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When Gajendra, dependent on his physical strength saw that his life was in danger and that he was absolutely helpless and incapable of rescuing himself, he thought for a long time and through the will of the Lord, reached the following conclusion.<ref name=":6" /> He said, <blockquote>न मामिमे ज्ञातय आतुरं गजाः कुतः करिण्यः प्रभवन्ति मोचितुम् । ग्राहेण पाशेन विधातुरावृतोऽपि अहं च तं यामि परं परायणम् ॥ ३२ ॥ </blockquote><blockquote>यः कश्चनेशो बलिनोऽन्तकोरगात् प्रचण्डवेगादभिधावतो भृशम् । भीतं प्रपन्नं परिपाति यद्‍भयात् मृत्युः प्रधावत्यरणं तमीमहि ॥ ३३ ॥<ref name=":3" /></blockquote><blockquote>''na māmime jñātaya āturaṁ gajāḥ kutaḥ kariṇyaḥ prabhavanti mocitum । grāheṇa pāśena vidhāturāvr̥to'pi ahaṁ ca taṁ yāmi paraṁ parāyaṇam ॥ 32 ॥''</blockquote><blockquote>''yaḥ kaścaneśo balino'ntakoragāt pracaṇḍavegādabhidhāvato bhr̥śam । bhītaṁ prapannaṁ paripāti yad‍bhayāt mr̥tyuḥ pradhāvatyaraṇaṁ tamīmahi ॥ 33 ॥''</blockquote>Meaning: These elephants, my own kinsfolk are not able to free me from this plight. What to speak of the poor female elephants. Caught up and bound down as I am in the snare of the providence, in the form of this crocodile, I shall now approach the Supreme Lord who is the last resort of all. We seek refuge in that indescribable Supreme Lord due to fear of whom even the deity of death flies away, and who, when resorted to, protects anyone who surrenders against the so very strong serpent of time that chases someone endlessly with its terrifying force.<ref name=":6" />

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He then begins to sing the praise of the almighty and prays for moksha. He says,<blockquote>जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम् २५</blockquote><blockquote>सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् २६</blockquote><blockquote>योगरन्धितकर्माणो हृदि योगविभाविते योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् २७</blockquote><blockquote>नमो नमस्तुभ्यमसह्यवेग शक्तित्रयायाखिलधीगुणाय प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रि याणामनवाप्यवर्त्मने २८</blockquote><blockquote>नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम् तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् २९<ref name=":4">Bhagavata Purana, Skandha 8, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AE/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3].</ref></blockquote><blockquote>''jijīviṣe nāhamihāmuyā kimantarbahiścāvr̥tayebhayonyā icchāmi kālena na yasya viplavastasyātmalokāvaraṇasya mokṣam 25''</blockquote><blockquote>''so'haṁ viśvasr̥jaṁ viśvamaviśvaṁ viśvavedasam viśvātmānamajaṁ brahma praṇato'smi paraṁ padam 26''</blockquote><blockquote>''yogarandhitakarmāṇo hr̥di yogavibhāvite yogino yaṁ prapaśyanti yogeśaṁ taṁ nato'smyaham 27''</blockquote><blockquote>''namo namastubhyamasahyavega śaktitrayāyākhiladhīguṇāya prapannapālāya durantaśaktaye kadindri yāṇāmanavāpyavartmane 28''</blockquote><blockquote>''nāyaṁ veda svamātmānaṁ yacchaktyāhaṁdhiyā hatam taṁ duratyayamāhātmyaṁ bhagavantamito'smyaham 29''</blockquote>Meaning: I do not wish to survive like this (in this body) in the world. What is the use of this life (of an elephant) which is enveloped internally and externally with the darkness of ignorance ? I crave for emancipation from that veil of ignorance which shrouds the ~~spiritual~~ light of the Self, and which cannot be destroyed merely by (lapse of) time but only by the knowledge of the Atman. Being thus desirous of attaining moksha, I bow down to the all pervading Lord who is the creator of the universe; whose body is the universe and yet who is beyond and other than it; who uses universe as his instrument, yet is the inner controller of it; who is unconditioned by birth and is the highest resort of all. I have bowed unto the Lord of yoga (who confers the fruit of yogic practice), whom the yogins visualise in their hearts purified by burning down of their karmas by yoga (or devotion unto the Lord). My salutations to Him again and again, the force of whose threefold power (of three gunas viz. Sattva, Rajas and Tamas) is irresistable; who manifests as the object of all senses; who protects those who resort to Him for shelter and whose deluding potency of ''maya'' is difficult to overcome and whose path is inaccessible to those whose senses are directed to external objects. I have sought the protection of the Lord whose glory is unsurpassed and enveloped by whose Maya expressed as the ego-sense, this Jiva does not realise (the real nature of) his self.<ref name=":6" />

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He then begins to sing the praise of the almighty and prays for moksha. He says,<blockquote>जिजीविषे नाहमिहामुया किमन्तर्बहिश्चावृतयेभयोन्या इच्छामि कालेन न यस्य विप्लवस्तस्यात्मलोकावरणस्य मोक्षम् २५</blockquote><blockquote>सोऽहं विश्वसृजं विश्वमविश्वं विश्ववेदसम् विश्वात्मानमजं ब्रह्म प्रणतोऽस्मि परं पदम् २६</blockquote><blockquote>योगरन्धितकर्माणो हृदि योगविभाविते योगिनो यं प्रपश्यन्ति योगेशं तं नतोऽस्म्यहम् २७</blockquote><blockquote>नमो नमस्तुभ्यमसह्यवेग शक्तित्रयायाखिलधीगुणाय प्रपन्नपालाय दुरन्तशक्तये कदिन्द्रि याणामनवाप्यवर्त्मने २८</blockquote><blockquote>नायं वेद स्वमात्मानं यच्छक्त्याहंधिया हतम् तं दुरत्ययमाहात्म्यं भगवन्तमितोऽस्म्यहम् २९<ref name=":4">Bhagavata Purana, Skandha 8, [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4%A7%E0%A4%83_%E0%A5%AE/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A9 Adhyaya 3].</ref></blockquote><blockquote>''jijīviṣe nāhamihāmuyā kimantarbahiścāvr̥tayebhayonyā icchāmi kālena na yasya viplavastasyātmalokāvaraṇasya mokṣam 25''</blockquote><blockquote>''so'haṁ viśvasr̥jaṁ viśvamaviśvaṁ viśvavedasam viśvātmānamajaṁ brahma praṇato'smi paraṁ padam 26''</blockquote><blockquote>''yogarandhitakarmāṇo hr̥di yogavibhāvite yogino yaṁ prapaśyanti yogeśaṁ taṁ nato'smyaham 27''</blockquote><blockquote>''namo namastubhyamasahyavega śaktitrayāyākhiladhīguṇāya prapannapālāya durantaśaktaye kadindri yāṇāmanavāpyavartmane 28''</blockquote><blockquote>''nāyaṁ veda svamātmānaṁ yacchaktyāhaṁdhiyā hatam taṁ duratyayamāhātmyaṁ bhagavantamito'smyaham 29''</blockquote>Meaning: I do not wish to survive like this (in this body) in the world. What is the use of this life (of an elephant) which is enveloped internally and externally with the darkness of ignorance ? I crave for emancipation from that veil of ignorance which shrouds the adhyatmik light of the Self, and which cannot be destroyed merely by (lapse of) time but only by the knowledge of the Atman. Being thus desirous of attaining moksha, I bow down to the all pervading Lord who is the creator of the universe; whose body is the universe and yet who is beyond and other than it; who uses universe as his instrument, yet is the inner controller of it; who is unconditioned by birth and is the highest resort of all. I have bowed unto the Lord of yoga (who confers the fruit of yogic practice), whom the yogins visualise in their hearts purified by burning down of their karmas by yoga (or devotion unto the Lord). My salutations to Him again and again, the force of whose threefold power (of three gunas viz. Sattva, Rajas and Tamas) is irresistable; who manifests as the object of all senses; who protects those who resort to Him for shelter and whose deluding potency of ''maya'' is difficult to overcome and whose path is inaccessible to those whose senses are directed to external objects. I have sought the protection of the Lord whose glory is unsurpassed and enveloped by whose Maya expressed as the ego-sense, this Jiva does not realise (the real nature of) his self.<ref name=":6" />

== गजेन्द्रस्य भगवद्स्तुतिः ॥ Stotra by Gajendra ==

'''Chapter 3: Gajendra's Prayers of Surrender'''

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(1) '''T'''he son of Vyâsa [S'uka] said: 'With that decision he [Gajendra], led by his intelligence, focussed his mind on his heart by reciting a supreme prayer he had practiced in a previous birth [see also B.G. 6: 43-44]. (2) S'rî Gajendra said: 'My obeisances unto the Supreme Godhead who moves this materially controlled existence to consciousness, let me meditate on Him, the original person, the transcendental Lord who is the root cause. (3) The universe rests in Him, exists because of Him and originates from Him, I surrender to Him, that independent Godhead who is our cause and who is transcendental to us. (4) He who from His own energy expanded this cosmic manifestation that sometimes is manifest and sometimes is not visible, in both cases oversees all and everything as the witness. I beg that root Soul, the Supreme Transcendence of the beyond, to protect me! rî S'uka said: '(5) When in due course of time everything in this world has come to naught, when 5.20: 18all the worlds and all their maintainers and directors and everythingthat was active, has ended, there is a dense and deep darkness, above and beyond which He, the Almighty One, is radiating. (6)5.20: 18When a dancer dances it is difficult to understand the different forms he represents. The same way the gods, the sages and the common creatures cannot understand His movements or express them in words. May He who is so hard to grasp give me protection. rî S'uka said: '(7) The Lord of those who long to see His all-auspicious lotus feet, of those who are free from all attachment, of the great sages who faultless in the forest, highly elevated above the material world practice their vows in accordance with the different ~~spiritual~~ positions in life [the ''âs'ramas''], the Lord of those who are equal and friendly towards all, He is my destination.rî S'uka said: '(8-9) He who is without birth has no karma, no name or a form, and is free from [the basic material] qualities and from faults. He who is the destruction and the creation of this cosmic manifestation, nevertheless by His own potency occasionally engages in [personal] activities [as an ''avatâra'']. I offer Him my respects, the transcendental Lord, the Controller, the Supreme Brahman of unlimited potency, who without a form has assumed forms and performed so many wonderful activities. (10) I offer Him my obeisances who is the enlightenment of the soul, the witness present within all, the Supreme Self, Him who defies description and is beyond the mind and even consciousness. (11) For Him who, by learned souls free from material desires, [in devotion] can be reached through the mode of goodness, for the master of emancipation and salvation and bestower of happiness, there is my respectful reverence. (12) I offer my obeisances to the Lord of Peace, the Lord of Equilibrium, who free from the modes assumes the form of the modes in a dangerous or animal appearance [like with Nrisimha and Varâha]. I dedicate my prayers to the Lord of the diversity of ~~spiritual~~ knowledge. (13) My respects for the knower of the field [see B.G. 13: 1-5], for You the superintendent of all, the witness and the Original Person who are the primal source. You, the origin of the material creation, I offer my obeisances.'''T'''rî S'uka said: '(14) You are the one whom I respect because You oversee the motives of the senses. You are the source of all forms of belief concerning the apparent reality that one takes for real because it is a reflection of You. With respect for that reflection my reverence for You. (15) I offer You, the causeless supreme cause of all, my obeisances. You who are the miraculous root cause of all, the science of the sacred tradition and the great ocean, I honor, You the granter of liberation and the shelter of the transcendentalist. (16) I honor Him who is the fire of consciousness hidden in the wood of the modes of nature, Him whose [creative] spirit spurs into action when nature loses its equilibrium, Him who personally reveals Himself to those who gave up on the formal approach because of their ~~spiritual~~ understanding. (17) I offer my obeisances to Him, the immaculacy of infinite mercy, who releases a surrendered animal like me from being entangled. You, the Supreme Unlimited Lord, He who is celebrated as the direct witness within, You who are ever attentive by a single part of Your self [the ''Paramâtmâ'', see also B.G. 10: 42], I offer my respects. (18) You are difficult to attain for everyone who is [overly] attached to his mind and body, to his offspring and relatives, to his home, wealth and support. But for those liberated souls who [absorbed in the soul] are not disturbed by the modes of nature, You are present in the core of the heart [see B.G. 6: 47]. I offer You, on whom one always meditates, You, the reservoir of all ~~spiritual~~ knowledge, You, the Supreme Lord and Controller, my respects. (19) They who desire ''dharma, artha, kâma'' and''moksha'' [the regulation of their civil virtue] worship Him and thus succeed in attaining their desired objective, not to mention other benedictions; He even endows one with an immortal [~~spiritual~~] body. May His unlimited mercy bring me salvation [see also 2.3: 10 en 7.9: 27]. (20-21) They who are fully surrendered to the Supreme Lord are, by reciting and hearing about His all-auspicious, wondrous activities, immersed in an ocean of transcendental bliss. With no other but Him as their purpose in life, they do not desire any [other] benediction. He, the eternal and Absolute Spirit of transcendence, the Supreme Master of all great personalities, the unseen Soul above and beyond all who in yoga can be reached [by devotional service] is, because of His subtle and elusive nature, out of reach of the senses. Him the unlimited, all-inclusive origin I worship. (22-24) The different moving and unmoving entities, the Vedic knowledge, the gods, Brahmâ and the souls belonging to him, as also His less important expansions, were created by the Lord with all their names and forms. Just like sparks that emanate from, and merge with, the fire and rays of light that emanate from and dissolve in the sun, there are similarly, time and again, the manifestations from the basic qualities of nature of creations and creatures of intelligence and mind, senses and [of the gross and subtle aspect] of the body, that as parts and parcels repeatedly originate from, and merge again with, the Lord. He, [that fire,] is neither a demigod nor a demon, neither a human being nor an animal, He is neither feminine nor masculine, neither neuter nor another kind of creature. He is not the fruitful action nor the mode of nature, neither the manifest nor the non-manifest; He is the conclusion of the exclusion [of this or that, of ''neti neti'', see also 7.7: 23]. All hail to Him, the One Unlimited! <ref name=":1">Srimad Bhagavatam, Canto 8, [http://bhagavata.org/downloads/bhagavatam-canto8.html#3 Chapter 3].</ref><blockquote>ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् पुरुषायादिबीजाय परेशायाभिधीमहि २</blockquote><blockquote>यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ३</blockquote><blockquote>यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च तत्तिरोहितम् अविद्धदृक्साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्परः ४</blockquote><blockquote>कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु तमस्तदासीद्गहनं गभीरं यस्तस्य पारेऽभिविराजते विभुः ५</blockquote><blockquote>न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ६</blockquote><blockquote>दिदृक्षवो यस्य पदं सुमङ्गलं विमुक्तसङ्गा मुनयः सुसाधवः चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूताः सुहृदः स मे गतिः ७</blockquote><blockquote>न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा तथापि लोकाप्ययसम्भवाय यः स्वमायया तान्यनुकालमृच्छति ८</blockquote><blockquote>तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये अरूपायोरुरूपाय नम आश्चर्यकर्मणे ९</blockquote><blockquote>नम आत्मप्रदीपाय साक्षिणे परमात्मने नमो गिरां विदूराय मनसश्चेतसामपि १०</blockquote><blockquote>सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता नमः कैवल्यनाथाय निर्वाणसुखसंविदे ११</blockquote><blockquote>नमः शान्ताय घोराय मूढाय गुणधर्मिणे निर्विशेषाय साम्याय नमो ज्ञानघनाय च १२</blockquote><blockquote>क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे पुरुषायात्ममूलाय मूलप्रकृतये नमः १३</blockquote><blockquote>सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे असताच्छाययोक्ताय सदाभासाय ते नमः १४</blockquote><blockquote>नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय १५</blockquote><blockquote>गुणारणिच्छन्नचिदुष्मपाय तत्क्षोभविस्फूर्जितमानसाय नैष्कर्म्यभावेन विवर्जितागम स्वयंप्रकाशाय नमस्करोमि १६</blockquote><blockquote>मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय स्वांशेन सर्वतनुभृन्मनसि प्रतीत प्रत्यग्दृशे भगवते बृहते नमस्ते १७ </blockquote><blockquote>आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय १८</blockquote><blockquote>यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति किं चाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम् १९</blockquote><blockquote>एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्र मग्नाः २०</blockquote><blockquote>तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम् अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे २१</blockquote><blockquote>यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः नामरूपविभेदेन फल्ग्व्या च कलया कृताः २२</blockquote><blockquote>यथार्चिषोऽग्नेः सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत्स्वरोचिषः तथा यतोऽयं गुणसम्प्रवाहो बुद्धिर्मनः खानि शरीरसर्गाः २३</blockquote><blockquote>स वै न देवासुरमर्त्यतिर्यङ्न स्त्री न षण्ढो न पुमान्न जन्तुः नायं गुणः कर्म न सन्न चासन्निषेधशेषो जयतादशेषः २४<ref name=":4" /></blockquote><blockquote>''oṁ namo bhagavate tasmai yata etaccidātmakam puruṣāyādibījāya pareśāyābhidhīmahi 2''</blockquote><blockquote>''yasminnidaṁ yataścedaṁ yenedaṁ ya idaṁ svayam yo'smātparasmācca parastaṁ prapadye svayambhuvam 3''</blockquote><blockquote>''yaḥ svātmanīdaṁ nijamāyayārpitaṁ kvacidvibhātaṁ kva ca tattirohitam aviddhadr̥ksākṣyubhayaṁ tadīkṣate sa ātmamūlo'vatu māṁ parātparaḥ 4''</blockquote><blockquote>''kālena pañcatvamiteṣu kr̥tsnaśo lokeṣu pāleṣu ca sarvahetuṣu tamastadāsīdgahanaṁ gabhīraṁ yastasya pāre'bhivirājate vibhuḥ 5''</blockquote><blockquote>''na yasya devā r̥ṣayaḥ padaṁ vidurjantuḥ punaḥ ko'rhati gantumīritum yathā naṭasyākr̥tibhirviceṣṭato duratyayānukramaṇaḥ sa māvatu 6''</blockquote><blockquote>''didr̥kṣavo yasya padaṁ sumaṅgalaṁ vimuktasaṅgā munayaḥ susādhavaḥ carantyalokavratamavraṇaṁ vane bhūtātmabhūtāḥ suhr̥daḥ sa me gatiḥ 7''</blockquote><blockquote>''na vidyate yasya ca janma karma vā na nāmarūpe guṇadoṣa eva vā tathāpi lokāpyayasambhavāya yaḥ svamāyayā tānyanukālamr̥cchati 8''</blockquote><blockquote>''tasmai namaḥ pareśāya brahmaṇe'nantaśaktaye arūpāyorurūpāya nama āścaryakarmaṇe 9''</blockquote><blockquote>''nama ātmapradīpāya sākṣiṇe paramātmane namo girāṁ vidūrāya manasaścetasāmapi 10''</blockquote><blockquote>''sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā namaḥ kaivalyanāthāya nirvāṇasukhasaṁvide 11''</blockquote><blockquote>''namaḥ śāntāya ghorāya mūḍhāya guṇadharmiṇe nirviśeṣāya sāmyāya namo jñānaghanāya ca 12''</blockquote><blockquote>''kṣetrajñāya namastubhyaṁ sarvādhyakṣāya sākṣiṇe puruṣāyātmamūlāya mūlaprakr̥taye namaḥ 13''</blockquote><blockquote>''sarvendriyaguṇadraṣṭre sarvapratyayahetave asatācchāyayoktāya sadābhāsāya te namaḥ 14''</blockquote><blockquote>''namo namaste'khilakāraṇāya niṣkāraṇāyādbhutakāraṇāya sarvāgamāmnāyamahārṇavāya namo'pavargāya parāyaṇāya 15''</blockquote><blockquote>''guṇāraṇicchannaciduṣmapāya tatkṣobhavisphūrjitamānasāya naiṣkarmyabhāvena vivarjitāgama svayaṁprakāśāya namaskaromi 16''</blockquote><blockquote>''mādr̥kprapannapaśupāśavimokṣaṇāya muktāya bhūrikaruṇāya namo'layāya svāṁśena sarvatanubhr̥nmanasi pratīta pratyagdr̥śe bhagavate br̥hate namaste 17''</blockquote><blockquote>''ātmātmajāptagr̥havittajaneṣu saktairduṣprāpaṇāya guṇasaṅgavivarjitāya muktātmabhiḥ svahr̥daye paribhāvitāya jñānātmane bhagavate nama īśvarāya 18''</blockquote><blockquote>''yaṁ dharmakāmārthavimuktikāmā bhajanta iṣṭāṁ gatimāpnuvanti kiṁ cāśiṣo rātyapi dehamavyayaṁ karotu me'dabhradayo vimokṣaṇam 19''</blockquote><blockquote>''ekāntino yasya na kañcanārthaṁ vāñchanti ye vai bhagavatprapannāḥ atyadbhutaṁ taccaritaṁ sumaṅgalaṁ gāyanta ānandasamudra magnāḥ 20''</blockquote><blockquote>''tamakṣaraṁ brahma paraṁ pareśamavyaktamādhyātmikayogagamyam atīndriyaṁ sūkṣmamivātidūramanantamādyaṁ paripūrṇamīḍe 21''</blockquote><blockquote>''yasya brahmādayo devā vedā lokāścarācarāḥ nāmarūpavibhedena phalgvyā ca kalayā kr̥tāḥ 22''</blockquote><blockquote>''yathārciṣo'gneḥ saviturgabhastayo niryānti saṁyāntyasakr̥tsvarociṣaḥ tathā yato'yaṁ guṇasampravāho buddhirmanaḥ khāni śarīrasargāḥ 23''</blockquote><blockquote>''sa vai na devāsuramartyatiryaṅna strī na ṣaṇḍho na pumānna jantuḥ nāyaṁ guṇaḥ karma na sanna cāsanniṣedhaśeṣo jayatādaśeṣaḥ 24''</blockquote>

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(1) '''T'''he son of Vyâsa [S'uka] said: 'With that decision he [Gajendra], led by his intelligence, focussed his mind on his heart by reciting a supreme prayer he had practiced in a previous birth [see also B.G. 6: 43-44]. (2) S'rî Gajendra said: 'My obeisances unto the Supreme Godhead who moves this materially controlled existence to consciousness, let me meditate on Him, the original person, the transcendental Lord who is the root cause. (3) The universe rests in Him, exists because of Him and originates from Him, I surrender to Him, that independent Godhead who is our cause and who is transcendental to us. (4) He who from His own energy expanded this cosmic manifestation that sometimes is manifest and sometimes is not visible, in both cases oversees all and everything as the witness. I beg that root Soul, the Supreme Transcendence of the beyond, to protect me! rî S'uka said: '(5) When in due course of time everything in this world has come to naught, when 5.20: 18all the worlds and all their maintainers and directors and everythingthat was active, has ended, there is a dense and deep darkness, above and beyond which He, the Almighty One, is radiating. (6)5.20: 18When a dancer dances it is difficult to understand the different forms he represents. The same way the gods, the sages and the common creatures cannot understand His movements or express them in words. May He who is so hard to grasp give me protection. rî S'uka said: '(7) The Lord of those who long to see His all-auspicious lotus feet, of those who are free from all attachment, of the great sages who faultless in the forest, highly elevated above the material world practice their vows in accordance with the different adhyatmik positions in life [the ''âs'ramas''], the Lord of those who are equal and friendly towards all, He is my destination.rî S'uka said: '(8-9) He who is without birth has no karma, no name or a form, and is free from [the basic material] qualities and from faults. He who is the destruction and the creation of this cosmic manifestation, nevertheless by His own potency occasionally engages in [personal] activities [as an ''avatâra'']. I offer Him my respects, the transcendental Lord, the Controller, the Supreme Brahman of unlimited potency, who without a form has assumed forms and performed so many wonderful activities. (10) I offer Him my obeisances who is the enlightenment of the soul, the witness present within all, the Supreme Self, Him who defies description and is beyond the mind and even consciousness. (11) For Him who, by learned souls free from material desires, [in devotion] can be reached through the mode of goodness, for the master of emancipation and salvation and bestower of happiness, there is my respectful reverence. (12) I offer my obeisances to the Lord of Peace, the Lord of Equilibrium, who free from the modes assumes the form of the modes in a dangerous or animal appearance [like with Nrisimha and Varâha]. I dedicate my prayers to the Lord of the diversity of adhyatmik knowledge. (13) My respects for the knower of the field [see B.G. 13: 1-5], for You the superintendent of all, the witness and the Original Person who are the primal source. You, the origin of the material creation, I offer my obeisances.'''T'''rî S'uka said: '(14) You are the one whom I respect because You oversee the motives of the senses. You are the source of all forms of belief concerning the apparent reality that one takes for real because it is a reflection of You. With respect for that reflection my reverence for You. (15) I offer You, the causeless supreme cause of all, my obeisances. You who are the miraculous root cause of all, the science of the sacred tradition and the great ocean, I honor, You the granter of liberation and the shelter of the transcendentalist. (16) I honor Him who is the fire of consciousness hidden in the wood of the modes of nature, Him whose [creative] spirit spurs into action when nature loses its equilibrium, Him who personally reveals Himself to those who gave up on the formal approach because of their adhyatmik understanding. (17) I offer my obeisances to Him, the immaculacy of infinite mercy, who releases a surrendered animal like me from being entangled. You, the Supreme Unlimited Lord, He who is celebrated as the direct witness within, You who are ever attentive by a single part of Your self [the ''Paramâtmâ'', see also B.G. 10: 42], I offer my respects. (18) You are difficult to attain for everyone who is [overly] attached to his mind and body, to his offspring and relatives, to his home, wealth and support. But for those liberated souls who [absorbed in the soul] are not disturbed by the modes of nature, You are present in the core of the heart [see B.G. 6: 47]. I offer You, on whom one always meditates, You, the reservoir of all adhyatmik knowledge, You, the Supreme Lord and Controller, my respects. (19) They who desire ''dharma, artha, kâma'' and''moksha'' [the regulation of their civil virtue] worship Him and thus succeed in attaining their desired objective, not to mention other benedictions; He even endows one with an immortal [adhyatmik] body. May His unlimited mercy bring me salvation [see also 2.3: 10 en 7.9: 27]. (20-21) They who are fully surrendered to the Supreme Lord are, by reciting and hearing about His all-auspicious, wondrous activities, immersed in an ocean of transcendental bliss. With no other but Him as their purpose in life, they do not desire any [other] benediction. He, the eternal and Absolute Spirit of transcendence, the Supreme Master of all great personalities, the unseen Soul above and beyond all who in yoga can be reached [by devotional service] is, because of His subtle and elusive nature, out of reach of the senses. Him the unlimited, all-inclusive origin I worship. (22-24) The different moving and unmoving entities, the Vedic knowledge, the gods, Brahmâ and the souls belonging to him, as also His less important expansions, were created by the Lord with all their names and forms. Just like sparks that emanate from, and merge with, the fire and rays of light that emanate from and dissolve in the sun, there are similarly, time and again, the manifestations from the basic qualities of nature of creations and creatures of intelligence and mind, senses and [of the gross and subtle aspect] of the body, that as parts and parcels repeatedly originate from, and merge again with, the Lord. He, [that fire,] is neither a demigod nor a demon, neither a human being nor an animal, He is neither feminine nor masculine, neither neuter nor another kind of creature. He is not the fruitful action nor the mode of nature, neither the manifest nor the non-manifest; He is the conclusion of the exclusion [of this or that, of ''neti neti'', see also 7.7: 23]. All hail to Him, the One Unlimited! <ref name=":1">Srimad Bhagavatam, Canto 8, [http://bhagavata.org/downloads/bhagavatam-canto8.html#3 Chapter 3].</ref><blockquote>ॐ नमो भगवते तस्मै यत एतच्चिदात्मकम् पुरुषायादिबीजाय परेशायाभिधीमहि २</blockquote><blockquote>यस्मिन्निदं यतश्चेदं येनेदं य इदं स्वयम् योऽस्मात्परस्माच्च परस्तं प्रपद्ये स्वयम्भुवम् ३</blockquote><blockquote>यः स्वात्मनीदं निजमाययार्पितं क्वचिद्विभातं क्व च तत्तिरोहितम् अविद्धदृक्साक्ष्युभयं तदीक्षते स आत्ममूलोऽवतु मां परात्परः ४</blockquote><blockquote>कालेन पञ्चत्वमितेषु कृत्स्नशो लोकेषु पालेषु च सर्वहेतुषु तमस्तदासीद्गहनं गभीरं यस्तस्य पारेऽभिविराजते विभुः ५</blockquote><blockquote>न यस्य देवा ऋषयः पदं विदुर्जन्तुः पुनः कोऽर्हति गन्तुमीरितुम् यथा नटस्याकृतिभिर्विचेष्टतो दुरत्ययानुक्रमणः स मावतु ६</blockquote><blockquote>दिदृक्षवो यस्य पदं सुमङ्गलं विमुक्तसङ्गा मुनयः सुसाधवः चरन्त्यलोकव्रतमव्रणं वने भूतात्मभूताः सुहृदः स मे गतिः ७</blockquote><blockquote>न विद्यते यस्य च जन्म कर्म वा न नामरूपे गुणदोष एव वा तथापि लोकाप्ययसम्भवाय यः स्वमायया तान्यनुकालमृच्छति ८</blockquote><blockquote>तस्मै नमः परेशाय ब्रह्मणेऽनन्तशक्तये अरूपायोरुरूपाय नम आश्चर्यकर्मणे ९</blockquote><blockquote>नम आत्मप्रदीपाय साक्षिणे परमात्मने नमो गिरां विदूराय मनसश्चेतसामपि १०</blockquote><blockquote>सत्त्वेन प्रतिलभ्याय नैष्कर्म्येण विपश्चिता नमः कैवल्यनाथाय निर्वाणसुखसंविदे ११</blockquote><blockquote>नमः शान्ताय घोराय मूढाय गुणधर्मिणे निर्विशेषाय साम्याय नमो ज्ञानघनाय च १२</blockquote><blockquote>क्षेत्रज्ञाय नमस्तुभ्यं सर्वाध्यक्षाय साक्षिणे पुरुषायात्ममूलाय मूलप्रकृतये नमः १३</blockquote><blockquote>सर्वेन्द्रियगुणद्रष्ट्रे सर्वप्रत्ययहेतवे असताच्छाययोक्ताय सदाभासाय ते नमः १४</blockquote><blockquote>नमो नमस्तेऽखिलकारणाय निष्कारणायाद्भुतकारणाय सर्वागमाम्नायमहार्णवाय नमोऽपवर्गाय परायणाय १५</blockquote><blockquote>गुणारणिच्छन्नचिदुष्मपाय तत्क्षोभविस्फूर्जितमानसाय नैष्कर्म्यभावेन विवर्जितागम स्वयंप्रकाशाय नमस्करोमि १६</blockquote><blockquote>मादृक्प्रपन्नपशुपाशविमोक्षणाय मुक्ताय भूरिकरुणाय नमोऽलयाय स्वांशेन सर्वतनुभृन्मनसि प्रतीत प्रत्यग्दृशे भगवते बृहते नमस्ते १७ </blockquote><blockquote>आत्मात्मजाप्तगृहवित्तजनेषु सक्तैर्दुष्प्रापणाय गुणसङ्गविवर्जिताय मुक्तात्मभिः स्वहृदये परिभाविताय ज्ञानात्मने भगवते नम ईश्वराय १८</blockquote><blockquote>यं धर्मकामार्थविमुक्तिकामा भजन्त इष्टां गतिमाप्नुवन्ति किं चाशिषो रात्यपि देहमव्ययं करोतु मेऽदभ्रदयो विमोक्षणम् १९</blockquote><blockquote>एकान्तिनो यस्य न कञ्चनार्थं वाञ्छन्ति ये वै भगवत्प्रपन्नाः अत्यद्भुतं तच्चरितं सुमङ्गलं गायन्त आनन्दसमुद्र मग्नाः २०</blockquote><blockquote>तमक्षरं ब्रह्म परं परेशमव्यक्तमाध्यात्मिकयोगगम्यम् अतीन्द्रियं सूक्ष्ममिवातिदूरमनन्तमाद्यं परिपूर्णमीडे २१</blockquote><blockquote>यस्य ब्रह्मादयो देवा वेदा लोकाश्चराचराः नामरूपविभेदेन फल्ग्व्या च कलया कृताः २२</blockquote><blockquote>यथार्चिषोऽग्नेः सवितुर्गभस्तयो निर्यान्ति संयान्त्यसकृत्स्वरोचिषः तथा यतोऽयं गुणसम्प्रवाहो बुद्धिर्मनः खानि शरीरसर्गाः २३</blockquote><blockquote>स वै न देवासुरमर्त्यतिर्यङ्न स्त्री न षण्ढो न पुमान्न जन्तुः नायं गुणः कर्म न सन्न चासन्निषेधशेषो जयतादशेषः २४<ref name=":4" /></blockquote><blockquote>''oṁ namo bhagavate tasmai yata etaccidātmakam puruṣāyādibījāya pareśāyābhidhīmahi 2''</blockquote><blockquote>''yasminnidaṁ yataścedaṁ yenedaṁ ya idaṁ svayam yo'smātparasmācca parastaṁ prapadye svayambhuvam 3''</blockquote><blockquote>''yaḥ svātmanīdaṁ nijamāyayārpitaṁ kvacidvibhātaṁ kva ca tattirohitam aviddhadr̥ksākṣyubhayaṁ tadīkṣate sa ātmamūlo'vatu māṁ parātparaḥ 4''</blockquote><blockquote>''kālena pañcatvamiteṣu kr̥tsnaśo lokeṣu pāleṣu ca sarvahetuṣu tamastadāsīdgahanaṁ gabhīraṁ yastasya pāre'bhivirājate vibhuḥ 5''</blockquote><blockquote>''na yasya devā r̥ṣayaḥ padaṁ vidurjantuḥ punaḥ ko'rhati gantumīritum yathā naṭasyākr̥tibhirviceṣṭato duratyayānukramaṇaḥ sa māvatu 6''</blockquote><blockquote>''didr̥kṣavo yasya padaṁ sumaṅgalaṁ vimuktasaṅgā munayaḥ susādhavaḥ carantyalokavratamavraṇaṁ vane bhūtātmabhūtāḥ suhr̥daḥ sa me gatiḥ 7''</blockquote><blockquote>''na vidyate yasya ca janma karma vā na nāmarūpe guṇadoṣa eva vā tathāpi lokāpyayasambhavāya yaḥ svamāyayā tānyanukālamr̥cchati 8''</blockquote><blockquote>''tasmai namaḥ pareśāya brahmaṇe'nantaśaktaye arūpāyorurūpāya nama āścaryakarmaṇe 9''</blockquote><blockquote>''nama ātmapradīpāya sākṣiṇe paramātmane namo girāṁ vidūrāya manasaścetasāmapi 10''</blockquote><blockquote>''sattvena pratilabhyāya naiṣkarmyeṇa vipaścitā namaḥ kaivalyanāthāya nirvāṇasukhasaṁvide 11''</blockquote><blockquote>''namaḥ śāntāya ghorāya mūḍhāya guṇadharmiṇe nirviśeṣāya sāmyāya namo jñānaghanāya ca 12''</blockquote><blockquote>''kṣetrajñāya namastubhyaṁ sarvādhyakṣāya sākṣiṇe puruṣāyātmamūlāya mūlaprakr̥taye namaḥ 13''</blockquote><blockquote>''sarvendriyaguṇadraṣṭre sarvapratyayahetave asatācchāyayoktāya sadābhāsāya te namaḥ 14''</blockquote><blockquote>''namo namaste'khilakāraṇāya niṣkāraṇāyādbhutakāraṇāya sarvāgamāmnāyamahārṇavāya namo'pavargāya parāyaṇāya 15''</blockquote><blockquote>''guṇāraṇicchannaciduṣmapāya tatkṣobhavisphūrjitamānasāya naiṣkarmyabhāvena vivarjitāgama svayaṁprakāśāya namaskaromi 16''</blockquote><blockquote>''mādr̥kprapannapaśupāśavimokṣaṇāya muktāya bhūrikaruṇāya namo'layāya svāṁśena sarvatanubhr̥nmanasi pratīta pratyagdr̥śe bhagavate br̥hate namaste 17''</blockquote><blockquote>''ātmātmajāptagr̥havittajaneṣu saktairduṣprāpaṇāya guṇasaṅgavivarjitāya muktātmabhiḥ svahr̥daye paribhāvitāya jñānātmane bhagavate nama īśvarāya 18''</blockquote><blockquote>''yaṁ dharmakāmārthavimuktikāmā bhajanta iṣṭāṁ gatimāpnuvanti kiṁ cāśiṣo rātyapi dehamavyayaṁ karotu me'dabhradayo vimokṣaṇam 19''</blockquote><blockquote>''ekāntino yasya na kañcanārthaṁ vāñchanti ye vai bhagavatprapannāḥ atyadbhutaṁ taccaritaṁ sumaṅgalaṁ gāyanta ānandasamudra magnāḥ 20''</blockquote><blockquote>''tamakṣaraṁ brahma paraṁ pareśamavyaktamādhyātmikayogagamyam atīndriyaṁ sūkṣmamivātidūramanantamādyaṁ paripūrṇamīḍe 21''</blockquote><blockquote>''yasya brahmādayo devā vedā lokāścarācarāḥ nāmarūpavibhedena phalgvyā ca kalayā kr̥tāḥ 22''</blockquote><blockquote>''yathārciṣo'gneḥ saviturgabhastayo niryānti saṁyāntyasakr̥tsvarociṣaḥ tathā yato'yaṁ guṇasampravāho buddhirmanaḥ khāni śarīrasargāḥ 23''</blockquote><blockquote>''sa vai na devāsuramartyatiryaṅna strī na ṣaṇḍho na pumānna jantuḥ nāyaṁ guṇaḥ karma na sanna cāsanniṣedhaśeṣo jayatādaśeṣaḥ 24''</blockquote>

== भगवदनुग्रहः ॥ The Lord's Grace ==

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