Devanagari
नम: पङ्कजनाभाय भूतसूक्ष्मेन्द्रियात्मने ।
वासुदेवाय शान्ताय कूटस्थाय स्वरोचिषे ॥ ३४ ॥
Verse text
namaḥ paṅkaja-nābhāya
bhūta-sūkṣmendriyātmane
vāsudevāya śāntāya
kūṭa-sthāya sva-rociṣe
Synonyms
namaḥ
—
all obeisances unto You
;
paṅkaja
—
nābhāya — unto the Supreme Personality of Godhead, from whose navel the lotus flower emanates
;
bhūta
—
sūkṣma — the sense objects
;
indriya
—
the senses
;
ātmane
—
the origin
;
vāsudevāya
—
unto Lord Vāsudeva
;
śāntāya
—
always peaceful
;
kūṭa
—
sthāya — without being changed
;
sva
—
rociṣe — unto the supreme illumination .
Translation
My Lord, You are the origin of the creation by virtue of the lotus flower which sprouts from Your navel. You are the supreme controller of the senses and the sense objects, and You are also the all-pervading Vāsudeva. You are most peaceful, and because of Your self-illuminated existence, You are not disturbed by the six kinds of transformations.
Translation (Visvanatha Cakravarti Thakura)
I offer respects to the controller of tan-mātras and senses, to the Lord with a lotus sprouting from his navel, to Vāsudeva, the deity of citta, to the unchangeable form of beauty, to the Lord who is capable of making my consciousness steady.
However, bhakti to you involving the actions of all the senses directed to you, and all the senses are dependent on you and no one else. Please be merciful and make my senses dedicated to you. This is my prayer. I offer respects the controller of the tan-mātras (bhūta-sūkṣma) and the senses. O lotus navel Lord! Because my body has sprung from Brahmā, who came from the lotus in your navel, make this body favorable to bhakti to you. I offer respects to you, with that lotus navel. I offer respects to Vāsudeva, the presiding deity of citta, the first deity, in order to purify each sense individually, after purifying the totality of body and senses made for material enjoyment. O Vāsudeva! Make my citta peaceful and unchanging (kūtāsthāya) and then make it conscious of bhakti by revealing your beauty (sva-rociṣe). I offer respects to you.
Purport
The Lord as Garbhodakaśāyī Viṣṇu lies in the ocean of Garbha within this universe, and from His navel the lotus flower sprouts. Lord Brahmā is generated from that lotus flower, and from Lord Brahmā the creation of this material world begins. As such, the Supreme Personality of Godhead, Garbhodakaśāyī Viṣṇu, is the origin of the material senses and sense objects. Since Lord Śiva considers himself to be one of the products of the material world, his senses are under the control of the supreme creator. The Supreme Lord is also known as Hṛṣīkeśa, master of the senses, which indicates that our senses and sense objects are formed by the Supreme Lord. As such, He can control our senses and out of His mercy engage them in the service of the master of the senses. In the conditioned state, the living entity struggles in this material world and engages his senses for material satisfaction. However, if the living entity is graced by the Supreme Personality of Godhead, he can engage these very senses in the service of the Lord. Lord Śiva desires not to be misled by the material senses but to engage always in the service of the Lord without being subject to contamination by materialistic influences. By the grace and help of Lord Vāsudeva, who is all-pervading, one can engage his senses in devotional service without deviation, just as the Lord acts without deviation.
The words
śāntāya kūṭa-sthāya sva-rociṣe
are very significant. Although the Lord is within this material world, He is not disturbed by the waves of material existence. However, conditioned souls are agitated by six kinds of transformations; namely, they become agitated when they are hungry, when they are thirsty, when they are aggrieved, when they are illusioned, when they grow old and when they are on the deathbed. Although conditioned souls become very easily illusioned by these conditions in the material world, the Supreme Personality of Godhead, as the Supersoul, Vāsudeva, is never agitated by these transformations. Therefore it is said here (
kūṭa-sthāya
) that He is always peaceful and devoid of agitation because of His prowess, which is described herein as
sva-rociṣe,
indicating that He is illuminated by His own transcendental position. In other words, the individual soul, although within the illumination of the Supreme, sometimes falls down from that illumination because of his tiny position, and when he falls down he enters into material, conditional life. The Lord, however, is not subject to such conditioning; therefore He is described as self-illuminated. Consequently, any conditioned soul within this material universe can remain completely perfect when he is under the protection of Vāsudeva, or when he is engaged in devotional service.