Notes

Variations - (Pathanthara)
¹ – pUjincu – sEvincu.

³ - Anandamuna – Anandamuga.

⁶ – rAgAdula tODa – rAgAdula tODi : In the present context ‘tODa’ seems to be the appropriate word; accordingly, it has been adopted here.

caraNams 1 and 2 are interchanged in some books.
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References
⁴ – madi rOsi – abandoning mentally - In this regard, the following verse from SrImad bhagavad gItA, Chapter 2 is relevant –

vishayA vinivartantE nirAhArasya dEhinaH |
rasa-varjaM rasO(a)py-asya paraM dRshTvA nivartatE || 59 ||

“Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the supreme.”

⁵ – karmamu bAsi – leaving aside all (desire oriented) actions – In this regard, please refer to SrImad-bhagavad-gIta, Chapter 18 –

sarva dharmAn-parityajya mAm-EkaM SaraNaM vraja |
ahaM tvA sarva pApEbhyO mOkshayishyAmi mASucaH || 66 ||

“Relinquishing all dharma, take refuge in Me alone; I will liberate thee from all sins; grieve not.” (Translation by Swami Swarupananda)
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⁷ - bhava sAgaramunu dATi – crossing the Ocean of Worldly Existence. In this regard, the following couplets of nArada bhakti sUtra are relevant –

kastarati kastarati mAyAM yaH sangAn tyajati
yO mahAnubhAvaM sEvatE nirmamO bhavati | (46)
sa tarati sa tarati sa lOkAMs-tArayati | (50)

“Who crosses, who crosses the mAya? He who avoids all contacts with such objects of senses as are likely to inflame passions, resorts to spiritually great souls, serves them, and gets rid of all possession in the service of the needy. He crosses indeed, he crosses this mAyA and carries also the world across it.” (Translation by Swami Tyagisananda)
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Comments
² – tAnE brahmAnandamu anubhavinci, andarini tAnu endu kani, nIyandu bhAvamu jenducuNDu – ‘Self experiencing Supreme bliss, perceiving Self everywhere and remain absorbed in You’. These are highly esoteric statements which cannot be intellectually comprehended. Excepting for those who have reached that privileged state of experience, others, like me, cannot explain the experience adequately through intellectual exercises. This is clarified by the words ‘tAnE anubhavinci’ - direct perception (aparOksha anubhUti).
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