OM is the ancient and sacred symbol, which represents the sound of all creationand it is the most sacred syllables, the first sound of Almighty – from which all sounds emanate.Of all the mantras, the most powerful and the significant one is the single-syllable incantation called the Pranava. This is the OM. AUM, OHM. The syllable OM has endless meaning, explanation and glorification and has more than hundred meanings and one of them is “Welcome to the God” It symbolizes infinite, eternal and is inclusive of all religions, caste, color and creed.Om is the main sound, from which all other sounds are produced, even the sound of mother.
AUM (OM, OHM) within Hinduism symbolizes the unborn non-dualistic, omnipresent, impersonal Absolute, which incorporates all forms of life. The sacred AUM symbol above represents both the unmanifest, nirguna, and manifest, saguna, aspects of the Absolute. By sound and form, AUM symbolizes
* A stands for Creation * U stands for Preservation* M stands for Destruction or dissolution
The three portions of AUM also represent to the three gunas, which are Rajas, Satvik and Tamas.It also indicates three parts of existence, heaven, earth and netherworld.Hence AUM is a part of divinity and represents as such to Trinity – Brahma, Vishnu and Mahesh.AUM is the sound of Sun, the sound of Light and the sound of assent (affirmation) and ascent as it has an upward movement and uplifts the soul.
Om or Aum is of paramount importance in Hinduism. is a sacred syllable representing Brahman, the impersonal Absolute of Hinduism Ifwe chanted omkaram with correct intonation, it will derive the Godly power from the univerce into our body.. OHM has endless meaning, explanation and glorification.
Abhirami is the Goddess of Thirukadayur near MayiladuThurai town of Tamil Nadu. The Lord Shiva who presides over the temple is called Amritha Gateswarar. It is believed that while transporting the Nectar (Amritha) which they got by churning the ocean of milk, the Devas kept a pot of Amritha in Thirukadayur.This pot became one with the land and became the siva linga. It is also believed that it is at this temple that the Sage Markandeya prayed Lord Shiva and could avoid death forever.
Abhirami means “She who is attractive every moment of time”. This goddess is believed to be extremely powerful and fulfills the wishes of all her devotees. One of her great devotees of the past was Abhirama Bhattar.Abhirami Pattar (original name Subramaniya Iyer) (late 1700s - early 1800s) was a semi-legendary Hindu saint from the south Indian state of Tamil Nadu. He is famed as the author of a collection of hymns called Abhirami Anthadhi which is widely regarded as one of the foremost works of modern Tamil literature.
As he grew Subramaniya Iyer developed a fanatical devotion to Goddess Abhirami. Abirami Pattar who was a Sri Vidya Upasaka.He would sit in a corner of the temple meditating upon the Goddess and singing her praises. As time passed, he was forever immersed in meditation upon the Goddess that he began to observe the supposed likeliness of the Goddess in the persona of the women around him and often showered them with flowers. According to sources, soon, a particular section of the populace began to regard him as a madman He was always under the influence of the graceful Abirami, thinking of the radiance of her face as a full moon And He was a engaged in telling people the details of the day as to Thithi, day, time effects etc.
One day, Raja Serfoji, the Maratha Raja of Thanjavur who ruled over the land, visited the temple to pay homage to Lord Shiva. On noticing the peculiar behavior of Subramaniya Iyer who was a temple priest, he inquired the other priests about the individual. One of them remarked that he was a madman while another rejected this categorization explaining to the king that he was only an ardent devotee of Goddess Abhirami. Those who were jealous of him gave false reports to King Saraboji and induced him to test Pattar. King Saraboji and induced him to test Pattar. As Pattar was an almanac pundit, the king asked him about the day and pat came the reply from Pattar that it was full moon that day while it was the new moon day. , King approached the priest and asked him what day of the month it was i.e. whether it was a full-moon day or a new-moon day. Subramaniya Iyer who could see nothing else but the shining luminant form of the Goddess before him wrongly answered that it was a full-moon day while it was in fact a new-moon day.
When King repeated the question, he still replied the same answer as Full Moon day. King Saraboji told Pattar that he would be beheaded if the full moon did not appear at night. Abirami Pattar realized his statement and put the blame on Goddess. He said to her that I made this mistake only because of you as I was immersed in your thoughts. Immediately realizing his mistake, Subramaniya Iyer supposedly lit a huge fire and erected a platform over it supported by a hundred ropes. He sat upon the platform and prayed to the Goddess Abhirami to save him. He started singing about the Goddess Abiraami in 100 slokas, so beautifully sung. The songs come under a class of Tamil poetry called "Andhaathi". This means, the next poem should start with the ending from the previous one.
Abirami, Pattar grew fire before the temple, erected a cradle above the fire and tied with 100 ropes. He sat on the cradle above the fire, and cut one rope each time he completed a hymn on Mother Abiramai. He cut off one rope after another in succession on completion of each verse of his prayer. On completion of the 79th hymn, Goddess Abirami pleased and appeared before him and thrown her ear-ring (kundalam) in to the sky which enlightened the whole sky like a full bright moon. which stunning the king and the viewers. The King begged Pattar’s pardon and honoured him. The degree of Pattars Bhakti to Abirmai was proved by this event. Everyone worshiped the Goddess and her majestic powers.. The degree of Pattars Bhakti to Abirmai was proved by this event.The history of Thirukadayur and Abirami Pattar cannot be considered separate.
The songs come under a class of Tamil poetry called "Andhaathi". Andhaathi means, the next poem should start with the ending from the previous one. One should be able to appreciate the talents and God's grace in Abiraami Pattar to sing all the 100 songs in one night.
Each stanza of the poem Abhirami Andhathi is a gem of poetry in itself. Apart from Bhakthi and deeper meanings, I enjoyed the Tamil word. Every time I recite this shloka I admire the beauty of it and of Tamil language ! A simple usage of words to show the beauty of the language.During my teenage days i was by heart with all these 108 poems of abhiramiandhadhi with raagam and its meaning.I learnt this poem because of its wonderful meaning of each and every verse. I recite the anthathi everyday and it takes about 15 to 20 minutes for all the 100 poems.And here is amazing verse from Abirami Andhadhi.
Praising my mother Abhirami,Who created all the seven worlds,Should remain in my mind forever.
1: uthikkinRa chenkathir, uchchith thilakam, uNarvudaiyOr madhikkinRa maaNikka, maathuLampOthu, malarkkamalai thuthikkinRa min kodi, men kadik kunkuma thOyam-enna vidhikkinRa mEni abiraami, enthan vizhuth thuNaiyE:
Meaning: Abhrami who looks like a rising sun valued very much by sages, beautiful colour of the pomegranate flower,sitting in a Lotus seated like Goddess Shri Devi.her physique is like a lightning flag, and fragrant reddish liquid made of saffron, and all these constitute the sacred physique of mother Abhirami .She only is my life and she protects me
Thirupura Sundari protects and she helps me with her presence everywhere, everytime and with her four hands holding flower-arrows, sugarcane bow, the weapons Pasam and Angusamin her hand. I can see her presence as, branches and foliage of Vedas., the essence of Vedas, and Upanishads, And as Pranava in its roots,Abhirami bless me and be with me
34: vandhE charaNam pukum adiyaarukku, vaanulakam thanthE parivodu thaan pOy irukkum--chathurmukamum, painN thEn alankal paru maNi aakamum, paakamum, poR chenN thEn malarum, alar kathir NYaayiRum, thinkaLumE.
35: thinkat pachuvin maNam naaRum cheeRadi chenni vaikka enkatku oru thavam eythiyavaa, eN iRantha viNNOr-- thankatkum inthath thavam eythumO?- tharankak kadaluL veNG kaN paNi aNaimEl thuyilkoorum vizhupporuLE!
36: poruLE, poruL mudikkum pOkamE, arum pOkam cheyyum maruLE, maruLil varum theruLE, en manaththu vanchaththu iruL Ethum inRi oLi veLi aaki irukkum uNnthan aruL Ethu!- aRikinRilEn, ambuyaathanaththu ambikaiyE!
37: kaikkE aNivathu kannalum poovum; kamalam anna meykkE aNivathu veN muththumaalai; vida aravin paikkE aNivathu paNmaNik kOlaiyum, pattum; ettuth thikkE aNiyum thiru udaiyaanidam chErpavaLE!
70: kaNkaLikkumpadi kaNdukoNdEn; kadampaadaviyil paN kaLikkum kural veeNaiyum, kaiyum payOtharamum, maN kaLikkum pachchai vaNNamum aaki, mathankarkulap peNkaLil thOnRiya emperumaattithan pErazhakE.
71: azhakukku oruvarum ovvaatha valli, aru maRaikaL pazhakich chivantha padhaampuyaththaaL, pani maa madhiyin kuzhavith thirumudik kOmaLa yaamaLaik kombu irukka-- izhavuRRu nNinRa nNenchE!-irankEl, unakku en kuRaiyE?
72: enkuRai theeranNinRu ERRukinREn; ini yaan piRakkil, nNin kuRaiyE anRi yaar kuRai kaaN?-iru neeL visumbin min kuRai kaatti melikinRa nEr idai melliyalaay!- than kuRai theera, emkOn chadai mEl vaiththa thaamaraiyE.
Avani Avittam or Upakarma, also known as Yagnopaveetha Dhaarana, is an ancient ritual performed by Brahmin sect on Shravan Purnima day or Raksha Bandhan day. In South Indian states – Andhra Pradesh, Tamilnadu, Karnataka and Kerala and in some parts of Oriss.It is a highly auspicious day for the Brahmin community. The sacred thread worn by Brahmins known as ‘Yagnopavitam’ is changed on this day. The ritual is also referred as Shravani. It is also a day for traditional Vedic studies. Recitation of the Vedas on this great day is highly beneficial. In Tamil Nadu and Kerala it is known as Avani Avittam. In 2009, date of Upakarma is August 5. Gayatri Japam is on August 6.
Every year, the festival of Avani Avittam falls on the full moon day of the month of Hindu calendar month of Sravan (August-September). People in India celebrate this important Hindu festival with great enthusiasm and spirit. On this holy day, Hindus wear a new holy thread and offer libations of water to the ancient Rishis / sages. Shravan Purnima is an auspicious day for the Brahmins because on this day Lord Hayagriva, the protector of the Vedas, was born. Lord Hayagreeva also referred as the God of wisdom and knowledge. The Lord had restored the Vedas to Brahma on this day, hence the festival signifies the beginning of the reading of the Yajur Veda (one of the four Vedas) for the next six months.
On this day, Brahmin boys are bestowed with the Sacred Thread (Yajnopavit or Janeyu). It is said that the third eye, that is the eye of wisdom opens on this day. When the Brahmin boy is invested with this holy thread, symbolically his third eye, or the eye of wisdom, is opened. This festival of Upakarmam reminds the wearer of the sacred thread of its glorious spiritual significance. Brahmins also offer libations of water to their ancestors to whom they owe their birth and to the great Rishis to whom they are highly indebted for their spiritual knowledge and the Vedas themselves. A Mahasankalpam or a vow is taken for the expiation of all the sins in the past year. Thereafter Brahmins take a Holy water dip and wear a new holy thread called Yajnopavit or Janeyu..
There are four Vedas and accordingly there are different sects of Brahmins who follow these four Vedas. Avani Avittam or Upakramam is followed by Brahmins who read Yajurveda. The rituals of Avani Avittam for these Yajurvedic Brahmins are:
First the Rishi Tharpanam (offering prayers to the ancient Rishis) is read out.
Brahmin bachelors perform 'Samitha Daanam' and 'kamo karshith japam' after Mahasankalpam.
Thereafter, Kaanda Rishi tharpanam is performed with the help of family priest or elders.
As per the rituals, all the male members should have a light meal at night.
Next day after an early bath, 'Gayathri Japam' is read out by everyone.
Green Gram, Dhal or Kondai Kadalai Sundal are offered as Neivedhyam for the Homam (Fire ritual).
The Homam is performed either in the house or in temples and the Arti is performed after everyone returns home.
The other Vedic Brahmins too follow the ceremony of Avani Avittam in the same month of Shravana, but on different days.
One of the oldest and most powerful of Hindu hymns that has its origin in the Rig Vedas the Gayatri Mantra which was written in Sanskrit about 2500 to 3500 years ago, The word mantra is Sanskrit and it means: syllable(s) or sacred word(s). Mantras are vibrational formulas that are recited silently within, or spoken, or sung outwardly.The Vedas are widely considered to be the source of all true knowledge, the word "Veda" itself meaning "Knowledge".
The Gayathri manthra takes the form of the four vedas.It contains the essence of vedic teachings and the universal prayer enshrined in the Vedas,This Mantra is a highly revered mantra in Hinduism, second only to the mantra Om.. The deva invoked in this mantra is Savitr, and hence the mantra is also called Savitri.
Gayatri Devi also gave to mankind the "Gayatri Mantra", also known as the "Guru Mantra" or the "Savitri Mantra". It is one of the oldest mantras, and generally thought of as being amongst the highest and most powerful mantras of all. This mantra is therefore often referred to as "the Mother of the Vedas". In the Bhagavad Gita, Lord Krishna had proclaimed to Arjuna - "Among all the mantras, I am the Gayatri.
Gayatri is typically portrayed as seated on a red lotus, signifying wealth. She appears in either of these forms:
Having five heads with the ten eyes looking in the eight directions plus the earth and sky, and ten arms holding all the weapons of Vishnu, symbolizing all her reincarnations.
Accompanied by a white swan, holding a book to portray knowledge in one hand and a cure in the other, as the goddess of Education.
The Gayathri divinises the five elements; it represents the presiding deities of all the five. Gayathri is worshipped as a five faced goddess;
[Word Meaning: Aum: The primeval sound (from which all sounds emerge); Dheemahi: We meditate upon; Varenyam: the most adorable, most desirable or most enchanting; Bhargo: luster or effulgence; Tat: of that; Devasya: supreme (Lord); Savitur: from whom all creations emerge (also means the Sun God who is our life source); Bhur: who is our inspirer; Bhuvah: who is our creator; Suvaha: who is the abode of supreme joy; [Bhur, Bhuvah and Suvaha are also considered to mean three lokaas or worlds namely Heaven, earth and lower worlds]. Yo: May this light; Prachodayaat: inspire/illumine; Naha: our; Dhiyo: intellect (activities of the intellect)]
Gayathri Manthra : Long Invocation points to the seven worlds or lokas.
The seven lokas, may be briefly described as:
bhuhu - earth, the physical world
bhuvaha - astral/desire/breath, the world of becoming
suvaha - mental, the world of thinking
mahaha - causal, silent mind, the world of emotion
janaha - world of creative generation
tapaha - world of intuition
satyaM - world of Absolute Truth
The most popular is the mantra chanted during Sandhyavandhanam, and it invokes the resplendant being in the sun - Surya Narayana. This is revealed in the Sandhya Vandanam literally means either “Salutation to the goddess of Dawn and dusk” or the prayers done during dawn and dusk.”
To know more about Gayathri Mantra & its significance visit:
Aditya hrudayam is a Stotra by Sage Agastya to Lord Sri Rama at the battle field between Ravana and Rama. Lord Rama went to exile at the behest of his father King Dasaradha. In the forest Ravana adducted Sita the wife of Rama who waged a righteous war against Ravana to bring back his wife Sita from the control of Rakshasa Ravana. Sage Agastya came there at that time to initiate this Aditya hrudayam to Sri Rama in the irreconceivable situation in the battle for his victory. Sage Agasthya teaches him about this great prayer and Lord Rama subsequently was able to kill Ravana.Thus forms part of the yuddha Kanda of Ramayana by Sage Valmiki said to be written.
In Aditya hrudayam there are thirty Slokas in total. In this the first and second sloka depicts the arrival of sage Agastya to Sri Rama. The third stated the greatness of the Stotra, the fourth sloka explained about happiness, liberation and knowledge. The fifth will remove the related sins and with hold sorrows. From Sixth to fifteenth the description pertains to self effulgence and impresses that one pervading out side and inside is same. From Sixteenth to twentieth slokas are very important for mantra Japa. The Slokas from Twenty to twenty four are Mantra Slokas extolling Sun God. From twenty fifth to thirtieth the method of recital by Sri Rama and invoking God to bless him with the requisite strength for the victory in the battle field is stated.
Aditya is derived from “ad” meaning “to enjoy” or to perceive all sense objects like sound, touch, form, taste and smell, after entering the heart. So by the Heart of Aditya is meant the inner and unchanging witness of all thoughts, words and deeds, whose nature is the all-pervading Light of Consciousness. By the repetition of this holy hymn daily, one attains imperishableness, the highest good, all blissfulness, the end of all sins, troubles and sorrows, and a long life
Janmashtami is also known as Gokulashtami, Krishnasthami, Srijayanti. According to the Hindu mythology, Lord Krishna took birth in the most auspicious composition of stars, and, on the eighth day of Bhadrapad month (Ashtmi).That is why this festival that celebrates the birth of Shri Krishna is called Janamashtmi. According to the Christian calendar, it is celebrated in the months of July-August and in 2009 it will fall on 14th August.
On this occasion of Janmashtami, it would be appropriate to recall one of the most illustrious devotees of Lord Krishna who was born in 1479-1531.His name is Mahaprabhu Srimad Vallabhacharya.
Mahaprabhu Srimad Vallabhacharya (1479-1531)isone of the greatest sage- philosophers of India, who belonged to a Telugu family. Vallabha Acharya occupies a unique place in Indian culture as a scholar, a philosopher and devotional (bhakti) preacher. He is especially known as a lover and a propagator of Bhagavata Dharma, teaching the path of Pushti-Marga, or the "path of grace", during the 16th century.His Bhakthi was much more than devotion.It was becoming mad in the thought of God.According to him the devotee does not see anything except his Lord everywhere.
The Madhurasthakam, composed by Sri Vallabhacharya, is a unique stotra, describing the Sweetness of Lord Sri Krishna. Madhurashtakam was originally written in Sanskrit and is easily understood. Ashtakammeans poem with eight verses.
The Madhurasthakam uses just one adjective, "Maduram", meaning sweet or beautiful etc., to describe the lovely attributes of Lord Sri Krishna's beautiful form, who is the master of Sweetness and Sweetness personified.
The ashtakam look at not only the beautiful divine sweet form [sarvanga sundara rupam] of Lord Krishna but also the very existence of the Lord -- by way of His moves, plays, pastimes, etc. .I enjoy while reciting this ashtakam. It is one of my favourite sloga.
Adharam Madhuram, Vadanam Madhram,
Nayanam Madhuram, Hasitham Maduram,
Hrudhayam Madhuram, Gamanam Maduram,
Madhuradhipather Akhilam Madhuram. 1
Krishna your lips are sweet, your face is sweet,
your eyes are sweet, your smile is sweet,
your loving heart is sweet, your gait (walk) is sweet,
The Lord of Mathura Everything in the world is completely sweet . You are king of all sweetness in this world.
Vachanam Madhuram, Charitham Madhuram,
Vasanam Madhuram, Valitham Madhuram,
Chalitham Madhuram, Bramitham Maduram,
Madhurathipather Akhilam Madhuram. 2
Krishna your words are sweet, Your story is sweet,
Your dress (garment) is sweet, Your posture is sweet,
Your movements are sweet, Your wandering /movements is sweet,
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world...
Venur Madhura, Renur Madhura,
Panir Madhura, Padhou Madhura,
Nrithyam Madhuram, Sakhyam MadhuraM,
Madurathipather Akhilam Maduram. 3
Krishna your flute-playing is sweet, Your foot-dust is sweet,
Your hands are sweet, Your feet are sweet,
Your dancing is sweet, Your friendship is sweet,.
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world.
Geetham Madhuram, Peetham Madhuram,
Bhuktham Madhuram,Suptham Madhuram,
Roopam Madhuram, Thilakam Madhuram
Madhurathipather akhilam Madhuram. 4
Krishna your song is sweet, Your drinking is sweet,
Your eating is sweet, Your sleeping is sweet,
Your beautiful form is sweet, Your Tilaka (mark on the forehead) is sweet,.
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world.
Karanam Madhram, Tharanam Madhuram,
Haranam Madhuram, Ramanam Madhuram,
Vamitham Madhuram, Samitham Maduram,
Madhurathipather akhilam Madhuram.
Krishna your deeds (activities) are sweet, Your conquest (liberating) is sweet,
Your thieving (stealing) is sweet, Your love is sweet,
Your oblations (offerings) are sweet, Your countenance is sweet,
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world.
Gunja Madhura, Mala Madhura,
Yamuna Madhura, Veechi Madhura,
Salilam Madhuram, Kamalam Madhuram,
Madhurathipather akhilam Madhuram. 6
Krishna your necklace is sweet, Your flower garland is sweet,
the Yamuna river is sweet, and sweet are her rippling waves,
so the water is sweet, andSo sweet are the lotus flowers also,
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world
Gopi Madhura, Leela Madhura,
Yuktham Madhuram, Muktham Madhuram,
Drishtam Madhuram,Sishtam Madhram,
Madhurathipather akhilam Madhuram7
Krishna your gopis (cowherd girlfriends) are sweet, Your leela(plays) are sweet,
His union (meeting him) is sweet, You salvage is sweet,
You glances are sweet (Sweet is what you see), Krishna,, Your politeness (etiquette) is sweet,
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world.
Gopa Madhura, Gavo Madhura,
Yashtir Madhura, Srushtir Madhra,
Dhalitham Madhram, Phalitham Madhuram,
Madhurathipather akhilam Madhuram. 8
Krishna your gopas (cowherd boyfriends) are sweet, Your cows are sweet,
Your cane (herding-stick) is sweet, Your creation is sweet,
Your victoryis sweet, Your fulfilment is sweet,
The Lord of Mathura Everything in the world is completely sweet. You are king of all sweetness in this world.
Guruvayur is a pilgrim center which has its own glory and greatness, mainly because of the divinity enshrined in the Sanctum - Sanctorum (central shrine) of the temple and the unique charm of the idol installed in it.. Guruvayur is called BHOO LOKA VAIKUNDHAM.Because idol of Lord which, He himself worshiped is installed.
EARLY HISTORY
According to the legends, the idol worshipped here is more than 5000 years old. But according to Prof. K V Krishna Iyer (eminent historian), the Brahmins had begun to come and settle at Kodungalloor during the period of Chandra Gupta Maurya ( 321-297 BC). Trikkunavay in the Guruvayur documents is the same as Thrikkanamathilakam or Mathilakam mentioned in the Dutch and British records. And this place was in between Guruvayur and Kodungalloor. Guruvayur was Trikkunavay's subordinate shrine since they were destroyed by the Dutch in 1755. That way Guruvayur must have come into existence before 52 AD. The story of Pandyan King building a shrine here may be a reference to the Azhavars , but they are all silent in their writing about Guruvayur.
Ref From - guruvayurdevaswom
Guruvayoor Sthala Puranam:
According to legends Lord Vishnu himself had worshipped the idol that we see now at Guruvayur, before donating it to Brahma. Prajapati Sutapa and his wife Prsni prayed to Brahma, and pleased at their devotion Brahma gave them this idol. Sutapa and his wife Prsni worshipped the idol with such devotion that Mahavishnu Himself appeared before them for granting a boon. In their over enthusiasm they asked thrice "We need a son equivalent to thou" . Mahavishnu told them that he himself would take birth as their son in three different janmas (births) and in all those three janmas they would get the vigraha given to them by Brahma.
In the first janma in the Satya Yuga, Mahavishnu was born as Prsnigarbha, as son of Sutapa and Prsni. Prsnigarbha instructed the world the importance of Brahmacharya to the world.
In the second janma, Sutapa and his wife Prsni were born as Kashyapa and Aditi and Mahavishnu was born as Vamana. In the Dwapara Yuga, Krishna was born to Vasudeva and Devaki.. This idol was given to them by Daumya for worship. From his father Vasudeva, Sri Krishna got it and it was installed and worshipped at Dwaraka. Sri Krishna established a big temple at Dwaraka and installed this idol there.Before the conclusion of His incarnation as Krishna,the Lord told his minister and devotee,Uddhava that this image would come floating in the seathat would engulf Dwaraka.
Uddhava was instructed to request Brihaspati,the Deva-Guru to install the image at a suitable place so that it would help the spiritual upliftand salvation to people suffering from thebad effects of the coming Kaliyuga .Accordingly, Guru collected this divine imageand along with Vayu, the Wind God went all around the world to select a suitable spot,and finally at the direction of Lord Siva,installed it at a place 25 Km to the northwestof Trichur in Kerala.
Guru and Vayu installed the image together.Hence the place came to be known as Guruvayoor. According to this story told in theGuruvayupura Mahatmyam ,this temple of Guruvayoor had thus its originate the beginning of Kali Yuga and is about 5,100 years old by now.
King Janamejaya, the grandson of the Pandavaswas afflicted by leprosy as a result of the curse of the serpents.It is said that he got his disease cured afterlong years of worship of the Lord of Guruvayoor as advised by Sage Atreya. Later a Pandya king built a good templefor the Lord of Guruvayoor as he escapeddeath by a snake's bite as foretold byastrologers during his pilgrimage to Guruvayoor. Historically, the temple dates only from the 17th century,by which time the temple came into great prominence.
The shrine, as it stands today, was constructed during the 16th and 17th century A.D.The elaborate rituals performed here are said to have been prescribed by Adi Sankaracharya , the philosopher saint of Kerala.
Adi Sankara.
One Ekadesi day, Sri Adi Shankara and Narada were travelling in space above the temple of Guruvayur. Narada told the Acharya that he was descending at Guruvayur. Acharya disdainfully told Narada that idol worship and chanting of the Lord's name repeatedly was for the ignorant and not for a Gyani like him and continued his journey in space. A moment later, he tripped and fell prostrate on the earth by the northern side of the temple, where the Lord's Sriveli had reached. The Acharya realised his error and begged the Lord for forgiveness. The Lord told him that temple worship, repetition of the Lord's name and listening to religious discourses were all ways of expressing devotion and were all dear to him. He then asked Sri Shankara to organise the daily worship in the temple, which he did. He decided to stay in the temple for few days and engage in the worship of the Supreme Lord and attentively instructed the priests of the temple in the correct rituals from the scriptures to be offered to the Lord, which is believed These rituals to be followed as it is even today. Every day, the temple opens at 3 a.m. and the Lord is awakened from his sleep with the melodious notes of nadaswaram. The Lord is adorned with flowers of the previous day. This is known as Nirmalya Darshanam. It is believed that celestial beings come and worship the Lord after the temple is closed.
The presiding deity in the Garbhagraha (central shrine) is Mahavishnu, worshipped according to the pooja routines laid down by Adi Sankaracharya and later written in to the Tantrasamuchaya by Chennas Narayanan Namboodiri (born in 1427). The Chennas Namboodiris are the hereditary Tantri of Guruvayur temple.
The temple of Guruvayoor came into limelight mainly due to five great saintly devotees.Their mystic experiences began to evoke the faith and devotion of many devotees.These five great names, who lived in the16 /17th centuries were Vilwamangalam Swami,Kurur Amma, Poonthanam Namboodiri,Manavikrama Raja, and Narayana Bhattathiri.Of all these, Narayana Bhattatiri,by his great poetical hymn, The NARAYANEEYAMand his remarkable recovery from a crippling paralysishas immortalized the temple of Guruvayoor.
The devotional epic, Narayaneeyam, was composed by Melpathur NarayanaBhattatiri,in the ninth decade of the 16th century A.D. Bhattathiri was born circa 1560 A.D. in a Namboothiri Brahmin family of Kerala, at a place close to the famous temple at Tirunavayi, on the banks of river Bharatpuzha. His father taught him theMimamsaand the various Sastras. he is said to have mastered the ancient Hindu scriptures, Vedas, Vedangas, etc and studied Mimamsa, Vyakarana (grammar), Tarka (logic), and other subjects, all by the age of sixteen years.He married at the age of 18-20,the niece of Achuta Pisharadi, a celebrated grammarian.
Sri. Bhattathiri after marriage became very lazy and ignored even his Nithya Anushtana etc. It was really surprising to his wife’s uncle Sri. Pisharodi- who was a good Sanskrit -Vyakarana /Grammar teacher. Sri. Bhattathiri would be sleeping when Sri. Pisharodi’s classes were going on . One day Sri. Pisharodi out of compassion and sadness told Sri. Bhattathiri thus “ EVEN AFTER GETTING A GOOD MAASUSHA/BRAHMANA JANMA AND HAVING LEARNT VEDAS YOU ARE WAISTING YOUR TIME ONLY IN WORLDLY PLEASURES. WHY DON’T YOU REALISE THAT.” These words uttered by Sri. Pisharodi before his students had a telling effect on him. The great Achyuta Pisharadi scolded him in the presence of his students for his irreligious life .It touched his heart very much and as a result,he then and there accepted Achyuta Pisharadi as his Guru.He learnt from him Sanskrit Grammar.This was a turning point in Bhattatiri's life.His outlook in life changed completely and he became a serious student.
During this time Achyuta Pisharadi fell a victim to a severe attack of paralysis and suffered unbearable pain.Bhattatiri, the devoted disciple could not breathe suffering of his Guru.He, therefore, fervently prayed that the disease may be transferred to him and his Guru freed of suffering. Bhattatiri accepted the"Karmavipaka Dana"by which the sins of his Guru were transferred to him.It happened as he wantedand soon while Pisharadi recovered,the disease made Bhattatiri a cripple.A "Bhajanam" in the temple of Guruvayoorwas considered as a sure cure for paralysis and so Bhattatiri went to Guruvayoor for 100 days of "Bhajanam"along with his younger brother, Mathrudatta.Before he went the famous Malayalam writerTunchat Ezhuthachan advised him "to start with the fish".Bhattathiri understood the inner meaning of this advice.He wrote the famous hymn "Narayaneeyam"describing the Avatars of Vishnu starting with "fish",i.e. Matsya Avatar.
He chose to write poetry eulogizing the Glory of the Lord Narayana. His Sankalpam was to write in brief the entire Vyasa’s Sri mad Bhagavatham which contained 18000 slokas. As he was a scholar in Rig Veda he chose to write his poetry with different chandas/swara / meters and with each block containing 10 slokas in general.Though with enthusiasm he completed the first two dasakams, his crippling disease prevented him from continuing. It is reported that his young brother- Sri. Matru Dattan Namboodiri who was nursing him, helped him in writing/copying the slokas. From the third Dasakam onwards in each of the Dasakam Sri. Bhattathiri’s prayer to God to cure his disease can be seen. As per his sankalpam in first 36 dasakams he covered the first IXth chapters of the Srimad Bhagavatham. From 37 onwards up to 90 Dasakams he covered the Dasama Skandam ( Krishna Avatara Katha). From the 91 Dasakams he covered XIth Skandam of the epic which contain Uddava Tatwa Upadesa, Jnana/Bakthi/Karma Yogas/Vaishnava Mahatwam/ Brahmopasanam etc etc. In fact he has covered the entire XI th chapter so nicely, precisely in a condensed form without omitting any of the important explanations, this Chapter XI of Bhagavatham and the last 10 dasakams of the Narayaneeyam are worth reading and emulating in once life as far as possible.
Sri. Bhattathiri, completed condensed version of the Srimad Bhagavatham in 100 days in 1034 slokas. As soon as he completed this beautiful Sanskrit literary work with all the ingredients such as Sthoola/Sooshma meanings, Roopa, Bhava, different Chandas and Sabdha Silpams etc. and submitted to the Lord of Guruvayur -- During the hundred days of his Bhajanam at the temple of Guruvayoor he summarized the entire Bhagavata Purana in 1034 versesat the rate of one Dasaka consisting generally of ten verses everyday.Each Dasaka ended with a prayer to the Lord of Guruvayoor to cure him of his illness.Sri. Guruvayurappan- it is reported that Sri. Narayana Bhattathiri had a vision of the Lord. On the hundredth day he had a vision of the Lord in the form of Venugopala.The 100th canto composed on that day gives a graphic description of this form of the Lordf rom the head to the foot.Seeing the Lord before him he chanted the last 10 slokas glorifying His each and every part of body which is called KESADI PAADA VARNANA.
We understand that he got cured of his disease after completion of this Kavya. He named this as Naarayaneeyam as it was written by him and second as it is about the Lord Narayana. This Great Kavya of Naarayaneeyam was completed by him in 100 days at the age of 27, in the year 1587. That day was 27th day of Vruchikam month corresponding to ( Karthika Masa) . On that day he became completely cured of his disease.This immortal composition, Narayaneeyam,is so named for two reasons as mentioned by the poet himself in the 100th canto.It is about Lord Narayana and secondlybecause it was composed by Narayana Bhattatiri.These episodes are now being presented again by yet another Narayana!
Sri. Bhattathiri’s end came in the year 1646 at the age of 86. while praying at Mukkola Bagavathi Temple.
The ‘Parayana' of Narayaneeyam is believed to possess the wonderful power of healing afflictions, both mental and physical, of the devotees. The personal experiences of the poet himself have proved this beyond doubt. The "Nithyaparayana” of Narayaneeyam will enable the devotees to attain " Ayurarogyasoukhyam”.
The Narayaneeyam, a great Sanskrit epic, is a brilliant condensation in 1036 shlokams (stanzas) of the great epic Bhaagavatham composed by Sage Vyaasa. The theme of Narayaneeyam is based on the stories in Bhagavatham; it is, almost, an epitome of the great Purana. But unlike Vyasa, who has introduced in the first 'Skandha' itself, the speaker (Sree Suka Brahmarshi) and the listener (Emperor Pareekshith), the poet himself is the speaker in Narayaneeyam, who sings before the Lord Guruvayurappan, in a sublime tune about His glories and prays to Him to bless him to be cured of his disease.
In literary merit, the Narayaneeyam holds pride of place in Sanskrit poetry, at par with the works of Kalidasa and other eminent poets. It is divided into 100 Dasakams, most of which comprise ten shlokams (verses) each - with a few of them running into 11, 12 or 13 verses; the maximum number being 15 verses in Dasakam 4, and a solitary Dasakam (Dasakam 65) comprising 9 verses. The final verse of every Dasakam concludes with an invocation to the Lord of Guruvayur to cure him of all his illnesses and protect him from all afflictions and sorrows. In all, the Narayaneeyam consists of 1034 verses. Some versions include two extra verses at the end of Dasakam 45, making a total of 1036 verses.
The Narayaneeyam in unique in the conversational mode employed by the poet, of addressing the Lord in the second person from start to finish. According to legend, after setting out certain important incidents, or making bold assumptions of the reason for them, Bhattathiri waited for confirmation of the accuracy by a gesture from the Lord, as an 'asariri' (disembodied voice) or nod of the head, before proceeding further. Two such incidents may be seen in Dasakam 35, Verse 3, and Dasakam 45, Verse 9.
As in the larger epic, the central theme of Narayaneeyam is Bhakti or devotion to the Supreme Power, personified by Bhagavan Shree Mahavishnu. At the same time, adhering to the schema of the Bhagavatham, Narayaneeyam expounds the essence of other systems of Indian philosophy, mainly, Jnyanayoga, Karmayoga and Sankhya, at the appropriate places while laying special emphasis on the over-riding supremacy of Bhaktiyoga, or the path of devotion, over all other means to attain Moksha (Nirvana, or Salvation), which means unification, integration and dissolution of the individual soul or jeeva in the Brahman, the Cosmic Unity, the One without a second.
The ‘Parayana' of Narayaneeyam is believed to possess the wonderful power of healing afflictions, both mental and physical, of the devotees. The personal experiences of the poet himself have proved this beyond doubt.Chanting of the hymn Naarayaneeyam regularly would surely give the devotee to attain ayu arogya souwkyam.
O Lord Guruvayoorappa! You are an ocean of kindness! Let those who read these episodes at this web site with devotion be freed from all diseases, mental and physical Problemsl! Let them have longevity, health,and everlasting happiness --"Ayurarogyasoukhyam"!
With Guruvayoorappan's blessing every alternative days I am writing one dasakam 0f narayannyam slogam from narayaneeyam book.
Narayaneeyam has its own efficacies like relief from illness, happy family life, good progeny and the good fortune to be wealthy. One will attain good health, long life and realize one’s dreams if one chants these slokas with full awareness of their meaning.Whenever i am depressed or I am in worries I used to read Narayaneeyam . I read it so many times.When now I began to read again Narayaneeyam and it just occurred to me that I must translate Narayaneeyam into English, I began immediately I refer meaning for slogas from Late Brahmasree Sengalipuram Anantharama Deekshidar has given Bhagavatham and Narayaneeyam Discourses in Tamil. Learning the language of prayer is not very easy ......and that was the toughest lesson I learnt . I am not a scholar in Sanskrit. With Guruvayoorappan’s blessings i am trying to translate .. May He bless us all!
Krishna we cannot understand you completely. You cannot be conquered by knowledge. But you can be conquered—and seen —through Bhakthi .O Lord of Guruvayoorappa! You are an ocean of kindness! Those who are worshipping you with devotion be freed them from all diseases, mental and physical problems! Let them have longevity, health,and everlasting happiness.
Dasakam: १ Shlokam: 1
Lord Krishna in the holy shrine of Guruvayoor is the greatest good fortune of mankind in this Kali Yuga:
tattaavadbhaati saakshaadgurupavanapure hanta bhaagyaM janaanaam .. १
The Brahma Tatwa ,which is dense concentrated Bliss, which is of the nature of the Pure Consciousness, This Brahma Tatwa which is not easy to grasp. Even the Vedas cannot fully comprehend or describe it but it can be attained through single minded devotion by the true Bhakthas of Lord Krishna in the Guruvaayur temple. Oh! What good fortune for the people who seek thy Grace.
Dasakam: 1 Shlokam: 2
Lord Krishna at Guruvayoor is such an easy access to eternal salvation:
Although Common mortals are so easily accessible to all, due to their intrinsic lowly nature, people, pursue other worldly things with their body speech and mind go in pursuit of worldly pleasures. May we all realize our craziness and worship with complete faith for the total eradication of all our suffering and we have to believe who is the incarnation of the entire soul of all beings of the universe, Lord of Guruvaayur alone can alleviate all our sorrows.
Dasakam: 1 Shlokam: 3
The great sage Vyaasa has identified Lord in the form of Suddha Sathva:
tat svachChatvaadyadachChaadita parasukhachidgarbhanirbhaasaruupaM
tasmin dhanyaa ramante shrutimatimadhure sugrahe vigrahe te .. 3
The great sage Vyaasa has identified Lord in the form of Suddha Sathva . which compared to the other two Gunas (Rajas and Tamas) That Satva Guna is absolutely pure . From such pure Satva guna,Thy form was born. It is thus stated by sage Vyaasa, again and again, in many scriptures.Lord form because of such purity, Contemplation of this pure divine is supremely resplendent.I n that form is pleasurable to the mind and ears . In that form the fortunate ones can reveal.
kasmaannOniShkalastvaM sakala iti vachastvatkalaasveva bhuuman..4
Oh Lord! You are ever full, changeless, unchanging form of Suddha Sathva and of the nature of giving supreme happiness to all true devotees unlimited. innumerable liberated souls are absorbed in Thy Brahmic bliss and embedded like pure pearls in the waves of this ocean. hence it is extremely resplendent. Thine as Lord Krishna can be called the only complete one. Hence why cannot Thou be called as Poorna-avataar (Nishkalaa)?
sa tvaM dhR^itvaa dadhaasi svamahimavibhavaakuNTha vaikuNTha ruupam .. 5
Oh Birthless Guruvayoorappa! Even though you are not bound by any activities, are without any motive,Thou Even without any action or reason you activate Maya. Because of that only Maya manifests itself if nonexistent in the beginning of a new cycle of creation. Then, form an absolutely pure part which does not obstruct Thy glory of the Saatvic form. Thou O Lord of Vaikuntha! manifests itself as Maya or Prakruthi in full glory, with a Divine form.
Dasakam: 1 Shlokam: 6
People who meditate on Thy divine form which is more beautiful :
Oh Guruvayurappa ! I Thy form excels in the beauty of the fresh rain bearing clouds, and of a beautiful bunch of blue kayam flowers. Thy form is an embodiment of beauty, in the eyes of the people who have done all their good deeds in complete incarnation. Thou are the abode where Goddess Lakshmi plays uninhibitedly becomes the source for pouring flow of nectarine Bliss which being the abode of beauty, is the ultimate haven of all true devotees; On that form of Thine I continuously meditate.
O invincible Lord, Earlier, in my ignorance, I had thought that Thy activity of creation was unkind, as it causes a lot of sufferings to the living beings. but now I realise how wrong I was. if there were no creation, how could human beings revel in the ocean of supreme bliss enjoy the beauty and sweetness of Thy form which is Exceedingly delightful to hear and thus revel in the ocean of Supreme-Bliss-Conciousness.
pyarthaan kaamaanajasraM vitarati paramaanandasaandraaM gatiM cha .
itthaM nishsheShalabhyO niravadhikaphalaH paarijaatO hare tvaM
kshudraM taM shakravaaTiidrumamabhilaShati vyarthamarthivrajO(a)yam .. 8
Oh Guruvayurappa !yor are like parijatha tree [parijaata: a heavenly flower]. which is ready to shower on us all that we desire and granting freedom to wretched souls and giving moksha. But due to ignorance people pursue worldly belongings and sensual pleasuresand long for parijatha tree In Indhra’s Garden. when the Kalpaka Vriksha . [Kalpaka: a wish fulfilling tree]in the form of Lord Krishna is waiting to grant them salvation.
O Lord Shri Krishna! While other gods out of compassion, fulfill the desires of their devotees. While other gods rule over the world with the powers invested in them, Thou are the very inner controller of all and rule over all beings and other gods as well as Thyself. Thou are ever satisfied in Thyself are the abode of incomparable attributes. Thou the ruler of Thyself .O Lord! Who does confer Bliss every moment to those enlightened souls who are very fortunate and Thou revel in Thyself alone.
Dasakam: 1 Shlokam: 10
Guruvaayurappan is the fittest One for the title of “Bhagavan.”
O Lord Guruvaayurappa! By addressing the Lord as “Murahara " or “ the destroyer of Mura", Your supremacy is in controlling all other Gods beginning withSankara. all others who excel in valour in the whole Universe. Thy pure fame is sung by even the most desireless sages. Laxmi Devi always resides in Thy bosom. Thou are omniscient. Therefore, Lord of Guruvayoor! You are the fittest One for the title of “Bhagavan.”
"Bhagavan" is commonly used in connection with most of the gods.
1. (Aiswaryam or Godliness), 2. Veeryam orprowess 3. Yasas or Glory 4. Sree, or Beauty, affluence,auspiciousness, 5. Jnanam or Knowledge and 6. Vairagyaor renunciation) all these qualities collectively called Bhaga .So the qualifying God to be referred to as Bhagavan.
With a crown which rivals the Sun (in brilliance) by the upright mark (tilak of sandal paste) whose forehead is made more resplendent, the compassionate eyes, the charming smile, the shapely nose, the cheeks reflecting the fish shaped pendents adorning Thy ears, the neck resplendent with the Kausthubha jewel and the chest decorated with flower garlands, pearl necklaces and the holy Srivatsa beauty mark. O Lord! I meditate upon Thy form.
O Lord Krishna! Thy four sacred arms are adorned with ornaments namely, Keyur (epaulets) Angada (armlets) Kankana (bracelets) and finger rings studded with gems the mace, the conch, the disc, the lotus, the shining yellow silk robe adorning the waist with the gold belt around it and the beautiful lotus feet which are the ultimate refuge of all devotees for the removal of all their sorrows.
pyaashcharyaM bhuvane na kasya kutukaM puShNaati viShNO vibhO ||
O Lord Vishnu! Will there be any one in this world who will not be enchanted by this splendid form of Thine; This supreme divine form is considered the most glorious in all the three worlds; which is charming; more attractive whose beauty rivals the most beautiful and is a wonder of all wonders, and generates intense love in the hearts of all true Bhakthas.
saa devii paramOtsukaa chirataraM naaste svabhakteShvapi |
tenaasyaa bata kaShTamachyuta vibhO tvadruupamaanOj~nakapremasthairyamayaadachaapala
balaat chaapalya vaartOdabhuut.
Oh Guruvayurappa! Goddess Lakshmi being so attached to Thy enchanting form, and was so much in love with Thee.So she cannot remain long with any of her devotees. , O Lord! due to her attachment to Thee, she acquired the reputation of being fickle minded towards her own devotees.
ye tvaddhyaanaguNaanukiirtanarasaasaktaa hi bhaktaa janaasteShveShaa
vasati sthiraiva dayitaprastaavadattaadaraa ||
Oh Lakshmipathi ! In support of my statement that Lakshmi being attached to Thy enchantment is fickle with others. Her fickleness is only with regard to those who have no love or respect for Thee.She stays permanently with those devotees. Who are ever praising Thy qualities and worshipping Thee. She remains there because she is keen to listen attentively to the praises of her beloved Lord.
O Lord! Thy divine form is like nectar to the ears and minds of devotees, those who hear Thy glories. Their minds are immediately stimulated and filled with joy.and their bodies in ecstasy and taking them to the extremes of bliss.
Oh Guruvayurappa! Bhakti yoga is considered a far easier path compared to the other two paths of Karma yoga and Gyaana yoga. Therefore Bhakthi Yoga or the path of devotion is recommended bygreat sages. All human beings can be attained effortlessly through Bhakti, which is intense love to Thee.
Oh Guruvayurappa! The path of Karma yoga which consists of performing one's duties needs to be practiced for a long time. The path of Gyaana yoga which consists of knowing the Brahman, as explained in the Upanishads, is very difficult for the mind yields results only in the distant future. O Lord! Bhakti yoga which is of the nature of pure love to Thee.So it is the sweetest and the noblest and hence most beneficial and more satisfying to our minds.
O Lord! Some people follow the path of Karma Yoga, and perform the various disciplines for long and attain mental purity and leads us to the path of Gyaana or Bhakti yoga. Some others strive hard pondering over the Philosophical search for eternal truth wihout melting their hearts in love for Thee.
sadyassiddhikarii jayatyayi vibhO saivaastu me tvatpadapremaprauDhirasaardrataadrutataraM vaataalayaadhiishvara
Oh Lord Krishna ! Bhakthi is the most superior path to merge with Thee and leads us to the state of pure divinity without delay. This can be done without much effort and it instantly leads to pure Knowledge. I pray to Thee May I soon experience that state of melting of the heart and Steeped in devotion to Thy lotus feet.
smarantO ruupaM te varada kathayantO guNakathaaH |
charantO ye bhaktaastvayi khalu ramante paramamuunahaM
dhanyaan manye samadhigatasarvaabhilaShitaan || 1
O Varadha!( Bestower of Boons! )Those Bhakthas who constantly chant Thy names and worship Thy divine Form and they are engaged in narrating Thy divine stories and so revel in the ocean of Bliss. they are immersed in the joy of Thy thoughts. I consider those devotees of Thine most fortunate, They, indeed, have fulfilled all their desires in life by Thee and are indeed the most blessed souls.
pyanaasaktaM chittaM bhavati bata viShNO kuru dayaam |
bhavatpaadaambhOjasmaraNarasikO naamanivahaanahaM
gaayaM gaayaM kuhachana vivatsyaami vijane ||
O Lord of Guruvayoor, Due to my intense physical sufferings,I do not even feel inclined to serve you as my mind is pulled away by the intensity of physical pain. Kindly remove my afflictions. Please have pity on me and help me to sit peacefully in some quiet place chanting(I) becoming immersed in worshipping Thy lotus feet.I will keep singing Thy countless names.
O Guruvayoorappa! If Thy grace is achieved what is there that cannot be achieved? There are Innumerable devotees ofThine have been liberated from their sorrows and worldly ties by Thy mercy. Can I notbe one such fortunate devotee of Thine?
O Guruvayoorappa! Great sages like Naarada (who)are well known in the world, have attained Supreme Bliss by meditating on Thy lotus feet and now free to wander will without being noticed. They are free of all sorrows because of their constant contemplation on Thy lotus feet.indeed, They have attained the eternal knowledge and are always immersed in Thy in the complete state of conscious Bliss beyond all limits of time and space. Is there anything more for them to attain?
O Guruvayoorappa! Please help me to become more and more devoted to Thee. May my devotion to Thee grow intense, so that all my sufferings may automatically subside and as that is the only remedy for all my woes. I do not have the slightest doubt in my heart that devotion to Thee . For otherwise, all ofVyasa's teachings, Thy divine sayings and even the Vedas will become meaningless the casual mutterings of street wanderer.
O Lord! Chanting Thy names and singing Thy praises is a sweet right from the beginning because of Thy glorious attributes. When such devotion becomes intense, it removes all sorrows of the devotee.Then ultimately it leads the mind to the path of supreme knowledge and bliss. What more is there for one to seek?
vidhuuya kleshaanme kuru charaNayugmaM dhR^itarasaM
bhavatkshetrapraaptau karamapi cha te puujanavidhau |
bhavanmuurtyaalOke nayanamatha te paadatulasiiparighraaNe
ghraaNaM shravaNamapi te chaarucharite ||
O Lord of Guruvayoor, Due to my intense physical sufferings,I do not even feel inclined to serve you as my mind is pulled away by the intensity of physical pain. Kindly remove my afflictions so that my feet may be able to walk up to your temple,my hands may be able to worship you, my eyes may be able to have vision of you,my nose may be able to smell the fragranceof the Tulasi leaves offered at your feet and my ears may hear your glories sungand May Thy divine form embodying the Supreme Bliss envelop my mind and heart so completely that I am forced to forget all my physical maladies and experience only thethrill of shedding tears of joy in this state.
O Lord! In my mind, which is now very agitated due to mental and physical afflictions, May Thy divine form embodying the Supreme Bliss envelop my mind and heart socompletely that I am forced to forget all my physical maladies and experience only thethrill of shedding tears of joy in this state.
bhavatsnehii sO(a)haM subahu paritapye cha kimidam |
akiirtiste maa bhuudvarada gadabhaaraM prashamayan
bhavadbhaktOttamsaM jhaTiti kuru maaM kamsadamana ||
O Guruvayoorappa! Many who are not even your devoteesare seen leading a happy life.But I, your devotee am undergoing various sufferings. Why is this so? Oh Varada ! Is not Thy reputation of mercy to Thy devotees at stake here ? Oh Lord ! Kindly eradicate my afflictions. It is not a great thing for you to eradicate my ailments. O Lord, may my devotion to you become perfect and make me one of your foremost devotees!That alone can remove all my sufferings.
O Guruvayoorappa! What else is there for me to pray for ? I will be giving up lamentations of all kinds and spend my time doing Therefore, O Lord of Guruvayoor,I am not going to leave you.Until I get your grace,I shall serve you, worship you,sing before you, serveand seek your grace to the best of my ability. Kindly eradicate my diseaseand enable me to be the best of your devotees.
Bhattatiri,implores upon the Lord of Guruvayoor to bless him with normal health necessary to worship Thee. Then he shall practice the eight-limbed yoga (Ashtanga Yoga) and earn Thy grace. As per the "ASHTANGA YOGA", the purpose of lifeis to worship the Lord through the eight-fold steps leading to spiritual realization.The eight limbs are Yama, Niyama, Asana, Pranayama,Pratyahara, Dharana, Dhyana, and Samadhi.
Dasakam: 04 -- Shlokam: 02
ब्रह्मचर्यदृढतादिभिर्यमैराप्लवादिनियमैश्च पाविता: । कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥
O Lord, give me that much of healthwhich will enable me to perform Thy worship.Soon I will observe the disciplines of self -control (Yama)and also follow a code of conduct (Niyama)like taking baths at the proper hour etc.Thereafter I will sit in an appropriate posture (Asana)like Padmasana or Sukhasana etc.I will then control and regulate breathing (Pranayama)and steadily withdraw the sense organs from sense objects (Pratyahara).Afterwards, I will try hard to fix my mind (Dharana)on the lotus feet of the hazily perceived form of the Lord. I (we) will then practice steady postures (Asanaa) like Sukhaasanaa and Padmaasanaa etc. for meditating on.
O Lord! by regulating my breath through Pranayama and having purified myself I will continuously chant the Pranava (Om) mantra mentally. Thus, withdrawing my senses from the sense objects, and being purified, I will prepare myself for meditation on Thee. When I will succeed in this effort,I can go in for meditation (Dhyana) on your beautiful form.This will ultimately lead me to the experienceof the Bliss of Brahmic Realization (Samadhi).
Dasakam: 004 -- Shlokam: 04
अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।
asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhuH |
tena bhaktirasamantaraardrataamudvahema bhavadanghrichintakaaH || 4
O Lord! I will then start meditating on Thee. Initially with great effort I shall try to fix my mind on Thy form, which is intangible. But by meditating onThy lotus feet again and again Through repeated effort I shall try to focus my mind on Thy form which I shall try to capture the ecstasy of true devotion. I shall attain bliss of devotion and tenderness of heart.
O Lord! I, By intense and repeated effort I shall be able to visualize through my mind's eye the loveliness of each and every limb of Thy divine form and effortlessly meditate on it. So I will devote myself to meditation, without any effort, always surrendering to Thee.
dhyaayataaM sakala muurtimiidR^ishiiM unmiShanmadhurataa hR^itaatmanaam |
saandramOda rasa ruupamaantaraM brahmaruupamayi te(a)vabhaasate ||
O Lord! By thus performing dhyaana on Thee and getting captivated by the sweetness of Thy formful aspect (Saguna), and gradually their minds shall enjoy the concentrated bliss of Thy impersonal aspect (Nirguna), which shines as the Brahman or eternal truth and bliss.
aashritaaH punarataH parichyutaavaarabhemahi cha dhaaraNaadikam ||
O Lord of the Universe! When I have attained that state of experiencing Thee as the Brahman, i.e. Nirvikalpa Samaadhi, which is supreme bliss ,if I slip down from that state, I shall again start the meditation process from Dhaarana and follow the same steps in ascending order.
Oh Guruvayurappa! The constant practice of this process of concentration is in itself an enjoyableexperience in the attainment of supreme bliss. Our souls will be liberated by thisprocess and be free to wander about like the most exalted devotees. O Lord, Bless me to move about like Narada and Sukadeva who are always established in Thee and are ever singing Thy glory.
O Lord! the Yogi who attains the final stage of Samadhi, is able to control his life breath and draw it upward long the Sushumna nerve past the six nerve centres in his quest for salvation. Otherwise, he passes through various planes of experiencein higher worlds and finally merges with the Supreme in Kramamukthi.
lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |
uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10
Oh Guruvayurappa! One who is leaving this earthly body gives up through his Aagyaa chakra his gross body as well as the subtle bodies and merges in Thee. The one who desires to visit the heavenly regions Kramamukthi"before attaining liberation he passes through various planes of experiencein higher worlds and goes out through the orifice in the crown of the head ( the Brahmarandhra).
Dasakam: 004 -- Shlokam: 11
अग्निवासरवलर्क्षपक्षगैरुत्तरायणजुषा च दैवतै: । प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तमीयते ॥११॥
agnivaasaravalarkshapakshagair uttaraayaNajuShaa cha daivataiH |
O Lord of the Universe, Thy devotee who follows the Krama Mukti path is led by the presiding deities of fire, day time, the bright fortnight, and Uttaraayana to the plane of the sun and enjoying in each of these spheres and goes on to the world of Dhruva.Then the Yogi is not born again into this world.
Oh Guruvayurappa! Reaching the abode of Dhruvapadam Then, after a long sojourn proceeds to Maharloka. Thy devotee, as soon as he is afflicted by the scorching fire eminates from the mouth of Aadishesha, he takes refuge in Thee or even before that, reachesSatyaloka or the world of Brahma.
Dasakam: 004 -- Shlokam: 13
तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् । स्वेच्छया खलु पुरा विमुच्यते संविभिद्य जगदण्डमोजसा ॥१३॥
tasya cha kshitipayO mahO(a)niladyOmahatprakR^iti saptakaavR^itiiH |
Oh Guruvayurappa! Residing there in Brahmaloka or in Thy abode, Vaikuntha, he is liberated at the time of Maha Pralaya. Thy devotee attains salvation at his own will, breaking through the Brahmanda and releasing himself by his yogic power and is not born again into this world.
Dasakam: 004 -- Shlokam: 14
तस्य च क्षितिपयोमहोऽनिलद्योमहत्प्रकृतिसप्तकावृती: । तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥
archiraadigatimiidR^ishiiM vrajan vichyutiM na bhajate jagatpate |
tattadaatmakatayaa vishan sukhii yaati te padamanaavR^itaM vibhO ||14
Oh Lord ! Thy devotee enters each of the seven sheath of the cosmic sphere,i.e. earth, water, fire, air, space, the cosmic intelligence, and primordial nature. Thy devotee breaks through all these barriers and enjoys the bliss and finally reach Thy unobstructed stateand merge in Thee and attains salvation at Thy lotus feet.
O Lord of the Universe! The devotee who successfully completes this arduous soul does not fall any more to the netherworlds. O Lord of Guruvaayur! who art the embodiment of truth and reality ; . I am Thy humble devotee singing Thy praises. Please protect me!
THE ORIGIN OF THE UNIVERSE --(The Concept of the "VIRATA PURUSHA")
Dasakam: 05 -- Shlokam: 01
व्यक्ताव्यक्तमिदं न किञ्चिदभवत्प्राक्प्राकृतप्रक्षये मायायाम् गुणसाम्यरुद्धविकृतौ त्वय्यागतायां लयम् । नो मृत्युश्च तदाऽमृतं च समभून्नाह्नो न रात्रे: स्थिति- स्तत्रैकस्त्वमशिष्यथा: किल परानन्दप्रकाशात्मना ॥१॥
vyaktaavyaktamidaM na ki~nchidabhavatpraakpraakR^itaprakshaye maayaayaam guNasaamyaruddhavikR^itau tvayyaagataayaaM layam | nO mR^ityushcha tadaa(a)mR^itaM cha samabhuunnaahnO na raatreH sthitistatraikastvamashiShyathaaH kila paraanandaprakaashaatmanaa ||1
Oh Guruvayoorappa! During the Prakrita Pralaya, this universe made up of the gross and the subtle did not exist.The creative power 'Maya' was lying latent in ThySupreme Consciousness - i.e. Lord Vishnu.
kaalaH karma guNaashcha jiivanivahaa vishvaM cha kaaryaM vibhO chilliilaaratimeyuShi tvayi tadaa nirliinataamaayayuH | teShaaM naiva vadantyasattvamayi bhOHshaktyaatmanaa tiShThataaM nO chet kiM gaganaprasuunasadR^ishaaM bhuuyO bhavetsambhavaH ||2
Oh Guruvayoorappa! Before Pralaya time everything in the Universe viz. Kala (time), Karma(action), Guna (mood), the Jivathmas (individual souls ) all lay merged in Thy supremeform. The effects of the three qualities of'Sathwa', 'Rajas' and 'Tamas' were neutralisedby keeping them in equilibrium.The Lord alone was there as the supreme bliss and consciousness. The very concept of "Time",the sum-total of "Karmas"and the three 'Gunas', all the 'Jivas'and the whole Universe were absorbed in the Pure-Bliss-Consciousness. The Srutis do not declare them as being non existent. They remained in causal form. Otherwise, like the non existence of the flowers in the sky, how could they come into existence again.
Dasakam: 005 -- Shlokam: 03
एवं च द्विपरार्धकालविगतावीक्षां सिसृक्षात्मिकां बिभ्राणे त्वयि चुक्षुभे त्रिभुवनीभावाय माया स्वयम् । मायात: खलु कालशक्तिरखिलादृष्टं स्वभावोऽपि च प्रादुर्भूय गुणान्विकास्य विदधुस्तस्यास्सहायक्रियाम् ॥३॥
evaM cha dviparaardhakaalavigataaviikshaaM sisR^ikshaatmikaaM bibhraaNe tvayi chukshubhe tribhuvaniibhaavaaya maayaa svayam | maayaataH khalu kaalashaktirakhilaadR^iShTaM svabhaavO(a)pi cha praadurbhuuya guNaanvikaasya vidadhustasyaassahaayakriyaam ||
At the end of the Prakrita Pralaya consistingof hundred divine years of Brahma, This state lasted for two Parardhas. Lord Vishnu, the Consciosness wakes up.By His mere "glance" ("Eekshana"),'Maya' (the magic power of delusion) came out from the Lord ready for the 'Srishti' (Creation) of the three worlds.Along with Maya also issued forth the concept of Time.
Dasakam: 005 -- Shlokam: 04
मायासन्निहितोऽप्रविष्टवपुषा साक्षीति गीतो भवान् भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: । कालादिप्रतिबोधिताऽथ भवता संचोदिता च स्वयं माया सा खलु बुद्धितत्त्वमसृजद्योऽसौ महानुच्यते ॥४॥
O Lord! Thou have Maya by Thy side, but are not influenced by it. The scriptures declare Thee as mere witness. Thou art the one and only individual soul reflected on Maya in different forms. Time, action, nature have all been ordained by Thee. Maayaa being aroused by time and prompted by Thee, projected the principle of Intelligence, which is called Mahat.
Dasakam: 005 -- Shlokam: 05
तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं जीवेऽस्मिन् खलु निर्विकल्पमहमित्युद्बोधनिष्पाद्क: । चक्रेऽस्मिन् सविकल्पबोधकमहन्तत्त्वं महान् खल्वसौ सम्पुष्टं त्रिगुणैस्तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥
Oh Guruvayoorappa! This principle of intelligence is endowed with the three gunas. Being activated by that Supreme Consciosness,and being roused by Time. The principle of Intelligence was projected by Maya.This came to be known as "MAHAT". Although a f "Prakriti" with its constituent qualities of Sathwa, Rajas and Tamas,the 'mahat' was predominantly Sathwa in nature with no separate individuality or status of its own.A bit more of "TAMAS" was then added to "Mahat"and it now came to be known as "AHAMKARA" (Egoity),rooted in separateness, difference and plurality.
Oh Guruvayoorappa! This Ahamkara was again mixed with Sathwa, Rajas and Tamas in various proportions, permutations and combinations.From this came "VAIKARIKA" (Sathwa predominant),TAIJASA" (Rajas predominant) and "TAMASA" (Tamas predominant).From Vaikarika (Sathwic) were created the Godswho preside over the organs of sense and action and the mind. They are the presiding deities of Gyanendriyaas -(organs of knowledge) which are Dik Devata (of hearing), Vaayu (of touch), Soorya (of seeing), Varuna (of taste) and Ashwini Devatas (of smell). Karmendriyaas - (organs of action) which are Agni (of speech), Indra (of hands), Vishnu (of the legs), Mitra (of excretion) and Prajaapati (of reproduction). Antahkarana -(Inner equipment consisting of Mana, Buddhi, Ahankaara and Chit) which are Moon (of mind), Brahma (of Buddhi- the intellect), Rudra (of Ahamkaara) and Kshetrajna (of Chitt -memory).
O Lord! The Satwic aspect of Ahamkara created also the ANTHAKKARANA CHITTA,the inner equipments (the mind stuff).From the Rajasic aspect of Ahamkara,the ten sense organs were created(5 Karmendriyaas and 5 Jnanendriyaas). From the Tamasic Ahamkara, sound was born.From sound came space and the element of touch and then came air, fire, taste, water, smell amd earth.These elements by themselves could not create anything.The Supreme Consciousness, the Lord (energy) entered them and activated them and thus created the "BRAHMANDA".
Dasakam: 005 -- Shlokam: 08
श्ब्दाद्व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् । एवं माधव पूर्वपूर्वकलनादाद्याद्यधर्मान्वितं भूतग्राममिमं त्वमेव भगवन् प्राकाशयस्तामसात् ॥८॥
shabdaadvyOma tataH sasarjitha vibhO sparshaM tatO maarutaM tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim | evaM maadhava puurvapuurvakalanaadaadyaadyadharmaanvitaM bhuutagraamamimaM tvameva bhagavan praakaashayastaamasaat ||
Oh Guruvayoorappa! From the Tanmaatra of (Shabda) the subtle element of sound, came the element (Aakaash) Space and from it touch (Sparsh). From touch (Sparsh) came the element Air (Vaayu) and from it form (Roopa). From form (Roopa) came the element Fire (Agni) and from it Taste (Rasa). From the Tanmaatra of Taste (Rasa) came the element Water (Jala) and from it smell (Gandha). From smell (Gandha) came the element Earth (Bhoomi). O Maadhava! By Thy will, thus from the Tamasa aspect of Ahankaara, were born the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceeding one.
nO shekurbhuvanaaNDa nirmitividhau devairamiibhistadaa | tvaM naanaavidha suuktibhirnutaguNastattvaanyamuunyaavishanshcheShThaa shaktimudiirya taani ghaTayan hairaNyamaNDaM vyadhaaH ||
O Lord! Even though all these elements, sense organs , the organs of action, and their presiding deities came into existence, they could not by themselves create the Brahmaanda. Then the presiding deities sang Thee by various hymns and Thou entered into all of them, activated them and combining them, created the Hiranya Andam which is the Universe.
Dasakam: 005 -- Shlokam: 10
अण्डं तत्खलु पूर्वसृष्टसलिलेऽतिष्ठत् सहस्रं समा:
निर्भिन्दन्नकृथाश्चतुर्दशजगद्रूपं विराडाह्वयम् ।
साहस्रै: करपादमूर्धनिवहैर्निश्शेषजीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥
This Brahmanda remained latent for a thousand years.And then came the 14 worlds as "VIRAT",with thousands of hands, thousands of feet, thousands of heads etc. which is known as Thy Viraat Roopa (cosmic form); O Lord of Guruvayoor,Thou who did make these 14 worlds (VIRAT)!Kindly protect me from all my ailments!
The "Brahmanda", the nucleus of the Universe evolved itself.The Lord thus became the Virat --the Universe of fourteen worlds.The 14 worlds consisted of the following sevenhigher spheres and seven nether regions. Higher worlds : Bhuh,Bhuvah,Suvah,Mahah, Jana Tapah,Satyam
एवं चतुर्दशजगन्मयतां गतस्य पातालमीश तव पादतलं वदन्ति । पादोर्ध्वदेशमपि देव रसातलं ते गुल्फद्वयं खलु महातलमद्भुतात्मन् ॥१॥
evaM chaturdashajaganmayataaM gatasya paataalamiisha tava paadatalaM vadanti | paadOrdhvadeshamapi deva rasaatalaM te gulphadvayaM khalu mahaatalamadbhutaatman ||
O Lord! Thou took the wonderful form of the fourteen worlds as Thy Viraat Swaroopa : The soles of Thy feet are Patala; the upper part of Thy feet are Rasatala and Thy pair of ankles are Mahatala
janghe talaatalamathO sutalaM cha jaanuu ki~nchOrubhaagayugalaM vitalaatale dve | kshONiitalaM jaghanamambaramanga naabhirvakshashcha shakranilayastava chakrapaaNe ||
Oh Lord Chakrapani ! The shanks became Talatala.The knees became Sutala.The Lord's thighs became Vitala and Atala.The earth came from the Lord's hip.His navel became the sky.His chest became Swarga, the Suvar loka. which is the abode of Indra.
Dasakam: 006 -- Shlokam: 03
ग्रीवा महस्तव मुखं च जनस्तपस्तु फालं शिरस्तव समस्तमयस्य सत्यम् । एवं जगन्मयतनो जगदाश्रितैर- प्यन्यैर्निबद्धवपुषे भगवन्नमस्ते ॥३॥
O Lord! Thy body is the whole universe. The Lord's neck became Mahar loka and the face became Jana loka.The forehead became Tapaloka. Satyaloka is the head of the Lord. . Of all the other things of which the universe is made, Thy body is also conceived of being made up of all that. O Lord! salutations to Thee.
Oh Lord who are the root cause of the Universe ! The Lord's body is conceived as made up ofall other things in the Universe also.The Vedas came from the "BRAHMARANDHRA" (crown of the head).Clouds came from his hair.the eyebrows are the abode of Brahma.The eyelashes are the night and day.The eyes became the Sun.
Dasakam: 006 -- Shlokam: 05
निश्शेषविश्वरचना च कटाक्षमोक्ष: कर्णौ दिशोऽश्वियुगलं तव नासिके द्वे । लोभत्रपे च भगवन्नधरोत्तरोष्ठौ तारागणाश्च दशना: शमनश्च दंष्ट्रा ॥५॥
nishsheShavishvarachanaa cha kaTaakshamOkshaH karNau dishO(a)shviyugalaM tava naasike dve | lObhatrape cha bhagavannadharOttarOShThau taaraagaNaashcha radanaaHshamanashcha damShTraa ||
Oh Lord ! Thy glances became the creation of the whole Universe.The ears became the "directions" (Quarters).The nostril became the Aswini Devas.The lower and upper lips became 'greed' and 'modesty'.The teeth are the stars. The molars are Yama.
Oh Lord ! Thy radiant smile became 'Maya',the breath became the wind, tongue became water,the speech birds, the tunes the siddhas,the mouth fire, hands became Gods and the chest became Dharmadeva.
pR^iShThaM tvadharma iha deva manaH sudhaamshuravyaktameva hR^idayaambujamambujaaksha | kukshiH samudranivahaa vasanaM tu sandhye shephaH prajaapatirasau vR^iShaNau cha mitraH ||
Oh Lotus-eyed Lord ! The lord's back became adharma, his mind became the Moon and the abdomen became ocean. Thy garments are the two twilights; Thy private parts are the GodBrahma and Thy scrotum is the God Mitra.
shrONiisthalaM mR^igagaNaaH padayOrnakhaaste hastyuShTrasaindhavamukhaa gamanaM tu kaalaH | vipraadivarNabhavanaM vadanaabjabaahuchaaruuruyugmacharaNaM karuNaambudhe te ||
Oh Merciful One ! The animals came from Thy ‘s waist.The nails of his feet became elephants, camels, horses etc.His movement became Time.The four castes based on division of labour camefrom his face, hands, thighs, and feet.
viiryaM mahaasuragaNO(a)sthikulaani shailaaH | naaDyassaritsamudayastaravashcha rOma jiiyaadidaM vapuranirvachaniiyamiisha ||
O Ocean of mercy! The animal world is Thy lower-back and the elephants camels and horses are the nails of Thy feet. Time is Thy movement. The four varnas -Brahmins, Kshatriyaa, Vaishyaa and Shoodraas originated from Thy lotus face, hands, charming thighs and feet, respectively.
This is the VIRAT form of the Lordand this form is meditated upon at the end ofall Vedic Karmas and also at the time of death." O Lord of Guruvayoor", concludes the poet at the end of the 6th Dasaka,"You are the In-dweller of that Virat form. Human beings who are bound by the law of Karma should remember this Viraat (cosmic) form of Thine, which is of the nature of pure Sattva, at the end of all rituals, and when desirous of liberation and at the time of death. O Lord of Guruvaayur! Have mercy on me and eradicate my ailments!"
Oh Guruvayurappa ! Thou who manifested in the form of the fourteen worlds, again by Thy own will, manifested as Brahma, in Satyaloka which is the highest and loftiest of all the worlds.This Brahma is known as Hiranya Garbh (the golden egg) the cosmic intelligence of all the beings of the three worlds. With the upsurge of Rajoguna, Thou as this Hiranya Garbha became desirous of creating various beings.
Dasakam: 007 -- Shlokam: 02
सोऽयं विश्वविसर्गदत्तहृदय: सम्पश्यमान: स्वयं बोधं खल्वनवाप्य विश्वविषयं चिन्ताकुलस्तस्थिवान् । तावत्त्वं जगतां पते तप तपेत्येवं हि वैहायसीं वाणीमेनमशिश्रव: श्रुतिसुखां कुर्वंस्तप:प्रेरणाम् ॥२॥
O Lord !This Brahma who was infused by the desire for manifold creation, contemplated deeply about it but remained confused as he lacked the necessary knowledge for it. Thou,unseen by him, urged him to do penance by whispering sweetly in his ear O Lord! willed by Thee, Brahma heard two pleasant words 'Tapa,Tapa' coming from nowhere, which prompted him to do penance.
The entire Universe was enveloped in water Brahma looked around in all the directions to look for the revered person who whispered in his ear. The world was engulfed in water and there was no one to be seen. He could not see Thee but obeying Thy command he did penance for a thousand divine years he did penance and worshipped Thee. Thou , then revealed Thy wonderful abode Vaikunth to Brahma.
O All pervading Lord! Where Maayaa has no influence and which is located beyond the fourteen worlds, In it there is no Maya or illusion like sorrow,anger delusion fear are left far behind,such is Thy abode Vaikunth. Herein is only the continuousoutpouring of complete happiness. Thou revealed to Brahma, this supreme abode ofVaikunta shining beyond all comparison.
In Thy abode which is known as Vaikunth, live the divine beings who have four arms and their complexion is like deep blue lustre of sapphire. lit up by the precious gems in the ornaments that adorn them, live in shiningaerial cars. Their extreme devotion to Thee has earned them a place in this high abode which is pure and sinless.
Dasakam: 007 -- Shlokam: 06
नानादिव्यवधूजनैरभिवृता विद्युल्लतातुल्यया
विश्वोन्मादनहृद्यगात्रलतया विद्योतिताशान्तरा ।
त्वत्पादांबुजसौरभैककुतुकाल्लक्ष्मी: स्वयं लक्ष्यते
Brahma, who had this vision of Vaikunta, saw the form of Goddess Lakshmi serving the Lord. In this divine abode Goddess Mahalakshmi, who illuminates the entire world with her. Her, Laxmi's, slender and beautiful form is like the streak of lightening which enchants and captivates the whole world and enlightens the quarters. She being deeply attached to the fragrance of Thy lotus feet is herself always there, in Vaikunth, which abounds in astounding divine riches. Oh Lord ! Please bless meand grant me a place in this wonderful abode of Thine.
Dasakam: 007 -- Shlokam: 07
तत्रैवं प्रतिदर्शिते निजपदे रत्नासनाध्यासितं
भास्वत्कोटिलसत्किरीटकटकाद्याकल्पदीप्राकृति ।
श्रीवत्साङ्कितमात्तकौस्तुभमणिच्छायारुणं कारणं
विश्वेषां तव रूपमैक्षत विधिस्तत्ते विभो भातु मे ॥७॥
Brahma had also a vision of the Lord,the very source of creation,seated on a throne of diamonds and shininglike the brilliance of a thousand Suns.The Lord was adorned with "Srivastha" and "Kausthubha".The Lord that Brahma saw had four arms shiningwith a conch, a mace, a discus and a lotus flower.Brahma was overwhelmed with this marvelous vision.He prayed to the Lord to grant him both duality and non-duality existing in harmony.
O Lord! May that marvellous form of Thine, enchanting Brahma with its all pervading dazzlinglight Beautiful like the dark clouds, or the Kalaya flowers A charming benevolent smile is sported on Thy pleasant face. Thy four arms are adorned with the sacred conch, discus, mace and lotus. That form of Thine gave immense pleasure to Brahmaa. Thy four arms holding the conch,mace,disc and lotus, cure all my maladies.
harShaaveshavashanvadO nipatitaH priityaa kR^itaarthiibhavan | jaanaasyeva maniiShitaM mama vibhO j~naanaM tadaapaadaya dvaitaadvaitabhavatsvaruupaparamityaachaShTa taM tvaaM bhaje
O Lord of the Universe! Seeing Thy divine form, Brahma, overwhelmed by Thy vision. He fell at Thy lotus feet and prostrated. He prayed to Thee that Thou surely knew his desire to create, and so he asked for the required knowledge. OhLord ! I pray to Thee who granted the revelation of Thy supreme divine form to Brahma.
Dasakam: 007 -- Shlokam: 10
आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन् बोधस्ते भविता न सर्गविधिभिर्बन्धोऽपि सञ्जायते । इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढ: स्वयं सृष्टौ तं समुदैरय: स भगवन्नुल्लासयोल्लाघताम् ॥१०॥
aataamre charaNe vinamramatha taM hastena haste spR^ishan bOdhaste bhavitaa na sargavidhibhirbandhO(a)pi sa~njaayate | ityaabhaaShya giraM pratOShya nitaraaM tachchittaguuDhaH svayaM sR^iShTau taM samudairayaH sa bhagavannullaasayOllaaghataam ||
Brahmaa was with full humbleness prostating at Thy crimson feet. Thou touched his hand with Thy hands and said to him that he would get the knowledge requiered for creation, and also that he will not be tainted by the act of creation. Thus encouraging him, Thine ownself hidden in Brahma's heart spurred him on tobegin the act of creation. Oh Lord ! Bless me with good health.
Sri Andal, one of the twelve Alwars and the only female saintess, lived in the first half of 8th century A.D. Some scholars fix the possible date of Andal as far back as 3000 years B.C.
Andal was born at Srivilliputhur near Madurai, in the Tamil month Adi, with the birth-star Pooram, on a Tuesday, on the fourth day of the bright fortnight.
Srivilliputhur is near to my village. In southern tamilnadu each and every one known about Andal’s history and thiruppavai. Andal wrote many verses in praise of Lord Krishna or Ranganatha, Thiruppavai is very popular with its 30 verses. It is a strong belief that young girls who recite these verses early in the mornings in the month of Margazhi.
Srivilliputhur is the birth place of two Alwars (Devotee of lord Vishnu) namely Periyalwar and Andal. Srivilliputhur (srivilliputtur or thiruvilliputtur) is one of the temple towns in Tamilnadu. It is located in Viruthunagar district, Tamilnadu. There are two big temples which are dedicated to Andal and Vadapadrasayi (lord Vishnu), located at the center of the town. Vadapadrasayi temple has the 2nd tallest tower in Tamilnadu. This tower (Gopuram) was built in 8th century. The temple car belongs to this temple is one of the largest in India.
The temple:
The temple tower was built in 8th Century and is one of the largest in the country.In 8th century inscriptions are seen in this temple which underwent extensive renovations during the Madurai Nayak period.. This temple has among the tallest towers in Tamilnadu. The 12 tiered Rajagopuram rises to a height of 192 feet. Exquisite carvings adorn the temple. The temple has two major areas; the north eastern segment is the Vatapatrasayee temple while the south western segment is Aandaal's temple. The flower gardens in between these two areas are said to have been maintained by Periyalwar. There are shrines to each of the ten avatarams of Vishnu. Andal's shrine is crowned with the gold plated Pranavakriti vimaanam with stucco work depicting themes from each of the 30 Tiruppaavai hymns.
Life of Andal :
The life of Andal is remarkable in its romantic simplicity. A devotee brahmin named Vishnucitta lived in Villiputtur, a town near Madurai. His daily duties included procuring flowers for the worship of the Lord at the local temple. One morning, as he went about his business, he discovered a baby girl lying under a tulasi plant in his flower garden. Having no family of his own, Vishnucitta felt it was God's grace that gave him this child and named her Godai, or "gift of Mother Earth." Filled with joy, he took her home and raised her as his own. Godai grew up in an atmosphere of love and devotion. Vishnucitta doted on her in every respect, singing songs to her about his Beloved Krishna, teaching her all the stories and philosophy he knew, and sharing with her his love of Tamil poetry. The love Vishnucitta had for his Beloved Lord intensified further in his daughter, and before long she was passionately in love with Lord Krishna. Even as a child, Godai made up her mind to marry none but the Lord of Brindavana, and refused to think of any human being in similar terms.
She imagined what it would be like to be His bride, playing the role of His beloved, enjoying His presence. Unknown to her father, she adorned herself daily with the flower garland he prepared for the Lord at the temple. After admiring her reflection and thinking of herself as His ideal bride, she would put the garland back for her father to take to the temple and offer to the Lord.
One day, Vishnucitta noticed a strand of Godai's hair on one of the garlands. Shocked and saddened by this desecration of what was meant only for the Lord, he scolded Godai for her misuse of the garland and discarded it. He carefully prepared a new one and offered it to the Lord, begging His pardon all the while.
That night, the Lord appeared to Vishnucitta in his dream and asked him why he discarded Godai's garland instead of offering it to Him. He told Vishnucitta that He missed the scent of Godai's body in the flowers, and that He preferred them that way. Would he please continue to give the garlands once worn by Godai? Overcome with emotion, Vishnucitta awoke and cried tears of both joy and remorse. It dawned on him that his daughter was someone whose love of God was so intense and pure that even he had not comprehended its extent. Her spiritual greatness was such that the Lord Himself wished to share her presence. From this day on, she became known as "Andal", the girl who "ruled" over the Lord.
Andal blossomed into a beautiful young woman as she came of marriageable age. When asked to marry, however, she stubbornly refused, saying that she would only agree to marry Sri Ranganatha, the Lord at the great temple town of Srirangam. Vishnucitta despaired, wondering what was to become of his daughter. One night, Lord Ranganatha appeared in his dream and asked that Andal be sent to Him in all her wedding finery. Simultaneously, the Lord appeared before the priests at Srirangam and asked them to prepare for the coming of Andal. Vishnucitta once again was filled with both joy and sadness; joy that his beloved daughter would attain her goal, but sadness at losing her at the same time. He made all the wedding preparations and arranged for Andal's journey in a palanquin to Srirangam.
Andal waited with excited anticipation as the wedding party approached Lord Ranganatha's shrine. As they entered the temple, she jumped out of the palanquin, unable to restrain herself any longer. Running into the temple sanctum, she embraced Lord Ranganatha and disappeared in a blaze of glory, having joined her Lord. She was only fifteen at the time.
Andal is now one of the best loved poet-saints of the Tamils. Pious tradition reckons her to be the veritable descent of Bhumi Devi (Mother Earth) in bodily form to show humanity the way to His lotus feet. She is present in all Sri Vaishnava temples, in India and elsewhere, next to her Lord, as she always desired.
Andal, known as Choodi Kodutha Sudarkodi, is considered an avatar of Bhooma Devi, who is one of the consorts of Lord Mahavishnu, the other one being Sri Devi. Andal wrote many verses in praise of Lord Krishna or Ranganatha, the deity at Srivilliputhur.
TIRUPPAVAI : Her first work is the Tiruppavai, a poem of thirty verses in which Andal imagines herself to be a cowherd girl during the incarnation of Lord Krishna. She yearns to serve Him and achieve happiness not just in this birth, but for all eternity, and describes the religious vow (pavai) that she and her fellow cowgirls will take for this purpose. Tiruppavai teaches us to feel emotion while praying to the Lord. It enables us to perceive the Prakriti, Paramatma and Jeevas merging with each other by Para Bhakthi
Among them the Thiruppavai is very popular with its 30 verses. It is a strong belief that young girls who recite these verses early in the mornings in the month of Margazhi (December - January), observing the 'nonbu' or 'vrat' will be blessed with a good husband. This practice is still in vogue. Andal also wrote the Nachiyar Thirumozhi in 143 verses. She attained the status of an Azhwar because of her total devotion to the Lord. Aadi Pooram is celebrated for 10 days in Vaishnavite temples.
kOdai piranda Ur, gOvindan vAzhum Ur, SOdi maNi-mADam tOnRum Ur — nItiyAl nalla pattar vAzhum Ur, nAn-maRaigaL Odum Ur,villiputtUr vEdak-kOn Ur !
Andal has given the world, 2 great masterpieces of literary works;Her longing and love for the Lord. She has sung 30 pasurams or Hymns of Thiruppavai and 143 Pasurams of Thirumozhi. Thiruppavai has been touched upon already. Her first work is the Tiruppavai, a poem of thirty verses in which Andal imagines herself to be a cowherd girl during the incarnation of Lord Krishna. She yearns to serve Him and achieve happiness not just in this birth, but for all eternity, and describes the religious vow (pavai) that she and her fellow cowgirls will take for this purpose.
The second is the Nacciyar Tirumoli, a poem of 143 verses. Tirumoli, literally meaning "sacred sayings", is a Tamil poetic style in which the work is composed. "Nacciyar" means goddess, so the title means "sacred sayings of our Goddess." This poem fully reveals Andal's intense longing for Vishnu, the Divine Beloved. Utilizing classical Tamil poetic conventions and intermixing stories from the Sanskrit Vedas and Puranas, Andal creates imagery that is quite possibly unparalleled in the whole gamut of Indian religious literature.
The Path of Surrender:
Tiruppavai is a song of wonder and love, of prayer and surrender; it sings of God's glory and man's devotion.Tiruppavai contains the very essence of her way of life; so let us learn something more about it.Andal took the story of the Vraja girls from the Bhagavata. But while they desired handsome and loving husbands, Andal desired that God Himself should be her husband. She loves God and God alone. She seeks to become one with Him. Then she will escape from the cycle of births and deaths, she will be free from disease and sorrow. So becoming one with God is supreme bliss; it is the highest goal.
But how can one become one with God? How can one become worthy of being accepted by God?In the first five hymns Andal explains how one may become so worthy. Both body and mind should be absolutely pure. And God must fill the mind. No other desire, another goal should enter it.
Then Andal preaches total surrender to God. Everyone who is filled with the desire to reach God is like a maiden looking forward to her joyful life with the husband she has chosen. Such a maiden lives only for her husband and wants nothing except to live with him. The devotee who wants to be accepted by God should show the same love and dedication.
My Favorite some poems from Thirupavai:
Actullay I love thiruppavai .but few of them r my favorite
The 27th pasuram, “koodarai vellum” signifies the conclusion of the fast.Sri Andal and her friends complete their fast on the 27th day, and prepare to enjoy themselves for the last three days of the month.
Lord Narayana blessed Sri Andal with Thirukalyana Varam.Hence the 27th day of Margazhi month is celebrated as Koodaravalli.
Vaaranam Aayiram is the composition of Kodhai Natchiar, popularly known as Andal. It is a paasuram from Natchiyar Thirumozhi – a heart-warming rendition of Andal’s desire to wed her ideal husband – Lord Krishna.
In her Famous VARANAMAYIRAM. IAndal confides to her friends about a dream in which she sees Lord Krishna walking towards her with a procession of a thousand elephants (Vaaranam Aayiram) to wed her. She sees her people welcoming him with poornakumbham and thoranam.
“vAraNam Ayiram SUzha valam Seidu
nAraNan nambi naDakkinRAn enRedir
pUraNa poRkuDam vaittup puRam engum
tOraNam nATTak kanAk kaNDEN tOzhi nAn”
Andal is recounting Her dream, in which The Lord is Marrying Her, to a friend. This group is sung with fervour during weddings. This group consists of various rites gone through in a wedding which Andal went through in Her wedding To The Lord ( Dream ) 1. She sees Sriman Narayana coming in a procession with 1000 (ayiram ) Varanam or Elephants. To welcome Him, Purnakumbhams are kept and everywhere thoranam or festoons are used in decoration to welcome Him. Purnakumbham is pot (kudam, here gold kudam ) filled with water and pot’s mouth is covered by a coconut and with bunches of green Mango leaves. This Kumbham or Pot is taken in front of Very important persons, a Guru , Heads of State like King etc. The bearer of Kumbha walks backwards facing the guest never showing his own back to the guest . 2. Andal sees the Lord Govinda entering the decorated wedding pandal for the wedding on the morrow.
matthaLam kotta vari sangham ninrUtha
mutthudaitthAmam nirai thAzhntha pantharkkeezh
maitthunan nambi MadhusUdhan venthennaik
kaitthalam paRRak kanAk kantEn ThOzhI naan
vaai nallAr nalla maRai Othi manthiratthAL
paasilai nANal padutthup parithi vaitthuk
kAicchina mAkaLRannAn yenn kaippaRRit
theevalam seyyak kanAk kantEn ThOzhi naan
ANDAL fondly recalls this scene in Her sixth paasuram of NaacchiyAr Thirumozhi ( MatthaLam kotta -. She hears the auspicious sounds of MattaLams , She experiences the purifying , sacrd sound of Vari Sankhus ( praNava Naadham ).Under the weddingcanopy bent with the load of flowers decorating it , She (ANDAL ) recalls the scene of the Lord ( MadhusUdhananambi) lifting her hand and covering it with the palm of His hand .
2.naaLai vadhuvai maNamendru naaLittu
paaLai kamugu parisuDai pandarkizh
koLari madhavan govindan enbaanor
kaaLai pugudha kana kanden thozhi naan
She says that She has dedicated Her Body solely for the Lord bearing the Discus and Shankham and cannot bear the thought of fixing the marriage with a Human Being.
Indra and other celestials request Her hand for Lord and present the saree sanctified by chanting mantras. Sister of The Lord Goddess Durgai helps Andal to wear bridal saree and decorates Andal with flower garland
Priests well versed in Religious rites have brought Water from Holy rivers from all directions. While the priests chant loudly the Mantras in benediction, Lord and Andal are tying Kankana (thread ) to take marriage vows
With auspicious drums beating and blowing of conch I saw ( in dream ) The Lord taking my hand in His, beneath the pandal decked with strings of pearls says Andal.
7.vaai nallaar nalla marai odhi mandhirathaal pachilai naaNal p
aduthu paridhiveithu kaaichinamaakaLiranran en kai patri
theevalam seiya kana kanden thozhi naan.
Amidst chanting Matras by priests, I saw the Lord going round the Holy fire holding my hand says Andal.
paarithu ennai munne nirutthi arimugan achuthan kai mel en kai vaithu
pori mugam thatta kana kanden thozhi naan
Andal Sees her brothers come and take part in Laja Homam, where brothers of bride come and give Pori or puffed rice for homam in fire by Both wedded couple.
10kumkugam appi kuLirchandham mattithu magala veedhi valam s
To ease the discomfiture of exposure to the heat of Agni during Homam couple is anointed with cool Kumkumam paste and Sandal paste and in all finery Andal is going round the decorated city with Lord on an elephant in Procession.
Finally her dreams come True.. Sri RanganAthan tied the auspicious knots around the neck of ANDAL to the sound of ghetti mELam and said : " Oh ANDAL ! This is the Mangala sUthram . I tie this Mangala sUthram around Your neck for enhancing my good fortune .You are the light and purpose of my life .Oh , SoubhAgyavathi ! May Thou be with Me eternally and grant the most glorious boons to our BhakthAs and protect them from any and every mishap " .
This hymn is giving the results of chanting these ten hymns with devotion. They are the reader will get good natured obedient children. Unmarried girls will get a good husband as good as Lord Krishna Himself !
Kadayanallur Krishnapuram Sri Jayaveera Abhayahastha Anjaneyar
I AM VERY HAPPY TO REPOST ABOUT WITH latest PICTURES shared by Mr.Anand Thangavelswamy
I have posted few new pics of krishnapuram hanuman which was shared by Mr.AnandThangasvel swamy during his visit to krishnapuram recently. I really thank him for sharing his experience and photos with me J
In Special occasions and celebrations with spiritual and religious significance in ones' family. We make yatra to Kuladevatha temples and seek blessings (prasannatha) of family-deities i.e. Kuladevatha .This is the reason why it is customary to write at the top of the invitation cards "Om Shri Kuladevatha Prasanna ".MyParents side Kula devada is Kadayanallur Krishnapuram Anjaneyar. It is in tirunelveli dist.
Set on the beautiful scenic background and with paddy fields all around is a temple for Lord Anjaneya. Surrounded by Western Ghats on one side and lush paddy field on the other side, this temple is an feast for the eye from the distance itself. This temple for Lord Anjaneya is located at Krishnapuram near Kadayanallur in Tirunelveli District of Tamil Nadu. One can reach this beautiful village from Tenkasi. As you get down at Krishnapuram bus stop, there is a road perpendicular to the main road will lead you to the temple which is around one kilometer. One has to pass through the paddy field and enter the temple complex. Before we have the dharshan of Lord Sri Jayaveera Abhayahastha Anjaneya let us see the history of the temple.
Devotees of Lord Anjaneya, the temple dedicated to the `Son of Vaayu Bhagawan' at Krishnapuram, near Kadayanallur, in Tirunelveli district. The sthalapuranam of the temple is interesting as SriAnjaneya himself is said to have visited the place during the time of the Ramayana. The six feet high, south-facing Anjaneya at this temple attracts devotees from all parts of Tamil Nadu, who believe that miracles happen in their life within a short period of their visit. The temple situated in the middle of paddy field.
After Ravana abducted Sita, Sri Rama sought the help of Sugriva, the king of Kishkinta, to locate the whereabouts of his beloved wife. And Sugriva, who had returned to power with the help of Sri Rama, sent his forces in all directions. Sri Anjaneya, led a mighty team to the South, with a ring given by Rama. Before the large contingent left Kishkinta in search of Sita, Sugriva asked his friends to return home after a month without fail, so that the next course of action can be designed according to the information gathered during the first phase of the mission.
Except the contingent that left under the leadership of Anjaneya, all the other groups returned to Kishkinta after a month-long search operation that was in vain.Though Anjaneya was not able to collect any vital clues that would lead them to Sita, he moved ahead with the hope of getting useful information about her. They reached a desert-like area after they crossed Vindhya Hills and being famished and thirsty, they began to frantically look for food and water. Then Anjaneya found some birds coming out of a cave looking wet and led his forces to the cave. Inside the cave, they saw a beautiful city, and a meditating tapasvini — Swayamprabha — sitting at the centre.
Sri Anjaneya told her about the purpose of his mission and Swayamprabha offered them fruit and water and told Him the story of the city, which was built by Mayan. Mayan was later killed by Lord Indra, as the architect had committed a sin. Indra, who had to take a holy dip after killing Mayan, prayed to Lord Siva who, in turn, sent a branch of the Ganges to the place. "I was asked to stay here till your visit here. Now it's time for me to leave this place," she said. But Sri Anjaneya asked her to remain there since he had to find Sita.
After Sita was found and rescued by Sri Rama, He, along with Sri Anjaneya came to the place again and Swayamprabha handed over the regime to Sri Anjaneya and left the place. Sri Rama and Sri Anjaneya had made a visit to the cave and met Swayamprabha. As requested by Hema and Swayamprabha Sri Anjaneya was asked to rule the place. It is also said that a yagna was performed by both Sri Anjaneya and Sri Rama here.
A very simple and pleasant temple has been built in front of the tank. The two mouths of the cave could be seen in the tank. While one cave is inoperative, the other is said to be leading to the sanctum sanctorum of the temple. It is said that the sanctum sanctorum had been built at the very same spot where the yagna had been performed by Sri Rama and Sri Anjaneya. It is claimed even now the land around the sanctum bores ashes, which is being offered as prasad. After having dharshan of the caves you come across a big hall which houses Sri Rama, Sita, Lakshmana and Sri Anjaneya, which is recently built. The separate sannadhi of Sri Abhayahastha Jayaveera Anjaneya, the moolavar is under the same roof.. In the South-West corner of the complex there is meditation hall in which Sri Anjaneya in Yoga mudra is seen in the centre of the hall The place, which was then ruled over by Sri Anjaneya, is now called Krishnapuram.
The shrine of Lord Anjaneya is seen facing south, so also Lord Anjaneya. The majestic Anjaneya is about six feet tall and standing on the ground. It is said that the rock goes deep below the ground. His legs are seen as if He is coming forward towards the devotee to bless him. With His right hand in 'Abhaya mudra', He offers all His devotees 'nirbhaya'. His left hand is seen resting on His left thigh. His neck is adorned with three types of garlands and in one of them a pendent is seen. He is wearing an ear ring as well as an ornament on the top of the ear. His tail is raised above the head and there is small bell in the end of the tail. The most gracias is His glowing eyes, directly showering compassion and karuna on His devotees.The beautiful temple, sitting pretty amidst a paddy field, attracts every passer-by. The actual date of construction of the temple is not known as it dates back to the period of Sri Rama and is now known as Sri Abhayahastha Jayaveera Anjaneya temple.
In sudarakandam Hanuman is described as one for whom nothing is impossible and who is the embodiment of faith, devotion, loyalty to the master, fearlessness and self confidence. Success is the outcome of an attitude like this. If we want to be successful in life we have to combine the above qualities.
This particular Kandam is very important for each one of us because it really enlightens us in our spiritual quest. Hanuman is the awakened soul, Jambavan is the enlightened teacher, and the vast ocean is the samasara which each one of us wishes to cross. We have to struggle to overcome the worldly sorrows which form the obstacles.
We may not be always successful in this effort; but if we are undaunted and we have. faith in GOD then we will at the end discover divinity which is manifested in Sita Devi.
"Sri Rama Rama Ramethi, Rame Rame Manorame Sahasara Nama Thuthilyam Rama Nama Varanane."
