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qSmmrrSilSuUci Aiqmhxii ||

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AtmArpaNastuti of shrImad Appayya Dikshitendra

(With translation by S.N.Sastri)

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Srimad Appayya Dikshitendra was one of the greatest

exponents of advaita. He is said to have lived from 1520 to
1593 AD. One of his numerous works is AtmArpaNastuti. It is a
very moving work. The story is that once he wanted to test the
intensity of his devotion. For that purpose he consumed a
datura seed which produces intoxication and asked his
disciples to write down all that he said during that state. This
turned out to be the beautiful AtmArpaNastuti in praise of Lord
Shiva.
In this work he has praised Lord Shiva as the highest
among the Trinity. This should not be understood to mean that
he was a shaivite with a bias against viShNu. He was an
advaitin and so made no distinction between shiva and viShNu.
He says this clearly in the following shloka:--

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uwhu zU u izZUaUqxi iimrpq

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lxqM i uS mxUi Mqm xmqipeq |

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MiuzwaRlsMsiS Sqil S-

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pX r qqr l W pui ii uwhuwz ||

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MeaningLet viShNu or shankara be the purport of the words

of the upaniShads. We advaitins have no dispute whatsoever
on that point. My attempt is only to counter the biased
statements of the evil-minded persons whose hearts are
burning with the fire of hatred of Shiva. Let no one think that I
am against viShNu.

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The greatness of Appayya DIkShita as an exponent of advaita

vedAnta has been brought out by the renowned scholar Bhattoji
DikShita in the following shloka:--

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AmmrrSilSlzwuaqxrq |

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riMiokok uSupelmk ||

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Meaning:- I prostrate before Appayya DIkShitendra, the Guru of

all learning. The test whether a person is a vidvAn or not is
whether he has studied the works of Appayya DIkShita or not.
The beauty of this work lies in the sound of the words and
the intensity of the devotion behind them more than on the
meaning of the shlokas.

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Now AtmarpaNastuti starts--

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Mxi o mpui mU SuSu mpu

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rxqSij uukUcl xUw opu |

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paxiuqW iSm iuqW pqi

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xii ugNqriqWSS xWx q xWxu ||1

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1. O Lord of lords, Who can know the extent of Your

supreme glory, You from whom this multifarious creation
has emerged! You are attainable only through devotion,
and so I wish to praise You only out of devotion. Be so
kind as to pardon this rashness on my part.

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irSlquruui li elq iui

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ixiru Yucl Msi MklWlq |

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lki mpui eQ lmrlzpu-

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xixqSxiuqx eai lj el uki ||2

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2. The earth and other things which are made up of parts

certainly have an origin. They are nowhere found to be
without a creator and a material cause. Neither an inert
object nor one who is powerless (like the jiva) is capable
of creation. Therefore I know that You, Who alone existed
before creation (AdyaH), are the creator of the universe, O
Lord.
ClS q uhqls me uwhqz

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mWxi i mUqzu i qrr qWixiuq |

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Lixxk xMsqm rcNsz xqmi

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x iu Su iw uSi zqpUirSSu ||3

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3. O Paramashiva! Deluded by Your mAyA, people speak

variously of Indra, Mitra, VaruNa,vAyu, BrahmA , ViShNu,
as the cause of the universe. Everything, including these,
is but a fraction of Your power. O Lord, You are known in
the vedas as shambhu, the supreme Lord.
AllSok Mqm c blpuqxjr m

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zYir xk mUqqqr zi paqcNl |

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Akuii zcSuxMiMOSm MmSl

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A xjl uWUx xS xurql ahz ||4

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4. Taking on an indescribable solidified form of the ocean

of Bliss, desiring eternal supreme enjoyment with Your
consort Uma, O Lord with matted hair, You ever sport in
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the primordial place, beyond the reach of speech and

mind, which shines like a crore of suns and moons,
served
by
the
lords
of
the
gaNas.
(The idea brought out here is that Brahman who is pure
Bliss and without form takes a form by his mAyA for
blessing
devotees,
as
stated
in
Shankara
Bhagavatpadas bhashya on Brahma sutra 1. 1. 20.)

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iu uSliuukqWq arx uli-

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xiu umuUS lZsUerx Mqpxxu |

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iu SluMuwrllSquiwh-

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UlialjmusrMi clirx raulS ||5

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5. O Lord of the Universe! Your innumerable glories are

sung in the upaniShads.. O Bestower of boons, You are
worshipped by Brahmanas and others by the
performance of the rites assigned to them. You are
meditated upon by yogis who have developed distaste
for all enjoyments in this world and in other (higher)
worlds, for the loosening of the internal knot (of
bondage).

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krrlixiu Micl pu SxiU lxiUli

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iuimSoe ukuSiU lirqUkrli |

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Alr uhqukUi msrlixiuS

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xu Wiu pueslkuw qq bU ||6

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6. Some cross over this transmigratory existence which is

very difficult to cross by meditating on You, others by
always worshipping Your lotus-feet in the manner laid
down in the scriptures and yet others, who are devoted
to the rules of varNa and Ashrama by obeying Your
commands in that respect. Not following any of these
paths, I am being submerged in the terrible ocean of
saMsAra.

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Eimm xqUWU qWirql Msxq-

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xu iulqWqeskUmrW zMUhl |

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iuimScuqZSrmsSlSrh

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uraxicNwuWW ell urjrqrw mm ||7

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7. O Destroyer of Cupid! In spite of having been born in

this lineage of great men,and having imbibed some
drops of the ocean of Your glories, with my mind turned
away from the worship of Your feet, and because of the
fickleness of my senses, alas! I, this sinner, am
engaged in trifles and am making my birth futile.

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AMShmpiMxqUcl i ukr

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mmr il xqUWU Ts qxqersq |

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Lilm zu zu urjrl Msqiq-

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iqSW MUhuuz prxkmiq ||8

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8. Your worship can be performed even with wild flowers

such as arka and drona. By that the supreme bliss of
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liberation can be attained, O destroyer of Cupid. In spite

of knowing this, alas! I, traitor to myself, am wasting my
time, being under the control of my senses, and am
falling lower and lower, O supreme Self!

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M u Mu uwquwrxuUh uUhW

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o xuql umw Sraljl xkqxql |

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Eh SmeuUpUew xMqM l

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qrl uix xqUWU ra kui M MUi ||9

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9. What can I do! O Lord, in this body I am bound by the

objects of sense which are uncontrollable along with the
knots of the heart (the vAsanas). How can a calf, in
spite of its best efforts, cope with an extremely haughty
bull running very fast when the two are yoked together,
O Slayer of Cupid!

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lW U MUhlcr Slr mUrq

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xqU xqU elmje lj xSq pir |

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M u Mu MqciqW Yu acNq Wli

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iuimSoemmSlqi lu mzrqrmrq ||10

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10. I am not able to control the wayward senses.

Thinking again and again of the sufferings of
transmigratory existence I tremble with fear, O Lord!
What should I do, what is the proper thing to do here,
where shall I go now, alas! I do not see any means
other than total surrender at Your lotus feet.

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EssXbrqQmiMscQ i uul

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ircU mzuSkl qsUq |

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Lu llukpuiimmiSbmUk

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Yszqpk MjqWqi iuimxSi iUrq ||11

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11. O Lord wearing the crescent moon on Your forehead

and worshipped by the whole world! Transgressing
Your commands, giving up all good conduct, I am now
going about shamelessly like an animal. Having thus
committed so many kinds of transgressions arising from
this mundane existence, how can I cross over this
ocean of sorrow but for Your grace.

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qrxru iuqW MhxaU Mixlqa

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xxUij aUz xprmjlSlrqi |

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rmru miMsqW urqaxxWx

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Mul qM Mjqu ij lxm mjrrq ||12

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12. You, O Lord Girisha, ocean of compassion, will

certainly forgive all the sins which have arisen due to
this transmigratory state if one merely prays for
forgiveness in fear. Even though this is so, still, clearly
committing thousands of sins every moment and so
being like one become dumb (by shame), how can I
pray shamelessly!

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xu mi mpui el xximmiqa-

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i xmzqxqr iuimSoe lkr |

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ixql Ms rS qq ql lj Swri

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mWl mUWU pui iiMj q bOi ||13

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13. One can become free from all sins incurred during
worldly life if one fixes his mind on Your lotus feet at the
moment of death. If, at that time my mind is afflicted by
the three evils (AdhyAtmika, Adhibhautika and
Adhidaivikathose arising from ones own body, those
arising from surroundings and those arising from acts of
God like earthquake, flood, etc.) and becomes devoid of
consciousness, O Destroyer of the three cities (or
destroyer of the gross, subtle and causal bodies by
conferring liberation), how will that (fixing my mind on
Your lotus feet) be possible for me?

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mhiliuriMUSsixlkolk zUU

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mquzmxUSqilSi olkua |

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Alimqm zu peliUrUlli-

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UuW iur Mjqqqmrwrq oq ||14

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14. At the time life leaves my body, and all my limbs

have become weak, and my relatives cry uncontrollably
out of affection for me, even if I am conscious, O Lord,
how can I concentrate my mind on You when distracted
by so many obstructions!

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Au iuimSlslrUmrqrliUiq-

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iql q xW mUMUUSMlrklj |

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lW o zu iu mS l r racr

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Mi zYlqrliUai Mus iu mm ||15

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15. O Indwelling Self! I surrender myself along with my

descendents at Your lotus feet now itself, O Lord of the
Daughter of the Mountain! I cannot know Your nature
(which is Existence-Consciousness-Bliss); nor am I
capable of performing the vedic rituals or yoga
practices. Being without any other means, I take refuge
in You alone.

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r xU lZseai lqq muqz-

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xixq uSlSi xMsl r xM mUh |

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i iuq aqWqxuiqomMz

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xxUi zUhqkl muiz mm ||16

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16. I, tormented by this transmigratory existence, now

take refuge in You, the Lord who first created the
Creator of all the worlds (BrahmA) and imparted to him
the Vedas along with the purANas, who are the Lord of
Goddess pArvatI, the primordial Guru who confer selfknowledge.

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oSl r xqUWU mzl qWmzl oSku

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xulMScSkM MUriuiqMirq |

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riw xumSzUhl ur qcriu

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xlSllS aqri mU kq i iu mm ||17

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17. I surrender myself to You, O Destroyer of Cupid, who

are the only One and beyond all animate and
inanimate, who have tied down with the rope of
delusion all beings from BrahmA downwards, and made
them do Your work, who release from bondage by
conferring self-knowledge those who take refuge in You
and make them attain the state of supreme bliss.

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parh Mjqm mUrcMixrqqir

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xxUZr zqri e xuiqokwkl |

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i xukU puqWSbiuqrl

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YsW iu uUS zUh rq xxUuq ||18

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18. O Lord of all! All other gods are absolutely incapable of

relieving even the greatest of devotees from the affliction of
transmigration. But You cure this disease by the medicine of
Self-knowledge. I am suffering from the severe disease of longstanding saMsAra and so I take refuge in You, the dispeller of
the disease of saMsAra.

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kri reiMUhrapr uqar-

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xipr mhiqhxqr xkriqlu |

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iSurc puprWU iUM o Su-

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xi xuW aUz xii oua iuq ||19

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19. O Girisha! I worship You, the guru who imparts

brahmavidyA, who are meditated on strenuously and sought
after by yogis who have controlled their senses, before whom
You appear Yourself at the time of death and impart the tAraka
mantra which removes all fear of transmigration,

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Sxxqi iur zu qr lirx lu

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elxrii iuqm rSW lai xqpqq |

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lxirulrlqq Mqm i lj umlr

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Mhrlq zUhuUh SluaWh ||20

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20. I have to submit before You the well established fact that I
am Your servant, O shiva! You also know that I am despairing
without any means of escape. There is nothing else that I have
to submit before You, O Lord. Out of compassion kindly accept
the surrender of this miserable one.

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omlSmpipUm xumximjlr

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xuqa cUquxUxiwr mir |

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Sau iu rSW zUh mjr MOMsm-

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xikU iu Mmqu uxr Sl ||21

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21. O Lord, even BrahmA, ViShNu and other gods have to wait
long before You propitiating You, seeking an opportunity to
pray for the fulfilment of their desires. I, who am only like a
worm. pray for quick refuge in You, only because of my faith in
Your compassion, O Lord of the universe.

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MqlmcrqZs SwMU lj mzrl

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mmx Srqm cmUrl xUq |

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xxUZr mUWU qWirlkMm uwSl

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WxisqommilqS mmr i lprxq ||22

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22. O Lord, seeing that the paths of karma and jnAna are
difficult, and being unable to control my mind which is inclined
towards sin, suffering in the great bottomless pit that is
saMsAra, O Lord Shiva, I am now free from fear, having
surrendered myself into Your supporting hands.

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iuquM Wielmj mljqxql mmgc

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qiu elqmcreskopri mUzlri |

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r klr xUuU qZ Sh xrli

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Ys bU cUqW pu il q mW lirq ||23

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23. Frightened by this shoreless ocean of births, I am suffering

intensely since long. Knowing that You are the only companion
in this world that is a path of terrible suffering due to repeated
births and deaths, I beseech You to rotect me always with
Your face turned towards the south which the fortunate ones
(the great sages) take refuge in, O greatest of gods.

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LMx iu zu elqiqU olkqYir

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YszUusw sPi M aixiu ul q |

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ixqSxqW mzmi bUelqmuW

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Z SlrMUqipr q pexu mmq ||24

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24. O Shiva, You alone are the controller of the bondage and
liberation of those who are subject to birth. What refuge is there
other than You for me who am wallowing in the embers of
suffering! Therefore, O Pashupati, save me who am suffering in
this terrible torrent of transmigratory existence which is the
most dreadful repository of all misery.

335

r Sul mjqqzpSuM ppe

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mu ukM ziki erql qWw |

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Swmzri xMseaixxqjrSr

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x iu aljmusrMi ur rerxql ||25

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25. O Lord who are beyond this universe, You who are the
foremost among the gods to eliminate all inauspiciousness
(suffering) of devotees, who are the great seer who cast your
glance capable of creating the whole universe on BrahmA (the
four-faced God) on his birth, be kind enough to endow me with
knowledge for loosening the knot of bondage. (This is based on
the shruti, taitt.up. 4. 12-13).

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rMz zpS qlequrr

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SZxrli iSm mwxiuqur li |

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ul c iur zu Gi iuimxS spr

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iSSZi MqW zUh rq Su iuSlrq ||26

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26. O Bestower of good! Even if men can roll up the sky like a
sheet of leather, man will not be able to end all sorrow without
knowing You. Knowledge of You cannot be attained without
Your grace. So I who am overcome by sorrow, which god can
seek refuge in other than You! (This is based on
shvetAshvatara upaniShad, 7.20).

358

M aRjUMiMucaqpl M mUh-

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xilu mwqipSlmrMqir |

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M u zxUTsMsWssxqmkl-

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u uU Mikr Mus iuimxSi ||27

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27. What is the use of the collection of words which are

uncreated by any one (apauruSheya) and whose meaning is
hidden (the vedas), or the purANas or the tantra which are
difficult for the human intelligence to understand! What is the
use of the shAstras which indulge only in futile disputes! For
those whose minds are fixed on You, knowledge is attainable
by Your grace alone, O Lord of knowledge.

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mmW uwrcms xliiSWzs

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MmhrMxjUluxi mhralklp |

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rmru iSm zUh iuimSoe mm

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ll Sl xqUWU iumi lj rq ||28

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28. I am the worst among sinners, fickle-minded towards

sense-objects, always harming myself (by looking upon my
body-mind complex as my self), the very abode of all
weaknesses, and ignorant of even the scent of meritorious
actions. Even though this is so, it is not proper for You to reject
this miserable one who has surrendered himself at Your lotus
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feet, O Lord, Destroyer of Cupid.

Note- The term AtmadrohI here is based on the following wellknown shloka, the source of which is not available:Alrjxliqiql rlrj mimi |

384

M il l Mi mm cUhiqmWUh ||

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Meaning; One who understands the Atma as something other

than what it is, what sin has not been committed by him who is
a thief of the Arma itself!

388
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Ascru qr rS puj Swllli-

390

lxqimSrhmSu lWii mlqq |

391

Auq zUhuUW piru l

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aq airWiilr M l q lUxiq ||29

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394
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396
397

29. O Lord, if, considering all these innumerable faults of mine

You reject me saying that I do not deserve to be given refuge at
Your feet, then know that I am lost now itself out of the fear of
lack of a protector. Will the village accept an unfavourable son
who has been rejected by his mother herself?

398
399

liur u lZsqm q pipuursM

400

SurmUmuhqju zhr ql q |

401

l iuuir lUizrr iuimSoe mm

402

iulrxiZspUqq rqz mWiq ||30

403
404
405
406

30. Either all my past and future sins should be forgiven, or my

mind which is inclined towards evil actions should be instructed
(by You to proceed in the right way). It is not proper for You, O
Lord, to reject one who has surrendered at Your lotus feet in
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unsurpassed anguish and who has placed all his burden on

You.

409
410

xuxiu lUukMmxaU mhz

411

MxqSl l ahrx qqmSok lqalq |

412

LM mmiqMqm e xuiirliSl

413

eli rUx zu Mxiuiimx ||31

414
415
416
417
418

31. You are omniscient, an ocean of boundless compassion, of

infinite power. Why do you not have consideration for me who
am immersed in the ocean of suffering? If You uplift one
creature, though a sinner, who is intensely miserable necause
of suffering, how will that be too much, O Shiva?

419
420

Airliiurjiqai Su qqUi

421

hh qaxiu oi mU Ml uljlj |

422

Mqsqo oi iSkM mjlUiqlr

423

rxul xmS Mmr uxiiu uclir ||32

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426
427
428
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430
431

32. O Lord, has anyone made unavailable the path of surrender

to You in the form uplift me who am tormented by extreme
suffering and am without any recourse, O Protector of the
helpless! (The idea is that this path is always available). What
method of prayer greater than this can I adopt? Considering the
actual state of things, save me immediately by Your
compassion. (The path of total surrender is stressed as
superior to the other paths).

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Liuli pqhlcr mmir uUM

434

li xuqaiUkl qclrxiurWq |

435

MirMirurmaiqiSlzZqar

436

xlil Szluui mzrixi Ts Mq ||33

437
438
439
440
441
442

33. This miserable one has been subjected to wandering

(through innumerable births) so long. I am tired and without any
means of escape, O Lord. Now I should be released by You.
What do You gain by beating this miserable monkey who does
not know what should and what should not be done and seeing
him baring his teeth?

443
444

qi ii xi Ci xqokr q qWmz-

445

Umiru pueslk W Mqz iurmiq |

446

Liuli xqrqriqiqmSixql

447

Msrh i Mqi l Mm Mm q parUZ ||34

448
449
450
451
452

33. O Lord, what have You gained by binding me with the rope
of delusion to mother, father, son and others and throwing me
into the ocean of transmigratory existence? Why is it that Your
benevolent compassion has not fallen on me who have been
suffering so long? It is only my fate.

453
454

pX ami oi xZlk ii xkUh iu

455

pu mUqplrl qrr q uper |

456

qrSr xMseai lrM xjmMxiu

457

r M iS upel rer xuiql qq ||35

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35. O Father, You enjoy secretly the treasure of bliss that is the
common property of both of us, taking on the role of a
mendicant and separating me by Maya. You who are the maker
and the controller of the rules of contact for the whole world,
say whether such a separation (of me) is proper. Unite me with
You.

464
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467

Note- The jiva (individual human being) is none other than

Brahman and so his nature is bliss, but because of Maya he
does not know it. This is what is meant by saying that he has
been separated by Maya. The poet prays for liberation.

468
469

l iu elqmcreskUqi c-

470

Uxi ilq pui c elr Mm ei |

471

iulqliUxZ mSkVMzU-

472

UUok q pui paul pu xu zUUq ||36

473
474
475
476

36. If You decide not to lift me out of the ocean of repeated

births, then let me be born as any creature. But let all my future
bodies be blessed by the incomparable bliss of contact with the
dust of the feet of Your devotees.

477
478

MO laxiUu Ci u M l xli xjsw

479

iuimSqpWmUqsWqlSlsw |

480

iwuM u xe mlUq lj SliWUl

481

Aiwlq qQ puqWUl sPliq ||37

482
483
484

37. Worms, mountains, trees and what else are not there in
the places where the gentle breeze brings in the fragrance of
Your lotus feet! Create me who am wallowing in this river of the
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embers of saMsAra as one of these (again and again) until You

are satisfied. O Lord shiva, Remover of the suffering of the
weak.

488
489

Ms MhPxTUSxMsszxusM-

490

uraSaurxlxMsxlakmMhP |

491

AlixiSUukUWiqiqmql-

492

mrXbq iu luziqliUiql qqiq ||38

493
494
495
496
497

38. O Indwelling Self of all! When, at the time of my death, I am

suffering countless internal pangs and the throats of those
around me are choked by grief on seeing my breathing
becoming faint, let my self be united with Your two feet (let me
attain liberation).

498
499

AliowmMsilrllliUlmzrl

500

Aa bw SioWs MiUhqzhul |

501

AiriliqqahrliMs MmSl

502

AXb iu luziqliUiql qqiq ||39

503
504
505
506
507
508
509
510
511

39. O One with matted hair! Without seeing those dear to me

whose eyes are filled with tears of grief and without hearing the
sound of weeping of the frightened ones in front of me and
without feelng the pain caused by departing life, let my self
merge in Your two feet at the last moment of my life, O
Indwelling Self!
(The poet prays that at the time of his death his mind should be
so totally absorbed in the Lord that he does not see, hear or
feel anything else.)
19

512
513

cxqUllxUxe clSUZuix

514

TsslqssMxqMsMSqxparcUq |

515

Ali mzrqrcsxir UmP lwhh

516

sMii xiizuS mqmMi i ||40

517
518
519
520
521

40. I see in my mind Your supreme form with Your lotus face
with a charming smile, with the crescent moon on Your
forehead, that defeats the beauty of a garland of jasmine buds,
sitting on a throne of gems with the Daughter of the Mountain,
beyond the worlds, ever bestowing auspiciousness.

522
523

xuml um xuUxuMxSSurmWp

524

mzrr M iu mzmi mSraq MSci |

525

YuW mm Yu iu cUhsMpar ijm

526

mirz q bOri mlui ilMqm ||41

527
528
529
530

41. O Pashupati, may I see some time in dream Your two feet
which have the splendour of lotuses in full bloom! Where am I,
a sinner and where is the good fortune to see Your feet! Still,
Your well known compassion induces this hope in me.

531
532

pu cU miul pixpqS

533

ui i cUiqZs umsmx Mmsl |

534

AuMhPSWhqZsmhlqUxiu

535

lj xumlmrWqW l i mSm ireq ||42

536
537

42. O KapAlin! Act as a mendicant on the cremation ground or

roam about with the Bhutas. This entire conduct of Yours,
20

538
539
540
541

which is like that of one who wishes to mislead, is well known.

You are the Lord of all beings from ViShNu and BrahmA
downward. O Lord, I will not forsake Your lotus feet even in
dream.

542
543
544

Asml pxiquxj zqzl-

545

qxjl i xiiqpUhl xli |

546

liqz xMsimUx-

547

qrqqoepum c l qxi ||43

548
549
550
551

43. Let it be that Your unguent is only ash, Your abode is the
cremation ground, and Your ornaments are always only bones.
But, O Lord, even Lord Brahma cannot deny Your lordliness
which is established by all the shrutis.

552
553

uukqm ahb uSrliujuS

554

mUqiupul mqUh xUhq |

555

ilWqMUqs iui iuimUiu

556

Mi Mi eaSz Msmi l pur ||44

557
558
559
560
561

44. Let the arthavAdAs (statements of praise) in the Vedas

attribute various kinds of merits to the other gods who are of
limited power and glory. O Lord with the crescent moon on
Your forehead! That way how many lords of the world are being
(wrongly) imagined as superior to You!

562
563

uWU miul u umU mU u

564

UeiaUiO u Uxlxjs u |
21

565

Sz puSmMhP SW q pirpu

566

mUqzu iu mSMuWMlq ||45

567
568
569
570
571

45. O Paramashiva! Sport in the cremation ground or in an

abode beyond the universe, or on the Silver Mountain
(Kailasa), or in the valley of gems. Make me the servant of
those who carry Your sacred sandals and bless me with
proximity to You.

572
573

osqosqqw osuel uclir

574

Mjqm zu Msmqmkl |

575

lZsqm UWxr lj lwMwr xi

576

xUxepuqZr xki l mqhq ||46

577
578
579
580
581

46. The strength or weakness of these weak ones (the various

gods) may be a matter of discussion among those whose
object is only to spend the time, O Lord Shiva! For us, what has
been established by BrahmA and others after delving into the
secrets of the scriptures is what is valid.

582
583

l Mclqli xqpswhr pul

584

xZ u SZ u qq pui ru paul |

585

xqlqsimjWMWUxparqw i

586

mS ci mUcrqmrlqq xS ||47

587
588
589
590

47. I do not consider anything in the three worlds to be worthy

of being desired. O Bhagavan, let me have happiness or
sorrow as destined. Let my mind always rest on Your two feet
which excel the splendour of the inside of a lotus in full bloom.
22

591
592

ESUpUhq xkrqzr lc-

593

wuxMSmloqWicNpuq |

594

AWqW lipqmrirmWU

595

iu cUhxUe ii eimUk ||48

596
597
598
599

48. After having been repeatedly engaged in composing

various works of a low order with the sole object of earning my
livelihood, I am now offering at Your lotus feet only the
remnants of praise and thus I have become guilty, O Father!

600
601

xu xSzu xWxu qqmUk

602

qal xqU qWirqqmSok |

603

xuiql iu mSqoequ Sl

604

xuqllrzUh zUh mm ||49

605
606
607
608

49. O Sadashiva, forgive all my transgressions. Uplift this one

submerged in the ocean of suffering. I, helpless and with no
other refuge, surrender at Your lotus feet alone with all my
heart, O Lord.

609
610

AiqmhxiiUr pauo

611

rmrllrqlx l qr ijm |

612

ucm Musqr zUh uhi

613

Sl uUM Ci U Mmlk qq ||50

614
615
616

50. O Bhagavan, though this AtmArpaNastuti has been

composed by me without my mind being totally concentrated
on You, protect me, O Abode of Compassion, considering that
23

617
618

this helpless, miserable one is surrendering to You at least by

words.

619

Ci Aiqmhxii xqmh ||

620
621

End of AtmArpaNastuti

622
623
624
625
626
627
628
629
630
631
632
633
634
635
636
637
638
639
640
24

641
642
643
644
645
646
647
648
649
650
651
652

25