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Kanchipuram Kamakshi

July 11, 2010, 2:46 am
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A Visit to Kamakshi Temple:


I had a long-standing wish and that was to visit the holy places of Kancheepuram Kamakshi Amman Temple. Last week I got a chance to visit kancheepuram and blessed by Mother Kamakshi.
 Kanchi is verily the City of Temples. Poems composed in the 2nd century refer to a shrine dedicated to the love goddess (Kamakshi – eyes of love). It is located in the city Kanchipuram near Chennai. It is associated with Adi Sankaracharya one of the greatest Hindu saints The current Kamakshi temple (Sri Kanchi Kamakshi Peetham Sri Kamakshi Ambal) was built by the Pallavas in the 8th century.

Architecture
Sprawled in an area of 5 acres, the temple complex has one spire. The 'shikhar' (spire) housing the deity is covered wholly in gold. The spectacular view of the golden spire can be taken from the outer part. In order to enter the main shrine, four entrances have been made on all the four sides. The structural layout of the temple is quite elaborated.
In the outer prakaram or part, there is a tank and numerous mandapams or halls like the 100 pillared hall, the dwajaarohana mandapam etc. Near the temple tank, various images of Lord Vishnu like Ninraan, Irundaan and Kidandaan are traceable. In the vicinity of the sanctum, there are several shrines dedicated to Ardhanareeswarar, Soundaryalakshmi, Kallar (who has been mentioned in the hymns of Tirumangaialwar) and Varaahi
About Goddess Kamakshi
Goddess Kamakshi is regarded as one of the incarnations of Goddess Parvati. As per the Hindu legend, Kamakshi made a Shivalingam out of the sand and offered worship to marry the great Lord Shiva. After a long duration of dedicated and devoted meditation to Lord Shiva, Lord Shiva appeared before her and married the Goddess Kamakshi, a divine form of Parvati. There are no traditional Parvati or Shakti shrines in the city of Kanchipuram, apart from this temple, which adds even more legend to this temple. In return, she got Lord Shiva as her husband. In the sanctum sanctorum, The Goddess Kamakshi is in a sitting posture in the temple. This posture is called the Padmasana posture.Goddess Kamakshi is depicted in a seated posture, which is also referred as Parabhrama Swarupini. The Padmasana posture is said to resemble a lotus. In the Yogic practice this resembles the form of meditation The Goddess holds a Sugarcane bow on her left upper arm and Lotus, Parrot in her right upper arm. The Goddess also has divine chakras called Pasa and Angusa in her arms.
The Goddess also has a Chandraperai (a shape of moon like structure) in her forehead. The Goddess Kamakshi is situated in the middle of temple premises.
A Sri Chakram has been placed just before the image and due worship is offered to it. The ancient shrine of Kamakshi Amman is always associated with Adi Shankaracharya, the great saint of India.
It is regarded that Goddess Kamakshi was initially an Ugra Swaroopini (Ruthless form of Shakti). Adi Shankaracharya placed a 'Chakra' before her and the goddess got personified as Shanta Swaroopini (Kind form of Shakti). The area is believed to comprise temples that have ruthless aspect of the Goddess, though Kamakshi Temple is an exception. Representing this, the image of the deity is taken out in procession at the time of festivals. It is said that the Goddess takes leave from Shankaracharya, at his shrine in the inner prakaram.
We got to the temple in early morning. After dharma darshan from the mahamandapa, we started to perform pradakshina before leaving the temple Working our way towards the front, we met a priest who lead us to be seated directly in front of the Shri Yantra. Imagine sitting on granite floors, where millennia ago great saints like Shankaracharya sat in meditation; a cave like darkness engulfing you; all eyes are directed to the stunningly beautiful Kamakshi. In the gentle light of oil lamps, her eyes and jewels flicker smilingly.

Oh god, how can i write in words the beautiful natural and very caring, affectionate smile of Kamakshi Devi. My throat choked, tears rolled down the cheeks, sweat drops appeared over his forehead; lips quivered. In such instances when I am in the presence of the divine, my worries melt away, forgotten, ceasing to exist, scrubbed by one darshan, and my heart lightens in relief. At these times, my brain freezes too and I am unable to even mouth a prayer.I asked mother, "You are the greatest of great. You are knower of known and unknown. Why don't you accept' my prayers? What are the short-comings in my wor­ship? Oh, goddess! Be benign unto me. Pardon my sins. . I really loved her from bottom of my heart and this moment also i bow to Goddess  for her kindness in blessing me with her smiling and powerful eyes. Its shows her love on innocent devotees. My Head bowed to my Mother. Chanting mantras, the priest offered flowers and kumkum to the yantra. He gave me flowers and Kumkum.Whatelse I want? . Oh, what an indescribable feeling! Like I had been patted by the divine!
We performed a namaskar and my eyes glued to the devi, reluctantly moved away. We were all overcome by this unexpected darshan and offered dakshina to the priest.In the stall I purchased Kamkshi Frame which now sits on our home shrine.
Shyaaama kaanchana chandrikaa thribhuvane punyaathmanaamaanane Seemaashoonyakavithvavarshajananee yaa kaapi jaadhambhinee Maaraaraathi mano vimohanavi dhov kaachitthamaha kandhalee Kaamaakshyaaha karunaakataakshalaharee kaamaaya me kalpathaam
This prayer to Goddess Kamakshi to get good education, poetic knowledge, music and all other wealth and success in life.

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Sankarankovil

December 21, 2010, 1:33 am
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Last week my family had a small trip to my native place Tirunelveli dist  after a long time. We visited kuladeivam kovil, then sankaran kovil, tirchendur, Tenkasi, ayikudibalasubramania kovil. In short it was a small pilgrimage. Last Monday we visited Sankran  kovil. Sankran  kovil is home to the famous Sankara Narayanar temple. The temple is also known as Sankaranayinarkovil and Sankaranarayanakovil.








This temple is a representation of fusion of two faiths Saivism and Vaishnavism. This temple is one of the big temples that can be found in the district of Tirunelveli and this is also one of the important shrines of Lord Siva in south India. The main deities in the temple are of Lord Shiva (southern portion inside the temple) and Goddess Parvathi in the name of Gomathi Amman (northern portion) with separate sanctums. There is another deity in between these two that is of Sankara Narayanar. The legend has it that Lord Siva appeared, on the request of His consort Parvathi, revealing Lord Vishnu in Him on His right side half to prove that Hari (Lord Vishnu) and Hara/Haran (Lord Siva) are one and same. To commemorate this and to emphasize the oneness of Hari and Haran ideology the deity of Sankara Narayanar (the deity depicts Siva on the rightside and Vishnu on the left side) was installed. The temple therefore is also known as Sankaranarayakovil.
Main Deity: Sankaralingeswarar, Sankara Narayanar.
Goddesses: Gomathi Amman.
Theertham: Nagasunai.
Holy tree: Punnai.
Sankaran koil is home to the famous Sankara Narayanar temple. It is situated at Thirunelveli District and 56km away from Thirunelveli City.Amman went on penance on the earth to see “Lord Shiva” & “Lord Vishnu” together hence known as Sankara Narayanar.The right portion of the idol has sandal and indicates Lord Siva, with cobra around his neck & moon above his head.The left side of the idol indicates Lord Vishnu having “Sanghu” in his hand.It is very famous for “Adi Thabasu” festival.
It is known from the stone inscriptions that the construction of this temple was commenced at 1022 A.D. by Pandya king Ukkiraman. The temple tower raises upto 125 feet with 9 floors. The sacred pot on the top of the tower measures 7 feet and 4 inches. There are various others deities of lower strata installed in the corridors of the temple. One can also find beautiful paintings and stone carvings adorning the temple walls and ceiling.
Once, a deva by the name Manikkireevan took birth as a Paraiyan after being cursed by Goddess Parvathi. He was known as Kavarparaiyan. He demolished a snake pit which was inside the forest garden that he was looking after and found a snake and a Sivalingam inside the pit. Panicked by this sight he rushed to inform King Ukkirama Pandya who was visiting the nearby forest during his usual visit to Madurai for worshipping Lord Shiva and Meenakshi. On the same day, the King’s elephant collapsed on the floor after piercing the floor with its tusk and it was at this time when the King was filled with bewilderment Kavarparaiyan brought the news of the snake and Sivalingam found in the snake pit. Following this the King heard the voice of Lord Shiva ordering him to construct a temple at the spot.
Lord Siva appeared, on the request of His consort Parvathi, revealing Lord Vishnu in Him on His right side half to prove that Hari (Lord Vishnu) and Hara/Haran (Lord Siva) are one and same. To commemorate this and to emphasize the oneness of Hari and Haran ideology the deity of Sankara Narayanar (the deity depicts Siva on the rightside and Vishnu on the left side) was installed. The temple therefore is also known as Sankaranarayakovil.
Gomathi amman is one of the manifestation of Adhi shakthi. The temple is popularly known as sankaranayanar kovil and she is the consort of vanmikanathar and seen along with sankaranarayanar(the unification of shiva and vishnu).
Story
The goddesses is a yogini who was performing her penence on the tip of the needle to please lord shiva and merge with him. Two snake kings namely "sangan" and "padman". Sangan was worshipping lord shiva and padman was worshipping lord narayana. One day they had a quarrel on who is great whether lord shiva, the destroyer or Narayana,the protector. They were trying to prove their own power and finally went to the yogini and pleaded her to give them a proper judgment.
The yogini grew out of her grace pleaded the almighty to show his universality form so that not only the snake kings but also fro every human being.By the intense penance lord shiva appears before the yogini in the form of half shiva and half vishnu showing the world that they are equal and it is with love and sacrifice they could reach them. Hence sangan and padman worshipped the lord and prayed to the yogini for showing them a way to attain the god and they stayed with her. the yogini was none ther than goddesses gomathi. Gomathi means repositary of wealth.Since the snakes stayed with the goddesses,this place is free from all venomous creatures and praying to this goddesses can eliminate the fear of venom.
One of the 18 siddhas, the great pambatti siddhar worshipped this goddesses as valai kumari and he regarded this goddesses to be the great serpant power which can make miracles in taking aspirant in yogic transformation. Pambatti  siddhar samadhi is seen behind the temple.
The deity Gomathi ambal is very powerful. in my experience she made lot of wonders in my life. If we tell about our problems to her ,she will clear it, and make us very happy. She gave me a lot of things,which i need at that time. It’s very nice place to visit it. There are so many wonder's were took place in that temple. It’s a very powerful temple.
Gomathy Amman a petite statue with pleasing facial features, not more than 3-feet tall in appearance, Gomathy Amman, our family deity is indeed the pride of this place. During the month of Aadi Gomathy Amman does a penance “Aadi Thavasu” and at the end of the 10 days the lord presents hiumelf in the “Sankaranarayana” form, half Shiva and half Vishnu, and this alankara is unique to witness.
There is a Srichakram it is believed that the hole (Srichakram )before Gomathi Amman Sanadhi cures people affected with black magic –When ever I visit I used sit times in front of gomathi amamn. Even the temple tank has got lot of significance. For many people Gomathi Amman is the Kula Deivam (protecting deity of the family). It is believed that worshipping Gomathi Amman in this temple can cure many ailments and childlessness.
There is a snake pit inside the temple and it is believed that applying the sand/mud from the snake pit on one’s body can cure various diseases. Those who come visit this temple also offer miniatures of snake, scorpion and other reptiles to get rid of curses. These miniatures are sold outside and inside the temple premises. The putthu sand has healing properties it is said, so we brought home some “putthu mannu” as it is called to give to friends and relatives. Putru marundu has curing properties.We always keep it in our house. Maavilakku is an important offering in this temple .This time I cant able to offer Maavilakku.Gomathi Amman is our family deity. I always wanted to visit the temple, since it gives peace of mind to me. Whenever I visit temple, really i feel free and got peaceful mind. 
Do not forget to visit the Elephant place. Thanga pavadai allangaram is very good on amman if u get chance don't miss. Really its a good temple every  one should try to visit the temple at least once in their lifetime.
 Great Poet Subramania Bharathiyar wrote about gomathi Amman. But some reasons it has not been complete gothrough this link-http://www.lakshmansruthi.com/tamilbooks/bharathiar/bharathi-II41.asp
 http://www.lakshmansruthi.com/tamilbooks/bharathiar/bharathi-II41.asp
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Narayana Kavacham

May 7, 2011, 7:13 am
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While surfing for Balaji kavasam I got this Narayana Kavasam fromhttp://www.hindupedia.com/en/Narayana_Kavacham . I loved the meaning of this sloga.Thanks Ramachander ji for wonderful Translation:) Thanks Hindu pedia!
Narayana Kavacham
[The Armour of Narayana]
Translated by P. R. Ramachander
The Narayana Kavacham occurs in chapter eight of the sixth skanda of Bhagavada Purana. It is an Armour to protect ourselves from our enemies seen and unseen.
Raja Parikshith, the son of Abhimanyu, asks his teacher, Sage Shuka for a means to protect himself from his enemies. Sage Shuka then teaches him the Narayana Kavacham, which was originally taught by Sage Viswaroopa, the son of Thwashtra, to Indra. It is believed that the soul of the man who reads this Kavacha becomes extremely holy and that any one who reads this would be protected by Lord Vishnu.
Sloka 4-11 of this great Stotra give us in detail about the preparations that we should take before reciting this kavacham.
Kavacham's should be learned by a Guru who is well versed in these procedures and chanted under his guidance. If that is not possible, than the kavacham can be recited without performing the Kara and Anga nyasa or simply recite the last four lines.
Before commencing the recital, chant ’Om Namo Naraayanaya’ or ‘Om Namo Bhagvadey Vaasudevaaya’ or your guru Mantra 12 times.
Visualize yourself and/or your loved ones, totally protected. You could ‘see’ them dressed in an armor. You could see them immersed in white or violet light. You could see them in a tube of Light. You could see an impenetrable ring of white Light around them
Rajo Uvacha:
Yaya guptha sahasraksha savaahaan ripu sainikan,
Kreedanniva vinirjithya trilokya bhubhuje sriyam, 1
Bhagawam sthan mamakhyahi varma narayanathmakam,
Yadha athathayina shathroon yena guptho jayan mrudhe. 2
The king said:
Oh God please share with me that armour of Narayana,
By which the thousand eyed Indra was able to drive away,
The well armed soldiers of his enemy as if it is a play,
And gain control of the three worlds and wealth,
And also was safe in the battle field and became victorious.

Sri Shuka Uvacha:
Vrutha, purohitha thwashtro mahendra yanu pruchathe,
Narayanakhyam varmaha thadihaika mana srunu. 3

Sri Shuka said:
Viswaroopa the son of Thwashtra, when he was made,
The priest Of Indra taught him this armour of Narayana,
And I will teach you that and please listen to it with concentration.

Viswaroopa Uvacha:
Dhouthangri panir achamya sapavithra udang mukha,
Kruthaswa anga kara nyaso manthrabhyam vagyatha suchi. 4

Narayana mayam varma sannahyedh bhaya agathe,
Daiva bhoothathma karmebhya narayana maya puman. 5

Padyor janu noruvor udhare hrudhyadhorasi,
Mukhe sirasya anu poorva omgaradheeni vinyaseth. 6

When fear approaches you, after washing your feet and hand,
Do internal purification by achamana, wear the holy ring made of Durba,
Face the north, sit on a seat of Durba grass and do the hand symbols,
And do holy chants and attain cleanliness of speech.
You should then become silent, become engrossed in Narayana,
And do suitable actions to tie yourself with the armour of Narayana,
And using the eight letters starting with OM, touch the feet,
Knees, thighs, belly heart chest, face and head,

Om namo narayanethi viparyaya madhapi vaa,
Kara nyasam Thatha kuryad dwadasakshara vidhyaya, 7

Pranavadhi yakarandha mangulyam angushta parvasu,
Nyased drudaya omkaram vikara manu moordhani. 8

Then after touching the eight parts of the body,
The feet, Knees, thighs, belly heart chest, face and head,
Chanting the eight letter Manthra Om Namo Narayanaya
Either in an ascending or descending order,
You have to perform the knowledge of the twelve letters,

Shakaranthu brovor madhye nakaram shikhayam nyased,
Vekaram nethrayor yunjyannakaram sarva sandhishu. 9

Makara masthra mudhisya mantha moorthir bhaved budha,
Sarva sanga shadantham thath sarva dikshu vinirdisheth,
Om Vishnava nama ithi. 10

Tell Sha and touch the middle of the eye brows,
Tell Na and touch the top of the hair on your head
Tell Ve and touch both your eyes,
Tell Na and touch all your joints,
Facing all directions and say Ma Asthraya Phat,
This would make even the dim witted in to a wise one,
And thus you tie all the six directions as directed,
And chant Om salutations to Lord Vishnu

Athmanam paramam dhyeyed dhyeyam shad shakthibhir yudham,
Vidhya thejas thapo murthim imam manthra mudhahareth. 11

Afterwards meditate on Athma supported by the six strengths,
Of Wealth, charity, fame, goddess of wealth, wisdom and renunciation,
And chant the following which has the form of knowledge, power and meditation.
Narayana Kavacham

Om harir vidhadhyan mama sarva raksham.
Nyashngir padma padgendra prushte,
Dharari charmasi gadheshu chapa,
Pasan dadhano ashtaguno ashta bahu. 12

May all the protection to me be given by Hari,
Who keeps his lotus feet on the back of the bird,
Who is armed with conch, wheel, sword, mace,
Bow and a rope and who has eight qualities and eight hands.

Jaleshu maam rakshathu mathsya moorthir,
Yadho ganebhyo varunasya pasad,
Sthaleshu maya vatu vamano avyal,
Trivikrama khevadu viswaroopa. 13

[From this sloka onwards till sloka 19 several incarnations of Vishnu are requested to protect us in different circumstances. What is mentioned here are not the dasavathars (Ten incarnations) but a bigger list of incarnations. Devi Bhagwatha mentions 26 incarnations of Lord Vishnu viz Sanaka, Sananda, Sanathana, Sanathkumara, Varaha, Narada, Nara-narayana, Kapila, Dathathreya, Yajna, Rishabha, Pruthu, Mathsya, Mohini, Koorma, Garuda, Danwanthari, Narasimha, Vamana, Parasurama, Vyasa, Sri Rama, Bala Rama, Krishna, Budha and Kalki. All these avatharas do not find a place here. Vishaksena who is the commander in chief of army of Vishnu finds a place here.)

Let me be protected in the water by Fish incarnation,
From the animals of the sea and rope of Varuna,
Let me be protected in the Land by Vamana, the illusory boy,
And in the sky Trivikrama and viswaroopa forms.

Durgesh atavyaji mukhadhishu Prabhu,
Payanrusimho asura yoodha pari,
Vimunchatho yasya mahattahasam,
Dhiso vinedhur anya pathangascha Garbha. 14

In forts, forests, dangerous places and in war,
Let me be protected by Lord Narasimha,
Who by his mighty roar shook all directions,
Broke open the army formation of Asura,
And caused pregnant asura women to abort.

Rakshathwasou maadhwani yajna kalpa,
Swadamshtrayoth patha dharo varaha,
Ramo aadhrikooteshwadha vipravase,
Sa lakshmanovyadh bharathagrajo maam. 15

Let me be protected on my way by Lord Varaha,
Who is Yagna personified and who by his protruding teeth,
Lifted and carried the earth to safety,
Let me be protected on mountain top by Lord Parasurama
Let me be protected when I am abroad By lord Rama,
Who is elder brother of Bharatha and Lakshmana.

Mamugra dharmad akhilath pramadath,
Narayana pathu narascha hasath,
Dathaswa yogad adha Yoga natha,
Payadh Gunesa kapila karma bandath. 16

Let me be protected by Lord Narayana,
When I am transgressing Dharma or committing mistakes,
Let me be protected from my pride by Sage Nara,
Let me protected by Sage Dathathreya,
For not engaging in Yoga, meditation and other activities
And let sage Kapila protect me from the bondage of Karma.

Sanath kumaro aavathu kama devath,
Hayanano maam padhi deva helanath,
Devarshi varya purusharcha nantharath,
Koormo harir maam nirayadh aseshath. 17

Let sage Sanath Kumara protect me from the cupid,
Let Lord Hayagreeva protect me while I am on travel,
As well as when I do action that insults the Devas,
Let Sage Narada protect me from sins of non worship of devas,
And let Hari who took the form of a tortoise,
Protect me from different types of hell.

Dhanwandarir bhagawan pathway padhyath,
Dwandwadh bhayad rushabho nirjithama,
Yajnascha loka devathaa janandath,
Balo ganath krodha vasadh aheendra. 18

Let Lord Dhanwanthari protect me from unsuitable food,
Let Rishabha, the renounced soul protect me.
From fear of the contradictory dualities*,
Let Sage Yajna protect me from gossip of society,
Let Lord Balarama protect me from problems created by men,
And let Adhi sesha protect me from my anger.
*dualities like joy-sorrow, pain-pleasure etc.

Dwaipayano bhagwan aprabhodhad,
Budhasthu pashanda ganath pramadhath,,
Kalki kale kala malath prapath,
Dharma vanayoru kruthavathara. 19

Let Sage Vyasa protect me from lack of awakening,
Let sage Budha protect me from hypocrisy and ignorance,
Let Lord Kalki, who would be born to salvage Dharma,
Protect me from the evil effects and thoughts of Kali age.

Maam kesavo gadhaya pratharavyad,
Govinda aasangava aartha venu,
Narayana prahana udatha shakthir,
Madhyandhine vishnurareendra pani. 20

May I be protected in the morn by Kesava with his mace,
May I be protected two hours later By Govinda by his flute,
Two more hours later let Lord Narayana protect by his strength,
And at noon let Lord Vishnu protect me his holy wheel.

Devo aparahne Madhu hogra dhanwa,
Sayam thridhamavathu Madhwao maam,
Doshe Hrishi kesa, uthardha rather,
Niseedha yekovathu Padmanabha. 21

After noon let me protected by Madhu with his great bow,
In the evening Let Madhwa in the form of trinity protect me,
Between dawn and midnight let Lord Hrishi kesa protect me,
And at midnight let Lord Padmanabha alone protect me.

Srivathsa dhamaapara rathra eesa,
Prathyoosha eesosidharo janardhana,
Dhamodharo avyad anusandhyam prabathe,
Visweswaro bhagwan kala moorthi. 22

Let me protected by remaining part of the night,
By the Lord in whom Srivathsa lives,
Let me be protected just before dawn,
By Lord Janardhana who holds the sword,
Let me be protected at sun rise,
By Lord Damodara and just before morn,
Let Lord Visweshwara give me protection.

Chakram yugantha analathigma nemi,
Bhramath samanthad Bhagvath prayuktham,
Dandhagdhi dangdhyari sainya masu,
Kaksham yadha vatha sakho huthasa. 23

Oh holy Wheel,your edges are like the raging fire of deluge,
You are sent by the God and rotate and travel everywhere,
And so like the fire with the help of wind,
Burns in to ashes the dried up wood of a forest,
Speedily and speedily burn and burn all my enemies.

Gadhe asani sparsana visphulinge,
Nishpindi nishpindyajitha priyasi,
Koosmanda vainayaka yaksha raksho,
Bhootha graham choornaya choornyarin. 24

Oh mace, the spark raising touches of yours,
Are unbearable like the touch of Vajra,
And you are dear to the invincible lord and his servant,
And so please powder and powder again,
Evil spirits, Yakshas, Rakshasas and all my enemies.

Thwam yathu dhana pramadha pretha mathru,
Pisacha vipra graham gora drushteen,
Dharendra vidhravaya Krishna pooritho,
Bhima swano arer hrudhayani kambhayan. 25

Oh Conch, when lord Krishna blows in you,
You create a huge and loud sound and confuse my enemies,
And drive away ghouls, devils, ghosts, Pramadhas,
Brahma Rakshas and other fearful beings.

Thwam thigma dharasi varari sainyam,
Eesa prayuktha mama chindhi, chindhi,
Chakshoomshi charman satha chandra chadhaya,
Dwishamaghonaam hara papa chakshusham. 26

Oh holy sword, Be sent by the Lord himself,
And cut and cut my enemy army in to pieces,
Oh shield of the lord,shining like hundred moons,
Please make my enemies with full of sins look blind.

Yanna bhayam grahebhyobhooth kethubhyo nrubhya eva cha,
Saree srupebhyo dhamshtribhyo bhoothabyohebhya yeva cha. 27

Sarvanyethani bhagavan nama roopasthra keerthanath,
Prayanthu samkshayam sadhyo ye na sreya pratheepika. 28

The fear that we have due to planets, comets, Kethu and kings,
The fear that we had from teethed serpents, ghosts and from sin,
And the fear that prevent our well being may all be destroyed,
Oh God, by the praise of your names and weapons.

Garudo Bhagawan sthothra sthobha chandho maya Prabhu,
Rakshathwa sesha kruchsrebhyo vishwaksena swa namabhi. 29

The Garuda, who is being praised by great musical stotras of Vedas,
Who is a god and the lord of the world, may protect me from all troubles,
By singing of his names as well as that of the Lord Vishwak sena.

Savapadbhyo harer nama roopayanaayudhani na.
Budheendriya mana praanan paanthu parshadha bhooshana. 30

Let the names and forms of Vishnu, his steed,
His weapons, and important assistants may protect,
My mind, senses and soul, from all the dangers and sins.

Yadhahi bhagwan eva vasthutha sad sachayath,
Sathye nanena na sarve yanthu nasamupadrawa. 31

The truth that God is all beings and things,
May destroy all the troubles that we face.

Yadaikathmanu bhavanam vikalpa rahitha swayam,
Bhooshanuyudha lingakhya dathe shakthi swa mayaya. 32

Thenaiva sathya manen sarvajno Bhagwan Hari,
Pathu sarvai swaroopairna sada sarvathra sarvaga. 33

Those great savants who think, that God does not have any forms,
And his weapons and ornaments are only symbols without power,
And due to this truth, the God Hari is everywhere,
And let him protect me always and everywhere..

Vidikshu dikshoordhwamadha Samantha,
Anthar bahir bhagwan narasimha,
Praha bhayam loka bhayam swanena,
Swathejasa grastha samastha theja. 34

Let the Lord Narasimha who due to his power,
Destroyed elephants, serpents and other beings
And saved Prahladha, and removed the fear of the world,,
Protect me in all directions and non directions,
Top and below, inside and outside and in all places.

Maghavan idham aakhyatham varma narayanathmakam,
Vijeshya syanjasa yena damsitho sura yoodhapan. 35

Oh Indra, thus I have told you, the great armour of Narayana,
And using this you protect yourselves and easily,
Defeat the commanders of the army of Rakshasas.

Yethad dharayamanasthu yam yam pasyathi chakshusha,
Pada vaa samsprusethsadhya saadvasath sa vimuchyathe. 36

If he who wears his armour sees any one by his eyes,
Or even touches him by his feet, that man,
Would be able to get rid of all his fears.

Na kuthaschid bhayam thasya vidhyam dharayatho bhaved.,
Raja dasyu grahadhebhyo vyagradhibhyascha karhichith. 37

He who wears this armour will never have any fear,
From king, enemies, planets and animals like the tiger.

Imam vidhyam pura kaschid kaushiko dharayan dwija,
Yogadharanaya swa angam jahow marudhanwani. 38

Long time ago, this knowledge was worn by a Brahmin,
From Koushika Gothra and he gave up his life in a desert

Thasyopari vimanena gandharwa pathi rekhadha,
Yayou chithra radha sthreebhir vrutho yathra dwijakshaya. 39

A gandharwa called Chithra radha was travelling in a plane.
Along with his ladies, where the Brahmins body was lying.

Gagamam anya pada sadhya savimano hyavak sira,
Sa balakhilya vachanad asthhenyadhya vismitha,
Prasya prachee saraswathyam snathwa dhama swa manwagadh. 40

At that spot his plane stopped and he fell there along with his ladies,
And he was perplexed and was advised by the sages called Balakhilya,
And obeying their advice, took the bones of the Brahmin,
And put it in the river Saraswathi, took bath and went back to his home.
(Even a man died in a desert, attained salvation because of this armour.)
Sri Shuka Uvacha:
Ya idham srunuyath kale yo dharayathi chadhrutha,
Tham namasyanthi bhoohani muchyathe sarvatho bhayath. 41

Yetham vidhyamadhi gatho viswaroopa chatha kruthu,
Trilokya lakshmeem bubhuje vinirjithya mrude asuran. 42
Sri Shuka said:
He who wears or hears this armour of Narayana,
Would be saluted by all beings and he would get rid of all fears.

Learning this knowledge from Viswaroopa, Indra,
Won in the battle over all asuras and
Got the blessings of wealth of the three world.
↧

லக்ஷ்மி சுலோகம்

December 29, 2011, 5:18 am
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 அகத்தியர் எழுதிய லக்ஷ்மி சுலோகம்
அகத்திய முனிவர் தம்முடைய மனைவி லோபாமுத்திரையோடு கொல்லாபுரம் என்னும் ஊருக்குச் சென்றார். அங்கு திருமகள் திருக்கோயில் கொண்டிருக்கும் இடத்திற்குச் சென்றபோது திருமகள்மீது இப்பாடல்களைப் பாடிப்போற்றினார்.

                அப்போது திருமகள் அகத்தியருக்குக் காட்சி கொடுத்து, "உன்னுடைய 'போற்றி' பாடல்களுக்கு நான் மனமகிழ்ந்தேன். இப்பாடலைப் பாடி போற்றினார் யாவரும் கெடுதற்கு அரிய, பெரிய இன்பங்களை நுகர்வார்கள். இப்பாடல்களை
எழுதப் பெற்ற ஏடானது இல்லத்திலே இருக்குமானால் வறுமையைக் கொடுக்கின்ற தவ்வையானவள் அவ்வில்லத்தை அடையமாட்டாள்", என்று
திருவாய் மலர்ந்தருளினாள்.
                இப்பாடல்களை நாள்தோறும் படிப்பவர்கள் பெரும் செல்வத்தை
அடைந்து அச்செல்வத்தை நுகர்வர்.
 இப்பாடல்கள் அதிவீரராமபாண்டியரால் மொழிபெயர்க்கப்பட்ட காசி காண்டத்தில் அவரால் மொழிபெயர்த்துப் பாடப்பட்டவை.
   

    நூல்


மூவுலகும் இடறியற்றும் அடலவுணர்
    உயிரொழிய முனிவு கூர்ந்த
பூவையுறழ் திருமேனி அருட்கடவுள்
    அகன்மார்பில் பொலிந்து தோன்றித்
தேவர் உலகினும் விளங்கும் புகழ்க் கொல்லா
    புரத்தினிது சேர்ந்து வைகும்
பாவையிரு தாழ்தொழுது பழமறைதேர்
    குறுமுனிவன் பழிச்சுகின்றான்

கொழுதியிசை அளிமுரலும் தாமரைமென்
    பொகுட்டி லுறை கொள்கைபோல
மழையுறலும் திருமேனி மணிவண்ணன்
    இதயமலர் வைகுமானே
முழுதுலகும் இனிதீன்ற அருட்கொம்பே
    கரகமலம் முகிழ்த்தெந் நாளும்
கழிபெருங் காதலில் தொழுவோர் வினை தீர
    அருள்கொழிக்கும் கமலக்கண்ணாய்

கமலைதிரு மறுமார்பன் மனைக்கிழத்தி
    செழுங்கமலக் கையாய் செய்ய
விமலை பசுங்கழை குழைக்கும் வேனிலான்
    தனையீன்ற விந்தை தூய
அமுத கும்ப மலர்க்கரத்தாய் பாற்கடலுள்
    அவதரித்தோய் அன்பர் நெஞ்சத்
திமிரமகன்றிட ஒளிரும் செழுஞ்சுடரே என
    வணக்கம் செய்வான் மன்னோ

மடற்கமல நறும்பொகுட்டில் அரசிருக்கும்
    செந்துவர் வாய் மயிலே மற்றும்
கடைக்கணருள் படைத்தன்றோ மணிவண்ணன்
    உலகமெலாம் காவல் பூண்டான்
படைத்தனன் நான்முகக் கிழவன் பசுங்குழவி
    மதிபுனைந்த பரமன் தானும்
துடைத்தனன் நின் பெரும்சீர்த்தி எம்மனோ
    ரால் எடுத்துச் சொல்லற் பாற்றோ

மல்லல்நெடும் புவியனைத்தும் பொதுநீக்கித்
    தனிபுறக்கு மன்னர்தாமும்
கல்வியினில் பேரறிவில் கட்டழகில்
    நிகரில்லாக் காட்சியோரும்
வெல்படையில் பகை துரந்து வெஞ்சமரில்
    வாகை புனை வீரர் தாமும்
அல்லிமலர் பொகுட்டு றையும் அணியிழை நின்
    அருள்நோக்கம் அடைந்து ளாரே

செங்கமலப் பொலந்தாதில் திகழ்ந்தொளிறும்
    எழில்மேனி திருவே வேலை
அங்கண்உல கிருள்துரக்கும் அலர்கதிராய்
    வெண்மதியாய் அமரர்க் கூட்டும்
பொங்கழலாய் உலகளிக்கும் பூங்கொடியே
    நெடுங்கானில் பொருப்பில் மண்ணில்
எங்குளை நீ, அவணன்றோ மல்லல் வளம்
    சிறந்தோங்கி இருப்ப தம்மா

இலக்குமி தோத்திரப் பலன்

என்று தமிழ்க்குறுமுனிவன் பன்னியொடும்
    இருநிலத்தில் இறைஞ்ச லோடும்
"நன்றுனது துதி மகிழ்ந்தோம், நான்மறையோய்,
    இத்துதியை நவின்றோர் யாரும்
பொன்றலரும் பெரும்போகம் நுகர்ந்திடுவர்
    ஈங்கிதனைப் பொறித்த ஏடு
மன்றல்மனை அகத்திருப்பின் வறுமைதரு
    தவ்வை அவண் மருவல் செய்யாள்".


உரை

மூவுலகும் இடறியற்றும் அடலவுணர்
    உயிரொழிய முனிவு கூர்ந்த
பூவையுறழ் திருமேனி அருட்கடவுள்
    அகன்மார்பில் பொலிந்து தோன்றித்
தேவர் உலகினும் விளங்கும் புகழ்க் கொல்லா
    புரத்தினிது சேர்ந்து வைகும்
பாவையிரு தாழ்தொழுது பழமறைதேர்
    குறுமுனிவன் பழிச்சுகின்றான்

மூன்றுஉலகங்களுக்கும்துன்பத்தைச்செய்தவலிமைபொருந்தியஅசுரர்களுடைய உயிர்கள் உடலைவிட்டு ஒழியுமாறு சினம் கொண்ட காயாமலரை ஒத்த அழகிய உடலினை உடைய அருள் மிக்க திருமாலின் பரந்த மார்பினிடத்தில் விளங்கித் தோன்றி, தேவர்களுடைய உலகத்தைக் காட்டிலும் பெருமையில் சிறந்து திகழும் பெருமையை உடைய கொல்லாபுரம் என்னும் ஊரிலினிதாகச் சேர்ந்து வீற்றிருக்கின்ற பாவையாகிய திருமளின் இரண்டு திருவடிகளையும் பணிந்து பழமையான மறைகளையெல்லாம் ஆராய்ந்து உணர்ந்த அகத்திய முனிவர் புகழ்ந்து பாடலானார்


கொழுதியிசை அளிமுரலும் தாமரைமென்
    பொகுட்டி லுறை கொள்கைபோல
மழையுறலும் திருமேனி மணிவண்ணன்
    இதயமலர் வைகுமானே
முழுதுலகும் இனிதீன்ற அருட்கொம்பே
    கரகமலம் முகிழ்த்தெந் நாளும்
கழிபெருங் காதலில் தொழுவோர் வினை தீர
    அருள்கொழிக்கும் கமலக்கண்ணாய்

"வண்டுகள் கிண்டிப் பண்களைப் பாடுவதற்கு இடமாக விளங்கும் தாமரை மலரின் மென்மையான பொகுட்டின்மீது வாழும்தன்மையைப்போல
கருமுகிலை ஒத்த அழகிய உடலினை உடைய மணிவண்ணனாகிய
திருமாலின் உள்ளத் தாமரை மலரில் எழுந்தருளியிருக்கும் திருமகளே!
எல்லா உலகங்களையும் இனிதாகப் பெற்ற அருட்கொடியே! கையாகிய
தாமரை மலரைக் குவித்து, எந்த நாளும் மிகுந்த பேரன்பினோடு வணங்குபவர்களுடைய தீவினைகள் ஒழியுமாறு அருளைப் பொழியும்
தாமரை மலர் போலும் கண்களை உடையவளே!"


கமலைதிரு மறுமார்பன் மனைக்கிழத்தி
    செழுங்கமலக் கையாய் செய்ய
விமலை பசுங்கழை குழைக்கும் வேனிலான்
    தனையீன்ற விந்தை தூய
அமுத கும்ப மலர்க்கரத்தாய் பாற்கடலுள்
    அவதரித்தோய் அன்பர் நெஞ்சத்
திமிரமகன்றிட ஒளிரும் செழுஞ்சுடரே என
    வணக்கம் செய்வான் மன்னோ

"திருமகளே! அழகிய மறு அமைந்த மார்பினை உடையவனாகிய திருமாலின் இல்லக்கிழத்தியே! செழுமை வாய்ந்த தாமரை மலர்போன்ற கைகளை உடையவளே! செந்நிறமுள்ள விமலையே! பசுமையான கரும்பினை வில்லாக வளைக்கின்ற வேனிற் காலத்துக்கு உரியவனாகிய மன்மதனைப் பெற்ற திருமகளே!
தூய்மை வாய்ந்த அமுதம் நிறைந்த குடத்தை ஏந்திய தாமரை மலர் போன்ற கைகளையுடையவளே! திருப்பாற்கடலில் பிறந்தவளே! அன்பர் நெஞ்சத் திமிரமாகிய இருள் அகன்றிட விளங்குகின்ற செழுமையான பேரொளியே!"
என்று வணக்கம் செய்யலானான்.



மடற்கமல நறும்பொகுட்டில் அரசிருக்கும்
    செந்துவர் வாய் மயிலே மற்றும்
கடைக்கணருள் படைத்தன்றோ மணிவண்ணன்
    உலகமெலாம் காவல் பூண்டான்
படைத்தனன் நான்முகக் கிழவன் பசுங்குழவி
    மதிபுனைந்த பரமன் தானும்
துடைத்தனன் நின் பெரும்சீர்த்தி எம்மனோ
    ரால் எடுத்துச் சொல்லற் பாற்றோ


இதழ்களை உடைய மணமுள்ள தாமரைப்பூம்பொகுட்டில் அரசு வீற்றிருக்கின்ற செம்பவழம் போன்ற அதரத்தையுடைய மயில் போன்றவளே! உன்னுடைய கடைக்கண்ணின் அருள் பெற்றதனால் அல்லவா நீலமணி போன்ற வண்ணத்தையுடைய திருமால் உலகம் முழுவதையும் காத்தல் செய்யும் தொழிலை மேற்கொண்டான்? நான்முகனான பிரம்மன் படைத்தல் தொழிலை மேற்கொண்டான்?பசுமையான இளம்பிறையை அணிந்த சிவபெருமானும் அழிக்கும் தொழிலை மேற்கொண்டான்? உன்னுடைய பெரும் புகழானது எம்மைப் போன்றோரால் எடுத்துக்கூறுவதற்கு முடியக்கூடிய தன்மைபடைத்ததோ?


மல்லல்நெடும் புவியனைத்தும் பொதுநீக்கித்
    தனிபுறக்கு மன்னர்தாமும்
கல்வியினில் பேரறிவில் கட்டழகில்
    நிகரில்லாக் காட்சியோரும்
வெல்படையில் பகை துரந்து வெஞ்சமரில்
    வாகை புனை வீரர் தாமும்
அல்லிமலர் பொகுட்டு றையும் அணியிழை நின்
    அருள்நோக்கம் அடைந்து ளாரே


அகவிதழ்களையுடைய தாமரைப் பொகுட்டில் தங்கியிருக்கின்ற அழகிய அணிகலன்களை அணிந்த திருமகளே! பொதுவாக விளங்கும் தன்மையையுடைய வளம் பொருந்திய நெடும் உலகம் முழுவதையும் அதனுடைய அந்தப் பொதுவாக விளங்கும் தன்மையை நீக்கி, தமது தனியுடைமையாக்கி, அரசாட்சி செய்யும் மன்னர்களும், கல்வியிலும், பேரறிவிலும், மிகுந்த அழகிலும் ஒப்பில்லாத தன்மையைப் பெற்றவர்களும், வெல்லுகின்ற படையைக் கொண்டு பகைவர்களை விரட்டும் கொடிய
போரில் வெற்றிவாகை சூடும் வீரர்களும் உன்னுடைய திருவருள்
பார்வையைப் பெற்றவர்களே!


செங்கமலப் பொலந்தாதில் திகழ்ந்தொளிறும்
    எழில்மேனி திருவே வேலை
அங்கண்உல கிருள்துரக்கும் அலர்கதிராய்
    வெண்மதியாய் அமரர்க் கூட்டும்
பொங்கழலாய் உலகளிக்கும் பூங்கொடியே
    நெடுங்கானில் பொருப்பில் மண்ணில்
எங்குளை நீ, அவணன்றோ மல்லல் வளம்
    சிறந்தோங்கி இருப்ப தம்மா


செந்தாமரை மலரின் பொன்மயமாகிய மகரந்தத்தைப் போல சிறந்து விளங்குகின்ற அழகிய உடலினை உடைய திருமகளே! கடலால் சூழப்பட்ட அழகிய இடத்தை உடைய உலகத்திலுள்ள இருளை ஓட்டுகின்ற விரிந்த ஒளி உடைய சூரியனாக, வெண்மையான சந்திரனாக, தேவர்களுக்கு இன்பத்தைக் கொடுக்கும் பொங்கும் நெருப்பாக உலகத்தைக் காக்கின்ற பூங்கொடியே! நெடுக்கானகத்தில், மலையில், நிலத்தில், எங்கு நீ இருக்கின்றாயோ, அந்த இடத்தில் அல்லவோ புகழ்பெற்ற மிகுந்த செல்வமானது சிறப்படைந்து உயர்வாகத் திகழ்கின்றது, அம்மா!

 லக்ஷ்மி சுலோகம் பலன்

என்று தமிழ்க்குறுமுனிவன் பன்னியொடும்
    இருநிலத்தில் இறைஞ்ச லோடும்
"நன்றுனது துதி மகிழ்ந்தோம், நான்மறையோய்,
    இத்துதியை நவின்றோர் யாரும்
பொன்றலரும் பெரும்போகம் நுகர்ந்திடுவர்
    ஈங்கிதனைப் பொறித்த ஏடு
மன்றல்மனை அகத்திருப்பின் வறுமைதரு
    தவ்வை அவண் மருவல் செய்யாள்".

என்று கூறித் தமிழை உணர்த்திய அகத்திய முனிவர் தம்முடைய மனைவியோடு நிலத்தில் வீழ்ந்து வணங்கியவுடன் (திருமகள் அகத்திய முனிவரைப் பார்த்து கூறினாள்) "நான்மறைகளிலும் வல்லவனே! நல்லது. உன்னுடைய புகழ்ப் பாடலுக்கு உள்ளம் களித்தோம். இப்புகழ்ப் பாடல்களைப் பாடியவர்கள் எல்லோரும் கெடாத பெரிய போகங்களை நுகர்வார்கள். இப்புகழ்ப் பாடல்கள் எழுதப்பெற்ற ஏடு, வளம்பொருந்திய வீட்டினிடத்தில் இருந்தால் வறுமையைக் கொடுக்கின்ற மூத்த தேவி அவ்விடத்தில் பொருந்துதலைச் செய்யமாட்டாள்".
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ஆதிசங்கரரின் ஸ்ரீமந்த்ர மாத்ருகா புஷ்பமாலா

December 29, 2011, 5:27 am
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ஆதிசங்கரர் எழுதிய சுலோகம்   மந்த்ர மாத்ருகா புஷ்பமாலா ஸ்தவம் 
 

 தேவி வழிப்பாட்டில் ஸ்ரீவித்யா மார்க்கத்தில் அம்பிகைக்குரிய முக்கிய மந்திரம் ஒன்று இருக்கிறது. பதினைந்து எழுத்துக்களால் - அக்ஷரங்களால் - ஆகியது.



    ஓர் அக்ஷரம் என்பதை நாம் சாதாரணமாக 'எழுத்து' என்று குறிப்பிடும் பொருளில் எடுத்துக் கொள்ளக்கூடாது. இதில் மெய்யெழுத்துக்களைச் சேர்ப்பதில்லை.


                    உதாரணமாக -
    'மந்த்ர மாத்ருகா புஷ்பமாலா ஸ்தவம்' என்பதில்
    'மந்த்ர' - 2அக்ஷரங்கள்
    'மாத்ருகா' - 3 அக்ஷரங்கள்
    'புஷ்பமாலா' - 4 அக்ஷரங்கள்
    'ஸ்தவம்' - 2 அக்ஷரங்கள்
    'பாண்ட்ய' என்பதில் 2 அக்ஷரங்கள்தாம்.
                    ஒவ்வொரு எழுத்துக்கும் மாத்திரைக்கணக்கு என்பதும் உண்டு. மெய்யெழுத்து, உயிரெழுத்து, உயிர்மெய்யெழுத்து, நெடில், குறில், அளபு போன்றவற்றிற்கெல்லாம் குறிப்பிட்ட மாத்திரைக் கணக்கு   உண்டு.


                    பதினைந்து அக்ஷரங்கள்.
                    ஆகையால் அதற்கு 'பஞ்சதசாக்ஷரி' என்று பெயர்.


                    பதினாறு பாடல்கள் அந்த தோத்திரத்தில் இருக்கும்.
                    பஞ்சதசாக்ஷரியில் இருக்கும் பதினைந்து பாடல்கள்.
                    பதினாறாவது பாடல் பலஸ்ருதி எனப்படும் பலன்களைச் சொல்லும் ஆசீர்வாதப்பாடல். தமிழில் இதனைத் 'திருக்கடைக்காப்பு' என்று குறிப்பிடுவார்கள்.


                    ஒவ்வொரு பாடலும் பஞ்சதாசாக்ஷரியின் ஒவ்வொரு எழுத்தில் தொடங்கும்.
    ஒவ்வொரு பாடலும் ஒவ்வொரு உபசாரத்தைச் செய்வதாக அறிவிக்கும்.


   முதற் பாடல்.


கல்லோ லோல்லஸித அம்ருதாப்தி லஹரி
    மத்யே விராஜன் மணீ
த்வீபே கல்பக வாடிகா பரிவ்ருதே
    காதம்பவாட் யுஜ்வலே
ரத்னஸ்தம்ப ஸஹஸ்ர நிர்மித ஸபா
    மத்யே விமானோத்தமே
சிந்தாரத்ன விநிர்மிதம் ஜனனி தே
    ஸிம்ஹாஸனம் பாவயே


    பொருள்: அலைகள் விளங்கும் அமுதக்கடலில் சோபிக்கும் மணித்தீவில்,  
        கற்பகமரங்கள் சூழ்ந்த  கதம்பவனத்தில், ரத்தினத் தூண்கள்  நிறைந்த
        சபை நடுவில் இருக்கக்கூடிய விமானத்தில்  உன்னுடைய சிந்தாமணி
        என்னும் சிம்மாசனத்தைத் தியானம்  செய்கிறேன்.


    இரண்டாவது பாடல்:


ஏணாங்கானல பானுமண்டல லஸத்
    ஸ்ரீசக்ர மத்யே ஸ்திதாம்
பாலார்க்க த்யுதி பாஸ¤ராம் கரதலை:
    பாசாங்குசௌ பிப்ரதீம்
சாபம் பாணம் அபி ப்ரஸன்ன வதனாம்
    கௌஸ¤ம்ப வஸ்த்ரான் விதாம்
தாம் த்வாம் சந்த்ர கலாவதம்ஸ மகுடாம்
    சாருஸ்மிதாம் பாவயே


பொருள்: சந்திர சூரிய அக்கினி மண்டலங்கள் கூடிய ஸ்ரீசக்கரத்தில்
    அமர்ந்து, கரங்களில் பாசம், அங்குசம், வில், அம்பு ஆகியவை
    தாங்கி, இளஞ்சூரியனாக மலர்ந்த முகமும், சிவந்த உடையும்,
    மகுடத்தில் பாதி மதியும் கொண்டு, மந்தஹாசத்துடன் விளங்கும்
    உன்னை தியானிக்கிறேன்.


    மூன்றாவது பாடல்:


ஈசானாதிபதம் சிவைக பலகம்
    ரத்னாசனம் தே சுபம்
பாத்யம் குங்கும சந்தனாதி பரிதைர்
    அர்க்யம் ஸரத்னாக்ஷதை:
சுத்தை ராசமனீயகம் தவ ஜலைர்
    பக்த்யா மயா கல்பிதம்
காருண்ய அம்ருத வாரிதே ததகிலம்
    ஸந்துஷ்டயே கல்பதாம்


பொருள்: ஈசன் முதலாகிய நான்கு தேவர்களைக் கால்களாகவும்
    சதாசிவனைப் பலகையாகவும்கொண்ட சிம்மாசனத்தையும்,
    குங்குமப்பூ, சந்தனாதி பொருட்கள் நிறைந்த நீரினால்
    பாத்யத்தையும், அர்க்யத்தையும், ரத்தின அக்ஷதையுடன்
    கூடிய நீர்களால் ஆசமனீயத்தையும் பக்தியுடன் உனக்குக்
    கல்பிக்கிறேன். இவை உனக்கு மகிழ்ச்சியை அளிக்கட்டும்.


   நான்காவது பாடல்:
   
லக்ஷ்யே யோகி ஜனஸ்ய ரக்ஷ¢த ஜகஜ்
    ஜாலே விசாலேக்ஷணே
ப்ராலேயாம்பு படீர குங்கும லஸத்
    கற்பூர மிச்ரோதகை:
கோக்ஷ£ரைரபி நாலிகேர ஸலிலை:
    சுத்தோதகைர் மந்த்ரிதை:
ஸ்நானம் தேவி தியா மயைத தகிலம்
    ஸந்துஷ்டயே கல்பதாம்


பொருள்: யோகிகளின் லட்சியமான தேவியே! அகண்ட விழிகளுடையவளே!
    குங்குமப்பூ, பச்சைக் கற்பூரம் முதலிய வாசனைப்பொருள்கள்
    நிறைந்த குளிர்ந்த நீர், பசும்பால், இளநீர், மந்திரிக்கப்பட்ட
    சுத்தமான நீர் முதலியவற்றால் நீ மகிழ்வுறும்வண்ணம்
    திருமஞ்சன நீராட்டு செய்வதாகப் பாவிக்கிறேன்.


    ஐந்தாவது பாடல்:


ஹ்ரீங்காராங்கித மந்த்ர லக்ஷ¢த தநோ
    ஹேமாசலாத் ஸஞ்சிதை:
ரத்னைருஜ்வலம் உத்தரீய ஸஹிதம்
    கௌஸ¤ம்பவர்ணாம் சுகம்
முக்தா ஸந்ததி யஜ்ஞஸ¥த்ர மமலம்
    ஸௌவர்ண தந்தூத்பவம்
தத் தம் தேவி தியா மயைத தகிலம்
    ஸந்துஷ்டயே கல்பதாம்


பொருள்: ஹ்ரீங்கார மந்திரத்தையே உடலாகக்கொண்டவளே! பார்வதியே!
    மணிக்கற்களால் பிரகாசிக்கும் உத்தரீயத்துடன் செந்நிற
    ஆடையும் பொற்தந்தியில் கோக்கப்பட்ட முத்துக்களால்
    ஆகிய பூணூலையும் உனக்கு சமர்ப்பிப்பதாகக் கல்பிக்கிறேன்.


    ஆறாவது பாடல்:


ஹம்ஸைரப் பதிலோபனீய கமனே
    ஹாரவலீம் உஜ்வலாம்
ஹித்தோல த்யுதிஹீர பூரி ததரே
    ஹேமாங்கதே கங்கணே
மஞ்சீரௌ மணிகுண்டலே மகுடம்
    அப்யர்த்தேந்து சூடாமணிம்
நாஸா மௌக்திகம் அங்குலீய கடகௌ
    காஞ்சீமபி ஸ்வீகுரு


பொருள்:    இந்தப் பாடலில் வெவ்வேறு விதமான ஆபரணங்களை
    அம்பிகைக்கு அணிவித்தலைக் குறிப்பிடுகின்றது. கடகம்,
    வாகுவளையம், கங்கணம், பாதகிங்கிணி, மணிகுண்டலம்,
    மகுடம், முத்து மூக்குத்தி-பில்லாக்கு, பொன் மோதிரம்,
    சூடாமணி, இடையணி முதலியவற்றை நான் உனக்கு
    (மானசீகமாக) அணிவிப்பதை நீ ஏற்றுக்கொள்வாயாக.


    ஏழாவது பாடல்:


ஸர்வாங்கே கனஸார குங்குமகன
    ஸ்ரீகந்த பங்காங்கிதம்
கஸ்தூரி திலகஞ்ச பாலபலகே
    கோரோசனா பத்ரகம்
கண்டாதர்சன மண்டலே நயனயோர்
    திவ்யாஞ்சனம் தேஅஞ்சிதம்
கண்டாப்ஜே ம்ருநாபி பங்கமமலம்
    த்வத் ப்ரீதயே கல்பதாம்


பொருள்: குங்குமப்பூ, நல்வாசனைப்பொருள்கள் சந்தனம் முதலியவற்றுடன்
    உடலுக்குப் பூச்சாக அணிவிக்கிறேன். கஸ்தூரி, கோரோசனை
    ஆகியவற்றால் நெற்றியில் திலகம் இடுகிறேன். முகம் பார்க்கும்
    கண்ணாடியுடன் கண்களில் திவ்வியமான அஞ்சன மையிடுகிறேன்.
    கழுத்துக்குக் கஸ்தூரி அணிவிப்பதாகக் கல்பிக்கிறேன்.


    எட்டாவது பாடல்:


கல்ஹாரோத்பல மல்லிகா மருவகை:
    ஸௌவர்ண பங்கேருஹை:
ஜாதீ சம்பக மாலதீ வகுலகைர்
    மந்தார குந்தாதிபி:
கேதக்யா கரவீரகைர் பஹ¤விதை:
    க்லுப்தா: ஸ்ரஜோ மாலிகா:
ஸங்கல்பேன ஸமர்ப்பயாமி வரதே
    ஸந்துஷ்டயே க்ருஹ்யதாம்


பொருள்: பலவிதமான மலர்கள் சூட்டி அம்பிகையை மகிழ்விப்பதை
    இப்பாடல் குறிப்பிடுகிறது. சென்க்கழுநீர், நீலம், மல்லிகை,
    மருக்கொழுந்து, பொற்றாமரை, ஜாதி மல்லிகை, முல்லை,
    மகிழம்பூ, மந்தாரை போன்ற மலர்களை என் சங்கல்பத்தால்
    உனக்கு சமர்ப்பிக்கிறேன். மகிழ்ச்சியுடன் ஏற்றுக்கொள்வாயாக.


   ஒன்பதாவது பாடல்:


ஹந்தாரம் மதஸ்ய நந்தயஸி யைர்
    அங்கைர் அனங்கோஜ்வலை:
யைர் ப்ருங்காவலி நீல குந்தல பரைர்
    பத்னாஸி தஸ்யாசயம்
தானீமானி தவாம்ப கோமலதரான்
    யாமோத லீலாக்ருஹான்
யாமோதாய தசாங்க குக்குலு க்ருதைர்
    தூபைர் அஹம் தூபயே


பொருள்: பலவகையான வாசனைப்பொருள்கள், மருத்துவ மூலிகைப்
    பொருள்கள், தசாங்கம், குங்கிலியம் போன்றவற்றைக்
    கலந்து, மன்மதனை எரித்த சிவனும் மோகிக்கும்
    உன் அங்கங்களுக்கும் அவனைக் கவரும் கூந்தலுக்கும்
    தூபம் காட்டுகிறேன்.


    பத்தாவது பாடல்:


லக்ஷ்மீ முஜ்வலயாமி ரத்ன நிவஹோத்
    பாஸ்வத்தரே மந்திரே
மாலாரூப விலம்பிதைர் மணிமய
    ஸ்தம்பேஷ¤ ஸம்பாவிதை:
சித்ரைர் ஹாடக புத்ரிகாகரத்ருதைர்
    கவ்யைர் க்ருதைர் வர்த்திதை:
திவ்யைர் தீபகணைர் தியா கிரிஸ¤தே
    ஸந்துஷ்டயே கல்பதாம்


பொருள்: பசு நெய்யால் ஏற்றப்பட்ட திவ்ய தீபங்கள் கொண்டு
    உன்னுடைய சிறந்த அழகை இன்னும் சோபிக்கச்செய்கிறேன்.


    பதினோராவது பாடல்:


ஹ்ரீங்காரேஸ்வரி தப்த ஹாடக க்ருதை:
    ஸ்தாலீ ஸஹஸ்ரைர் ப்ருதம்
திவ்யான்னம் க்ருதஸ¥ப சாகபரிதம்
    சித்ரான்ன பேதம் ததா
துக்தான்னம் மதுசர்க்கரா ததியுதம்
    மாணிக்யபாத்ரே ஸ்திதம்
மாஷாபூப ஸகஸ்ர மம்ப ஸபலம்
    நைவேத்ய மாவேதயே


பொருள்: பல பொற்பாத்திரங்களில் பசுவின் நெய், பருப்பு, கறிவகைகள்,
    திவ்யான்னம், சித்ரான்னங்கள், தேன், பாற்சோறு, பலவிதமான
    பழங்கள், வடைகள் முதலியவற்றை மாணிக்கப்பாத்திரங்களில்
    நைவேத்தியமாக சமர்ப்பிக்கின்றேன்.


பன்னிரண்டாவது பாடல்:


ஸச்சாயைர் வரகேத கீதல ருசா
    தாம்பூலவல்லீ தலை:
பூகைர் பூரிசூர்ணை: ஸ¤கந்தி மதுரை:
    கர்ப்பூர கண்டோஜ்வலை:
முக்தாசூர்ண விராஜிதைர் பஹ¤விதைர்
    வக்த்ராம் புஜா மோதிதை:
பூர்ணாரத்ன கலாசிகா தவமுதே 
    ந்யஸ்தா புரஸ்தா துமே


பொருள்: வெற்றிலை, வாசனைப் பாக்குத்தூள், பச்சைக்கற்பூரம், முத்திலிருந்து
    தயாரிக்கப்பட்ட சுண்ணம்  முதலியவை கொண்ட ரத்தினத்தால்
    ஆன வெற்றிலைப் பெட்டியைச் சமர்ப்பிக்கின்றேன்.


பதின்மூன்றாவது பாடல்:


கன்யாபி: கமனீய காந்திபிர்
    அலங்காரா மலாராத்ரிகா
பாத்ரே மௌக்திக சித்ர
    பங்க்தி விலஸத் கர்ப்பூர தீபாலிபி:
தத்தத் தால ம்ருதங்க கீத ஸஹிதம்
    ந்ருத்யத் பதாம்போருஹம்
மந்த்ராரான பூர்வகம் ஸ¤நிஹிதம்
    நீராஜனம் க்ருஹ்யதாம்


பொருள்: பாட்டு, தாளமேளம், நாட்டியம் முதலியவற்றுடன் முத்துக்கள்
    வரிசையுடன் சிறந்துவிளங்கும் தீபப் பாத்திரத்தில் காந்தியுடன்
    விளங்கும் கற்பூர தீபத்தை உன் பாஅங்களுக்கு நீராஜனமாகக்
    காட்டுகிறேன்; ஏற்றுக்கொள்.


பதினான்காவது பாடல்:


லக்ஷ்மீர் மௌக்திக லக்ஷ கல்பித
    ஸிதச்சத்ரம் து தத்தே ரஸாத்
இந்த்ராணீ ச ரதிச்ச சாமரவரே
    தத்தே ஸ்வயம் பாரதீ
வீணா மேண விலோசனா: ஸ¤மனஸாம்
    ந்ருத்யந்தி தத்ராகவத்
பாவைராங்கிக ஸாத்லிகை: ஸ்புடரஸம்
    மாதஸ் ததா லோக்யதாம்


பொருள்: லக்ஷ்மி குடை பிடிக்க, இந்திராணியும் ரதியும் சாமரம் வீச
    சரஸ்வதி வீணை வாசிக்க, தேவமகளிர் நாட்டியம் ஆட,
    இசையுடன் கூடிய பாட்டுக் கேட்கப்படட்டும்.


   பதினைந்தாவது பாடல்:


ஹ்ரீங்காரத்ரய ஸம்புடேண
    மனுனோபாஸ்யேத்ரயீ மௌலிபி:
வாக்யைர் லக்ஷ்யதனோ தவ  ஸ்துதிவிதௌ
    கோ வா க்ஷமேதாம்பிகே
ஸல்லாபா: ஸ்துதய: ப்ரதக்ஷ¢ண சதம்
    ஸஞ்சார ஏவாஸ்து தே
ஸம்வேசோ மனஸ: ஸமாதி ரகிலம்
    த்வத்ப்ரீதயே கல்பதாம்


பொருள்: மூன்று ஹ்ரீங்காரங்கள் கூடிய மந்திரத்தால் உபாசிக்கப்
    படுபவளே! வேதாந்த வாக்கியங்களின் லட்சியமானவளே!
    என்னுடைய பேச்செல்லாம் உனக்கு தோத்திரங்களாகவும்,
    என் சஞ்சாரங்களெல்லாம் உனக்குப் பிரதட்சிணமாகவும்,
    நான் படுப்பதெல்லாம் உனக்கு நமஸ்காரங்களாகவும்
    இருக்கட்டும்.   


    பதினாறாவது பாடலை பலஸ்ருதி என்னும் அமைப்பில்
பாடியுள்ளார். திருஞானசம்பந்தரின் திருப்பதிகங்களின் பதினோறாவது
பாடலாகிய திருக்கடைக்காப்புப் போன்றது.




ஸ்ரீ மந்த்ராக்ஷர மாலயா கிரிஸ¤தாம்
    ய: பூஜயேத் சேதஸா
ஸந்த்யாஸ¤ ப்ரதிவாஸரம் ஸ¤நியதஸ்
    தஸ்யாமலம் ஸயான்மன:
சித்தாம்போருஹ மண்டபே கிரிஸ¤தா
    ந்ருத்தம் விதத்தே ரஸாத்
வாணீ வக்த்ர ஸரோருஹே ஜலதிஜா
    கேஹே ஜகன் மங்களா


    இந்த மந்திர அட்சர மாலையினால் அம்பிகையை யார்
துதிக்கிறார்களோ, அவர்கள் சித்த சுத்தி அடைவார்கள்; அவர்கள்
மனதில் தேவி நர்த்தனம் புரிவாள்; வாக்கில் சரஸ்வதியும்
அவர்களின் இல்லங்களில் லக்ஷ்மியும் வாசம் செய்வார்கள்.


இதி கிரிவ்ரபுத்ரீ பாதராஜீவபூஷா
    புவன மமலயந்தீ ஸ¥க்தி ஸௌரப்ய ஸாரை:
சிவபத மகரந்த ஸ்யந்தினீயம் நிபத்தா
    மதயது கவிப்ருங்கான்  மாதுருகா புஷ்பமாலா


இந்த மாத்ருகா புஷ்பமாலை மகிழ்ச்சியை தரட்டும  இதெல்லாம் மானச பூஜை. அதுவும் பஞ்சதாசாட்சரி மந்திரம் அடங்கியது.

Source-சாக்தஸ்ரீ டாக்டர் எஸ்.ஜெயபாரதி
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Sri Devi Khadgamala Stotram

January 17, 2013, 11:36 pm
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Devi Khadgamala storam

(The prayer of   garland of swords   to the goddess)

Om Asya Sri Suddha Sakti málá mahá mantrasya

Upasthendriya adhisthayi Varunaditya Rishih

Devi Gayatri Chandah

Satvika Kakára bhattaraka pithasthita

Sri mat Kámesveranka nilaya

Sri mat Kámesvari devatá

Aim Bijam, Klim Saktihi, Souh kilakam

Sri Devi prityarthe Khadga siddthyarthe jape viniyogah
Meaning:

To the pure garland of prayers  to Goddess Shakthi ,

Which should be worshipped by all sense organs,

The Sage is  the rising  Sun,

The meter is Gayathri  and the goddess presiding is Goddess Kameswari ,

Who exists in the peaceful Kameswara who is sitting on  the seat of Kakara Bhattaraka,

The root is Im , the power is kleem , Sopu is the pivot ,

And is being chanted  to please the Goddess and getting her sword.



Mola Manthrena Shadanga Nyasam kuryath

Kara Nyasam

(Ritual by hand)

Iym angushtabhyam nama

Kleem Tharjaneebhyaam nama

Sou Madhyamabhyaam nama

Sou anamikabhyam nama

Kleem Kanishtakabhyaam nama

Iym kara thala kara prushtabhyam nama

 Meaning:

Iym salutations by the thumb

Kleem salutations by the second finger

Sou salutations by middle finger

Sou salutations by the fourth finger

Kleem salutations by little finger

Iyn saltations by the palm and back of the palm.



Anga Nyasam

Rituals by the limb



Iym hrudayaya nama

Kleem sirase swaha

Sou Shikhayayai voushat

Sou kavachaya hoom

Kleem nethra thrayaya voushat

Iym asthraya phat

Bhoor bhuva suva om ithi dig bandha

Meaning: 



Iym salutations by the heart

Kleem saluations by the head

Sou salutations by the hair

Sou Salutations to the armour

Kleem salutations to the three eyes

Iym salutations of te arrow

Boo, V=Bhuva and Suva world, I tie myself with all directions.



Dhyanam

(Meditation)

Taadrusam Khadgam apnoti  Yena hasta sthitena vai

Astadasa Mahadvipa Samrat bhokta bhavisyati


 Meaning: 

He who makes the sword  of her as his  and keeps it in his hand,

Would become the emperor  of all the islands in all eight directions.



Aarakthabaam trinethram  arunima vasanaam  , rathna thadanga ramyam,

Hasthambhojai sa pasangusa , madana dhanu sayakair visphuranthim,

Aa peeno thunga vakshoruha kalasa luta thara harai ujjwalangim,

Dhyyedh amboru hasthaam arunima vasanam eesawareem meeswaraanaam.


 Meaning: 

I meditate  the goddess with lotus like hands , who is  red in colour,

Who is Goddess of Lord Shiva, who is drenched in blood ,

Who is  having three eyes , who is of the colour of rising sun,

Who is pretty with gem studded anklets  and who holds in her hand,

The lotus, the rope , the goad and has the bow and arrows of  god of love,

Who shines in the garland of gems which are like stars ,

Which is worn over her very ample  and elevated breasts.



(Lam ithyadhi Pancha poojam kuryath

Do the five types of worship with Lom etc

Yadha Shakthi moola manthram japeth

Chant the root chant as per  our capacity)

Lam prithvyathmikayai sathsangam gandham parikalpayami

Lam to the soul of earth, I offer sandal paste along with other good things.

Ham akakastmikayai indriya nigraham pushpam poojayami

Ham to the soul of ether I offer the flower of the control of my senses.

Yam vayvathmikayai Iyswarga visarjanam dhoopam agrapayami

Yam for the soul of air ,  I offer the incense of heavenly abandonment

Ram vahnyathmikayai chithkala thath swaroopa dheepam ujjwalayami

Ram to the soul of fire , I offer  the light which is the form of the divine crescent.

Vam amrutha rakthathmikayai vasudhadhi shivaavasanam shiva sakthi sthwara swaroopa anandamrutha nivedhyam nivedhayami

Vam for the undying soul of blood I offer the nectar of joy  which is the power of Shiva as well as the end of nectar like Shiva.

Sam sarvathmikayai manolaya swaroopa Ananda karpoora neeranjanam sandharsayami



Sam  for the soul of everything which has the form merged with mind, I perform the worship of camphor of joy.

Upanishad vag balam thamboolam samarpayami

I offer the Thamboola of the word strength of Upanishads.

Anayaa mayaa yavath chithi panchopachara poojayaa Bhagwathi Bala Tripurasundari maha Kameswari sahitha Sri Guru Parameswara supreetha suprasanna varado bhavathu.

By the performance of  worship involving five types of services , let the teacher parameswara  with  Goddess Bhagawathi , who is Bala, who is the most pretty one of the Tripuras and who is  the Goddess of passion   become pleased with me , become happy and bless me.



Om Iym hreem sreem iym kleem sou

Iym hreem sreem om Namasthripura Sundari

Salutations to Tripura Sundari , Om Iym hreem sreem iym kleem sou

Iym hreem sreem om



Dhyanam
Tadrisam Khadgam apnoti
Yena hasta sthitena vai
Astadasa Mahadvipa
Samrad bhokta bhavisyati
Hrimkrasana Garbhitanala Sikham
Souh Klim kalam bibhratim dhautam trinetrojvalam

I meditate on Sri Devi glowing with red, yellow, and blue flames of passion fanning the erotic sentiment of Kameshwara, in the meddle of a triangle called Hrim, whose three points are the light of Hari, Hara Virinchi, the three gurus; Sri Devi is wearing the full moon on her crown ( Souh ), Her body is full of desire for union ( Klim ) with Kameshwara, the controller of lust;

Vande pustaka pasam ankusadharam
Sragbhusitam ujvalam
Tvam Gourim Tripuram Paratparakalam
Sri Cakra Sancarinim

She is wearing a sari made of golden threads; She is fair as nectarine milk and the moonlight; She has three eyes; in Her four hands she is wearing a book of knowledge, a noose, a goad, and a garland of letters; She is a personification of all that is beautiful, aesthetic, harmonius, joyful, vibrant; she moves in Sri Chakra, a mandala consisting of all the deities worshipping their consorts named here after.
Om Aim Hrim Srim Aim Klim Souh

om (in the name of God), may you grant us benediction of knowledge, power and grace; and the power over creation, nourishment and destruction.

Om Namah Tripura Sundari
Hridayadevi         - Compassionate heart
Sirodevi                 - princely diadem
Sikhadevi              - flowing hair
Kavaca Devi         - protective hands
Netra Devi            - graceful look   
Astra Devi            - protective weapons

Om, we bow to you, the most beautiful in all the waking, dreaming, or sleeping worlds. Oh Tripura Sundari. We bow to the compassionate heart of your highness princely diadem, flowing hair, protective hands, graceful look, protective weapons.

( Keep offering kumkum at Her feet with every name below )

Kamesvari            - Controller of lust
Bhagamalini,         - Garland of Suns
Nityaklinne,         -Oozing wet
Bherunde,            - Terrific
Vahnivasini,         - Residing in fire
Mahavajresvari,   - Jewel in lotus
Sivaduti,              -Llarbinger of joy
Tvarite,               - Speed
Kulasundari,       - beautiful lotus on a lake
Nitya,                 - Eternal
Nilapatake,         -Blue flag with red tip
Vijaye,                 - Dominat
Sarvamangale,     - All auspicious
Jvalamalini,         - Flames
Citre,                   - Kaleidoscope
Mahanitye,         - Truth eternal
Paramesvara      - Goddess of God
Paramesvari       - Friendly
Mitresamayi,     - Sexy
Sasthisamayi,     - Erect
Uddisamayi,     - Stroking
Caryanathamayi - Happiness
( Follow the names of the saints who have worshipped the Deviine Mother and attained liberation thereby;)
Lopamudramayi,              - Lopamudra - She offered herself for worship
Agastyamayi,                   - Agastya - he drank the water of the oceans, drying them up
Kalatapanamayi,             - Kalatana - he set time on fire
Dharmacharyamayi,       - Dharmacharya - he preached the nature of good and evil
Muktakesisvaramayi,      - Muktakaleisvara - not worrying about his appearace he let the hair flow loose
Dipakalanathamayi,        - Depakalanada - he gazed on eternal light
Visnudevamayi,              - Vishnudeva - he expanded himself, took up the whole of space
Prabhakara devamayi,     - Prabhaharadeva - he became a star called the sun
Tejodevamayi,                - Tejodeva - he became the light witch was speeding over all space creating space itself
Manojadevamayi,            - Manojadeva - he was desire
Kalyanadevamayi,            - Kalyanadeva - he was ever auspicious
Vasudevamayi,               - Vasudeva - the world grew out of his memory
Ratnadevamayi,              - Ratnadeva - concentrated like jewels
Sri Ramanandamayi       - Sri Ramananda - he enjoyed the Goddess Sri Rama Blissfully
( Follow the Gods of the nine enclosures of Sri Chakra / the first enclosure)
Anima Siddhe, Laghima Siddhe, Garima Siddhe, Mahima Siddhe, Isitva Siddhe, Vasitva Siddhe, Prakamya
Siddhe, Bhukti Siddhe, Iccha Siddhe, Prapti Siddhe, Sarvakama Siddhe, Brahmi, Mahesvari, Koumari,
Vaisnavi, Varahi, Mahendri, Camunde, Mahalaksmi, Sarva Samksobhini, Sarva Vidravini, Sarva karsini, Sarva
Vasamkari, Sarvonmadini, Sarva Mahankuse, Sarva Khecari, Sarva Bije, Sarva Yone, Sarva Trikhande
( The passions called : lust, anger, possessiveness, obsession, pride, jealousy, good, and evil. The procedure to control these passions and obtain the powers of: agiting all, liquifying all(orgasmically), attracting all controlling all, maddening all, directing all, moving in all space, be the information of all, be the source of all ( womb), be tri-fold division of all ( the knower, the knowing, and the know)
Trilokya mohana cakra swamini Prakata yogini
The wheel of the three worlds of waking, dreaming, and sleeping, expressing Herself openly without inhibitions.
( Follow the sixteen attractive powers identified with the sixteen days of the lunar calender; according to the Hindu art of love, the erotic zone moves up from feet to head in the bright half of the lunar month and comes down to the dark half of the lunar month; the expression of the eros os through the various power of the mind described bellow: - the Gods of the second enclosure ) 
 
Kamakarsini,                 - Attractive powers of lust
Buddhyakarsini,             - Attractive powers of discrimination
Ahamkarakarsini,           - Attractive powers of ego
Sabdhakarsini,                - Attractive powers of sound
Sparsakarsini,                 - Attractive powers of touch
Rupakarsini,                   - Attractive powers of form
Rasakarsini,                    - Attractive powers of taste
Gandhakarsini,               - Attractive powers of odor
Cittakarsini,                    - Attractive powers of mind
Dharyakarsini,                - Attractive powers of valour
Smrityikarsini,                - Attractive powers of memory
Namakarsini,                 - Attractive powers of name
Bijakarsini,                    - Attractive powers of semen
Atmakarsini                  - Attractive powers of self
Amrtakarsini,               - Attractive powers of immortality
Sarirakarsini,               - Attractive powers of morality
Sarvasa paripuraka cakra svamini Gupta yogini
The wheel which fulfills all directions and all desires, the secret yogini - female yogini 
( Follow the eight erotic sentiments: - the third encloure: )
Ananga Kusume,          - The sentiment of flowering
Ananga Mekhale,          - The sentiment of  girdling
Ananga Madane,           - The sentiment of  love
Ananga Madananture,  - The sentiment of  lust
Ananga Redhe,             - The sentiment of  outlining
Ananga Vegini              - The sentiment of  the disire of sex
Ananga Kusume,          - The sentiment of  the insistence on sex
Ananga Malini,             - The sentiment of  orgy
Sarva sanksoghana sadhaka cakra swamini Gupta tara yogini
The wheel that agitates everyone, the esoteric yogini 
( Follow the descriptions of the fourteen worlds of  the fourth encloure: )
Sarva Samksobhini,  - Agitating all
Sarva Vidravini, - Liquifying all
Sarva Karsini, - Attracting all 
Sarva Hladini, - Pleaseing all
Sarva Sammohini, - Deluding all
Sarva Stambini- Obstructing all
Sarva Jrumbhini, - Expanding all
Sarva Vasamkari, - Controlling all
Sarva Ranjani, - Enjoying all
Sarvonmadini, - Maddening all
Sarvarthasadhini, -  all properous
Sarva Sampattipurani - All fullfilling riches
Sarva Mantra Mayi, - All mantras
Sarva Dvandva Ksayamkari, - Eliminating all dualiities
Sarva Soubhagya Dayaka Cakra Swamini
Sampradaya  yogini
The wheel of all kinds of union, traditional yogini:
( Follow the Gods of the fifth Chakra: )
Sarva Siddhiprade, - Giver of all achievments
Sarva Sampatprade, - Giver of all wealth
Sarva Priyamkari, - Giver of all that one like to have
Sarva Mangalakarini, -  Harbinger of all auspiciousness 
Sarva Kamaprade - Fulfiller of all desires
Sarva Duhkha Vimocani, - Eliminator of all misery
Sarva Mrityu Prasamani, - Eliminator of all  accidental deaths 
Sarva Vigna Nivarani, - Eliminator of all obstracles
Sarvanga Sundari, - Beautful in every part of Her body
Sarva Soubhagya Dayini Sarvartha Sadhaka Cakra Swamini Kulottirna yogini

The wheel which propets you on the righteous path, gives you all wealth, fullfills all your desirers, and makes liberation possible, the yogini that has graduated out if all classifications.
( Follow the Gods of the sixth Encloure: )
Sarva Jne, - Omniscienl
Sarva Sakte, - Omnipotent
Sarvaisvarya pradayini, - Omniexpressive
Sarva Jnanamayi, - Providing the bliss of omniscience
Sarva Vyadhivinasini, - Eliminating all maladies
Sarvadharasvarupe - The support of  all
Sarva Papa Hare, - The elimintor of notions of sin
Sarva Ananda Mayi, - All happiness
Sarva Raksa Svarupini, - All protecting
Sarvepsita Phala Prade, - Provider of all desired fruits
Sarva Raksakara Cakra Svamini, Nigarbha yogini
The wheel of all prodection, the yoini protecting the child in the womb.
( Following the eight forms os Sarasvati, knowledge, which are originally the group of letters describing the explosion of the cosmos from a point: - the seventh enclosuer: )
Vasini, - Contorl
Kamesvari, - Express
Modini, - Pleasure
Vimale, - Purity
Arune, - Passion
Jayini, - Victory
Sarvesvari, - Controlling all
Kaulini, - Enjoying all
Sarvarogahara Cakra Swamini Rahasya yogini
The wheel which eliminates disease, the secret yogini.
( Follow the weapons of the Divine Mother: )
Banini, - The five flowery arrows of Manmatha called the senses of sound ( music ), touch ( eros ), form (beauty ), taste (sweetness), smell      (fragrance )
Capini, - The suger cane bow ( the mind which likes sweet things of life )
Pasini, - The attractive power of love
Ankusini - The repulsive power to control evil
( Follow the Goddesses of the eighth enclosure of the Sri Chakra: )
Maha Kamesvari, - The thrust of God expressing the desire to see Himself in many forms
Maha Vajresvari, - The ability to obtain the cosmos in seed form
Maha Bhagamalini,  The ability to express the cosmos out of the seed
Sarva Siddhiprada Cakra Swamini
Ati Rahasya yogini
The wheel of realizations, the most secrect yogini.
( Follow the central hub of the wheel of Sri Devi, the Supreme Goddess: - in ninth enclosure: )
Sri Sri Maha Bhattarike, 
Sarvananda Maya Cakra Swamini 
Parapara Rahasya Yogini
 The Godes Sri Devi present in all the cosmos. The wheel of all bliss, the trancendental secret yogini.
( Follow the nine Goddesses controlling the nine wheels above: )
Tripure                                       - Waking , Dreaming and Sleeping states
Tripuresi                                    - The controller of these three states
Tripurasundari                          - The beautiful one among all these three states
Tripura Vasini                           - The one who lives in all these three states
Tripura Srih                                - The riches of all these three states
Tripuramalini                             - The sequences of all these states experienced by all people
Tripura Siddhe                           - The achievements possible in all these three states
Tripurambe                                 - The experience of the cosmos in Her three states unifying all the experiences of all life
Maha Mahesvari                         - The great cosmic controller
Maha Maha Rajni                        - The great cosmic empress
Maha Maha Sakte                       -  The great cosmic power
Maha Maha Gupte                      - The great cosmic secret
Maha Maha Jnapte                      - The great cosmic memory
Maha Mahannande                     - The great cosmic bliss
Maha Maha Skandhe                  - The great cosmic support
Maha Mahasaye                          - The great cosmic expression
Maha Maha Sri Cakra Nagara Samrajni - The great transcendental conscious empress of the wheel of Sri Cakra
Namaste Nameste Nameste Namah
We bow to You, we bow to You, We bow to You in the three states of waking, dreaming, and sleeping states O Divine Mother!
 Sri Gurupyom namha:


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Sree Lalithambigai Temple –Thirumeeyachur

February 14, 2013, 5:56 am
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Last week me and my family went about several temples in and around kumbakonam and one was Lalithambikai temple. I had visited thirumeeyachur along with family while visiting other temples in kumbakonam.This temple was 2000years old.. I do not know the story of the anklet or rather do not have full information about the temple, except that this is a temple for lalitha, I have never visited lalitha temple anywhere before so I was very curious.

 
 Lord Shiva is a swayambumurthi in the temple. Mother Lalithambika is seated on the Sri Chakra Raja Simhasana-throne with Her merciful Abhaya Hasatha Mudra-assuring all protection to devotees- with Her folded right leg placed on the left as an Empress. Mother Lalithambika is all powerful.
In the evening we visited the temple. We got Ekantham' (private)darisanam In siva sannathi no one was there. Kovil Gurukkal narrated the story /Greatness of the temple in front of lord.

Greatness of this Temple:

Lord Shiva Presiding deity Meganatha Swami is a swayambumurthi in the temple is facing east.Mother Lalithambika is seated on the Sri Chakra Raja Simhasana-throne with Her merciful Abhaya Hasatha Mudra-assuring all protection to devotees- with Her folded right leg placed on the left as an Empress. Mother Lalithambika is all powerful. This is the birth place of Garuda, Aruna the charioteer of Sun, Vali, Sugriva, Yama and Saneeswara.  Hence, people perform Ayush Homa and Mrutyunjaya Homa in this temple for longevity.  . Agasthya worshipped Mother with his own hymn Lalitha Navaratna Mala.

Sun worshipped in the temple for relief from a curse and got back His glittering power.  Mother Kali had worshipped Lord and Mother here.Tirugnana Sambandar had sung the glory of Lord in the shrine under the Rajagopuram and Saint Tirunavukkarasar had praised the Lord in the Ilankoil in the north prakara of the temple.  This is a temple of Mother importance. 

Yama the God of death and the deity of Sadhya Star worshipped Lord Shiva performing abishek with 1008 conches.  These conches have the power of granting longevity.  Yama brought the sacred plant Pirandai belonging to the creeper category to earth.  He offered rice nivedhana prepared with this pirandai to Lord.  This is followed now by devotees for relief from diseases and for longevity. So They also offer Pirandai Rice nivedhana placed on a lotus leaf to Lord and eat it for cure from diseases. We feel blessed. 
 
She is marvelous. The moment I lit lamps in Lalithambigai sannidhi and came to have darshan i was mersmerised by the alankaram, her beauty, the divinity. I have never seen Goddess so beautifully giving darshan to her devotees. I sat and chant Lalitha sahasranam in front of Godess.where lalitha sahasranamam emerged. I sat nearly oneand half hrs in front of goddess . Finally Gurukkal came and did archana for us and showed arathi with many lamps in it.It was a sight that had enough force to bring tears in my eyes.I closed my eyes and chant sapthasthi many times.It was a moment I feel the serenity in my heart.

Story of the Temple
This temple is located in Thiruvarur District Nannilam circle ,one and half kilometres west of Peralam village. Rajendra Chola and Sembian Maadevi are said to have renovated this ancient temple. The consort of Lord Meghanatha is Goddess Lalitambika. Her shrine on the right has got a 5-tiered Rajagopuram. The imposing five feet idol of Sri Lalitambika is installed over Sri Chakra in the sanctum sanctorum. The deity is seated resting her folded right leg on the sea in a Abhaya ,Varada Mudra posture t. Her left leg is in Sukhasana posture. She is said to be in Manonmani Swaroopa and hence is also known as Santanayaki. The Goddess is installed over Sri Chakra and is seated with her right leg folded.
Karththuru, vinathai are the two wives of kashyapa maharishi. They had a fight in between them about the black spot on the tail of uchchaisiravas – indra’s horse. Repenting they came to thirumIyachchUr and worshiped the Lord. The Lord blessed then and gave them an egg each, asked to preserve for an year to get splendid sons. They got garudan, arunan respectively.
When arunan took the form of mohini (charming girl) sun despoilt her. When aruNan pleaded to the Lord, He cursed sun to get darkened. As per His advice, sun worshiped the Lord at thirumIyachchUr for seven months.
Surya Bhagavan is believed to have workshipped Lord Siva as Gajaaruda seated on an elephant among thick clouds. Hence the Gajruda Vimana Still as his darkness did not change, he cried in grief, ”he migura”.

Hayagrivar conveyed to Sage Agasthiyar Lalita Sahasranamam
Lord Shiva cursed Surya the sun God whos body was burnt. So Surya does Tapas ( meditation ) here for 7 month. Surya started screaming since he regained the color of his body even after showing such devotion. The Goddess Parvathi who was alone with Lord Shiva got disturbed by Surya’s scream and was about to Curse him.

Since Surya is already suffering by curse , The Goddess got angry at the sun for shouting in Their abode. The God pacified her saying sun was looking for relief.(This Pacifying scene is depicted by the sculpture ) One of the key attraction of this temple is this sculpture where Lord Shiva is holding parvati’s cheeks …its said that Lord is pacifying the mother of universe. In one angle the sculpture godess appears to be in anger on the other angle she looks romantic.

 
Lord Shiva blessed her to be in peace as “Shanta Naayagi” . By His Grace sun was cured. The pacified Goddess does austerities getting the name Shanta Naayagi”
 Since Shiva himself asked Lalithambigai to be calm, the angels called “vasini ” emerged from mouth of Lalithambigai and sung the 1000 holy names in praise of Goddess which came to be known as Lalitha Saharanaamam.

From the mouth of shakti appeared the vachini devatas and they gifted us with Lalitha Sahasranamam Hayagrivar conveyed to sage Agasthiyar lalita sahasranAmam. As told by him Agasthiyar came to this temple and worshiped the God in the Amla Phaladi Krana Puja as done by the sun and saluted Sri Lalithambiga. As told by him agasthiyar came to this temple and worshiped the God in the “Amla phalAdi krana puja” as done by the sun and saluted “srI lalitAmbika”. yama dharma rAja worshiped the Lord here.

Sage Agastya is believed to have sung Lalita Navaratnamala in praise of the Goddess. He has also composed a hymn named Rahasyanamasahasram. Saivite saints Tirugnana Sambandar and Tirunavukkarasar have sung in praise. Asthabhujanga Durga is on the Northern side of the outer Praharam.  A parrot is in her right hand.  The parrot is supposed to be taking the message to Lalithambigai when devotees, who want their prayers to come true. Some lucky devotees can see that spectacle of a Parrot flying from above Durga’s shrine to the dhwajasthambam opposite Lalithambigai’s shrine!!This is believed by the devotees.

 Kshetrapuraneswarar is in the Western side of the outer Praharam.  Lord Shiva is seen holding the cheeks of his consort and pacifying her. We can see the statue with smile and anger from either side of the divine statue. On the Northern side of the outer Prahara near the Sakala Bhuvaneswarar shrine is the Asthabhujanga Durga.


 In the right hand of Durga is a parrot. Devotees, who want their prayers to come true, convey the same to Lalithambigai through this Durga. The parrot is supposed to be taking the message to Lalithambigai.
On the northern side of the praharam, you have the shrine of Sakala Bhuvaneswarar and His consort is Minnumegalaial. This is supposed to be an Ilam Kovil (temple within temple). Since there are two temples side by side, a unique feature of this temple is that you can see Shiva (present as Lingothbhavar) Vishnu and Brahma simultaneously from the North West corner of the outer prahara (Circumambulatory path).
Specialites:
Sun worships the Lord with his rays falling on the Lord from 21st to 27th of chiththirai.
Auspicious place to chant lalitA sahasranAmam
gajapRishta vimAnam
Glorious durgA
Beautiful artworks – service by choza kings
Unmarried women worship lord siva with garland and make an archanai to get married soon.
People who are affected by diseases offer a special food called pirandai satham for pooja which is kept above lotus flower to lord siva .After pooja, food is given as prasadam to the people affected by diseases.
Lalitha sahasranamam and lalitha navarathnamala is read by common people before manonmani amman in sri chakra peedam here to get her blessings as this amman is said to be a very powerful one.
This temple is situated at a distance of 1 km from peralam which is near mayiladuthurai.
The temple is open from 7.00 a.m. to 12.30 p.m. and from 4.30 p.m. to 8.30 p.m.
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Nama Ramayana

April 11, 2013, 2:56 am
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Ramayana is one of the greatest epics of the world and has a special place in Indian culture as well as Sanskrit literature. It is written in different languages by many writers and poets and also translated.There is a practice of reading Ramayana or part of Ramayana daily. Ramayana is a book of dharma and Rama is an embodiment of dharma and a paradigm of an ideal man. Ramayana clearly illustrates that Karta and karma can be enjoyed within the legitimate bounds of dharma.

 
Every one of us may be eager to read the whole Ramayana daily but it will take a very long time, In order to facilitate the devotees of RAMA to read Ramayana, . 'Nama Ramayana' is the story of Rama with all kandams of the great epic of Ramayanam written for this purpose where the whole Ramayana has been delivered in 108 Slokas. Apart from condensing the story, it helps the devotees to meditate on the different sterling aspects of Rama.

Reading Ramayana brings stability and strength to your mind. It sheds light on many aspects of human behavior. It provides guidance to navigate through the many challenges of life.Sri Nama Ramayanam is divided in similar kandas as that of Srimad Ramyana, which are as follows:


Bala Kanda (1-22)
   Bala-kanda: The boyhood and adolescence of Rama
 

Suktha-bhrama-parathpara - Ram

Kaalathmala-parameshware - Ram

Shasathalpa-sukanithritha - Ram

Brahmathyamara-prarthitha - Ram

Chandaki-ranakundala-mandana - Ram

Srimad-Dasaratha-nanthana - Ram

Kausalya-suka-varthana - Ram

Viswamithra-priyadhana - Ram

Kora-Thadaka-kathaka - Ram

Marichathi-nipathaka - Ram

Kausika-magasam-rachaga - Ram

Srimada-halyo-tharaga - Ram

Gautama-muni-samboojitha - Ram

Suramuni-varakama-samsthutha - Ram

Naavikathavitha-mruthupatha - Ram

Mithilapura jana-mokana - Ram

Vidhayaga-manasa-ranjika - Ram

Dharyampaga-karmuga-panjaga - Ram

Suutharpitha-varamalika - Ram

Kritha-vaivakika-gauduga - Ram

Bhargava-dharpa-vinasaka - Ram

Srimada-Ayodhya-Balaga - Ram

Ayodhya Kanda (23-34) 
The court of Dasaratha, and the scenes that set the stage for the unfolding of the story, including the swop between Dasaratha and Kaikeyi, and the exile of Rama.
 

Akanitha-Gunakana-poojitha - Ram

Avaneedhanaya-kaamitha - Ram

Ragachandra-samanana - Ram

Pithru-vakyachritha-kaanana - Ram

Priya-Guka-vinivaathitha-patha - Ram

Thathchaalitha-nijam-brutha - Ram

Bharathwaja-mukananthaka - Ram

Chitrakoota-thri-nikaathana - Ram

Dhasaratha-santhana-chinthika - Ram

Kaikeyi-dhanaya-thritha - Ram

Virachita-nija-pithru-karmaka - Ram
Bharatha-pthithanija-paathuka - Ram

Aaranya Kanda (35-48)
Life in the forest and the abduction of Sita by Ravana
 

Dhandayavana-jana-pavana - Ram

Dhusta-viratha-vinasana - Ram

Sarabanga-choothichana-arthita - Ram

Agastya-anugraga-varthita - Ram

Krithrathipa-samsavitha - Ram

Panchavadithada-choochitha - Ram

Soorpanakarthi-vidayaga - Ram

Kara-dhoochana-mukasuthaka - Ram

Sita-priya-harinanuka - Ram

Maaricharthi-krithaa-suka - Ram

Vinasta-soothan-vaasaka - Ram

Krithrathipa-gathi-dayaga - Ram

Sabari-tattha-balasana - Ram

Kabanta-baahu-chaatana - Ram

Kiskinda Kanda (49-53)
Rama’s residence in Kishkindhya, the quest for Sita, and the slaying of Vali.
 
Kabanta-baahu-chaatana – Ram

Hanumath-savita-nijapatha - Ram

Natha-Sugriva-beesdutha - Ram        

Garvita-Vali-samharaga - Ram

Vanara-dootha-prayachaka - Ram

Hithakara-Lakshmana-samyutha - Ram

Sundara Kanda (54-61)
 It depicts the adventures of Hanuman
 

Kapivara-santhatha-samsmrutha - Ram

Thatgathi-vigna-tvamsaka - Ram

Sita-prana-thaaraga - Ram

Dhusta-thasaanana-dhooshitha - Ram

Shista-Hanumath-bhooshitha - Ram

Seeta-veditha-khaakhaavana - Ram

Krutha-chutamani-dharshana - Ram

Kapivara-vasana-svasitha - Ram

Yudha Kanda (62-86)
Yuddha-kanda, also known as the Lanka-kanda: the book of war: the defeat of Ravana, the recovery of Sita, the return to Ayodhya, and the coronation of Rama.
 
Ravana-nithana-prsthitha - Ram

Vanara-sainya-samavrutha - Ram

Shochitha-saritheechaarthitha - Ram

Vibhishana-paya-dhayaga - Ram

Parvatha-sethu-nibhanthaga - Ram

Kumbhakarna-chirachethaga - Ram

Rakchasa-shanga-vimarthaga- Ram

Ahimahi-ravana-sarana - Ram

Samhratha-dasamuha-ravana - Ram

Vithibhava-muhasura-samhsthuta - Ram

Kasthitha-Dasaratha-veechitha - Ram

Seeta-dharshana-mothiga - Ram

Abishiktha-Vibhishana-natha - Ram

Puspaga-yana-rogana - Ram

Bharatvaja-pinishavana - Ram

Bharata-prana-priyakara - Ram

Saakathapuri-bhooshana - Ram

Sakala-sveera-samanatha - Ram

Rathna-lasath-peedasthitha - Ram

Pattabi-saaha-lankritha - Ram

Parthiva-kula-samaanitha - Ram

Vibhisanarpitha-rangaga - Ram

Keesa-kulaanu-gragakara - Ram

Sakala-jeeva-sam-rakshaga - Ram

Samasta-loka-taraka - Ram



Uttara Kanda (87-108)
T he later section detailing Rama’s life in Ayodhya, the banishment of Sita, the birth of Lava and Kusa, the reconciliation of Rama and Sita, her death or return to the earth, and Rama’s ascent into heaven.

 


Aagatha-munigana-samsthutha - Ram

Vichrutha-dasakandoth-pava - Ram

Seeta-lingana-nirvrutha - Ram

Neethisoora-shita-janapatha - Ram

Vipina-thyajita-janagaja - Ram

Kaaritha-lavanasura-vatha - Ram

Swargatha-sambuga-samsthutha - Ram

Svatanaya-Kusa-Lava-nithitha - Ram

Asvametha-kruutu-deeshitha - Ram

Kaalaavedika-soora-patha - Ram

Ayothya-gajana-mukthitha - Ram

Vidhimuga-vibutha-nanthaga - Ram

Tejomaya-nija-rupaka - Ram

Samsruthi-buntha-vimochaga - Ram

Dharma-staapana-taathpara - Ram

Bhakti-parayana-mukthitha - Ram

Sarva-sarachara-balaka - Ram

Sarva-bhavamaya-vaaraga - Ram

Vaikundalaya-samsthitha - Ram

Nithyananda-pathasthitha - Ram

Rama-Rama-jaya-raja - Ram

Rama-Rama-jaya-Seeta - Ram


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Nutshell Of Sundarakandam Slogam in Tamil

April 18, 2013, 11:55 pm
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I have been reciting Sundara kandam for the past few years. Sundara kandam is a part of Valmiki Ramayana which is a kavya or a poem .One of my relative gave me this Nutshell of Sindarakandam slogam in Tamil. The reading of this sloga is supposed to be equivalent to the reading of Sundarakanda.



சுந்தர காண்டம் என்று பெயர் சொல்லுவார்,
சுகம் தரும் சொர்க்கம் என்று கருத்தில் கொள்வார்,
கண்டேன் சீதையை என்று காகுத்தனிடம் சொன்ன,
கருணை மிகு ராமபக்தன் ஆஞ்சநேயர் பெருமை இது.

அஞ்சனை தனையன் அலைகடல் தாண்டவே,
ஆயத்தமாகி நின்றார் ராம பாணம் போல்,
ராசஷஸர் மனைநோக்கி ராஜ கம்பீரத்தோடு,
ராமதூதனும் விரைந்தே சென்றார்.

அங்கதனும் ஜாம்பவானும் அனைத்து வானரங்களும்,
அன்புடன் விடை கொடுத்து வழியனுப்பினரே !
வானவர்கள் தானவர்கள் வருணாதி தேவர்கள்,
வழியெல்லாம் நின்று பூமாரி பொழிந்தனரே !

மைநாக பர்வதம் மாருதியை உபசரிக்க,
மகிழ்வுடன் மாருதியும் மைநாகத்தை திருப்தி செய்து,
ஸுரசையை வெற்றி கொண்டு ஸிம்ஹிகையை வதம் செய்து,
சந்தோஷமாய் சமுத்திரத்தை தாண்டியே இலங்கை சேர்ந்தார்.

இடக்காகப் பேசிய இலங்கையின் தேவதையை,
இடக்கையால் தண்டித்தவன் இதயத்தைக் கவர்கின்றார்,
அழகான இலங்கையில் அன்னை ஜானகியை,
அங்குமிங்கும் தேடியே அசோகவனத்தில் கண்டார்.

சிம்சுபா மரத்தடியில் ஸ்ரீராமனைத் தியானம் செய்யும்,
சீதாப்பிராட்டியைக் கண்டு சித்தம் கலங்கினார்,
ராவணன் வெகுண்டிட ராசஷஸியர் கலங்கிட,
வைதேகி மகிழ்ந்திட வந்தார் துயர்துடைக்க.

கணையாழியைக் கொடுத்து ஜயராமன் சரிதம் சொல்லி,
சூடாமணியைப் பெற்ற சுந்தர ஆஞ்சநேயர்,
அன்னையின் கண்ணீர் கண்டு அரக்கன் மேல் கோபம் கொண்டு,
அசோகவனம் அழித்து அனைவரையும் ஒழித்தார்.

பிரம்மாஸ்திரத்தினால் பிணைத்திட்ட ஆஞ்சநேயர்,
பட்டாபிராமன் தன் பெருமையை எடுத்துரைக்க,
வெகுண்ட இலங்கை வேந்தன் வையுங்கள் தீ வாலுக்கென்றான்,
வைத்த நெருப்பினால் வெந்ததே இலங்கை நகர்.

அரக்கனின் அகந்தையை அழித்திட்ட அனுமனும்,
அன்னை ஜானகியிடம் அனுமதி பெற்றுக் கொண்டார்,
ஆகாய மார்க்கத்தில் ஆஞ்சநேயர் தாவி வந்தார்,
அன்னையைக் கண்டுவிட்ட ஆனந்தத்தில் மெய்மறந்தார்.

ஆறாத சோகத்தில் ஆழ்ந்திருந்த ராமனிடம்,
கைகூப்பிக் 'கண்டேன் சீதையை' என்றார்,
வைதேஹி வாய்மொழியை அடையாளமாகக் கூறி
சொல்லின் செல்வன் ஆஞ்சநேயர் சூடாமணி அளித்தார்.

மனம் கனிந்த மாருதியை மார்போடணைத்த ராமர்,
மைதிலியை சிறைமீட்க மறுகணம் சித்தமானார்,
ஆழ்கடலில் அற்புதமாய் அணைகட்டிப் படைகள் சூழ,
அனுமனும் இலக்குவனும் உடன்வரப் புறப்பட்டார்.

அழித்திட்டார் ராவணணை, ஒழித்திட்டார் அதர்மத்தை,
அன்னை சீதாதேவியை சிறைமீட்டு அடைந்திட்டார்,
அயோத்தி சென்று ராமர் ஜகம் புகழ் ஆட்சி செய்தார்,
அவனைச் சரணடைந்தோர்க்கு அவர் அருள் என்றும் உண்டு.

எங்கெங்கு ரகுராமன் கீர்த்தனமோ அங்கெல்லாம் கரம் குவித்து,
மனம் உருகி கண்களில் நீர் சொரிந்து, ஆனந்தத்தில் மூழ்கி,
கேட்கும் பரிபூரண பக்தனே ஸ்ரீ ஆஞ்சநேயா - உன்னைப்
பணிகின்றோம் !! பன்முறை உன்னைப் பணிகின்றோம் !!
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Thirumalai Murugan Temple

December 11, 2013, 6:25 am
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Thirumalai Kovil is one of my favorite temples from child hood. I have strong believed that He will listen to my Prayers. Yearly 2 or 3 times we visit the temple.. We climb 625 steps by saying Muruga Muruga..Once My mother suffered from Knee pain and unable to walk I Prayed this Lord to cure my Mothers Pain and I will come to your temple Instead of her..In few months she get cured .. From onthat I visit this temple Often. But after coming to Mumbai It isnot possible to visit.But when climbing steps anywhere I think of Lord and saying name and climbed steps..After 25 yrs I visit this temple After seeing Lord My eyes filled with tears..
 




Thirumalai Kovil is a Murugan temple situated at Panpoli8 km from Coutraalam, Tenkasi taluk, Tirunelveli district of Tamil nadu. The temple is situated on a small hill surrounded by Western Ghats in the border of kerala. The lord murugan in this temples shrine is called as 'Thirumalai kumarasamy' or 'Thirumalai murugan'. Because of the lords name most of the people in this region have the name 'thirumalai'.a quiet and calm place named Thirumalai in Western Ghats. This small village is famous for its hilltop temple of Murugan.Lord Muruga gave darshan to sage Agasthiar at Thirumalai. 

Thirumalai Murugan temple, located at a height of 400 m in Western Ghats can be reached by 625 steep steps from the foothills. Before you start climbing the steps, you can find the huge idol of Vallaba Vinayak along with Siddhi. This is also called Tirikoodamalai.  At the entrance of the hill, there is a shrine for Lord Vallabha Vinayaka.  There are two Padukas – Foot Symbol.  There is another Vinayaka shrine in the middle of the hill path followed by one to Idumban.The shrine of Meenakshi-Sundareshwar along with Ganesh is also found at the foothills.
 You can find some small mandaps and shrines such as Murugan with Valli-Devasena, Naduvatta Vinayakar and Idumban between foothills and the top of the hills. 
 
The main temple is located at the top of the hills at the backdrop of Western Ghats and breathtaking aerial view of the surrounding villages.
 
 The main deity Murugan is found with four hands in the standing posture. It is belived that Lord Agastya used to visit the deity daily. It is believed that Sage Agasthiar worships Lord Muruga even today.The current structure of the temple appears to be at least 300-400 years old. 
 
This temple with 2 prakarams has two entrances. The sanctum faces the east; there are the Ardha mandapam, the mani mandapam and the maha mandapam in front of the sanctum. A three tiered gopuram covers the entrance to the innerprakaram. Shiva's shrine faces east while Ambal's shrine faces south. Much of the current structure of the temple dates back to the 15th century. There are some 18th century inscriptions found in the temple.
 
Stala Theertham : 
The sacred spring at the top of the hill is called Ashta Padmakulam.  It is presently called Idumban Sunai /Kuvalai Poonjunai. The Kuvalai Poonchunai consists of the Soma, Surya and the Agni theerthams. There will be always water in this pit . When the water level decreases it gets filled by rain . 
 
A flower called Kuvalai mentioned in Tamil literatures blossomed here.Everyday a flower (Kuvalaipoo) bloomed in this spring. The Sabdha Kannigar worshipped Lord Muruga by offering the flower.  Only one flower would blossom a day.  The seven virgins (Saptha Kannikas) worshipped Murugaby offering the flower..  While the idols of Saptha Kannikas are found only in Lord Shiva temple, they are installed on the banks of the spring in this temple too.  The seven powers of Mother Parvathi are called Saptha Kannikas.
 
For Temple History Visit Here

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SWAMI SADAI UDAYAR TEMPLE-Kalidaikurichi

February 28, 2015, 5:03 am
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The temple of Sri Porsadyachi and Sri Sadaiyudayar Sastha is situated among paddy fields surrounded by hills on the western Ghats. Green fields on three sides and a  mountains in the distance and a wonderful breeze almost all the time. A calm and quiet temple with very few visitors. .It is not a temple built according to Agama Sasthras.There is no flag ma or prakarams.In Thai Velli and Panguni Uttiram utsavam is performed or festival celebratedand it has a moving tale behind its origin.



This Temple is My Mother-in-law's maternal family deity. She always told us the story of this temple. In this temple ladies's  are not allowed to go and worship. So I didn't visit this temple yet.My husband went to this temple last week and performed worship after so long years and told me this story once again. Some hundreds of years ago, one pregnant woman from Kalakkad (village in Tirunelveli Dist) was coming with her father to Ambasamudram (town near Tirunelveli) for her delivery. On the way when she crosses the place called Papankulam near Kallidaikuruchi, it was almost dark, and she got terrible delivery pain. Both of them don't know what to do and there was nobody near to help them. The father desperately prayed to Sastha and looked around for help.Finding a hut nearby he apporoached it hoping to find a woman.There was none and he returned.

But to his relief he found that his daughter had delivered a boy and a dark skinned woman had played midwife.The girl did not know the woman’s identity. Lord Sastha in the form of Nursing Lady attended her to have a safe delivery.. Sure that it was none other than Sashta who appeared as a Harijan woman to save his daughter’s life, the Brahmin profusely thanked Him and offered whatver he had with him-raw rice and coconut that the girl was taking home from her husband’s place.He heard a voice that it was the Deity ,Sri Sadaiyudayar of the temple nearby ,that helped the girl and that she would give birth to eight sons all of whom would serve the Lord of that Temple.The oracle came true and the tribe ,known as “ettu pillai kootathar”,became staunch devotees of the Lord.
 

Sri Sastha of the temple is seen as an endearing child,in a standing posture. Sri Sadaiudaiyar is Bala jadathari ( a small boy with matted hairlocks)Sastha with a dhandam in his hands. If you would watch the photo closely, he is with Sri RajaRajeswari (Ponnunchadachi- golden haired goddess) and Icha and Kriya Sakthi (BadraKali). A temple was built in that place with the other deities like Chinna Madan, Periya Madan and Nalla Madan.Sadavudayar had assured that the decedents of the family of that woman should worship Him and he will take care of every one in the family.

Interestingly, the elephant of Sastha is in front of the Ganapathy in the templeThe members of the family, spread across the country visit the temple now and then to offer worship.In the olden days Sri Sastha,SriRajaRajeswari and the other deities were housed in thatched sheds.Hence the temple ,even after its development is referred as “kudusai”. The offering continues to be raw rice and jaggery/vellam kapparisi cooked food is not allowed .Only a learned priest from the family does the Puja-once in a day and that in the morning .Devotees do not visit the temple after 5 p.m. All the family members and the people from 7 villages including Kalakkad, Ambasamudram, Kallidaikuruchi ,Ambur, Alwarkurchi will participate in the pooja. This pooja will be performed in all Thai Fridays and in the daytime of all days. My husband and his brothers visit this temple once in a year and perform abhishekam & Pooja.
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Lord Guruvayurappan

August 19, 2009, 8:34 am
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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.


Seeking His blessings...Ohm Namo Narayana!!


The Story of Narayana Bhattatiri will be cont....


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Narayana Bhattatiri

August 20, 2009, 6:19 am
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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”.


Narayaneeyam to be cont.....
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Narayaneeyam-Introduction

August 22, 2009, 9:30 am
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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.

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NARAYANEEYAM -Dasakam: 1

August 29, 2009, 7:39 am
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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:


सान्द्रानन्दावबोधात्मकमनुपमितंकालदेशावधिभ्यां

निर्मुक्तंनित्यमुक्तंनिगमशतसहस्रेणनिर्भास्यमानम्।

अस्पष्टंदृष्टमात्रेपुनरुरुपुरुषार्थात्मकंब्रह्मतत्वं

तत्तावद्भातिसाक्षाद्गुरुपवनपुरेहन्तभाग्यंजनानाम्॥१॥



SaandraanandaavabOdhaatmakamanupamitaM kaaladeshaavadhibhyaaM

nirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .

aspaShTaM dR^iShTamaatre punarurupuruShaarthaatmakaM brahma tatvaM

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:


एवंदुर्लभ्यवस्तुन्यपिसुलभतयाहस्तलब्धेयदन्यत्

तन्वावाचाधियावाभजतिबतजन: क्षुद्रतैवस्फुटेयम्।

एतेतावद्वयंतुस्थिरतरमनसाविश्वपीड़ापहत्यै

निश्शेषात्मानमेनंगुरुपवनपुराधीशमेवाश्रयाम: ॥२॥


evaM durlabhyavastunyapi sulabhatayaa hastalabdhe yadanyat

tanvaa vaachaa dhiyaa vaa bhajati bata janaH kshudrataiva sphuTeyam .

ete taavadvayaM tu sthirataramanasaa vishvapiiDaapahatyai

nishsheShaatmaanamenaM gurupavanapuraadhiishamevaashrayaamaH .. 2


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:

सत्त्वंयत्तत्पराभ्यामपरिकलनतोनिर्मलंतेनतावत्

भूतैर्भूतेन्द्रियैस्तेवपुरितिबहुश: श्रूयतेव्यासवाक्यम्।

तत्स्वच्छ्त्वाद्यदाच्छादितपरसुखचिद्गर्भनिर्भासरूपं

तस्मिन्धन्यारमन्तेश्रुतिमतिमधुरेसुग्रहेविग्रहेते॥३॥


sattvaM yattat paraabhyaamaparikalanatO nirmalaM tena taavat

bhuutairbhuutendriyaiste vapuriti bahushaH shruuyate vyaasavaakyam .

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.

Dasakam: 1 Shlokam: 4

Thy other part of All incarnation:

निष्कम्पेनित्यपूर्णेनिरवधिपरमानन्दपीयूषरूपे

निर्लीनानेकमुक्तावलिसुभगतमेनिर्मलब्रह्मसिन्धौ।

कल्लोलोल्लासतुल्यंखलुविमलतरंसत्त्वमाहुस्तदात्मा

कस्मान्नोनिष्कलस्त्वंसकलइतिवचस्त्वत्कलास्वेवभूमन्॥४॥


NiShkampe nityapuurNe niravadhiparamaanandapiiyuuSharuupe

nirliinaanekamuktaavalisubhagatame nirmalabrahmasindhau .

kallOlOllaasatulyaM khalu vimalataraM sattvamaahustadaatmaa

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)?

Dasakam: 1 Shlokam: 5

Thy glance alone can activate Maya


निर्व्यापारोऽपिनिष्कारणमजभजसेयत्क्रियामीक्षणाख्यां

तेनैवोदेतिलीनाप्रकृतिरसतिकल्पाऽपिकल्पादिकाले।

तस्या: संशुद्धमंशंकमपितमतिरोधायकंसत्त्वरूपं

सत्वंधृत्वादधासिस्वमहिमविभवाकुण्ठवैकुण्ठरूपं॥५॥


NirvyaapaarO(a)pi niShkaaraNamaja bhajase yatkriyaamiikshaNaakhyaaM

tenaivOdeti liinaa prakR^itirasatikalpaa(a)pi kalpaadikaale .

tasyaaH samshuddhamamshaM kamapi tamatirOdhaayakaM satvaruupaM

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 :

तत्तेप्रत्यग्रधाराधरललितकलायावलीकेलिकारं

लावण्यस्यैकसारंसुकृतिजनदृशांपूर्णपुण्यावतारम्।

लक्ष्मीनिश्शङ्कलीलानिलयनममृतस्यन्दसन्दोहमन्त:

सिञ्चत्सञ्चिन्तकानांवपुरनुकलयेमारुतागारनाथ॥६


Tatte pratyagradhaaraadhara lalita kalaayaavalii kelikaaraM

laavaNyasyaikasaaraM sukRaitijanadRaishaaM puurNa puNyaavataaram .

lakshmii nishshanka liilaa nilayanamamRsitasyanda sandOhamantaH

si~nchat sa~nchintakaanaaM vapuranukalaye maarutaagaaranaatha...6



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.


Dasakam: 1 Shlokam: 7

कष्टातेसृष्टिचेष्टाबहुतरभवखेदावहाजीवभाजा-

मित्येवंपूर्वमालोचितमजितमयानैवमद्याभिजाने।

नोचेज्जीवा: कथंवामधुरतरमिदंत्वद्वपुश्चिद्रसार्द्रं

नेत्रै: श्रोत्रैश्चपीत्वापरमरससुधाम्भोधिपूरेरमेरन्॥७॥


kaShTaa te sR^iShTicheShTaa bahutarabhavakhedaavahaa jiivabhaajaa-

mityevaM puurvamaalOchitamajita mayaa naivamadyaabhijaane .

nOchejjiivaaH kathaM vaa madhurataramidaM tvadvapushchidrasaardraM

netraiH shrOtraishcha piitvaa paramarasasudhaambhOdhipuure rameran .. 7


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.


Dasakam: 1 Shlokam: 8

Lord Krishna Gives all Benefits

नम्राणांसन्निधत्तेसततमपिपुरस्तैरनभ्यर्थितान -

प्यर्थान्कामानजस्रंवितरतिपरमानन्दसान्द्रांगतिंच।

इत्थंनिश्शेषलभ्योनिरवधिकफल: पारिजातोहरेत्वं

क्षुद्रंतंशक्रवाटीद्रुममभिलषतिव्यर्थमर्थिव्रजोऽयम्॥८॥


namraaNaaM sannidhatte satatamapi purastairanabhyarthitaana-

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.

Dasakam: 1 Shlokam: 9


कारुण्यात्काममन्यंददतिखलुपरेस्वात्मदस्त्वंविशेषा-

दैश्वर्यादीशतेऽन्येजगतिपरजनेस्वात्मनोऽपीश्वरस्त्वम्।

त्वय्युच्चैरारमन्तिप्रतिपदमधुरेचेतना: स्फीतभाग्या-

स्त्वंचात्मारामएवेत्यतुलगुणगणाधारशौरेनमस्ते॥९॥


kaaruNyaatkaamamanyaM dadati khalu pare svaatmadastvaM visheShaa-

daishvaryaadiishate(a)nye jagati parajane svaatmanO(a)piishvarastvam .

tvaiyyuchchairaaramanti pratipadamadhure chetanaaH sphiitabhaagyaa-

stvaM chaatmaaraama evetyatulaguNagaNaadhaara shaure namaste .. 9


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.”


ऐश्वर्यंशङ्करादीश्वरविनियमनंविश्वतेजोहराणां

तेजस्संहारिवीर्यंविमलमपियशोनिस्पृहैश्चोपगीतम्।

अङ्गासङ्गासदाश्रीरखिलविदसिनक्वापितेसङ्गवार्ता

तद्वातागारवासिन्मुरहरभगवच्छब्दमुख्याश्रयोऽसि॥१०॥


AishvaryaM shankaraadiishvaraviniyamanaM vishvatejOharaaNaaM

tejassanhaari viiryaM vimalamapi yashO nispRaihaishchOpagiitam .

angaasangaa sadaa shriirakhilavidasi na kvaapi tee sangavaartaa

tadvaataagaaravaasin murahara bhagavachChabdamukhyaashrayO(a)si .. 10



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.


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Narayaneeyam-Dasakam 2

August 30, 2009, 5:26 am
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Dasakam: 2 –Slogam 1

Form of the Lord

सूर्यस्पर्धिकिरीटमूर्ध्वतिलकप्रोद्भासिफालान्तरं
कारुण्याकुलनेत्रमार्द्रहसितोल्लासंसुनासापुटम्।
गण्डोद्यन्मकराभकुण्डलयुगंकण्ठोज्वलत्कौस्तुभं
त्वद्रूपंवनमाल्यहारपटलश्रीवत्सदीप्रंभजे॥१॥


suuryaspardhikiriiTamuurdhvatilaka prOdbhaasiphaalaantaraM

kaaruNyaakulanetramaardra hasitOllaasaM sunaasaapuTam |

gaNDOdyanmakaraabha kuNDalayugaM kaNThOjvalatkaustubhaM

tvadruupaM vanamaalyahaarapaTala shriivatsadiipraM bhaje ||1


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.

Dasakam 2Slogam-2


केयूराङ्गदकङ्कणोत्तममहारत्नाङ्गुलीयाङ्कित-
श्रीमद्बाहुचतुष्कसङ्गतगदाशङ्खारिपङ्केरुहाम्।
काञ्चित्काञ्चनकाञ्चिलाञ्च्छितलसत्पीताम्बरालम्बिनी-
मालम्बेविमलाम्बुजद्युतिपदांमूर्तिंतवार्तिच्छिदम्॥२॥


keyuuraangada kankaNOttama mahaaratnaanguliiyaankitashriimadbaahu

chatuShka sangata gadaa shankhaari pankeruhaam |

kaa~nchit kaa~nchana kaa~nchilaanChita lasatpiitaambaraalambiniim

aalambe vimalaambujadyutipadaaM muurtiM tavaartichChidam


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.

Dasakam 2Slogam-3

यत्त्त्रैलोक्यमहीयसोऽपिमहितंसम्मोहनंमोहनात्
कान्तंकान्तिनिधानतोऽपिमधुरंमाधुर्यधुर्यादपि।
सौन्दर्योत्तरतोऽपिसुन्दरतरंत्वद्रूपमाश्चर्यतोऽ-
प्याश्चर्यंभुवनेनकस्यकुतुकंपुष्णातिविष्णोविभो॥३॥

yatttrailOkyamahiiyasO(a)pi mahitaM sammOhanaM mOhanaat

kaantaM kaantinidhaanatO(a)pi madhuraM maadhuryadhuryaadapi |

saundaryOttaratO(a)pi sundarataraM tvadruupamaashcharyatO(a)-

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.


Dasakam: 2Shlokam: 4

तत्तादृङ्मधुरात्मकंतववपु: सम्प्राप्यसम्पन्मयी
सादेवीपरमोत्सुकाचिरतरंनास्तेस्वभक्तेष्वपि।
तेनास्याबतकष्टमच्युतविभोत्वद्रूपमानोज्ञक -
प्रेमस्थैर्यमयादचापलबलाच्चापल्यवार्तोदभूत्॥४॥

tattaadR^i~N madhuraatmakaM tava vapuH sampraapya sampanmayii

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.

Dasakam: 2 Shlokam:5

लक्ष्मीस्तावकरामणीयकहृतैवेयंपरेष्वस्थिरे-
त्यस्मिन्नन्यदपिप्रमाणमधुनावक्ष्यामिलक्ष्मीपते।
येत्वद्ध्यानगुणानुकीर्तनरसासक्ताहिभक्ताजना-
स्तेष्वेषावसतिस्थिरैवदयितप्रस्तावदत्तादरा॥५॥


lakshmiistaavaka-raamaNiiyaka-hR^itaiveyaM pareShvasthiretyasminnanyadapi

pramaaNamadhunaa vakshyaami lakshmiipate |

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.

Dasakam:2-- Shlokam:6

एवंभूतमनोज्ञतानवसुधानिष्यन्दसन्दोहनं
त्वद्रूपंपरचिद्रसायनमयंचेतोहरंशृण्वताम्।
सद्य: प्रेरयतेमतिंमदयतेरोमाञ्चयत्यङ्गकं
व्यासिञ्चत्यपिशीतवाष्पविसरैरानन्दमूर्छोद्भवै: ॥६॥

evaM bhuuta manOj~nataa navasudhaa niShyanda sandOhanaM

tvadruupaM parachidrasaayanamayaM chetOharaM shR^iNvataam |

sadyaH perarayate matiM madayate rOmaa~nchayatyangakaM

vyaasi~nchatyapi shiitabaaShpa visarairaanandamuurChOdbhavaiH ||6

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.

Dasakam: 02 -- Shlokam: 07

एवंभूततयाहिभक्त्यभिहितोयोगस्सयोगद्वयात्
कर्मज्ञानमयात्भृशोत्तमतरोयोगीश्वरैर्गीयते।
सौन्दर्यैकरसात्मकेत्वयिखलुप्रेमप्रकर्षात्मिका
भक्तिर्निश्रममेवविश्वपुरुषैर्लभ्यारमावल्लभ॥७॥


evambhuutatayaa hi bhaktyabhihitO yOgassa yOgadvayaat

karmaj~naanamayaat bhR^ishOttamatarO yOgiishvarairgiiyate |

saundaryaikarasaatmake tvayi khalu premaprakarShaatmikaa

bhaktirnishramameva vishvapuruShairlabhyaa ramaavallabha || 7

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.

Dasakam: 02Shlokam: 08

निष्कामंनियतस्वधर्मचरणंयत्कर्मयोगाभिधं
तद्दूरेत्यफलंयदौपनिषदज्ञानोपलभ्यंपुन: ।
तत्त्वव्यक्ततयासुदुर्गमतरंचित्तस्यतस्माद्विभो
त्वत्प्रेमात्मकभक्तिरेवसततंस्वादीयसीश्रेयसी॥८॥

niShkaamaM niyatasvadharmacharaNaM yat karmayOgaabhidhaM

tadduuretyaphalaM yadaupaniShadaj~naanOpalabhyaM punaH |

tattvavyaktatayaa sudurgamataraM chittasya tasmaadvibhO

tvatpremaatmakabhaktireva satataM svaadiiyasii shreyasii 8


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.

Dasakam: 02 -- Shlokam: 09

अत्यायासकराणिकर्मपटलान्याचर्यनिर्यन्मला
बोधेभक्तिपथेऽथवाऽप्युचिततामायान्तिकिंतावता।
क्लिष्ट्वातर्कपथेपरंतववपुर्ब्रह्माख्यमन्येपुन-
श्चित्तार्द्रत्वमृतेविचिन्त्यबहुभिस्सिद्ध्यन्तिजन्मान्तरै: ॥९॥

atyaayaasakaraaNi karmapaTalaanyaacharya niryanmalaaH

bOdhe bhaktipathe(a)thavaa(a)pyuchitataamaayaanti kiM taavataa |

kliShTvaa tarkapathe paraM tava vapurbrahmaakhyamanye punashchittaardratvamR^

ite vichintya bahubhissiddhyanti janmaantaraiH ||

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.

Dasakam: 2 -- Shlokam: 10


त्वद्भक्तिस्तुकथारसामृतझरीनिर्मज्जनेनस्वयं
सिद्ध्यन्तीविमलप्रबोधपदवीमक्लेशतस्तन्वती।
सद्यस्सिद्धिकरीजयत्ययिविभोसैवास्तुमेत्वत्पद-
प्रेमप्रौढिरसार्द्रताद्रुततरंवातालयाधीश्वर॥१०॥

tvadbhaktistu kathaarasaamR^itajhariinirmajjanena svayaM

siddhyantii vimalaprabOdhapadaviimakleshatastanvatii |

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.

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Narayaneeyam -Dasakam: 3

September 3, 2009, 12:24 am
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Dasakam: 3 -- Shlokam: 01
 

पठन्तोनामानिप्रमदभरसिन्धौनिपतिता:
स्मरन्तोरूपंतेवरदकथयन्तोगुणकथा: ।
चरन्तोयेभक्तास्त्वयिखलुरमन्तेपरममू-
नहंधन्यान्मन्येसमधिगतसर्वाभिलषितान्॥१॥
paThantO naamaani pramadabharasindhau nipatitaaH
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.

Dasakam: 3 -- Shlokam: 02
गदक्लिष्टंकष्टंतवचरणसेवारसभरेऽ-
प्यनासक्तंचित्तंभवतिबतविष्णोकुरुदयाम्।
भवत्पादाम्भोजस्मरणरसिकोनामनिवहा-
नहंगायंगायंकुहचनविवत्स्यामिविजने॥२॥
gadakliShTaM kaShTaM tava charaNasevaarasabhare(a)-
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.
 
Dasakam: 3 -- Shlokam: 03
कृपातेजाताचेत्किमिवनहिलभ्यंतनुभृतां
मदीयक्लेशौघप्रशमनदशानामकियती।
नकेकेलोकेऽस्मिन्ननिशमयिशोकाभिरहिता
भवद्भक्तामुक्ता: सुखगतिमसक्ताविदधते॥३॥
kR^ipaa te jaataa chetkimiva na hi labhyaM tanubhR^itaaM
madiiyakleshaughaprashamanadashaa naama kiyatii |
na ke ke lOke(a)sminnanishamayi shOkaabhirahitaaH
bhavadbhaktaa muktaaH sukhagatimasaktaa vidadhate ||
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?



Dasakam: 3 -- Shlokam: 04
मुनिप्रौढारूढाजगतिखलुगूढात्मगतयो
भवत्पादाम्भोजस्मरणविरुजोनारदमुखा: ।
चरन्तीशस्वैरंसततपरिनिर्भातपरचि -
त्सदानन्दाद्वैतप्रसरपरिमग्ना: किमपरम्॥४॥
muniprauDhaa ruuDhaa jagati khalu guuDhaatmagatayO
bhavatpaadaambhOjasmaraNavirujO naaradamukhaaH |
charantiisha svairaM satataparinirbhaataparachitsadaanandaadvaitaprasaraparimagnaaH
kimaparam ||
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?
 
Dasakam: 3 -- Shlokam: 5
भवद्भक्ति: स्फीताभवतुममसैवप्रशमये-
दशेषक्लेशौघंनखलुहृदिसन्देहकणिका।
नचेद्व्यासस्योक्तिस्तवचवचनंनैगमवचो
भवेन्मिथ्यारथ्यापुरुषवचनप्रायमखिलम्॥५॥
bhavadbhaktiH sphiitaa bhavatu mama saiva prashamayedasheShakleshaughaM
na khalu hR^idi sandehakaNikaa |
na chedvyaasasyOktistava cha vachanaM naigamavachO
bhavenmithyaa rathyaapuruShavachanapraayamakhilam || 5
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.


 
Dasakam: 3 -- Shlokam: 06
भवद्भक्तिस्तावत्प्रमुखमधुरात्वत्गुणरसात्
किमप्यारूढाचेदखिलपरितापप्रशमनी।
पुनश्चान्तेस्वान्तेविमलपरिबोधोदयमिल-
न्महानन्दाद्वैतंदिशतिकिमत: प्रार्थ्यमपरम्॥६॥
bhavadbhaktistaavat pramukhamadhuraa tvadguNarasaat
kimapyaaruuDhaa chedakhilaparitaapaprashamanii |
punashchaante svaante vimalaparibOdhOdayamila
nmahaanandaadvaitaM dishati kimataH praarthyamaparam ||
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?



Dasakam: 3 -- Shlokam: 07
विधूयक्लेशान्मेकुरुचरणयुग्मंधृतरसं
भवत्क्षेत्रप्राप्तौकरमपिचतेपूजनविधौ।
भवन्मूर्त्यालोकेनयनमथतेपादतुलसी-
परिघ्राणेघ्राणंश्रवणमपितेचारुचरिते॥७॥
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.

Dasakam: 003 -- Shlokam: 08
प्रभूताधिव्याधिप्रसभचलितेमामकहृदि
त्वदीयंतद्रूपंपरमसुखचिद्रूपमुदियात्।
उदञ्चद्रोमाञ्चोगलितबहुहर्षाश्रुनिवहो
यथाविस्मर्यासंदुरुपशमपीडापरिभवान्॥८॥
prabhuutaadhivyaadhiprasabhachalite maamakahR^idi
tvadiiyaM tadruupaM paramasukhachidruupamudiyaat |
uda~nchadrOmaa~nchO galitabahuharShaashrunivahO
yathaa vismaryaasaM durupashamapiiDaaparibhavaan ||
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.
Dasakam: 003 -- Shlokam: 09
मरुद्गेहाधीशत्वयिखलुपराञ्चोऽपिसुखिनो
भवत्स्नेहीसोऽहंसुबहुपरितप्येचकिमिदम्।
अकीर्तिस्तेमाभूद्वरदगदभारंप्रशमयन्
भवत्भक्तोत्तंसंझटितिकुरुमांकंसदमन॥९॥
marudgehaadhiisha tvayi khalu paraa~nchO(a)pi sukhinO
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.
Dasakam: 003 -- Shlokam: 10
किमुक्तैर्भूयोभिस्तवहिकरुणायावदुदिया-
दहंतावद्देवप्रहितविविधार्तप्रलपितः।
पुरःक्लृप्तेपादेवरदतवनेष्यामिदिवसा-
न्यथाशक्तिव्यक्तंनतिनुतिनिषेवाविरचयन्॥१०॥
kimuktairbhuuyObhistava hi karuNaa yaavadudiyaa
dahaM taavaddeva prahitavividhaartapralapitaH |
puraH kL^ipte paade varada tava neShyaami divasaa
nyathaashakti vyaktaM natinutiniShevaa virachayan ||
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.   
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Yoga and its Attainment Narayaneeyam Dashaka -4

September 11, 2009, 12:31 am
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The author of "Narayaneeyam", Bhattatiri is talking to the Lord in this episode.
 Dasakam: 004 -- Shlokam: 01
कल्यतां मम कुरुष्व तावतीं कल्यते भवदुपासनं यया ।
स्पष्टमष्टविधयोगचर्यया पुष्टयाशु तव तुष्टिमाप्नुयाम् ॥१॥
kalyataaM mama kuruShva taavatiiM kalyate bhavadupaasanaM yayaa |
spaShTamaShTavidhayOgacharyayaa puShTayaa(a)(a)shu tava tuShTimaapnuyaam || 1
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॥
  brahmacharya dR^iDhataadibhiryamairaaplavaadi niyamaishcha paavitaaH |
kurmahe dR^iDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaaH ||2


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.

Dasakam: 004 -- Shlokam: 03
तारमन्तरनुचिन्त्य सन्ततं प्राणवायुमभियम्य निर्मला: ।
इन्द्रियाणि विषयादथापहृत्यास्महे भवदुपासनोन्मुखा: ॥३॥
taaramantaranuchintya santataM praaNavaayumabhiyamya nirmalaaH |
indriyaaNi viShayaadathaapahR^ityaa(a)(a)smahe bhavadupaasanOnmukhaaH || 3
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: ।

तेन भक्तिरसमन्तरार्द्रतामुद्वहेम भवदङ्घ्रिचिन्तका ॥४॥
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.
Dasakam: 004 -- Shlokam: 05
विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिरशीलनावशात् ।
अश्रमं मनसि चिन्तयामहे ध्यानयोगनिरतास्त्वदाश्रयाः ॥५॥
visphuTaavayavabhedasundaraM tvadvapuH suchirashiilanaavashaat |
ashramaM manasi chintayaamahe dhyaanayOganirataastvadaashrayaaH ||5
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.
Dasakam: 004 -- Shlokam: 06
ध्यायतां सकलमूर्तिमीदृशीमुन्मिषन्मधुरताहृतात्मनाम् ।
सान्द्रमोदरसरूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥


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.
Dasakam: 004 -- Shlokam: 07
तत्समास्वदनरूपिणीं स्थितिं त्वत्समाधिमयि विश्वनायक ।
आश्रिता: पुनरत: परिच्युतावारभेमहि च धारणादिकम् ॥७॥
tatsamaasvadanaruupiNiiM sthitiM tvatsamaadhimayi vishvanaayaka
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.
Dasakam: 004 -- Shlokam: 08
 इत्थमभ्यसननिर्भरोल्लसत्त्वत्परात्मसुखकल्पितोत्सवा: ।
मुक्तभक्तकुलमौलितां गता: सञ्चरेम शुकनारदादिवत् ॥८॥
itthamabhyasana nirbharOllasat tvatparaatmasukha kalpitOtsavaaH |
muktabhaktakulamaulitaaM gataaH sa~ncharema shukanaaradaadivat || 8
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.
Dasakam: 004 -- Shlokam: 09
त्वत्समाधिविजये तु य: पुनर्मङ्क्षु मोक्षरसिक: क्रमेण वा ।
योगवश्यमनिलं षडाश्रयैरुन्नयत्यज सुषुम्नया शनै: ॥९॥


tvatsamaadhivijaye tu yaH punarma~Nkshu mOksharasikaH krameNa vaa |
yOgavashyamanilaM ShaDaashrayairunnayatyaja suShumnayaa shanaiH || 9
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.
Dasakam: 004 -- Shlokam: 10
लिङ्गदेहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।
ऊर्ध्वलोककुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥
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 |
praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantamiiyate || 11
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.
Dasakam: 004 -- Shlokam: 12
आस्थितोऽथ महरालये यदा शेषवक्त्रदहनोष्मणार्द्यते ।
ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥
aasthitO(a)tha maharaalaye yadaa sheShavaktradahanOShmaNaardyate |
iiyate bhavadupaashrayastadaa vedasaH padamataH puraiva vaa || 12
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 |
 svechChayaa khalu puraa vimuchyate sanvibhidya jagadaNDamOjasaa || 13
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.

Dasakam 04    Shlogam-15

अर्चिरादिगतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।
सच्चिदात्मक भवत् गुणोदयानुच्चरन्तमनिलेश पाहि माम् ॥१५॥

tatra vaa tava pade(a)thavaa vasan praakR^itapralaya eti muktataam |
sachchidaatmaka bhavadguNOdayaanuchcharantamanilesha paahi maam ||15
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!
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THE ORIGIN OF THE UNIVERSE --(The Concept of the "VIRATA PURUSHA")

September 15, 2009, 7:24 am
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Narayaneeyam Dashaka -5
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.

Dasakam: 005 -- Shlokam: 02 
काल: कर्म गुणाश्च जीवनिवहा विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनतामाययु: ।
तेषां नैव वदन्त्यसत्त्वमयि भो: शक्त्यात्मना तिष्ठतां
नो चेत् किं गगनप्रसूनसदृशां भूयो भवेत्संभव: ॥२॥


 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॥
maayaasannihitO(a)praviShTavapuShaa saakshiiti giitO bhavaan
bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaaparaH |
kaalaadipratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM
maayaa saa khalu buddhitattvamasR^ijadyO(a)sau mahaanuchyate ||



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॥


tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaanaH svayaM
jiive(a)smin khalu nirvikalpamahamityudbOdhaniShpaadakaH |
chakresmin savikalpabOdhakamahantattvaM mahaan khalvasau
sampuShTaM triguNaistamO(a)tibahulaM viShNO bhavatpreraNaat ||



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.
 
Dasakam: 005 -- Shlokam: 06
सोऽहं च त्रिगुणक्रमात् त्रिविधतामासाद्य वैकारिको

भूयस्तैजसतामसाविति भवन्नाद्येन सत्त्वात्मना
देवानिन्द्रियमानिनोऽकृत दिशावातार्कपाश्यश्विनो
वह्नीन्द्राच्युतमित्रकान् विधुविधिश्रीरुद्रशारीरकान् ॥६॥

sO(a)haM cha triguNakramaat trividhataamaasaadya vaikaarikO
bhuuyastaijasataamasaaviti bhavannaadyena sattvaatmanaa |
devaanindriyamaaninO(a)kR^ita dishaavaataarkapaashyashvinO
vahniindraachyutamitrakaan vidhuvidhishriirudrashaariirakaan ||6



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).

Dasakam: 005 -- Shlokam: 07
भूमन् मानसबुद्ध्यहंकृतिमिलच्चित्ताख्यवृत्त्यन्वितं
तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।
जातस्तैजसतो दशेन्द्रियगणस्तत्तामसांशात्पुन-
स्तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥

bhuuman maanasa buddhyahankR^iti milachchittaakhya vR^ittyanvitaM
tachchaantaH karaNaM vibhO tava balaat sattvaamsha evaasR^ijat |
jaatastaijasatO dashendriyagaNastattaamasaamshaatpunastanmaatraM
nabhasO marutpurapate shabdO(a)jani tvadbalaat ||



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.
 
Dasakam: 005 -- Shlokam: 09

एते भूतगणास्तथेन्द्रियगणा देवाश्च जाता: पृथङ्-
नो शेकुर्भुवनाण्डनिर्मितिविधौ देवैरमीभिस्तदा ।
त्वं नानाविधसूक्तिभिर्नुतगुणस्तत्त्वान्यमून्याविशं-
श्चेष्टाशक्तिमुदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥


ete bhuutagaNaastathendriyagaNaa devaashcha jaataaH pR^ithak
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॥
aNDaM tatkhalu puurvasR^iShTasalile(a)tiShThat sahasraM samaaH
nirbhindannakR^ithaashchaturdashajagadruupaM viraaDaahvayam |
saahasraiH karapaadamuurdhanivahairnishsheShajiivaatmakO
nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat10


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!

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Cosmic Form of the Lord Dasakam: 6

October 8, 2009, 7:49 am
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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
Nether worlds :Atala ,Vitala ,Sutala, Rasatala,Talatala,Mahatala,Patala
Dasakam: 006 -- Shlokam: 01
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


Dasakam: 006 -- Shlokam: 02
जङ्घे तलातलमथो सुतलं च जानू
किञ्चोरुभागयुगलं वितलातले द्वे ।
क्षोणीतलं जघनमम्बरमङ्ग नाभि-
र्वक्षश्च शक्रनिलयस्तव चक्रपाणे ॥२॥

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॥

griivaa mahastava mukhaM cha janastapastu
phaalaM shirastava samastamayasya satyam |
evaM jaganmayatanO jagadaashritairapyanyairnibaddhavapuShe
bhagavannamaste ||

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.


Dasakam: 006 -- Shlokam: 04
 त्वद्ब्रह्मरन्ध्रपदमीश्वर विश्वकन्द
छन्दांसि केशव घनास्तव केशपाशा: ।
उल्लासिचिल्लियुगलं द्रुहिणस्य गेहं
पक्ष्माणि रात्रिदिवसौ सविता च नेत्रै ॥४॥

tvadbrahmarandhrapadamiishvara vishvakanda
Chandaamsi keshava ghanaastava keshapaashaaH |
ullaasichilliyugalaM druhiNasya gehaM
pakshmaaNi raatridivasau savitaa cha netre ||

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.


Dasakam: 006 -- Shlokam: 06
माया विलासहसितं श्वसितं समीरो
जिह्वा जलं वचनमीश शकुन्तपङ्क्ति: ।
सिद्धादय: स्वरगणा मुखरन्ध्रमग्नि-
र्देवा भुजा: स्तनयुगं तव धर्मदेव: ॥६॥


maayaa vilaasahasitaM shvasitaM samiirO
jihvaa jalaM vachanamiisha shakuntapanktiH |
siddhaadayaH svaragaNaa mukharandhramagnirdevaa
bhujaaH stanayugaM tava dharmadevaH ||


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.




Dasakam: 006 -- Shlokam: 07
पृष्ठं त्वधर्म इह देव मन: सुधांशु -
रव्यक्तमेव हृदयंबुजमम्बुजाक्ष ।
कुक्षि: समुद्रनिवहा वसनं तु सन्ध्ये
शेफ: प्रजापतिरसौ वृषणौ च मित्र: ॥७॥

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.
 
Dasakam: 006 -- Shlokam: 08

श्रोणीस्थलं मृगगणा: पदयोर्नखास्ते
हस्त्युष्ट्रसैन्धवमुखा गमनं तु काल: ।
विप्रादिवर्णभवनं वदनाब्जबाहु-
चारूरुयुग्मचरणं करुणांबुधे ते ॥८॥


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.


Dasakam: 006 -- Shlokam: 09
संसारचक्रमयि चक्रधर क्रियास्ते
वीर्यं महासुरगणोऽस्थिकुलानि शैला: ।
नाड्यस्सरित्समुदयस्तरवश्च रोम
जीयादिदं वपुरनिर्वचनीयमीश ॥९॥


samsaarachakramayi chakradhara kriyaaste
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.

ईदृग्जगन्मयवपुस्तव कर्मभाजां
कर्मावसानसमये स्मरणीयमाहु: ।
तस्यान्तरात्मवपुषे विमलात्मने ते
वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥१०॥

iidR^igjaganmayavapustava karmabhaajaaM
karmaavasaanasamaye smaraNiiyamaahuH |
tasyaantaraatmavapuShe vimalaatmane te
vaataalayaadhipa namO(a)stu nirundhi rOgaan ||


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!"


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