ग्रहान्निवारयनिवारय व्याधीन्निवारयनिवारय दुःखं हरयहरय दारिद्र्यं विद्रावयविद्रावय देहं पोषयपोषय चित्तं तोषयतोषयेति सर्वमन्त्रसर्वयन्त्रसर्वतन्त्रसर्वपल्लवस्वरूपायेति ओं नमः शिवायेत्युपनिषत्
grahānnivārayanivāraya vyādhīnnivārayanivāraya duḥkhaṃ harayaharaya dāridryaṃ vidrāvayavidrāvaya dehaṃ poṣayapoṣaya cittaṃ toṣayatoṣayeti sarvamantrasarvayantrasarvatantrasarvapallavasvarūpāyeti oṃ namaḥ śivāyetyupaniṣat
«Avert the planets, avert; avert diseases, avert; carry away suffering, carry away; scatter poverty, scatter; strengthen the body, strengthen; console the mind, console. To the one whose own form is all mantras, all yantras, all tantras, and all their branches — "om, homage to Śiva". Such is the upaniṣad».
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The litany ends, and the final petitions in it are ordinary and human: avert diseases, carry away suffering, scatter poverty, strengthen the body, console the heart. Let us speak of them plainly and without self-indulgent leniency. Such requests are not forbidden and not mocked in Vaiṣṇava practice; and that ārta, “the distressed,” and arthārthī, “the seeker of gain,” are counted by the Gītā (7.16) among the four categories of those who turn to Him, was discussed reading the Gopāla-tāpanī.
Let us briefly repeat its position, for it is apt here. Four kinds turn to Him: the distressed, the curious, the seeker of gain, and the knower; and all four are called sukṛtinaḥ, “meritorious.” That is, a request for health and bread is not a fall; it is a beginning, and a legitimate one.
What is censured is not the request, but stopping there: one who came for bread and left with bread received the lesser of what he could have received. Let us add, too, what deserves note at the very end of the chapter. It ends with the words om namaḥ śivāya, “om, homage to Śiva.”
That is, a chapter devoted entirely to Dattātreya, whom the first chapter called Viṣṇu and Nārāyaṇa, ends with homage to Śiva. This detail is not confusion: Dattātreya is precisely the form in which the three converged, and hence an address to him may end with any of the three names. But note that the Vaiṣṇava side distinguishes in such places: honor — yes; equate — no; discussed reading the Varāha (4.32).