaśeṣāśana garuḍapramukha nānāvidhānantaparijanaparicārikā paricarita caraṇayugaḷaparamayogivāṅmanasā'paricchedya svarūpasvabhāvasvābhimata vividhavicitrānantabhogya bhogopakaraṇabhogasthānasamṛddhānantāścaryānanta mahāvibhavānantaparimāṇa nitya niravadyaniratiśaya śrīvaikuṇṭhanātha, svasaṅkalpānuvidhāyi svarūpasthitipravṛttisvaśeṣataikasvabhāva prakṛti puruṣa kālātmaka vividhavicitrānanta bhogya bhoktṛvarga bhogopakaraṇabhogasthānarūpa nikhilajagadudaya vibhava layalīla, satyakāma, satyasaṅkalpaparabrahmabhūta, puruṣottama, mahāvibhūte, śrīman nārāyaṇa, vaikuṇṭhanāthaapāra kāruṇya sauśīlya vātsalyaudāryaiśvarya saundarya mahodadheanālocitaviśeṣāśeṣalokaśaraṇya, praṇatārtihara, āśritavātsalyaikajaladheanavaratavidita nikhilabhūtajātayāthātmyaaśeṣacarācarabhūta nikhilaniyamananirata, aśeṣacidacidvastu śeṣibhūtanikhilajagadādhāra, akhilajagatsvāmin, asmatsvāmin, satyakāma, satyasaṅkalpasakaletaravilakṣaṇa, arthikalpaka, āpatsakha, śrīman, nārāyaṇaaśaraṇyaśaraṇya, ananyaśaraṇaḥ tvatpādāravindayugaḷaṃ śaraṇamahaṃ prapadye ||
Meaning
With the Mother's blessing he turns to Sri Ranganatha and praises Him at length: free of every defect and full of all good, different from everything else, whose very being is knowledge and bliss, with a radiant, fragrant, ever-youthful divine form, countless ornaments and divine weapons. He is the beloved of Sri and Lord of Bhumi and Nila, served by Adisesha, Garuda and the nitya suris, Lord of Sri Vaikuntham whose glory even great yogis cannot measure, and creating, sustaining and dissolving the worlds is His play. He is an ocean of compassion and love, the refuge of all without weighing their worth, the friend in danger, and having no other refuge Sri Ramanuja takes refuge at His two lotus feet. The printed texts then note that the Dvaya mantra is recited here; its meaning is learned from one's acharya.
Churnika 6
pitaraṃ mātaraṃ dārān putrān bandhūn sakhīn gurūn |ratnāni dhanadhānyāni kṣetrāṇi ca gṛhāṇi ca ||sarvadharmāṃśca santyajya sarvakāmāṃśca sākṣarān |lokavikrāntacaraṇau śaraṇaṃ te'vrajaṃ vibho ||
Meaning
He quotes an old verse of surrender: leaving behind father, mother, wife, children, relatives, friends, teachers, wealth, lands and houses, and giving up every other means and every other desire, "I have come for refuge to Your feet that measured the worlds, O Lord."
Churnika 7
tvameva mātā ca pitā tvamevatvameva bandhuśca gurustvameva |tvameva vidyā draviṇaṃ tvamevatvameva sarvaṃ mama devadeva ||
Meaning
In the words of a well-known verse he tells the Lord that He alone is mother and father, relative and teacher, learning and wealth: "You are my everything, God of gods."
Churnika 8
pitā'si lokasya carācarasyatvamasya pūjyaśca gururgarīyān |na tvatsamo'styabhyadhikaḥ kuto'nyolokatraye'pyapratimaprabhāva ||
Meaning
Quoting Arjuna's praise from the Bhagavad Gita, he says that the Lord is the father of all that moves and does not move, its worthy and greatest teacher. No one in the three worlds is equal to Him, let alone greater, so matchless is His power.
Churnika 9
tasmāt praṇamya praṇidhāya kāyaṃprasādaye tvāmahamīśamīḍyam |piteva putrasya sakheva sakhyuḥpriyaḥ priyāyārhasi deva soḍhum ||
Meaning
Still in Arjuna's words, he bows down with his whole body and asks the Lord to be gracious. As a father bears with his son, a friend with a friend and a lover with the beloved, he asks the Lord to bear with him.
Churnika 10
manovākkāyairanādikālapravṛttānantākṛtyakaraṇa kṛtyākaraṇabhagavadapacāra bhāgavatāpacārāsahyāpacārarūpa nānāvidhānantāpacārān ārabdhakāryānanārabdhakāryān kṛtān kriyamāṇān kariṣyamāṇāṃśca sarvān aśeṣataḥ kṣamasva ||
Meaning
He asks forgiveness for every offence of mind, speech and body since time without beginning: doing what should not be done and leaving undone what should be done, offences against the Lord, against His devotees, and the gravest offences of all. Whether their results have begun or not, whether done in the past, being done now or yet to be done, he asks that all be forgiven completely.
Churnika 11
anādikālapravṛttaviparītajñānam ātmaviṣayaṃ kṛtsnajagadviṣayaṃ caviparītavṛttaṃ ca aśeṣaviṣayam adyāpi vartamānaṃvartiṣyamāṇaṃ ca sarvaṃ kṣamasva ||
Meaning
He asks forgiveness for his mistaken understanding, held since time without beginning, about his own self and about the world. He also asks forgiveness for the wrong conduct that came from it, all of it, past, present and still to come.
Churnika 12
madīyānādikarmapravāhapravṛttāṃ bhagavatsvarūpatirodhānakarīṃviparītajñānajananīṃ svaviṣayāyāśca bhogyabuddherjananīṃdehendriyatvena bhogyatvena sūkṣmarūpeṇa cāvasthitāṃ daivīṃguṇamayīṃ māyāṃ dāsabhūtaḥ śaraṇāgato'smi tavāsmi dāsaḥiti vaktāraṃ māṃ tāraya ||
Meaning
He speaks of the Lord's own power of matter (maya), made of the three gunas. It arises from his stream of past deeds, hides the Lord's true nature and plants wrong knowledge. It makes worldly objects look enjoyable, and it surrounds him as body, senses, things to enjoy and subtle matter. He prays that the Lord carry him across it, since he declares, "I am Your servant, I have taken refuge, I am Yours."
Churnika 13
teṣāṃ jñānī nityayuktaḥ ekabhaktirviśiṣyate |priyo hi jñānino'tyarthamahaṃ sa ca mama priyaḥ ||udārāḥ sarva evaite jñānī tvātmaiva me matam |āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim ||bahūnāṃ janmanāmante jñānavān māṃ prapadyate |vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ ||iti ślokatrayoditajñāninaṃ māṃ kuruṣva ||
Meaning
He recites three verses of the Bhagavad Gita in which Krishna praises the wise devotee. That devotee is always united with Him and devoted to Him alone, dearer to Him than anything, held as His very self, and knows that Vasudeva is everything; such a great soul is very rare. Sri Ramanuja prays to be made that kind of wise devotee.
Churnika 14
puruṣaḥ sa paraḥ pārtha bhaktyā labhyastvananyayā |bhaktyā tvananyayā śakyaḥ madbhaktiṃ labhate parām |iti sthānatrayoditaparabhaktiyuktaṃ māṃ kuruṣva ||
Meaning
He recites lines from three places in the Gita which say that the Supreme is reached only by undivided devotion. He prays to be given that highest devotion.
Churnika 15
parabhakti parajñāna paramabhaktyekasvabhāvaṃ māṃ kuruṣva ||
Meaning
He prays that para bhakti, para jnana and parama bhakti (the ripening stages of love for the Lord) become his very nature.
Churnika 16
parabhakti parajñāna paramabhaktikṛta paripūrṇānavaratanityaviśadatamānanyaprayojanānavadhikātiśayapriya bhagavadanubhavo'haṃtathāvidha bhagavadanubhavajanitānavadhikātiśayaprītikāritāśeṣāvasthocitāśeṣaśeṣataikaratirūpa nityakiṅkaro bhavāni ||
Meaning
He prays to enjoy the Lord fully, without a break, with complete clarity, for no other purpose. Out of the boundless love that this joy brings, may he become the Lord's eternal servant, delighting in every service that suits every state.
Churnika 17
evambhūta matkaiṅkaryaprāptyupāyatayā avakḷptasamasta vastuvihīno'piananta tadvirodhipāpākrānto'pi, ananta madapacārayukto'piananta madīyāpacārayukto'pi, anantāsahyāpacārayukto'pietatkāryakāraṇabhūtānādi viparītāhaṅkāra vimūḍhātmasvabhāvo'pietadubhayakāryakāraṇabhūtānādi viparītavāsanāsambaddho'pietadanuguṇa prakṛtiviśeṣasambaddho'pietanmūlādhyātmikādhibhautikādhidaivika sukhaduḥkhataddhetu taditaropekṣaṇīya viṣayānubhavajñānasaṅkocarūpa maccaraṇāravindayugaḷaikāntikātyantika parabhaktiparajñāna paramabhaktivighnapratihato'pi, yenakenāpi prakāreṇa dvayavaktā tvamkevalaṃ madīyayaiva dayayā niśśeṣavinaṣṭa sahetukamaccaraṇāravindayugaḷaikāntikātyantikaparabhakti parajñāna paramabhaktivighnaḥmatprasādalabdha maccaraṇāravindayugaḷaikāntikātyantikaparabhakti parajñāna paramabhaktiḥ matprasādādeva sākṣātkṛta yathāvasthitamatsvarūparūpaguṇavibhūti līlopakaraṇavistāraḥ aparokṣasiddha manniyāmyatāmaddāsyaika svabhāvātmasvarūpaḥ madekānubhavaḥ maddāsyaikapriyaḥparipūrṇānavarata nityaviśadatamānanyaprayojanānavadhikātiśayapriyamadanubhavastvaṃ tathāvidha madanubhavajanitānavadhikātiśayaprītikāritāśeṣāvasthocitāśeṣaśeṣataikaratirūpa nityakiṅkaro bhava ||
Meaning
Now Sri Ranganatha replies, first listing all that stands against Sri Ramanuja: no means of his own, endless sins and offences against the Lord and His devotees, deep-rooted ego and old habits, the bonds of matter, and the joys and sorrows that block devotion. Even so, because he has somehow recited the Dvaya, the Lord's mercy alone destroys all these obstacles along with their causes. By that grace he gains the highest devotion, sees the Lord's nature, form, qualities and glory directly, and knows himself as one who exists for the Lord, enjoys only Him and loves only His service. "Be My eternal servant," the Lord says.
Churnika 18
evambhūto'si ||
Meaning
The Lord confirms it: "You are now so."
Churnika 19
ādhyātmikādhibhautikādhidaivika duḥkhavighnagandharahitastvaṃdvayamarthānusandhānena saha sadaivaṃ vaktāyāvaccharīrapātam atraiva śrīraṅge sukhamāsva ||
Meaning
Free from every kind of suffering and obstacle, whether from the body and mind, from other beings or from nature, he is to recite the Dvaya always, reflecting on its meaning. He is to live happily right here in Srirangam until this body falls.
Churnika 20
śarīrapātasamaye tu kevalaṃ madīyayaiva dayayā atiprabuddhaḥ māmevāvalokayanapracyuta pūrvasaṃskāramanorathaḥ jīrṇamiva vastraṃ sukhenemāṃprakṛtiṃ sthūlasūkṣmarūpāṃ visṛjya tadānīmeva matprasādalabdhamaccaraṇāravindayugaḷaikāntikātyantikaparabhakti parajñāna paramabhaktikṛta paripūrṇānavaratanitya viśadatamānanyaprayojanānavadhikātiśayapriya madanubhavastvaṃtathāvidha madanubhavajanitānavadhikātiśayaprītikāritāśeṣāvasthocitāśeṣaśeṣataikaratirūpa nityakiṅkaro bhaviṣyasi ||
Meaning
The Lord describes the end of this life. When the body falls, by His mercy alone Sri Ramanuja will be fully awake and see only the Lord, with his longing unchanged. He will cast off this body, gross and subtle, as easily as an old garment. At that very moment he will become the Lord's eternal servant in Paramapadam, enjoying Him completely.
Churnika 21
mā te'bhūdatra saṃśayaḥ ||
Meaning
"Have no doubt about this," says the Lord.
Churnika 22
anṛtaṃ noktapūrvaṃ me na ca vakṣye kadācana |rāmo dvirnābhibhāṣate |sakṛdeva prapannāya tavāsmīti ca yācate |abhayaṃ sarvabhūtebhyo dadāmyetadvrataṃ mama ||sarvadharmān parityajya māmekaṃ śaraṇaṃ vraja |ahaṃ tvā sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ||iti mayaiva hyuktam ||
Meaning
To remove all doubt the Lord recalls His own past words: "I have never spoken falsely and never will"; "Rama does not speak twice"; Rama's vow to give safety from all beings to anyone who surrenders even once saying "I am Yours"; and Krishna's promise in the Gita, "Give up all other dharmas and take Me alone as refuge; I will free you from all sins; do not grieve." All this, the Lord says, He Himself has spoken.
Churnika 23
atastvaṃ tava tattvato madjñānadarśana prāptiṣu nissaṃśayaḥ sukhamāsva ||
Meaning
"So, free of any doubt about truly knowing, seeing and reaching Me, live happily." With these words the Lord's reply ends.
Sriranga Gadyam
Churnika 1
svādhīna trividha cetanācetana svarūpasthitipravṛttibhedaṃkleśakarmādyaśeṣadoṣāsaṃspṛṣṭaṃ, svābhāvikānavadhikātiśaya jñānabalaiśvaryavīrya śaktitejassauśīlya vātsalya mārdavārjava sauhārda sāmya kāruṇya mādhuryagāmbhīrya audārya cāturya sthairya dhairya śaurya parākramasatyakāma satyasaṅkalpa kṛtitva kṛtajñatādyasaṅkhyeya kalyāṇaguṇagaṇaughamahārṇavaṃ, parabrahmabhūtaṃ, puruṣottamaṃ, śrīraṅgaśāyinaṃ, asmatsvāminaṃprabuddhanityaniyāmya nityadāsyaikarasātmasvabhāvo'haṃ, tadekānubhavaḥ tadekapriyaḥparipūrṇaṃ bhagavantaṃ viśadatamānubhavena nirantaramanubhūyatadanubhavajanitānavadhikātiśayaprītikāritāśeṣāvasthocita aśeṣaśeṣataikaratirūpa nityakiṅkaro bhavāni ||
Meaning
Sri Ramanuja praises the Lord who controls the nature, existence and activity of every conscious being and of matter, whom faults, karma and suffering never touch, an ocean of countless good qualities. He is the Supreme Brahman, the best of persons, reclining at Srirangam, Sri Ramanuja's own master. By nature Sri Ramanuja exists only for Him and is ruled by Him. He prays to experience Him without a break and with full clarity, and out of the love this brings to become His eternal servant in every situation.
Churnika 2
svātma nityaniyāmya nityadāsyaikarasātmasvabhāvānusandhānapūrvaka bhagavadanavadhikātiśayasvāmyādyakhilaguṇagaṇānubhavajanitānavadhikātiśayaprītikāritāśeṣāvasthocitāśeṣaśeṣataikaratirūpanityakaiṅkarya prāptyupāyabhūtabhakti tadupāyasamyagjñāna tadupāya samīcīnakriyā tadanuguṇasāttvikatāstikyādi samastātmaguṇavihīnaḥduruttarānanta tadviparyaya jñānakriyānuguṇānādipāpavāsanā mahārṇavāntarnimagnaḥ, tilatailavat dāruvahnivat durviveca triguṇakṣaṇakṣaraṇasvabhāvācetanaprakṛtivyāptirūpaduratyaya bhagavanmāyātirohita svaprakāśaḥanādyavidyāsañcitānantāśakya visraṃsana karmapāśapragrathitaḥanāgatānantakāla samīkṣayā'pi adṛṣṭasantāropāyaḥ, nikhilajantujāta śaraṇyaśrīmannārāyaṇa, tava caraṇāravindayugaḷaṃ śaraṇamahaṃ prapadye ||
Meaning
He confesses that he has none of the things that lead to such service: no devotion, no true knowledge, no right action, no goodness or faith. He is sunk in an ocean of beginningless bad habits, his inner light hidden by matter, which clings to him like oil in sesame and fire in wood, and he is tied in the ropes of karma. Even looking into endless time ahead, he sees no way across. So he calls on Sriman Narayana, refuge of every living being, and takes refuge at His lotus feet.
Churnika 3
evamavasthitasyāpyarthitvamātreṇa, paramakāruṇiko bhagavānsvānubhavaprītyopanītaikāntikātyantikanityakaiṅkaryaikaratirūpa nityadāsyaṃ dāsyatītiviśvāsapūrvakaṃ bhagavantaṃ nityakiṅkaratāṃ prārthaye ||
Meaning
Even though he is in such a state, he trusts that the most merciful Lord will give him eternal servitude simply because he asks for it, out of the Lord's own joy. With that faith he prays for eternal service.
Churnika 4
tavānubhūtisambhūtaprītikāritadāsatām |dehi me kṛpayā nātha na jāne gatimanyathā ||
Meaning
In a verse he prays: out of mercy, grant me the service that is born of the love which comes from experiencing You, O Lord. I know no other way.
Churnika 5
sarvāvasthocitāśeṣaśeṣataikaratistava |bhaveyaṃ puṇḍarīkākṣa tvamevaivaṃ kuruṣva mām ||
Meaning
In a second verse he prays: may I find my only joy in every kind of service to You, in every situation, O lotus-eyed Lord. You alone must make me so.
Churnika 6
evambhūta tattvayāthātmyāvabodha tadicchārahitasyāpietaduccāraṇamātrāvalambanena, ucyamānārtha paramārthaniṣṭhaṃ me manaḥtvamevādyaiva kāraya ||
Meaning
He admits that he neither truly understands these truths nor even desires to. Holding on only to the fact that he has spoken these words, he asks the Lord Himself to make his mind, today itself, fixed firmly on their meaning.
Churnika 7
apārakaruṇāmbudhe, anālocitaviśeṣāśeṣalokaśaraṇya, praṇatārtiharaāśritavātsalyaika mahodadhe, anavaratavidita nikhilabhūtajāta yāthātmya, satyakāmasatyasaṅkalpa, āpatsakha, kākutstha, śrīman, nārāyaṇa, puruṣottama, śrīraṅganāthamama nātha, namo'stu te ||
Meaning
He ends by calling on the Lord's qualities: ocean of boundless compassion, refuge of all without weighing their worth, remover of the pain of those who bow down, great ocean of love for those who depend on Him, the one who always knows every being as it truly is, whose wishes and resolves never fail, friend in trouble, Rama of the Kakutstha line, Sriman Narayana, Purushottama, Sri Ranganatha, "my Lord: I bow to You."
Sri Vaikuntha Gadyam
Churnika 1
svādhīna trividhacetanācetanasvarūpasthitipravṛttibhedaṃkleśakarmādyaśeṣadoṣāsaṃspṛṣṭaṃsvābhāvikānavadhikātiśaya jñānabalaiśvaryavīryaśaktitejaḥ prabhṛtyasaṅkhyeyakalyāṇaguṇagaṇaughamahārṇavaṃ, paramapuruṣaṃ, bhagavantaṃ, nārāyaṇaṃsvāmitvena suhṛttvena gurutvena ca parigṛhyaaikāntikātyantika tatpādāmbujadvaya paricaryaikamanorathaḥtatprāptaye ca tatpādāmbujadvaya prapatteranyanna mekalpakoṭisahasreṇāpi sādhanamastīti manvānaḥ, tasyaiva bhagavato nārāyaṇasyaakhilasattvadayaikasāgarasyaanālocita guṇagaṇākhaṇḍajanānukūlāmaryāda śīlavataḥsvābhāvikānavadhikātiśaya guṇavattayādevatiryaṅmanuṣyādyakhilajana hṛdayānandanasya āśritavātsalyaikajaladheḥbhaktajanasaṃśleṣaikabhogasyanityajñānakriyaiśvaryādi bhogasāmagrīsamṛddhasya, mahāvibhūteḥśrīmaccaraṇāravindayugaḷaṃ ananyātmasañjīvanena tadgatasarvabhāvenaśaraṇamanuvrajet ||
Meaning
Sri Ramanuja describes how a seeker should approach Sriman Narayana, who rules all beings and matter, is untouched by any fault and is an ocean of good qualities. The seeker takes Him as master, friend and teacher, longs only to serve His feet, and is convinced that the only means to that service is surrender at those feet, which nothing else could bring about even in countless ages. This Lord is an ocean of mercy who welcomes all without weighing their merits, gladdens the hearts of gods, animals and humans alike, loves those who depend on Him and delights in the company of His devotees. At the feet of this Lord, with Sri, the seeker should take refuge, holding Him as his very life and turning his whole heart to Him.
Churnika 2
tataśca pratyahamātmojjīvanāyaivamanusmaret ||
Meaning
After that, every day, for the nourishment of the soul, the seeker should meditate in the way described next.
Churnika 3
caturdaśabhuvanātmakamaṇḍaṃ, daśaguṇitottaraṃ ca āvaraṇasaptakaṃsamastaṃ kāryakāraṇajātamatītya, vartamāne paramavyomaśabdābhidheyebrahmādīnāṃ vāṅmanasā'gocare, śrīmati vaikuṇṭhe divyalokesanakavidhiśivādibhirapi acintyasvabhāvaiśvaryaiḥ, nityasiddhairanantaiḥbhagavadānukūlyaikabhogaiḥ divyapuruṣaiḥ mahātmabhirāpūriteteṣāmapi iyatparimāṇaṃ, iyadaiśvaryaṃ, īdṛśasvabhāvamiti paricchettumayogyedivyāvaraṇaśatasahasrāvṛte, divyakalpakatarūpaśobhitedivyodyānaśatasahasrakoṭibhirāvṛte, atipramāṇe divyāyatanekasmiṃścidvicitra divyaratnamaya divyāsthānamaṇḍapedivyaratnastambha śatasahasrakoṭibhirupaśobhitedivyanānāratnakṛtasthalavicitrite, divyālaṅkārālaṅkṛteparitaḥ patitaiḥ patamānaiḥ pādapasthaiśca nānāgandhavarṇairdivyapuṣpaiḥśobhamānairdivyapuṣpopavanairupaśobhitesaṅkīrṇapārijātādikalpadrumopaśobhitaiḥasaṅkīrṇaiśca kaiścidantassthapuṣparatnādinirmitadivyalīlāmaṇḍapa śatasahasropaśobhitaiḥsarvadā'nubhūyamānairapyapūrvavadāścaryamāvahadbhiḥkrīḍāśailaśatasahasrairalaṅkṛtaiḥ, kaiścinnārāyaṇadivyalīlā'sādhāraṇaiḥkaiścitpadmavanālayā divyalīlā'sādhāraṇaiḥsādhāraṇaiśca kaiścit śukaśārikāmayūrakokilādibhiḥ komalakūjitairākulaiḥdivyodyānaśatasahasrakoṭibhirāvṛte, maṇimuktāpravālakṛtasopānaiḥdivyāmalāmṛtarasodakaiḥ, divyāṇḍajavaraiḥ, atiramaṇīyadarśanaiḥatimanoharamadhurasvaraiḥ ākulaiḥantastha muktāmaya divyakrīḍāsthānopaśobhitaiḥdivyasaugandhikavāpīśatasahasraiḥ, divyarājahaṃsāvalīvirājitairāvṛtenirastātiśayānandaikarasatayā cānantyācca praviṣṭānunmādayadbhiḥ krīḍoddeśairvirājitetatra tatra kṛta divyapuṣpaparyaṅkopaśobhitenānāpuṣpāsavāsvāda mattabhṛṅgāvalībhirudgīyamāna divyagāndharveṇāpūritecandanāgarukarpūra divyapuṣpāvagāhi mandānilāsevyamānemadhye puṣpasañcayavicitrite, mahati divyayogaparyaṅke anantabhoginiśrīmadvaikuṇṭhaiśvaryādi divyalokaṃ ātmakāntyā viśvamāpyāyayantyāśeṣaśeṣāśanādi sarvaṃ parijanaṃbhagavatastattadavasthocita paricaryāyāṃ ājñāpayantyāśīlarūpaguṇavilāsādibhiḥ ātmānurūpayā śriyā sahāsīnaṃpratyagronmīlita sarasijasadṛśa nayanayugaḷaṃ, svacchanīlajīmūtasaṅkāśaṃatyujjvalapītavāsasaṃ, svayā prabhayā'tinirmalayā atiśītalayā atikomalayāsvacchamāṇikyābhayā kṛtsnaṃ jagadbhāsayantaṃ, acintyadivyādbhuta nityayauvanasvabhāvalāvaṇyamayāmṛtasāgaraṃ, atisaukumāryāt īṣat prasvinnavadālakṣyamāṇalalāṭaphalaka divyālakāvalīvirājitaṃ, prabuddhamugdhāmbujacārulocanaṃsavibhramabhrūlataṃ, ujjvalādharaṃ, śucismitaṃ, komalagaṇḍaṃ, unnasaṃ, udagrapīnāṃsavilambikuṇḍalālakāvalībandhurakambukandharaṃpriyāvataṃsotpala karṇabhūṣaṇaślathālakābandhavimardaśaṃsibhiḥ caturbhirājānuvilambibhirbhujairvirājitaṃatikomala divyarekhālaṅkṛtātāmrakaratalaṃ, divyāṅgulīyakavirājitaṃatikomala divyanakhāvalīvirājitaṃ, atiraktāṅgulībhiralaṅkṛtaṃtatkṣaṇonmīlita puṇḍarīka sadṛśacaraṇayugaḷaṃatimanohara kirīṭamakuṭa cūḍāvataṃsa makarakuṇḍalagraiveyaka hāra keyūra kaṭaka śrīvatsa kaustubhamuktādāmodarabandhana pītāmbara kāñcīguṇanūpurādibhiratyantasukhasparśairdivyagandhairbhūṣaṇairbhūṣitaṃśrīmatyā vaijayantyā vanamālayā virājitaṃśaṅkhacakragadāsi śārṅgādi divyāyudhaiḥ sevyamānaṃsvasaṅkalpamātrāvakḷpta jagajjanmasthitidhvaṃsādikeśrīmati viṣvaksene nyastasamastātmaiśvaryaṃvainateyādibhiḥ svabhāvato nirasta samasta sāṃsārikasvabhāvaiḥbhagavatparicaryākaraṇayogyairbhagavatparicaryaikabhogaiḥnityasiddhairanantaiḥ yathāyogaṃ sevyamānaṃātmabhogenānanusaṃhitaparādikālaṃ divyāmala komalāvalokanena viśvamāhlādayantaṃīṣadunmīlita mukhāmbujodaravinirgatena divyānanāravinda śobhājananenadivyagāmbhīryaudārya saundarya mādhuryādyanavadhika guṇagaṇavibhūṣitenaatimanoharadivyabhāvagarbheṇa divyalīlālāpāmṛtenaakhilajanahṛdayāntarāṇyāpūrayantaṃ bhagavantaṃ nārāyaṇaṃ dhyānayogena dṛṣṭvātato bhagavato nityasvāmyamātmano nityadāsyaṃ ca yathāvasthitamanusandhāyakadā'haṃ bhagavantaṃ nārāyaṇaṃ, mama kulanāthaṃ, mama kuladaivataṃmama kuladhanaṃ, mama bhogyaṃ, mama mātaraṃ, mama pitaraṃ, mamasarvaṃ sākṣātkaravāṇi cakṣuṣā |kadā'haṃ bhagavatpādāmbujadvayaṃ śirasā saṅgrahīṣyāmi |kadā'haṃ bhagavatpādāmbujadvaya paricaryā''śayā nirastasamastetara bhogāśaḥapagata samasta sāṃsārikasvabhāvaḥ tatpādāmbujadvayaṃ pravekṣyāmi |kadā'haṃ bhagavatpādāmbujadvaya paricaryākaraṇayogyaḥtadekabhogaḥ tatpādau paricariṣyāmi | kadā māṃ bhagavān svakīyayā atiśītalayādṛśā avalokya, snigdhagambhīramadhurayā girā paricaryāyāṃ ājñāpayiṣyatiiti bhagavatparicaryāyāmāśāṃ vardhayitvātayaivāśayā tatprasādopabṛṃhitayā bhagavantamupetyadūrādeva bhagavantaṃ śeṣabhoge śriyā sahāsīnaṃ vainateyādibhiḥ sevyamānaṃsamastaparivārāya śrīmate nārāyaṇāya namaḥ, iti praṇamyautthāyotthāya punaḥ punaḥ praṇamya atyanta sādhvasavinayāvanato bhūtvābhagavatpāriṣadagaṇanāyakairdvārapālaiḥ kṛpayā snehagarbhayā dṛśā'valokitaḥsamyagabhivanditaiḥ taistairevānumato bhagavantamupetya, śrīmatā mūlamantreṇamām aikāntikātyantika paricaryākaraṇāya parigṛhṇīṣvaiti yācamānaḥ praṇamyātmānaṃ bhagavate nivedayet ||
Meaning
The meditation rises beyond this universe of fourteen worlds and its seven coverings to Sri Vaikuntham (Paramapadam), beyond the reach even of Brahma's words and thoughts, filled with countless nitya suris and adorned with wish-fulfilling trees, gardens, jewelled pavilions, ponds with royal swans, singing birds and humming bees. There, in a great jewelled hall on Adisesha, the Lord sits with Sri, who directs all His attendants: eyes like freshly opened lotuses, the hue of a dark rain cloud, yellow silk, a gentle smile, four arms, crown, ornaments, the Vaijayanti garland and divine weapons, with Vishvaksena running the world at His command and Garuda and the nitya suris serving Him. Having seen Him thus and remembered that He is the eternal master and oneself the eternal servant, the seeker longs: when will I see Narayana, my family's Lord, my mother, father and everything, with my own eyes, bear His feet on my head, serve them, and hear Him call me to service with a cool glance and a deep, sweet voice? Growing in that hope, he approaches, sees the Lord from afar with Sri, bows again and again with words of salutation, is welcomed by the doorkeepers and chief attendants, prays with the Mula mantra to be accepted for exclusive service, and offers himself to the Lord.
Churnika 4
tato bhagavatā svayamevātmasañjīvanena amaryādaśīlavatāatipremānvitenāvalokanenāvalokyasarvadeśasarvakālasarvāvasthocitātyantaśeṣabhāvāya svīkṛto'nujñātaścaatyantasādhvasavinayāvanataḥ kiṅkurvāṇaḥ kṛtāñjalipuṭo bhagavantamupāsīta ||
Meaning
The Lord Himself then looks at him with a glance full of love that gives life to the soul. He accepts him for complete service in every place, time and state and gives him leave. The servant stands humbly with folded hands, asking "what shall I do?", and worships the Lord.
Churnika 5
tataścānubhūyamāna bhāvaviśeṣaḥ niratiśayaprītyā'nyatkiñcit kartuṃ draṣṭuṃ smartumaśaktaḥpunarapi śeṣabhāvameva yācamānobhagavantamevāvicchinnasrotorūpeṇāvalokanenāvalokayannāsīta ||
Meaning
Overwhelmed by what he is experiencing, with a love beyond measure, he cannot do, see or even think of anything else. Asking again only to serve, he remains gazing at the Lord in an unbroken stream.
Churnika 6
tato bhagavatā svayamevātmasañjīvanenāvalokanenāvalokya sasmitamāhūyasamastakleśāpahaṃ niratiśayasukhāvahamātmīyaṃ, śrīmatpādāravindayugaḷaṃśirasi kṛtaṃ dhyātvā, amṛtasāgarāntarnimagnasarvāvayavaḥ sukhamāsīta ||
Meaning
Then the Lord, looking at him with a life-giving glance, calls him with a smile and places on his head His own lotus feet, which remove all sorrow and give the highest bliss. Meditating on this, with every limb immersed in an ocean of nectar, the devotee should remain in bliss.
The text is checked verse by verse against sanskritdocuments.org, prapatti.com, stotranidhi.com, koyil.org. The meanings are simple ones to help the reader; learn the recitation from an adhyapaka.
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