दीनन दुःख हरन Deen Dukh Haran Dev

दीनन दुःख हरन देव, संतनहितकारी|

अजामील गीध व्याध, इनमें कहो कौन साध,

पंछी को पद पढ़ात, गणिका सी तारी|

ध्रुव के सर छत्र देत, प्रहलाद को उबार लेत,

संत हेतु बांधों सेतु, लंकपुरी जारी|

गज को जब ग्राह ग्रसयो, दुषासन चीर खासयो,

सभा बीच कृष्ण कृष्ण, द्रोपदी पुकारी|

इतने हरी आय गए, वसनन आरूढ़ भए,

सूरदास द्वारे ठाड़ो, आंधरो भिकारी|

Deen dukh haran dev, Santan hit karee.

Ajaameel geedh vyaadh, Inme kaho kaun saadh,

Panchee ko pad parhaat, ganikaa see taaree.

Dhruv ke sar chhatr det, Prahalaad ko ubaar let,

Sant hetu baandho setu, Lankapuree jaaree.

Gaj ko jab graah grasyo, Dushaasan cheer khasyo,

Sabhaa beech Krishna Krishna, Dropadee pukaaree.

Itne Hari aay gaye, Vasanan aaroodh bhaye,

Soordaas dware thaaro, aandhro bhikhaaree.

O Bhagwan, who removes the suffering of the poor and takes care of the welfare of the saints.

Who amongst Ajamil , the vulture and the hunter-was virtuous?

Even the 'ganika' ( the dancer woman),

who taught the parrot verses, 

crossed over to the other side ( attained salvation).

You provided a parasol on Dhruva's head,

uplifted Prahlaad;

for the sake of your devotee Vibhishan you spanned the ocean with a bridge and razed Lanka to the ground.

When the crocodile tried to devour the elephant

and when Dushaasan tried robbing Draupadi of her garments,

the cry "Krishna !...Krishna!" rose amidst the congregation.

So many have come and gone in this world,

Soordas the blind beggar too is at your door.

 The word ‘kavi’ is in the Īśāvāsyopaniṣad. ‘Kavi’ is another name of Īśvara,since He is Omniscient. A ‘kavi’ sees something that everyone does not see.Kavi means a thinker, an intelligent person, a person of understanding, a wise person, a sage, a seer, a singer, a bard, a poet.

The 8^thmantra of Īśāvāsyopaniṣad reveals the svarūpa of the Īśvara

sa paryagāt-śukram-akāyam-avraṇam-asnā ;viraṃ śuddham-apāpaviddham |

kavir-manīṣī paribhūḥ svayambhūḥ-yāthātathyato-arthān vyadadhāt-śāsvatibhyaḥ samābhyaḥ || - Īśā.Up.-8

Tr.: He is all-pervading, pure (brilliant), formless (being subtle), without scar, without nerves, taintless, untainted by wrong-doings, omniscient (kavi), the Lord of the mind, transcendent and self-existent. He has allotted the duties in proper order to the eternal (relatively) creators (Prajāpatis) known as years (samvatsaras). - Īśā.Up.-8

Śaṅkara explains the ‘kavi’ as ‘krāntadarśī’, ‘sarvadṛk’. Although this is used for Īśvara as Omniscient, in a relative sense all kavis (poets) definitely see, perceive what the common people do not.

2. The word ‘haṃsaḥ’ is found in the earliest literature of the world, i.e. in theṚgveda. In the fourth maṇḍaḷa of the Ṛgveda- IV.40.5, this mantra starts with ‘haṃsaḥ’. Here ‘Haṃsa’ is another name for Brahman, Īśvara, Paramātmā. Sankara explains ‘haṃsa’ as - ‘haṃsaḥ’ = hanti = gacchati iti, meaning all-pervasiveness. ‘han’ to go - who goes eternally to destroy individuality, or it is resolvable into ‘aham’ – I, and ‘sah’ – He, i.e. - “I am That”

Ṛṣi – Vāmadeva Gautama,

Devatā - Sūrya,

Chandas – Jagatī.

‘haṃsaḥ śucisat, vasur-antarikṣasat, hotā vediṣat, atithir-duroṇasat |

‘nṛṣat, varasat, ṛtasat, vyomasat, abjā, gojā, ṛtajā, adrijā, ṛtaṃ bṛhat ||

- Ṛgveda - IV.40.5; and Kaṭhopaniṣad – II.2.2

Tr.: As the moving (haṃsaḥ) sun, He dwells in the sky (śucisat), as Vāyu (vasuḥ)He pervades all and dwells in the space (antarikṣasat), as the fire (hotā) He resides on the earth (vediṣat), as Soma (atithiḥ) He stays in the container (duroṇasat). He lives among people (nṛṣat), among the celestials (varasat), in the truth/or yajña (ṛtasat), in the space (vyomasat), (He is existent) in the water (abjā) and earth (gojā) in various forms, in the mountains as the rivers (adrijā). He is unchanging (ṛtaṃ); He is great (bṛhat).

The mantra is Ṛgveda - IV.40.5, adapted in to to in Kaṭhopaniṣad - II.2.2

‘Haṃsa’ is also compared with Mānasa (mental, born of mind, as opposed to that of physical body), which is used in he poem.