Sri Stotra Ratna

Stotra Ratna of Sri Yamunacharya (914-1041)

I bow to Nathamuni, holy seer,

Of contemplative saints without a peer,

The source perennial from whence profound

Wisdom sublime and dispassion abound;

Whose loving faith and devout piety

Are like a vast unfathomable sea. 1

I bow in reverence and humbly greet

My master Nathamuni, whose two feet

Are in this life and in the life to come

My sole resort and eviternal home;

Who represents on earth the farthest reach

Of glory, love, wisdom, which he did teach;

Diffusing fragrance from the lotus-feet

Of him who wicked Madhu did defeat. 2

Again at Nathamini's feet I bow,

Foremost of those who make ascetic vow,

Whose discourse has brought down upon the earth

Truths intuitive of the highest worth;

Whose blest fair speech pours out philosophy,

Which swells the tide of love's ambrosial sea,

And pure love for the immutable Lord

Acyuta, worshipable and adored. 3

To Parasar, of holy saints the best,

By whom the gem-Purana* was expressed,

I bow in salutation. It was he

Who stablished doctrines of divinity;

How inert matter and the living soul

Are ruled by one creator of the whole;

And what his nature, how the soul attains

Pleasure and final liberation gains. 4

*Gem-Purana, Vishnu Purana, the gem among Puranas.

I bow unto the founder of our clan,

Nammalvar, pious, pure, and holy man,

With heaps of fragrant Bakul flowers sweet,

We worship at the shrine of his blest feet.

Mother and father, daughters too, and sons,

Adore him and receive his benisons. 5

In the crown jewels of holy writ divine,

All my fondest aspirations combine;

I make my hymn to that divinity,

Our wealth and tutelary deity,

And sing the praise of him with joy replete,

Of lotus-petal eyes and lotus-feet. 6

Sharva, the Great Grandsire, and others too,

The sea of your glory cannot construe;

But in a poet's presumption, O fie!

I rashly seek the Lord to glorify! 7

But still, in spite of incapacity,

And though it be laborious for me;

As from four faces of the Four-faced one,

Forth issued the Vedic revelation,

The ocean of your profound glory deep

Both mountain and the grain of sand will steep. 8

What though I be of mean capacity,

Such will excite thy favour unto me;

Since exertion whereto I am resigned,

Is quite natural for my sluggish mind;

In this endeavour I am justified,

To hymn thy praises, O thou Lotus-eyed. 9

O Master, if you did not throw your glance,

Then nothing could come into existence,

Without the impetus from you, indeed,

Creation of beings could not proceed;

It is no wonder that you favour those

Who seek in you asylum and repose. 10

O Narayana! midst the learned, who

Does not reverence and acknowledge you?

Whose natural state is immutable,

Uncircumscribed and unsurpassable.

Brahma, Shiva, him of an hundred rites,

And the great liberated anchorites,

Represent mere droplets in the vast sea

Of your divine unlimited glory. 11

Who else is there, O Lord, apart from thee,

Supreme existence and resort of Shri?

Who else but thee is called the Lotus-eyed?

To whom is Purushottam's name applied?

Who else in but a millionth part sustains

The various universe and maintains

The separation and development

Of sentient and the non sentient? 12

When the lord of subjects* suffered the theft

Of the Vedas, of knowledge quite bereft,

And when the lord of creatures* undergoes,

Discomfiture from his demonic foes,

Who else but you releases them from pain,

And brings about their welfare and their gain?

Who else can make the blest Lord Shiva blest,

By bearing your foot-wash upon his crest? 13

*Prajapati, lord of subjects, Brahma.

*Pasupati, lord of creatures, Shiva.

In whose abdomen do the gods abide,

Hara*, Virinchi*, many more beside?

Who else but you doth sustenance contrive,

Of the world generated from the five*?

From whose navel did all the world evolve,

In whom does all the world again resolve?

Who else is there that can these signs display?

And who is there that can these things gainsay? 14

*Hara, Lord Shiva

*Virinchi, Lord Brahma

*The five, gross elements

Your beauty, quality and hallowed fame,

The pure and holy texts clearly explain,

And your supreme divinity relate,

And on the highest truth expatiate,

But those of a demonic mien, forsooth,

Cannot appreciate your sublime truth. 15

Uncircumscribed by limitations three,*

By nature the peerless divinity;

By Maya-power you remain concealed,

To some yet with exclusive love revealed. 16

*limitations three, time, space and causation.

The cosmic egg and all therein reposed,

Ten coverings wherein it is enclosed,

The primal nature and the evolutes,

The soul, the higher realm, the attributes,

The supreme state Brahman, the deity,

Are all glories of your divinity. 17

Subdued by love, magnanimous and kind,

To sweet compassion and mercy inclined,

Steadfast, disinterested and well content,

Endued with every high accomplishment,

Profound knowledge, wisdom and gratitude;

You are the ocean of beatitude. 18

The Vedas seek to measure up and scan,

From the pleasure available to man,

Up to the lotus-born divinity,

Increasing by a hundredth part's degree;

A particle of which cannot compare,

With even one of your qualities rare. 19

Your refugees perceive the creation,

Sustenance and final dissolution

Of the world, and transmigratory state,

And liberation; how you incarnate,

And wonderful deeds and exploits display,

To establish the righteous Vedic way. 20

All hail! of mind and words beyond the reach;

All hail! the one object of mind and speech;

All hail! of infinite power and truth;

All hail! the sole boundless ocean of ruth. 21

I lack in righteousness and self control,

Nor have I any knowledge of the soul,

Nor have I comprehended the love sweet,

In contemplation on your lotus-feet;

But you are gracious to the dispossessed,

The only sure refuge of the distressed.

I seek asylum and myself resign

At the soles of your lotus-feet divine. 22

There is no abomination unfit,

That I did not a thousand times commit,

But, O Madhava, now I undergo,

The consequential fruit of bitter woe,

I come before you and for mercy yearn,

With weeping, having nowhere else to turn. 23

In the sea of existence without bound,

I floundered long, but now the shore have found;

Myself before you, Mighty one, I place,

Now you have gained one worthy of your grace, 24

Whatever miseries to me are due,

That from my previous deeds might accrue,

I am ready to suffer willingly,

For born along with me was misery;

But now before your grace I refuge take,

'Twould not be fitting, Lord, me to forsake. 25

O Mighty one, even if you neglect,

Or from your lotus-feet spurn and reject,

I cannot from your shelter e'er retreat,

Nor leave the refuge of your lotus-feet;

Though the angry mother may put aside,

The fond suckling has no where else to bide. 26

Once having relished of your lotus-feet,

And intent upon quaffing nectar sweet,

Why should I pine for any other taste?

As when a honey bee itself hath placed

In flowing nectar of the lotus flower,

Why should it seek a thorny Iksu bower? 27

If anyone should at your feet prostrate,

With folded palms, and in whatever state,

He is absolved of vices and of sins,

And nourished with virtue that never dims. 28

A droplet from the nectar ocean sweet;

Fervent attachment to your lotus-feet,

Extinguishes the blazing forest fire

Of transmigratory existence dire;

And thus relieved of the heat and distress,

There is attainment of vast happiness. 29

Your tender feet like lotuses appear,

Which constitute my wealth and treasure dear;

When bowed to they straightway confer relief,

Of all-consuming misery and grief;

When shall I see those feet with my own eyes,

That paced with mighty strides across the skies? 30

O Trivikrama! Lord of triple strides!

Your feet are marked with conch, disc, and besides,

A flag, a goad, a wish-fulfilling tree,

And thunderbolt; when will you favour me?

That I being true and dedicated,

And with your lotus-feet adorn my head. 31

Whose flowing raiment shines with yellow gleam,

Whose lustre bears the blue flax flower's sheen;

Of depressed navel and a slender waist,

And a broad chest with the Srivatsa graced. 32

Who displays his lordliness and his charms,

With his four mighty long and shapely arms,

Which are distinguished by the marks that show

The chafing of the string of his great bow;

Which also bear the deep impressions clear,

Stamped by the ornament upon the ear

Of his beloved as she pressed her face

Upon his arm while held in warm embrace. 33

Whose broad shoulders and lovely conch-like neck

Loose curls and dangling ear pendants bedeck;

Whose glowing face puts the full moon to shame,

Whose glossy lips the bimba berries blame. 34

Whose wide eyes as blooming lotuses shine,

Whose playful eyebrows move like creeping vine;

Whose lower lip with glossy lustre glows,

Soft cheeks, bright smiles and a prominent nose;

With loose ringlets of hair that dangle down,

Over his forehead from beneath his crown. 35

Who wears a lofty sparkling diadem,

Epaulets, garlands and the Indra-gem,*

An ornamental belt around the waist,

Whose feet with tinkling ankle bells are graced,

The disc, the conch, the club and bow he bears,

And tulsi wreaths and forest garlands wears. 36

*Indra-gem, the emperor of gems, Kaustubha. 'Manindra' in the text.

Who has between his arms upon his breast

Assigned a place for his beloved's rest;

Whence she with grace on all the world below

Doth fond glances compassionate bestow;

For whom was churned the great ocean of yore;

For whom was built a bridge from shore to shore. 37

Your worthy and beloved Goddess Shri,

Is your indivisible moiety,

Who affords you an ever new delight,

Endued with attributes and beauty bright,

Who in her mutual love and playful sport,

Regales her as your coeval consort. 38

Who with that Goddess Shri his ease doth take,

Recumbent on the coils of the great snake,

Who is of wisdom and strength the abode,

Called Ananta, supreme infinite God;

Who with the gems on his hoods shining bright,

Emblazons with sublime supernal light. 39

Who assumes diverse shapes and varied forms,

And with many requirements conforms;

Your dwelling and your couch and your high seat,

The spangled slippers worn upon your feet,

Your cushions and your shady canopy,

With your desire in conformity;

According to occasion and to need,

His body's emanated parts proceed,

Who as your own true assistant is famed,

Fulfilling all and therefore Shesha named. 40*

*Umbrella, slippers, bed, pillow and gown,

Seat, dwelling, sacred thread and lion throne;

To serve Krishna assumes thus varied frame;

Krishna’s resort known as Shesha by name.

Caitanya Charitamrta, Adi.5.123-124

Your servant and your friend, your chair and mount,

Your flag; whose wings the three Vedas recount;

Garutman is thus ever stationed near,

On whom chafing marks of your feet appear. 41

The chief commander* of your sov'reign state,

Partakes your grace and leavings from your plate;

Who proffers wise councel and assistance,

On whom you look with an approving glance. 42

*Senapati, Vishvakshena

You are attended by the perfect ones,

Sans blemish or the stain of afflictions,

Who take delight and exercise their skill

Exclusively according to your will. 43

O gracious Lord, who with your arms of might,

Afford your queen consort love's full delight,

With wondrous diverse sentiments replete,

Of amorous and fond affection sweet;

And while absorbed in lovesome play sublime,

A long age seems a brief moment of time. 44

You are the incomprehensible truth,

Divine, wondrous, and of eternal youth;

You are the profound ambrosial sea,

The lustrous essence of pearl-like beauty;

You are the splendour of splendour's Goddess,

Source of your lover's life and happiness,

Who like a friend provides what they require,

As Kalpa tree that fulfills all desire. 45

I will always attend thee devoted,

With all mental disturbance quieted,

When will I thine eternal servant be,

My Master, and afford delight to thee? 46

O fie upon my rash audacity!

My pride, uncleanness and immodesty!

When, O Supreme one, even yogins great

Must try extremely hard to meditate;

E'en Vidhi, Shiva and Sanaka stray,

For whom contemplation is far away.

And yet I entertain ambition bold,

To be among your attendants enrolled. 47

I am of guilt a thousand fold the store,

Tossed in the frightful sea far from the shore,

Of this existence transmigratory;

O shelter of the shelterless, Hari!

Let your compassion singular be shown,

And take me as one of your very own. 48

My thoughtless ignorance the way enshrouds,

Afflictions rain down from the gloomy clouds;

It is for me a miserable day,

Since I have stumbled from the path away;

Acyuta! Almighty divinity!

Look with a glance favourable on me. 49

I shall without the least falsehood confess,

Hearken to the sole prayer that I address;

If you show not your favour, Lord, in kind,

Another worthy 'twill be hard to find. 50

Aside from you no Master do I know,

Sans me, you have lost one favour to show;

Destiny hath contrived of fate this turn,

Almighty one! save me and do not spurn. 51

My body and whatever faculties,

My disposition, faults and qualities,

All at your lotus-feet I consecrate,

And my own very being dedicate. 52

My Lord, whate'er I have, whate'er I am,

I offer you in so far as I can;

But since you have stirred in me consciousness,

That you all things eternally possess,

What, O Madhava, could be further due,

Or what is there that I can offer you? 53

Since you this consciousness on me bestow,

Of my eternal bond with you to know,

On likewise confer on me love sublime,

Exclusive joy in you, O Lord divine! 54

I may be born an insect or a flea,

To joy in your devotee's company,

Elsewise 'twould be to me of little worth,

E'en as a four-faced god to take my birth. 55

Make me the object of glances benign,

Of the great souls, compassionate, divine;

Who vain pleasure and salvation deplore,

As worthless as dry straw, valued no more;

A moment's parting from whom causes pain

Unbearable, that you cannot sustain. 56

Nor body, happiness, nor vital air,

Nor self interest, nor desire, nor care;

Extrinsic things, O Lord, have no value,

If they cannot be utilized for you;

Let them into an hundred pieces break;

And this my resolution true I make,

That I may your faithful service pursue,

O Illustrious one who Madhu slew! 57

Though I be fraught with vile iniquity,

Ill disposed and the store of cruelty,

A brute of a man constrained by stern fate,

Consigned to a calamitous estate;

But, O ocean of grace, mercy extend,

In a flood of pure affection, O friend!

I sing your glory and recount your fame,

And constant recollection shall maintain. 58

Although incapable and disinclined,

By passion and by ignorance confined,

Your feigned praises I still rashly rehearse,

In this composition of halting verse;

But you who uphold the world and protect,

My mind can discipline, teach and correct. 59

You are father, mother, beloved son,

The friend, preceptor, and the darling one;

Of all the universe the rest and stay.

And I am yours, your attendant, I say,

This servant seeks asylum free of care,

And you, O Lord, should secure my welfare. 60

Though born in high and noble pedigree,

Pure and accomplished, devoted to thee,

Established in philosophy refined,

Who hold thy lotus-feet within their mind;

But I, Refuge-giver, due to offence,

Sink deeper and more deep in ignorance. 61

I have been a transgressor of the right,

A despicable ingrate, full of spite;

Envious, and a betrayer of trust,

Most vile and sinful, and the slave of lust;

How shall I cross of misery the sea,

And serve your lotus-feet eternally? 62

O Raghu's chief! you were kind to the crow,

Since he most humbly did before you bow;

And when, (as Krishna) Shishupal you slew,

He was absolved and attained unto you,

Although he did many offences give;

What crime is there that you will not forgive? 63

O Lord! thou hadst whilom taken a vow*,

That thou wouldst thy full protection bestow,

To one in distress who cried, 'I am thine!'

Dost thou recall this promise, Lord divine?

And didst thou in this vow exception make,

To exclude me, a reject, and forsake? 64

Observing the great love and pure desire,

Of Nathamuni, my revered grand sire,

Whose soul was endued with devotion sweet,

And deep attraction to your lotus-feet;

And on account of his high dignity,

Be pleased to overlook my frailty. 64

Thus ends The Stotra Ratna of Sri Yamunacharya

Om Harih Om