NARAYANEEYAM DASAKAM - 8 - MAHAPRALAYA OR THE GREAT DELUGE

Dasakam - 8 - Mahapralaya or The Great Deluge

360 human years - 1 divine year for Gods

12000 such divine years - Maha yug or Chathur yug

Maha yug - Kritha + Thretha + Dwapara + Kali yug

71 such maha yug - 1 Manvantara

14 manvantaras - 1 kalpa (note: we are in 7th Manvantara called vaivaswatha manvantara.)

*1 kalpa - 1 day for Brahma, creator of the beings  - 71*14 = 994 (1000approx.) or 1 night for Brahma

After Prakriti pralaya, at the first kalpa* or Braahma kalpa, came Brahma who acquired knowledge through Vedas from Lord and started creations. One kalpa, which is his day, he created the living beings and one kalpa, which is his night called naimittika pralaya, he took refuge in Lord's abdomen and then the whole universe became one with Lord.

We complete our day activities and go to sleep in the night, merge in to the eternal bliss forgetting worries, fear and anxiety. Similarly Brahma creates the beings with the grace of the Lord. The eternal living beings or the chiranjeevis who were present before the Brahma Kalpa, also experience the two kalpas as day and night. 

Bhattathiri highlighted that  Brahma has completed 50 such cycles in life so far and started to explain the Lord's lila which happened from the time between Brahma's night to beginning of his next day. Brahma who came from Lotus, after finishing the day's work, merged with Lord. All the three worlds merged with Lord and the water surrounded the entire universe. The supreme blissful Lord rested in yoga nidra on Adisheshan at the beginning of the pralaya, after directing time or Kaala to wake him up at the end of pralaya.

At the end of Pralaya, Lord woken up by time or kaala, glanced at the worlds residing in his navel. This resulted in the formation of a divine Lotus bud arising out of the navel, carrying with it the subtle form all the worlds that which had merged in to the Lord during dissolution.  The divine Lotus bud came out of the casual waters and with its brilliance, removed the surrounding darkness completely. From the petals of the Lotus, with help of yogic powers of the Lord, rose the Padmajan or Brahma who acquired knowledge from Vedas with grace of Lord and started creating on earth once again. 

Bhattathiri prayed to the Supreme Lord of incomprehensible powers and creator of Brahma in the present Padma kalpa, the Lord of Guruvayoor to eradicate all his ailments. Lord nodded his head and acknowledged his request immediately.

The 13th sloka is very important. Chanting of this sloka 16 or 48 or 72 or 108 times each day for 48 days continuously helps in getting rid of chronic diseases including cancer.

Lyrics of Dasakam 8

एवं तावत् प्राकृत प्रक्षयान्ते
ब्राह्मे कल्पे ह्यादि मे लब्ध जन्मा ।
ब्रह्मा भूय: त्वत्त एवाप्य वेदान्
सृष्टिं चक्रे पूर्व कल्पोपमानाम् ॥१॥

evaM taavat praakR^ita prakshayaante
braahme kalpe hyaadi me labdhajanmaa |
brahmaa bhuuya: tvatta evaapya vedaan
sR^iShTiM chakre puurva kalpOpamaanaam||1||

सोऽयं चतुर्युग सहस्रमितानि अहानि
तावन्मिताश्च रजनी: बहुशो निनाय ।
निद्रात्यसौ त्वयि निलीय समं स्वसृष्टै:
र्नैमित्तिक प्रलयमाहु: अतोऽस्य रात्रिम् ॥२॥

sO(a)yaM chaturyuga sahasramitaani ahaani
taavanmitaashcha rajanii: bahushO ninaaya |
nidraatyasau tvayi niliiya samaM svasR^iShTai:
naimittika pralayamaahu: atO(a)sya raatrim ||2||

अस्मादृशां पुन: अहर्मुख कृत्य तुल्यां
सृष्टिं करोति अनुदिनं स भवत्-प्रसादात् ।
प्राग्ब्राह्म कल्प जनुषां च परायुषां तु
सुप्तप्रबोधन समास्ति तदा विसृष्टि: ॥३॥

asmaadR^ishaaM puna: aharmukha kR^itya tulyaaM
sR^iShTiM karOti anudinaM sa bhavat-prasaadaat |
praagbraahma kalpa januShaaM cha paraayuShaaM tu
supta prabOdhana samaa(a)sti tadaa visR^iShTi: ||3||

पञ्चाशदब्दं-अधुना स्व वयोर्ध रूपं
एकं परार्धं- अतिवृत्य हि वर्ततेऽसौ ।
तत्रान्त्यरात्रि जनितान् कथयामि भूमन्
पश्चात् दिनावतरणे च भवत्-विलासान् ॥४॥

pa~nchaashadabdam-adhunaa sva vayO(a)rdha ruupaM
ekaM paraardham-ativR^itya hi vartate(a)sau |
tatraantyaraatri janitaan kathayaami bhuuman
pashchaat dinaavataraNe cha bhavat-vilaasaan ||4||

दिनावसानेऽथ सरोज योनि:
सुषुप्ति काम: त्वयि  सन्निलिल्ये ।
जगन्ति च त्वज्ज-जठरं समीयु:
तदेदम् एकार्णवं आस विश्वम् ॥५॥

dinaavasaane(a)tha sarOja yOni:
suShupti kaama: tvayi sannililye |
jaganti cha tvaj-jaTaraM samiiyu
tadedam ekaarNavam aasa vishvam ||5||

तवैव वेषे फणिराजि शेषे
जलैकशेषे भुवने स्म शेषे ।
आनन्द सान्द्रानुभव स्वरूप:
स्वयोग निद्रा परिमुद्रितात्मा ॥६॥

tavaiva veShe phaNiraaji sheShe
jalaikasheShe bhuvane sma sheShe
aananda saandraanubhava svaruupaH
svayOganidraa parimudritaatmaa ||6||

कालाख्य शक्तिं प्रलयावसाने
प्रबोधयेत्यादि-शता किलादौ ।
त्वया प्रसुप्तं परिसुप्त शक्ति-
व्रजेन तत्रा-अखिल जीवधाम्ना ॥७॥

kaalaakhya shaktiM pralayaavasaane
prabOdhayetyaadi-shataa kilaadau |
tvayaa prasuptaM parisuptashakti
vrajena tatra-akhila jiivadhaamnaa ||7||

चतुर्युगाणां च सहस्रमेवं
त्वयि प्रसुप्ते पुनरद्वितीये ।
कालाख्य शक्ति: प्रथम प्रबुद्धा
प्राबोधयत्त्वां किल विश्वनाथ ॥८॥

chaturyugaaNaaM cha sahasramevaM
tvayi prasupte punaradvitiiye |
kaalaakhya shakti: prathama prabuddhaa
praabOdhayattvaaM kila vishvanaatha ||8||

विबुध्य च त्वं जलगर्भ शायिन्
विलोक्य लोकान् अखिलान् प्रलीनान् ।
तेष्वेव सूक्ष्मात्मतया निजान्त: -
स्थितेषु विश्वेषु ददाथ दृष्टिम् ॥९॥

vibudhya cha tvaM jalagarbha shaayin
vilOkya lOkaan akhilaan praliinaan |
teShveva suukshmaatmatayaa nijaanta:-
sthiteShu vishveShu dadaatha dR^iShTim ||9||

तत: त्वदीयात् अयि नाभिरन्ध्रात्
उदञ्चितं किंचन दिव्य पद्मम् ।
निलीन निश्शेष पदार्थमाला-
संक्षेपरूपं मुकुलायमानम् ॥१०॥

tata: tvadiiyaat ayi naabhirandhraat
uda~nchitaM kinchana divya padmam |
niliina nishsheSha padaartha maalaa-
sanksheparuupaM mukulaayamaanam ||10||

तदेतद् अम्भोरुह कुड्मलं ते
कलेवरात् तोयपथे प्ररूढम् ।
बहिर्निरीतं परित: स्फुरद्भि:
स्वधामभि: ध्वान्तं-अलं न्यकृन्तत् ॥११॥

tadetad ambhOruha kuDmalaM te
kalevaraat tOyapathe praruuDham |
bahirniriitaM paritaH sphuradbhi:
svadhaamabhi: dhvaantam-alaM nyakR^intat ||11|

संफुल्लपत्रे नितरां विचित्रे
तस्मिन् भवद्वीर्य धृते सरोजे ।
स पद्मजन्मा विधिराविरासीत्
स्वयं प्रबुद्धा-अखिल वेदराशि: ॥१२॥

samphulla patre nitaraaM vichitre
tasmin bhavadviirya dhR^ite sarOje |
sa padmajanmaa vidhiraaviraasiit
svayaM prabuddha-akhila vedaraashi: ||12||

अस्मिन् परात्मन् ननु पाद्मकल्पे
त्वमित्थ मुत्थापित पद्मयोनि: ।
अनन्तभूमा मम रोग राशिं
निरुन्धि वातालय वास विष्णो ॥१३॥

asmin paraatman nanu paadmakalpe
tvamittha mutthaapita padmayOni: |
anantabhuumaa mama rOga raashiM
nirundhi vaataalaya vaasa viShNO || 13||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM 7 - BIRTH OF HIRABYAGARBHA - CREATION OF BRAHMA

Dasakam - 7 - Birth of Hiranyagarbha-

Creation of Brahma

Lord manifested in the form of fourteen worlds(VIRAT swaroopam). Again he manifested as Brahma in Satyaloka, which is above the fourteen worlds. This Brahma, also knows as Hiranya Garbha or the Golden egg serves as the collective soul of all the living beings in the three worlds, earth, suvarga loka and paatala loka. Brahma, with increase in Rajo guna, then became desirous of creating various beings. Inspite of his best efforts, Brahma could not gain knowledge on the means to start the creations and was worried. He heard the two words "tapa" twice by Lord's will. Brahma, seated on the lotus, looked around the surrounding water in all directions and wondered who spoke those words but could not find anyone. Then he took those words as the best advice and did penance for one thousand divine years(3,60,000 years for Mankind). Pleased with his penance, Lord revealed his abode, the Vaikunta.

Vaikunta is beyond the fourteen worlds and free of Maya, sorrow, anger, delusion, fear or any mental modifications. It is completely surrounded by supreme bliss and shining with Lord's supreme light of consciousness. Lord's abode, capable of removing all sins of the beings is inhabited by divine beings having deep blue colour complexion as that of sapphire, having four arms, wearing jewelry studded with gems and pearls and were enlightening the whole place. These divine beings live in aerial cars. Only pure sattva minded sinless individuals, who do devotion without any expectations in return, can reach the Vaikunta. Bhattathiri wishesd that such abode of Lord stay with its glory, ever.

Surrounded and served by damsels, Goddess Mahalakshmi with slender and beautiful form like a lightning streak, enchants the whole world with her captivating beauty and lustre.She is always present there in vaikunta due to her deep attachment to the fragrance of Lord's lotus feet, hence the abode has become a place for astounding riches of the world. Bhattathiri prayed Lord to grant vaikunta to him as well.

Lord then revealed himself to Brahma, seated on a gem studded throne, adorned with golden crown, bracelets and other ornaments, shining like thousands of suns.Lord's chest bore the Shrivatsa mark, and the lustre of kaustubh jewel worn by the Lord, gave him a crimson hue. Bhattathiri prayed to the Lord, the source of all creation, to reveal that divine form to him.

Lord's form looked beautiful like the dark clouds, with a hue like that of delicate blue lotus flowers, and with a splendid halo, illuminated all the directions. His pleasant face sported a charming benevolent smile. His form with four arms adorned with the sacred conch, discus, mace and lotus gave immense pleasure to Brahma. Bhattathiri prayed to such Lord's form to remove all his ailments.

Brahma, wonderstruck by Lord's vision, was overwhelmed with the ecstasy of joy and with love and a sense of fulfilment. He fell at lotus feet of the Lord and humbly prostrated. He prayed to Lord, who is aware of Brahma's desire to create, to grant him the required knowledge required to start creation. He requested Lord to grant him the knowledge of the unique dual and the non-dual aspect of the Lord. Bhattathiri offered his prayers to such form of the Lord.

Lord held Brahma's hands and assured him that he would get the knowledge required for creation, however, he will not get attached to the creations. Thus motivating Brahma, Lord himself remained in his heart and prompted him in the act of creation. Bhattathiri prayed to such a compassionate Lord to bless him with good health. Lord Guruvayoorappan acknowledged his request by nodding his head immediately.

Lyrics of Dasakam 7

एवं देव चतुर्दशात्मक जगत् रूपेण जात: पुन:
तस्योर्ध्वं खलु सत्यलोक निलये जातोऽसि धाता स्वयम् ।
यं शंसन्ति हिरण्यगर्भं-अखिल त्रैलोक्य-जीवात्मकं
योऽभूत् स्फीत-रजो विकार-विकसन् नाना सिसृक्षा-रस: ॥१॥

evaM deva chaturdashaatmaka jagad ruupeNa jaata: puna:
tasyOrdhvaM khalu satyalOka nilaye jaatO(a)si dhaataa svayam |
yaM shamsanti hiraNyagarbham-akhila trailOkya jiivaatmakaM
yO(a)bhuut sphiita-rajO vikaara-vikasan naanaa sisR^ikshaa-rasa: ||1||

सोऽयं विश्व विसर्ग दत्त हृदय: सम्पश्यमान: स्वयं
बोधं खलु-अनवाप्य विश्वविषयं चिन्ताकुलस्तस्थिवान् ।
तावत्त्वं जगतां पते तप  तप इत्येवं हि वैहायसीं
वाणीं-एनम् अशिश्रव: श्रुतिसुखां कुर्वंस्तप: प्रेरणाम् ॥२॥

sO(a)yaM vishva visarga datta hR^idaya: sampashyamaana: svayaM
bOdhaM khalu-anavaapya vishvaviShayaM chintaakulastasthivaan |
taavattvaM jagataaM pate tapa tapa ityevaM hi vaihaayasiiM
vaaNiim-enam ashishrava: shrutisukhaaM kurvamstapa: preraNaam ||2||

कोऽसौ मामवदत् पुमानिति जलापूर्णे जगन्मण्डले
दिक्षु-उद्वीक्ष्य किमप्य-नीक्षितवता वाक्यार्थं-उत्पश्यता |
दिव्यं वर्ष सहस्रं-आत्त तपसा तेन-त्वमाराधित:
तस्मै दर्शितवानसि स्वनिलयं वैकुण्ठं एकाद्भुतम् ॥३॥

kO(a)sau maamavadat pumaaniti jalaapuurNe jaganmaNDale
dikshu-udviikshya kimapya niikshitavataa vaakyaartham utpashyataa |
divyaM varSha sahasram-aatta tapasaa tena-tvamaaraadhita:
tasmai darshitavaanasi svanilayaM vaikuNTham ekaa(a)dbhutam ||3||

माया यत्र कदापि नो विकुरुते भाते जगद्भ्यो बहि:
शोक क्रोध विमोह साध्वसमुखा: भावास्तु दूरं गता: ।
सान्द्रानन्दझरी च यत्र परमज्योति:-प्रकाशात्मके
तत्ते धाम विभावितं विजयते वैकुण्ठ-रूपं विभो ॥४॥

maayaa yatra kadaapi nO vikurute bhaate jagadbhyO bahi:
shOka krOdha vimOha saadhvasamukhaa: bhaavaastu duuraM gataa: |
saandraanandajharii cha yatra paramajyOti:-prakaashaatmake
tatte dhaama vibhaavitaM vijayate vaikuNTha-ruupaM vibhO ||4||

यस्मिन्-नाम चतुर्भुजा: हरि-मणि श्यामाव दातत्विषो
नाना-भूषण रत्न दीपित दिशो राजत् विमानालया: ।
भक्तिप्राप्त तथा-विधोन्नतपदा दीव्यन्ति दिव्या जना:
तत्ते धाम निरस्त सर्व-शमनं वैकुण्ठ रूपं जयेत् ॥५॥

yasmin-naama chaturbhujaa hari-maNi shyaamaava-daatatviShO
naanaa-bhuuShaNa ratna diipita dishO raajad vimaanaalayaa: |
bhaktipraapta tathaa-vidhOnnatapadaa diivyanti divyaa janaa:
tatte dhaama nirasta sarva-shamanaM vaikuNTha ruupaM jayet ||5||


नाना दिव्य वधू-जनै: -अभिवृता विद्युल्लता तुल्यया
विश्वोन्मादन हृद्य गात्र लतया विद्योतिता-शान्तरा ।
त्वत्पादांबुज सौरभैक कुतुकात् लक्ष्मी: स्वयं लक्ष्यते
यस्मिन् विस्मयनीय दिव्य विभवं तत्ते पदं देहि मे ॥६॥

naanaa divya vadhuu janai: abhivR^itaa vidyullataa tulyayaa
vishvOnmaadana hR^idya gaatra latayaa vidyOtitaa-shaantaraa |
tvatpaadaambuja saurabhaika kutukaat lakshmii: svayaM lakshyate
yasmin vismayaniiya divya vibhavam tatte padaM dehi me ||6||

तत्रैवं प्रतिदर्शिते निजपदे रत्नासनाध्यासितं
भास्वत्-कोटि लसत्-किरीट कटकाद्-आकल्प दीप्राकृति ।
श्रीवत्साङ्कितं-आत्त कौस्तुभ मणि-छायारुणं कारणं
विश्वेषां तव रूपं-ऐक्षत विधि: तत्ते विभो भातु मे ॥७॥

tatraivaM pratidarshite nijapade ratnaasanaadhyaasitaM
bhaasvat-kOTi lasat-kiriiTa kaTakaad-aakalpa diipraakR^iti |
shriivatsaankitam-aatta kaustubha maNi-chChaayaaruNaM kaaraNaM
vishveShaaM tava ruupam-aikshata vidhi: tatte vibhO bhaatu me ||7||

कालांभोद-कलाय कोमल-रुची चक्रेण चक्रं दिशां
आवृण्वानं उदार मन्द हसित स्यन्द् प्रसन्नाननम् ।
राजत् कम्बु गदारि पङ्कजधर श्रीमद् भुजामण्डलं
स्रष्टु: - तुष्टिकरं वपु: - तव विभो मद्रोगं उद्वासयेत् ॥८॥

kaalaambhOda-kalaaya kOmala-ruchii chakreNa chakraM dishaam
aavR^iNvaanam udaara manda hasita syanda prasannaananam |
raajat kambu gadaari pankajadhara shriimad bhujaamaNDalaM
sraShTu:-tuShTikaraM vapu:-tava vibhO madrOgam-udvaasayet||8||

दृष्ट्वा सम्भृत सम्भ्रम: कमलभू: त्वत् पाद पाथोरुहे
हर्षावेश-वशंवदो निपतित: प्रीत्या कृतार्थी-भवन् ।
जानास्येव मनीषितं मम विभो ज्ञानं तदापादय
द्वैताद्वैत भवत् स्वरूप परमिति आचष्ट तं त्वां भजे ॥९॥

dR^iShTvaa sambhR^ita sambhramaH kamalabhuu: tvat paada paathOruhe
harShaavesha-vashanvadO nipatita: priityaa kR^itaarthii-bhavan |
jaanaasyeva maniiShitaM mama vibhO j~naanaM tadaapaadaya
dvaitaadvaita bhavat svaruupa paramiti aachaShTa taM tvaaM bhaje||9||

आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन्
बोधस्ते भविता न सर्गविधिभि: बन्धोऽपि सञ्जायते ।
इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढ: स्वयं
सृष्टौ तं समुदैरय: स भगवन् उल्लासयोल्लाघताम् ॥१०॥

aataamre charaNe vinamramatha taM hastena haste spR^ishan
bOdhaste bhavitaa na sargavidhibhi: bandhO(a)pi sa~njaayate |
ityaabhaaShya giraM pratOShya nitaraaM tachchittaguuDha: svayaM
sR^iShTau taM samudairaya: sa bhagavann ullaasayOllaaghataam ||10||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM - 6 - COSMIC FORM OF THE LORD

Dasakam - 6 - Cosmic Form of the Lord

Lord took the cosmic form or Viraat Roopa adorned with 14 worlds with thousands of hands, feet, heads  and he appeared as collective form of all Jivatmas. The sages, well versed in upaasana maarga, mention that Lord's lower feet became the Paatala loka, upper feet became the Rasatala Loka and the two ankles became the Mahatala loka. His shins became the Talatala loka, knees became the sutala loka and two thigh regions became the Vitala and atala loka. Earth came from his hips, sky from his navel, Indraloka from his chest. From Lord's neck region, came the Maharloka, from face, the Janaloka, from forehead, the tapaloka. Satyaloka came from Lord's head. Bhattathiri offered his salutations to the Lord whose entire body is made up of the fourteen worlds and whatever things constituted this universe.

Vedas came from his seat of Brahmarandra(the psychic orifice on the crown of the head), dark clouds from his curly hair, his beautiful two eyebrows are the abode of Brahma, the day and night caused by his eyelashes and Sun came from his eyes. Lord's glance of the eye caused all the creation, his ears became the directions, Ashwini devas came from his two nostrils. Greed and modesty came from Lord's lower lip and the upper lip, constellation of stars from the teeth, and Yama (death) came from his molars.

The charming smile of the Lord became the Maaya and his breath became the wind. His tongue is the originating source for water. The birds' chirpings, as they fly in formation, are Lord's speech and his voice are the Siddhaas and divine artists. Fire came from his mouth, Devas from his arms and Dharma Devathas from his breasts. Adharma devatha came from his back, moon from his mind, the unmanifest or the Prakruthi came from his lotus heart. Seven oceans came from Lord's abdomen, dawn and dusk came from his garments, Prajapathi from his reproductive organ, devatha Mitran from his testicles.

The animal world came from Lord's lower back, elephants, camels, horses came from his toe nails. His movement caused the time, his lotus face, hands, charming thighs and feet became the originating place for the four varnas - Brahmins, Kshatriyas, vaishyas and Shudraas respectively. The action of the Lord caused the birth and death cycle, his prowess became source for asuras, his bones became the mountains. Rivers came from Lord's blood vessels and trees from his body hair. Bhattathiri salutes such a virat swaroopam of the Lord, which is unexplainable by words.

Every human being should remember and meditate upon this cosmic form of the Lord after their nitya karmas and at the time of death, to seek liberation. Bhattathiri offers his prayers and salutations to Lord Guruvayoorappan who is the dweller of the cosmic and pure sattva form and requests him to cure all his afflictions. Lord Guruvayoorappan acknowledged his request immediately.

Note: 

Gist of creation: 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 seven higher spheres and seven nether regions. Higher worlds: Bhuh, Bhuvah, Suvah, Mahah, Jana, Tapah, Satyam. Nether worlds: Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala, Patala. Note that all these came from his various parts of the body.

Lyrics of Dasakam 6 

एवं चतुर्दश-जगन्मयतां गतस्य

पातालमीश तव पादतलं वदन्ति ।

पादोर्ध्व-देशमपि देव रसातलं ते

गुल्फद्वयं खलु महातलं अद्भुतात्मन् ॥१॥

evaM chaturdasha-jagan-mayataaM gatasya

paataalamiisha tava paadatalaM vadanti |

paadOrdhva-deshamapi deva rasaatalaM te

gulphadvayaM khalu mahaatalam-adbhutaatman ||1||

जङ्घे तलातलमथो सुतलं च जानू

किञ्चोरुभाग-युगलं वितलातले द्वे ।

क्षोणीतलं जघनं अम्बरमङ्ग नाभि:

वक्ष: - च शक्र-निलय: तव चक्रपाणे ॥२॥

janghe talaatalamathO sutalaM cha jaanuu

ki~nchOrubhaaga-yugalaM vitalaatale dve |

kshONiitalaM jaghanam-ambaramanga naabhi:

vakshashcha shakra-nilaya: tava chakrapaaNe ||2||

ग्रीवा महस्तव मुखं च जनस्तपस्तु

फालं शिरस्तव समस्तमयस्य सत्यम् ।

एवं जगन्मयतनो जगदाश्रितैरपि

अन्यै:-निबद्धवपुषे भगवन् नमस्ते ॥३॥

griivaa mahastava mukhaM cha janastapastu

phaalaM shirastava samastamayasya satyam |

evaM jaganmayatanO jagadaashritairapi

anyair-nibaddhavapuShe-bhagavan namaste ||3||

त्वत्-ब्रह्मरन्ध्रपदं-ईश्वर विश्वकन्द

छन्दांसि केशव घना: तव केशपाशा: ।

उल्लासि-चिल्लि-युगलं द्रुहिणस्य गेहं

पक्ष्माणि रात्रि-दिवसौ सविता च नेत्रे  ॥४॥

tvad-brahmarandhrapadam-iishvara vishvakanda

Chandaamsi keshava ghanaa: tava keshapaashaa: |

ullaasi-chilli-yugalaM druhiNasya gehaM

pakshmaaNi raatri-divasau savitaa cha netre ||4||

निश्शेष-विश्व-रचना च कटाक्ष-मोक्ष:

कर्णौ दिशोऽश्वियुगलं तव नासिके द्वे ।

लोभत्रपे च भगवन्-अधरोत्तरोष्ठौ

तारागणाश्च दशना: शमनश्च दंष्ट्रा ॥५॥

nishsheSha-vishva-rachanaa cha kaTaaksha-mOksha:

karNau dishO(a)shviyugalaM tava naasike dve | 

lObhatrape cha bhagavan-adharOttarOShThau 

taaraagaNaashcha dashanaa: shamanashcha damShTraa ||5||

माया विलास-हसितं श्वसितं समीरो

जिह्वा जलं वचनमीश शकुन्त-पङ्क्ति: ।

सिद्धादय: स्वरगणा: मुखरन्ध्रमग्नि:

देवा  भुजा: स्तनयुगं तव धर्मदेव: ॥६॥

maayaa vilaasa-hasitaM shvasitaM samiirO 

jihvaa jalaM vachanamiisha shakunta-pankti: | 

siddhaadaya: svaragaNaa: mukharandhramagni:

devaa bhujaa: stanayugaM tava dharmadeva: ||6||

पृष्ठं तु-अधर्म इह देव मन: सुधांशु:

अव्यक्तमेव हृदयंबुजं-अम्बुजाक्ष ।

कुक्षि: समुद्रनिवहा: वसनं तु सन्ध्ये

शेफ: प्रजापतिरसौ वृषणौ च मित्र: ॥७॥

pR^iShThaM tu-adharma iha deva mana: sudhaamshu:

avyaktameva hR^idayaambujam-ambujaaksha | 

kukshi: samudranivahaa: vasanaM tu sandhye 

shephaH prajaapatirasau vR^iShaNau cha mitra: ||7||

श्रोणीस्थलं मृगगणा: पदयोर्नखास्ते

हस्त्युष्ट्र-सैन्धवमुखा: गमनं तु काल: ।

विप्रादि-वर्णभवनं वदनाब्जबाहु-

चारु-उरु-युग्म-चरणं करुणांबुधे ते ॥८॥

shrONiisthalaM mR^igagaNaa: padayOrnakhaaste 

hastyuShTra-saindhavamukhaa: gamanaM tu kaala: | 

vipraadi-varNabhavanaM vadanaabjabaahu-

chaaru-uru-yugma-charaNaM karuNaambudhe te ||8||

संसार-चक्रमयि चक्रधर क्रियास्ते

वीर्यं महासुरगण: अस्थि-कुलानि शैला: ।

नाड्य: -सरित्-समुदय: तरवश्च रोम

जीयादिदं वपु: अनिर्वचनीयमीश ॥९॥

samsaara-chakramayi chakradhara kriyaaste

viiryaM mahaasuragaNa: (a)sthikulaani shailaaH | 

naaDya: sarita-samudaya: taravashcha rOma 

jiiyaadidaM vapu: anirvachaniiyamiisha ||9||

ईदृक्-जगन्मय-वपु: - तव कर्मभाजां

कर्मावसान-समये स्मरणीयमाहु: ।

तस्यान्तरात्म-वपुषे विमलात्मने ते

वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥१०॥

iidR^ig-jaganmaya-vapu: - tava karmabhaajaaM 

karmaavasaana-samaye smaraNiiyamaahu: | 

tasyaantaraatma-vapuShe vimalaatmane te 

vaataalayaadhipa namO(a)stu nirundhi rOgaan ||10||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM 5 - THE ORIGIN OF THE UNIVERSE (VIRAT PURUSHA)

Dasakam 5 - The Origin of the Universe (Virat Purusha)

Narayana Bhattathiri explained the creation of VIRAT purusha in this dasakam. If one has to be devoted to Lord, he must have the knowledge of his form. Hence Bhattathiri gives information about how Lord existed before and after the Pralaya and how universe came in to existence by the will of Lord.

When Mahapralayam or dissolution happened, Maya vanished in to the Lord himself. Since Maya was not there, this world also ceased to exist. The three Gunaas (Satwa, Rajas and Tamas) of Maya were in equilibrium, preventing any modification. At that time neither death nor liberation existed. Day and night also did not exist. Lord alone remained at that time as the Supreme Bliss Consciousness. The time or kaala, karma, gunas and jivas all lay within the supreme consciousness of the Lord Vishnu. Vedhas do not declare them as non-existent. If so, then how can they come in to existence again?

At the end of two prardha kala (100 years of Brahma, 311 trillion 40 billion (311,040,000,000,000) earth years) Lord decided to start creation again. With his mere glance, Lord brought out the maya and from it emerged the power of time, the Karma of Jivas and the nature resulting out of such karmas, helping in the creation of the universe. Lord has Maya by his side but not influenced by it. Vedhas say that he is the mere witness. Lord takes different forms of maya and appear as Jivas. 

Maya combined with intelligence which consists of Sattwa, Rajas and tamas gunas all in equal proportion is called mahat. In this sattva guna was more prominent due to which it recognises the collective of Jivas as "I". When more tamas were added to mahat, Individual "I" got created and thus came, the Ahamkara. This aham tatwa mixed with three gunas to form Satvika or vaikarika, Rajasa, tamasa ahamkara. The Satvika or the vaikarika ahamkara then created  presiding dieties of Jnanendriyas, 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).

From the Raajasic aspect of the Ahankaara the ten Indriyaas were born (5 Karmendriyaas and 5 Jnanendriyaas). By Lord's will,  the subtle element of the sound (Shabda) was born from the tamasic aspect of ahamkara. From the Tanmaatra of  Sound (Shabda), came the element (Aakaash) Space and from it touch (Sparsha). From touch (Sparsha) came the element air (Vaayu) and from it form (Roopa). From  (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). Lord by his will, this created, the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceding one.

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 or the universe. Then the presiding deities glorified Lord by various hymns and Lord entered into all of them, activated them and combined them, created the Hiranya Andam or the universe (the Golden Egg). This Brahmaanda remained in the cosmic waters, created by Lord for thousand years. Thereafter, Lord broke though the Brahmaanda and took the cosmic form or Viraat Roopa adorned with 14 worlds with thousands of hands, feet, heads  and appeared as collective form of all Jivatmas.

Bhattathiri prayed to Lord Guruvayoorappan who manifested as Virat Roopam in the beginning of creation to cure him of all his afflictions and Lord acknowledged his request immediately by nodding his head.

Lyrics of Dasakam 5

व्यक्ताव्यक्तमिदं न किञ्चित्-अभवत्-प्राक्-प्राकृत-प्रक्षये

मायायाम् गुण-साम्य-रुद्ध-विकृतौ त्वय्यागतायां लयम् ।

नो मृत्युश्च तदाऽमृतं च समभूत-नाह्नो न रात्रे: स्थिति:

तत्रैकस्त्वम्- अशिष्यथा: किल परानन्द-प्रकाश-आत्मना ॥१॥

vyaktaa-vyaktamidaM na ki~nchidabhavat-praak-praakR^ita-prakshaye

maayaayaam guNa-saamya-ruddha-vikR^itau tvayyaagataayaaM layam |

nO mR^ityushcha tadaa(a)mR^itaM cha samabhutu-naahnO na raatre: sthiti:

tatraikastvam-ashiShyathaa: kila paraananda-prakaash-aatmanaa ||1||

काल: कर्म गुणाश्च जीवनिवहा: विश्वं च कार्यं विभो

चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनताम्-आययु: ।

तेषां नैव वदन्ति-असत्त्वम्-अयि भो: शक्त्यात्मना तिष्ठतां

नो चेत् किं गगन-प्रसून-सदृशां भूयो भवेत्-संभव: ॥२॥

kaalaH karma guNaashcha jiivanivahaa: vishvaM cha kaaryaM vibhO 

chilliilaaratimeyuShi tvayi tadaa nirliinataam-aayayu: | 

teShaaM naiva vadanti-asattvamayi bhO: shaktyaatmanaa tiShThataaM 

nO chet kiM gagana-prasuuna-sadR^ishaaM bhuuyO bhavet-sambhavaH ||2||

एवं च द्वि-परार्ध-काल-विगतौ-ईक्षां सिसृक्षात्मिकां

बिभ्राणे त्वयि चुक्षुभे त्रिभुवनी-भावाय माया स्वयम् ।

मायात: खलु काल-शक्ति: अखिलादृष्टं स्वभावोऽपि च

प्रादुर्भूय गुणान्-विकास्य विदधु: -तस्या: -सहायक्रियाम् ॥३॥

evaM cha dvi-paraardha-kaala-vigatov-iikshaaM sisR^ikshaatmikaaM 

bibhraaNe tvayi chukshubhe tribhuvanii-bhaavaaya maayaa svayam | 

maayaata: khalu kaalashakti:akhilaa-dR^iShTaM svabhaavO(a)pi cha 

praadurbhuuya guNaan-vikaasya vidadhu: tasyaa:-sahaayakriyaam ||3||

माया-सन्निहितो-अप्रविष्ट-वपुषा साक्षीति गीतो भवान्

भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।

कालादि-प्रतिबोधिताऽथ भवता संचोदिता च स्वयं

माया सा खलु बुद्धि-तत्त्वम्-असृजत्-योसौ महान्-उच्यते ॥४॥

maayaa-sannihitO-(a)praviShTa-vapuShaa saakshiiti giitO bhavaan 

bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaapara: | 

kaalaadi-pratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM

maayaa saa khalu buddhi-tattvam-asR^ijat-yO(a)sau mahaan-uchyate ||

तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं

जीवेऽस्मिन् खलु निर्विकल्पम्-अहम्-इति-उद्बोध-निष्पाद्क:|

चक्रेऽस्मिन् सविकल्प-बोधक-महन्तत्वं महान् खल्वसौ

सम्पुष्टं त्रिगुणै: तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥

tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaana: svayaM

jiive(a)smin khalu nirvikalpam-ahamiti-udbOdha-niShpaadakaH | 

chakresmin savikalpa-bOdhaka-mahantattvaM mahaan khalvasau 

sampuShTaM triguNai: tamO(a)tibahulaM viShNO bhavatpreraNaat ||

सोऽहं च त्रिगुणक्रमात् त्रिविधताम्-आसाद्य वैकारिक:

भूय: तैजस-तामसाविति भवन्-आद्येन सत्त्व-आत्मना

देवान्-इन्द्रियमानिनो-अकृत दिशा-वातार्क-पाश्यश्विनो

वह्नी-इन्द्र-अच्युत-मित्रकान् विधु-विधि-श्रीरुद्र-शारीरकान् ॥६॥

sO(a)haM cha triguNakramaat trividhataam-aasaadya vaikaarikO

bhuuya: taijasa-taamasaaviti bhavan-aadyena sattva-atmanaa |

devaan-indriyamaaninO-(a)kR^ita dishaa-vaataarka-paashyashvinO

vahni-indra-achyuta-mitrakaan vidhuvidhi:shriirudra-shaariirakaan ||6||

भूमन् मानस-बुद्ध्यहंकृति-मिलत्-चित्ताख्य-वृत्त्यन्वितं

तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।

जातस्तैजसतो दशेन्द्रियगण:-तत्तामसांशात्पुन:

तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥

bhuuman maanasa-buddhyahankR^iti-milat-chittaakhya vR^ittyanvitaM

tachchaanta: karaNaM vibhO tava balaat sattvaamsha evaasR^ijat | 

jaatastaijasatO dashendriyagaNa:-tattaamasaamshaatpuna:

tanmaatraM nabhasO marutpurapate shabdO(a)jani tvadbalaat ||7||

श्ब्दात्-व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं

तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।

एवं माधव पूर्व-पूर्व-कलनात्-आद्याद्य-धर्मान्वितं

भूतग्राममिमं त्वमेव भगवन् प्राकाशय:-तामसात् ॥८॥

shabdaadvyOma tata: sasarjitha vibhO sparshaM tatO maarutaM

tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim | 

evaM maadhava puurva-puurva-kalanaat-aadyaadya-dharmaanvitaM 

bhuutagraamamimaM tvameva bhagavan praakaashaya:taamasaat ||8||

एते भूतगणा:-तथेन्द्रियगणा:- देवाश्च जाता: पृथक्-

नो शेकुर्भुवनाण्डनिर्मिति-विधौ देवैरमीभिस्तदा ।

त्वं नानाविध-सूक्तिभि:-नुत-गुण:-तत्त्वान्यमून्याविशं-

चेष्टा-शक्तिम्-उदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥

ete bhuutagaNaa:-tathendriyagaNaa:-devaashcha jaataa: pR^ithak

nO shekurbhuvanaaNDa nirmiti-vidhau devairamiibhistadaa | 

tvaM naanaavidha suuktibhi: nutaguNa:-tattvaanyamuunyaavishan

cheShThaa-shaktim-udiirya taani ghaTayan hairaNyamaNDaM vyadhaa: ||9||

अण्डं तत्खलु पूर्व-सृष्ट-सलिले-अतिष्ठत् सहस्रं समा:

निर्भिन्दन्-अकृथा:-चतुर्दश-जगत्-रूपं विराडाह्वयम् ।

साहस्त्रै: करपादमूर्धनिवहै: -निश्शेष जीवात्मको

निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥

aNDaM tatkhalu puurva-sR^iShTa-salile-(a)tiShThat sahasraM samaa:

nirbhindann-akR^ithaa:-chaturdasha-jagat-ruupaM viraaDaahvayam | 

saahasrai: karapaadamuurdhanivahai: nishsheSha-jiivaatmakO

nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat ||10||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM - 4 - ASHTANGA YOGA AND ATTAINMENT OF MUKTI

Dasakam - 4 - Ashtanga Yoga and Attainment of Mukti

In this chapter, Narayana Bhattathiri requested Lord Guruvayoorappan to give him, good health adequate enough to practice Ashtanga yoga and earn his grace. The practice of ashtanga yoga include self control (Yama) by practice of brahmacharya, follow a code of conduct (Niyama) like taking baths at the proper hour to attain purity of body and mind, sitting in an appropriate posture (Asana)like Padmasana or Sukhasana to meditate upon Lord. This will control and regulate breathing (Pranayama)and chant pranava mantra (OM) continuously which will help withdrawing senses from sense objects (Pratyahara).

After attaining the above, Bhattathiri would try hard to fix his mind (Dharana)on the lotus feet of the hazily perceived form of the Lord. With prolonged meditation (Dhyana) and surrender, he would then be successful in visualising Lord's form more clearly. Having been captivated by the Lord's sweet form (Saguna), he would then be able to enjoy the impersonal form of the Lord i.e. Parabrahman or the nirguna form.

While practicing such a nirvikalpa samadhi state, if Bhattathiri missed his focus, he would meditate on Lord's lotus feet and try again and again the mentioned eight steps so that he can enjoy the blissful state (samadhi) like foremost devotees Sukhadeva and Narada who attained  that state even while they were moving about freely on the earth.

Any devotee who have attained this samadhi state, can work for immediate liberation (Sadhyo mukthi) or gradual liberation (Krama Mukti). In both ways, one should first control the breath by pranayama and then make it arise from the mooladhara chakra to higher six chakras through the sushumna naadi. One who is not interested in heavenly worlds, gives up his gross and subtle body and merges with the Lord through the aajnya chakra. One who desires to visit heavenly worlds, before attaining liberation, then leaves his breath through the Brahmarandra or the head.

Such a devotee of Lord who follows Krama mukti, is led by the presiding deities of fire, day time, the bright fortnight, and Uttara ayana to the plane of the sun,  enjoying in each of these spheres and reaches the realm of Dhruva. Then he proceeds to Maharloka. At the time of cosmic dissolution, fire emanates from the mouth of Aadishesh, Either this devotee, tormented by the fire or before, takes refuge in Lord and goes to Brahma loka.

The devotee residing in Brahma loka or Lord's Vaikunta is then liberated during Mahapralaya or if he desires, even much earlier by liberating himself with his yogic powers. The liberated devotee enters each of the seven sheaths of the cosmic sphere,i.e. earth, water, fire, air, space, the cosmic intelligence, and primordial nature. He enjoys the bliss there and then merges with the Lord, Supreme Brahman.

Thus the devotee who goes through this luminous path does not fall any more to the netherworlds.  Having explained the devotional path to be practiced through ashtanga yoga, Bhattathiri requested Guruvayoorappan, the embodiment of pure consciousness to cure him of his internal and external afflictions and protect him, who is always singing only Lord's glories. Lord Guruvayoorappan acknowledged Bhattathiri's request immediately by nodding his head.

Lyrics of Dasakam 4

कल्यतां मम कुरुष्व तावतीं कल्यते भवत्-उपासनं यया ।
स्पष्टम्-अष्ट-विध-योग-चर्यया पुष्टय-आशु तव तुष्टिम्-आप्नुयाम् ॥१॥

kalyataaM mama kuruShva taavatiiM kalyate bhavat-upaasanaM yayaa |
spaShTam-aShTa-vidha-yOga-charyayaa puShTayaa(a)(a)shu tava tuShTim-aapnuyaam || 1||

ब्रह्मचर्य-दृढतादिभिर्यमै: आप्लवादिनियमैश्च पाविता: ।
कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥

brahmacharya-dR^iDhataadibhiryamai: aaplavaadi niyamaishcha paavitaa: |
kurmahe dR^iDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaa: ||2||

तारम्-अन्तरम्-अनुचिन्त्य सन्ततं प्राण-वायुम्-अभियम्य निर्मला: ।
इन्द्रियाणि विषयादथापहृत् आस्महे भवदुपासनोन्मुखा: ॥३॥

taaram-antaram-anuchintya santataM praaNa-vaayum-abhiyamya nirmalaa: |
indriyaaNi viShayaadathaapahR^it-aa(a)(a)smahe bhavadupaasanOnmukhaa: || 3||

अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।
तेन भक्तिरसम्-अन्तरार्द्रताम् उद्वहेम भवदङ्घ्रिचिन्तका ॥४॥

asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhu: |
tena bhaktirasam-antaraardrataam udvahema bhavadanghrichintakaa: || 4||

विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिर-शीलनावशात् ।
अश्रमं मनसि चिन्तयामहे ध्यान-योग-निरतास्त्वदाश्रयाः ॥५॥

visphuTaavayavabhedasundaraM tvadvapu: suchira-shiilanaavashaat |
ashramaM manasi chintayaamahe dhyaana-yOga-nirataastvadaashrayaa: ||5||

ध्यायतां सकल-मूर्तिम्-ईदृशीम्-उन्मिषन्-मधुरता-हृत्-आत्मनाम् ।
सान्द्र-मोद-रस-रूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥

dhyaayataaM sakala-muurtim-iidR^ishiiM-unmiShan-madhurataa-hR^ita-atmanaam |
saandra-mOda-rasa-ruupamaantaraM brahma-ruupamayi te(a)vabhaasate ||6||

तत्-समास्वदन-रूपिणीम् स्थितिं त्वत्-समाधिमयि विश्वनायक ।
आश्रिता: पुनरत: परिच्युतौ  आरभेमहि च धारणादिकम् ॥७॥

tat-samaasvadana-ruupiNiiM sthitiM tvat-samaadhimayi vishvanaayaka
aashritaa: punarata: parichyutou-aarabhemahi cha dhaaraNaadikam ||7||

इत्थमभ्यसननिर्भरोल्लसत्  त्वत्-परात्म-सुख-कल्पितोत्सवा: ।
मुक्त-भक्त-कुल मौलितां गता: सञ्चरेम शुक-नारदादिवत् ॥८॥

itthamabhyasana nirbharOllasat tvat-paraatma-sukha-kalpitOtsavaa: |
mukta-bhakta-kula-maulitaaM gataa: sa~ncharema shuka-naaradaadivat || 8||

त्वत्-समाधि-विजये तु य: पुन:- मङ्क्षु मोक्ष-रसिक: क्रमेण वा ।
योगवश्यम्-अनिलं षडाश्रयै:-उन्नयत्यज सुषुम्नया शनै: ॥९॥

tvat-samaadhi-vijaye tu ya: puna:ma~Nkshu mOksha-rasikaH krameNa vaa |
yOgavashyam-anilaM ShaDaashrayai:-unnayatyaja suShumnayaa shanai: || 9||

लिङ्ग-देहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।
ऊर्ध्व-लोक-कुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥

lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |
uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10||

अग्नि-वासर-वलर्क्ष-पक्षगै: उत्तरायणजुषा च दैवतै: ।
प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तम् ईयते ॥११॥

agni-vaasara-valarksha-pakshagai: uttaraayaNajuShaa cha daivatai: |
praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantam-iiyate || 11||

आस्थितोऽथ महरालये यदा शेषवक्त्र-दहनोष्मणार्द्यते ।
ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥

aasthitO(a)tha maharaalaye yadaa sheShavaktra-dahanOShmaNaardyate |
iiyate bhavadupaashrayastadaa vedasa: padamata: puraiva vaa || 12||

तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् ।
स्वेच्छया खलु पुरापि मुच्यथे संविभिद्य जगत्-अण्डम्-ओजसा ॥१३॥

tatra vaa tava pade(a)thavaa vasan praakR^itapralaya eti muktataam |
svechChayaa khalu puraapi muchyate sanvibhidya jagat-aNDam-Ojasaa || 13||

तस्य च क्षिति-पयो-महोऽनिलद-योमहत्-प्रकृति-सप्तकावृती: ।
तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥

tasya cha kshiti-payO-mahO(a)nilad-yOmahat-prakR^iti-saptakaavR^itii: |
tattadaatmakatayaa vishan sukhii yaati me padamanaaR^ritam vibho ||14||

अर्चिरादि-गतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।
सच्चिदात्मक भवत् गुणोदयान्-उच्चरन्तम् अनिलेश पाहि माम् ॥१५॥

archiraadi-gatimiidR^ishiiM vrajan vichyutiM na bhajate jagatpate |
sachchidaatmaka bhavad guNOdayaan-uchcharantam-anilesha paahi maam ||15||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM 3 - THE PERFECT DEVOTEE

Dasakam 3 - The Perfect Devotee

Bhattathiri called such people, who engage in Lord's worship and do his namasankeerthanam, talk of his divine stories and continuously soak themselves in bliss, as the most fortunate and blessed. He requested help from Lord to reduce the intensity of his pain so that he can sit in a corner and sing hymns in praise of him peacefully. 

Bhattathiri questioned Lord why he cannot be cured of his afflictions, when Lord has mercifully freed many of his devotees from sorrows and worldly ties. He recollected, how Narada and other divine sages attained supreme Bliss by chanting Lord's name and meditating upon him.

With the severe intensity of pain, Bhattathiri was unable to walk and go near the Lord. He requested Lord to help him overcome the physical pain so that he can go near the lord and fold his hands in worship, ears be filled with songs of his glory and eyes see his beautiful form, nose smell the fragrance of Tulsi. He felt confident that once he was able to do the above, he would be able to focus his mind on Lord and sing his glory, then all his sorrows would be removed.

Bhattathiri, at times of pain and frustration, complained to lord that many people who do not even think of Lord, were wandering happily, while he was affected by the painful rheumatism. So repeatedly he requested for the removal of physical pain, so that he could spend all his life singing Lord's glory and worship him and become best of all his devotees. Lord Guruvayoorappan acknowledged his request immediately.

Lyrics of Dasakam 3

पठन्तो नामानि प्रमदभर सिन्धौ-निपतिता:

स्मरन्तो रूपं ते वरद कथयन्तो गुणकथा: ।

चरन्तो ये भक्ता: त्वयि खलु रमन्ते परं अमून्

अहं धन्यान् मन्ये समधिगत-सर्वाभिलषितान् ॥१॥

paThantO naamaani pramadabhara sindhau-nipatitaa:

smarantO ruupaM te varada kathayantO guNakathaa: |

charantO ye bhaktaa: tvayi khalu ramante param-amuun

ahaM dhanyaan manye samadhigata-sarvaabhilaShitaan || 1||

गद-क्लिष्टं कष्टं तव चरण-सेवा-रस-भरेपि

अनासक्तं चित्तं भवति बत विष्णो कुरु दयाम् ।

भवत्-पादाम्भोज-स्मरण-रसिको नामनिवहान्

अहं गायं गायं कुहचन विवत्स्यामि विजने ॥२॥

gadakliShTaM kaShTaM tava charaNa-sevaa-rasabharepi

anaasaktaM chittaM bhavati bata viShNO kuru dayaam |

bhavat-paadaambhOja-smaraNa-rasikO naamanivahaan

ahaM gaayaM gaayaM kuhachana vivatsyaami vijane ||2||

कृपा ते जाता चेत्-किमिव न हि लभ्यं तनुभृतां

मदीय-क्लेशौघ-प्रशमन-दशा नाम कियती ।

न के के लोकेऽस्मिन्-अनिशमयि शोकाभिरहिता:

भवत् भक्ता: मुक्ता: सुख-गतिम्-असक्ता विदधते ॥३॥

kR^ipaa te jaataa chet-kimiva na hi labhyaM tanubhR^itaaM

madiiya-kleshaugha-prashama-nadashaa naama kiyatii |

na ke ke lOke(a)sminn-anishamayi shOkaabhirahitaaH

bhavad bhaktaa muktaa: sukha-gatim-asaktaa vidadhate ||3||

मुनि-प्रौढा रूढा जगति खलु गूढात्मगतयो

भवत्-पादाम्भोज-स्मरणविरुजो नारदमुखा: ।

चरन्तीश स्वैरं सतत-परिनिर्भात-परचित्

सदानन्दाद्वैत-प्रसर-परिमग्ना: किमपरम् ॥४॥

muni-prauDhaa ruuDhaa jagati khalu guuDhaatmagatayO

bhavat-paadaambhOja-smaraNavirujO naaradamukhaa: |

charantiisha svairaM satata-parinirbhaata-parachit

sadaanandaadvaita-prasara-parimagnaa: kimaparam ||4||

भवत् भक्ति: स्फीता भवतु मम सैव प्रशमयेत्

अशेष-क्लेशौघं न खलु हृदि सन्देह-कणिका ।

न चेत् व्यासस्योक्ति: तव च वचनं नैगमवचो

भवेन्मिथ्या रथ्या-पुरुष-वचन-प्रायम् अखिलम् ॥५॥

bhavad-bhakti: sphiitaa bhavatu mama saiva prashamayeth

asheSha-kleshaughaM-na khalu hR^idi sandeha-kaNikaa |

na cheth-vyaasasyOkti: tava cha vachanaM naigamavachO

bhavenmithyaa rathyaa-puruSha-vachana-praayam-akhilam || 5

भवत्-भक्ति: -तावत् प्रमुख-मधुरा त्वत् गुणरसात्

किमप्यारूढा चेत्-अखिल-परिताप-प्रशमनी।

पुनश्चान्ते स्वान्ते विमल-परिबोधोदयमिलन्

महानन्दाद्वैतं दिशति किमत: प्रार्थ्यमपरम् ॥६॥

bhavat-bhakti: taavat pramukha-madhuraa tvat-guNarasaat

kimapyaaruuDhaa chet-akhila-paritaapa-prashamanii |

punashchaante svaante vimala-paribOdhOdayamilan

mahaanandaadvaitaM dishati kimata: praarthyamaparam ||6||

विधूय क्लेशान्-मे कुरु चरण-युग्मं धृत-रसं

भवत्-क्षेत्र-प्राप्तौ करमपि च ते पूजन-विधौ ।

भवन्मूर्त्यालोके नयनम-अथ ते पादतुलसी-

परिघ्राणे घ्राणं श्रवणमपि ते चारुचरिते ॥७॥

vidhuuya kleshaan-me kuru charaNa-yugmaM dhR^ita-rasaM

bhavat-kshetra-praaptau karamapi cha te puujana-vidhau |

bhavanmuurtyaalOke nayanam-atha te paadatulasii-

parighraaNe ghraaNaM shravaNamapi te chaarucharite ||7||

प्रभूत-आधि-व्याधि-प्रसभ-चलिते मामकहृदि

त्वदीयं तत्-रूपं परम-सुख-चित्-रूपम्-उदियात् |

उदञ्च्त-रोमाञ्चो गलित-बहु-हर्षाश्रु-निवहो

यथा विस्मर्यासं दुरुपशम-पीडा-परिभवान् ॥८॥

prabhuuta-adhi-vyaadhi-prasabha-chalite maamakahR^idi

tvadiiyaM tat-ruupaM parama-sukha-chit-ruupam-udiyaat |

uda~nchat-rOmaa~nchO galita-bahu-harShaashru-nivahO

yathaa vismaryaasaM durupashama-piiDaa-paribhavaan ||8||

मरुत्-गेहाधीश त्वयि खलु पराञ्चोऽपि सुखिनो

भवत्-स्नेही सोऽहं सुबहु परितप्ये च किमिदम् ।

अकीर्तिस्ते मा भूत्-वरद गदभारं प्रशमयन्

भवत् भक्तोत्तंसं झटिति कुरु मां कंसदमन ॥९॥

marut-gehaadhiisha tvayi khalu paraa~nchO(a)pi sukhinO

bhavat-snehii sO(a)haM subahu paritapye cha kimidam |

akiirtiste maa bhuut-varada gadabhaaraM prashamayan

bhavat-bhaktOttamsaM jhaTiti kuru maaM kamsadamana ||9||

किमुक्तैर्भूयोभि:-तव हि करुणा यावदुदियात्

अहं तावत्-देव प्रहित-विविधार्त-प्रलपितः ।

पुरः क्लृप्ते पादे वरद तव नेष्यामि दिवसान्

यथाशक्ति व्यक्तं नति-नुति-निषेवा विरचयन् ॥१०॥

kimuktairbhuuyObhi:-tava hi karuNaa yaavadudiyaat

ahaM taavat-deva prahita-vividhaarta-pralapitaH |

puraH kL^ipte paade varada tava neShyaami divasaan

yathaashakti vyaktaM nati-nuti-niShevaa virachayan ||10||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM 2 - FORM OF THE LORD

Dasakam 2 - Form of the Lord

Narayana Bhattathiri meditated on a form where Lord wore a crown, which outshined the Sun (in brilliance), his forehead made more resplendent by the chandana thilakam, the merciful eyes, the enchanting smile, the sharp nose, the cheeks reflecting the fish shaped pendents in his ears, the neck decked with the Kaustubh maala and the chest decorated with flower garlands, pearl necklaces and the holy Srivatsa beauty mark.  

His four arms carried Keyur (epaulets) Angada (armlets) Kankana (bracelets) and finger rings studded with gems, the mace, the conch, the disc, the lotus. His waist adorned with the shining yellow silk with the gold belt around it and the beautiful lotus feet are the ultimate refuge of all devotees for the removal of all their sorrows.

Lord's beauty is so much that even his consort Lakshmi, is attracted to his looks deeply and so never stays with common people permanently. But she will stay with such souls who sing in praise of Lord through hymns and Namasankeerthanam. His divine form is so attractive that anyone sings or hears his glory get drowned in the eternal bliss.

To merge with the Lord, there are different paths, Karma yoga, Jnana yoga and bhakti yoga. Karma yoga takes time and not all in the path of Jnana yoga are guaranteed his abode. Bhakti is only best path to attain salvation faster with fewer efforts. 

Bhattathiri, hence, requested Lord to help him experience the state of high devotion to the Lord. Lord  Guruvayoorappan nodded his head and acknowledged his request.

Lyrics of Dasakam 2

सूर्य-स्पर्धि-किरीटम् ऊर्ध्वतिलक-प्रोद्भासि-फालान्तरम्

कारुण्या-कुलनेत्रम् आर्द्र-हसितोल्लासं सुनासापुटम्।

गण्डोद्यन्-मकराभ-कुण्डल-युगं कण्ठोज्ज्वलत्-कौस्तुभम्

त्वद्रूपं वनमाल्य-हार-पटल श्रीवत्सदीप्रं भजे॥१॥

suurya-spardhi-kiriiTam-uurdhvatilaka prOdbhaasi-phaalaantaraM

kaaruNyaa-kulanetram aardra-hasitOllaasaM sunaasaapuTam |

gaNDOdyan-makaraabha kuNDala-yugaM kaNThOjvalat-kaustubhaM

tvadruupaM vanamaalya-haara-paTala shriivatsadiipraM bhaje ||1||

केयूराङ्गद-कङ्कणोत्तम-महा रत्नाङ्गुलीयाङ्कित-

श्रीमद्बाहु-चतुष्कसङ्गत-गदा-शङ्खारि पङ्केरुहाम् ।

काञ्चित् काञ्चन-काञ्चि-लाञ्च्छित-लसत्-पीताम्बरालम्बिनीम्

आलम्बे विमलाम्बुज-द्युति-पदां मूर्तिं तवार्तिच्छिदम् ॥२॥

keyuuraangada kankaNOttama mahaa ratnaanguliiyaankita-

shriimadbaahu-chatuShka sangata gadaa shankhaari pankeruhaam |

kaa~nchit kaa~nchana-kaa~nchilaanChita-lasat-piitaambaraalambiniim

aalambe vimalaambuja-dyuti-padaaM muurtiM tavaartichChidam || 2||

यत्-त्रैलोक्य-महीयसोऽपि महितं सम्मोहनं मोहनात्

कान्तं कान्ति-निधानतोऽपि मधुरं माधुर्य-धुर्यादपि ।

सौन्दर्योत्तरतोऽपि सुन्दरतरं त्वत्-रूपम्-आश्चर्यतोपि-

आश्चर्यं भुवने न कस्य कुतुकं पुष्णाति विष्णो विभो ॥३॥

yatttrai-lOkyamahiiyasO(a)pi mahitaM sammOhanaM mOhanaat

kaantaM kaanti-nidhaanatO(a)pi madhuraM maadhurya-dhuryaadapi |

saundaryOttaratO(a)pi sundarataraM tvat-ruupam-aashcharyatO(a)pi

aashcharyaM bhuvane na kasya kutukaM puShNaati viShNO vibhO ||3||

तत्-तादृक्-मधुरात्मकं तव वपु: सम्प्राप्य सम्पन्मयी

सा देवी परमोत्सुका चिरतरं नास्ते स्वभक्तेष्वपि ।

तेनास्या बत कष्टम्-अच्युत विभो त्वत्-रूप-मानोज्ञक-

प्रेमस्थैर्यमयाद अचापल-बलात् चापल्य-वार्तोदभूत् ॥४॥

tattaadR^i~N madhuraatmakaM tava vapu: sampraapya sampanmayii

saa devii paramOtsukaa chirataraM naaste svabhakteShvapi |

tenaasyaa bata kaShTam-achyuta vibhO tvadruupamaanOj~naka-

premasthairyamayaad achaapalabalaat chaapalya-vaartOdabhuut||4||

लक्ष्मी: -तावक-रामणीयकहृतैवेयं परेष्वस्थिरेति

अस्मिन्-अन्यदपि प्रमाणमधुना वक्ष्यामि लक्ष्मीपते ।

ये त्वत्-ध्यान-गुणानुकीर्तनरसासक्ता हि भक्ता जना:

तेष्वेषा वसति स्थिरैव दयित-प्रस्तावदत्तादरा ॥५॥

lakshmii: taavaka-raamaNiiyaka-hR^itaiveyaM pareShvasthireti

asminn-anyadapi pramaaNamadhunaa vakshyaami lakshmiipate |

ye tvad-dhyaana-guNaanu-kiirtanarasaa-saktaa hi bhaktaa janaa:

teShveShaa vasati sthiraiva dayita-prastaavadattaadaraa ||5||

एवं-भूत-मनोज्ञता-नव-सुधा-निष्यन्द-सन्दोहनं

त्वत्-रूपं पर-चित्-रसायनमयं चेतोहरं शृण्वताम् ।

सद्य: प्रेरयते मतिं मदयते रोमाञ्चयति-अङ्गकं

व्यासिञ्चत्यपि शीत वाष्प-विसरै: आनन्दमूर्छोद्भवै: ॥६॥

evaM bhuuta manOj~nataa-nava-sudhaa-niShyanda sandOhanaM

tvadruupaM para-chid-rasaayanamayaM chetOharaM shR^iNvataam |

sadya: perarayate matiM madayate rOmaa~nchayati-angakaM

vyaasi~nchatyapi shiita baaShpa-visarai: aanandamuurChOdbhavai: ||6||

एवंभूततया हि भक्त्यभिहितो योगस्स योगद्वयात्

कर्मज्ञानमयात् भृशोत्तमतरो योगीश्वरैर्गीयते ।

सौन्दर्यैक-रसात्मके त्वयि खलु प्रेमप्रकर्षात्मिका

भक्ति: -र्निश्रममेव विश्वपुरुषै: -लभ्या रमावल्लभ ॥७॥

evambhuutatayaa hi bhaktyabhihitO yOgassa yOgadvayaat

karmaj~naanamayaat bhR^ishOttamatarO yOgiishvarair-giiyate |

saundaryaika-rasaatmake tvayi khalu premaprakarShaatmikaa

bhakti:-nishramameva vishvapuruShai:-labhyaa ramaavallabha||7||

निष्कामं नियत-स्वधर्म-चरणं यत् कर्मयोगाभिधं

तद्दूरेत्यफलं यदौपनिषद-ज्ञानोपलभ्यं पुन: ।

तत्त्वव्यक्ततया सुदुर्गमतरं चित्तस्य तस्माद्विभो

त्वत्प्रेमात्मक-भक्तिरेव सततं स्वादीयसी श्रेयसी ॥८॥

niShkaamaM niyata-svadharma-charaNaM yat karmayOgaabhidhaM

tadduuretyaphalaM yadaupaniShada-j~naanOpalabhyaM puna: |

tattva-vyaktatayaa sudurgamataraM chittasya tasmaadvibhO

tvatpremaatmaka-bhaktireva satataM svaadiiyasii shreyasii ||8||

अत्यायासकराणि कर्मपटलानि-आचर्य निर्यन्मला

बोधे भक्तिपथे-अथवाप्युचितताम आयान्ति किं तावता ।

क्लिष्ट्वा तर्कपथे परं तव वपु: - ब्रह्माख्यमन्ये पुन:

चित्तार्द्रत्वमृते विचिन्त्य बहुभि: -सिद्ध्यन्ति जन्मान्तरै: ॥९॥

atyaayaasakaraaNi karmapaTalaani-aacharya niryanmalaa:

bOdhe bhaktipathe-(a)thavaa(a)pyuchitataam aayaanti kiM taavataa |

kliShTvaa tarkapathe paraM tava vapu:-brahmaakhyamanye puna:

chittaardratvamR^ite vichintya bahubhi:-siddhyanti janmaantarai: ||9||

त्वद्भक्तिस्तु कथारसामृतझरी-निर्मज्जनेन स्वयं

सिद्ध्यन्ती विमलप्रबोधपदवीम-अक्लेशतस्तन्वती ।

सद्य: - सिद्धिकरी जयत्ययि विभो सैवास्तु मे त्वत्पद-

प्रेमप्रौढिरसार्द्रता द्रुततरं वातालयाधीश्वर ॥१०॥

tvadbhaktistu kathaarasaamR^itajharii-nirmajjanena svayaM

siddhyantii vimalaprabOdhapadaviim-akleshatastanvatii |

sadya:-siddhikarii jayatyayi vibhO saivaastu me tvatpada-

prema-prauDh-irasaardrataa drutataraM vaataalayaadhiishvara ||10||

-------Sri Krishnarpanam------

NARAYANEEYAM DASAKAM 1: GLORY OF GOD

Dasakam 1: Glory of God

The Brahmam or the supreme power, is the embodiment of never ending bliss, incomparable, not time bound and cannot be explained by even thousand vedas and scriptures. Remains hazy and those who have attained it are liberated from Birth and death cycle and merge with brahmam; they cannot come and explain to the rest. It appears that understanding Brahma tatwam is not easy at all but those who come to Guruvayoor and surrender at his feet with devotion get that eternal bliss easily. Mankind is so fortunate that way.

Common people are easily distracted to worldly pleasures and it is time that they realise and surrender at his lotus feet to reduce their sufferings. Sage Vyasa remarks that Lord is in the form of Pure Sattva and hence contemplating on his lotus feet only can bring pleasure. Lord Krishna is the only poorna Avathaara, the complete one which houses countless liberated souls. Lord only can cause maya with a mere glance. He is the embodiment of beauty to those who have done good deeds in their life. Goddess Lakshmi stays in his heart and his abode is a haven for all true devotees.

Lord created universe and people ended up suffering caught in maya. But if these did not happen, how can the people cross this ocean of suffering and attain the supreme bliss? Bhattathiri says people forget that Lord Krishna is waiting like a kalapaka vriksha to grant salvation but people due to their ignorance, pursue worldly belongings and sensual pleasure. While other gods out of compassion fulfill their devotees interests, with the powers given to them, Yet Lord Krishna is the supreme power and only enlightened souls can understand this and revel in him. Lord is omnipresent and only fittest to beget the title ''Bhagavan".

Lyrics for Dasakam 1

सान्द्रानन्दावबोधात्मकं अनुपमितं कालदेशावधिभ्यां 

निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानं।

अस्पष्टं दृष्टमात्रे पुन: उरु-पुरुषार्थात्मकं ब्रह्म तत्वं

तत् तावत् भाति साक्षात् गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १ ॥

SaandraanandaavabOdhaatmakam-anupamitaM kaaladeshaavadhibhyaaM

nirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .

aspaShTaM dR^iShTamaatre puna: uru-puruShaarthaatmakaM brahma tatvaM

tat-taavad-bhaati saakshaat-gurupavanapure hanta bhaagyaM janaanaam ||1||

एवं-दुर्लभ्यवस्तुन्यपि सुलभतया हस्तलब्धे यदन्यत्

तन्वा वाचा धिया वा भजति बत जन: क्षुद्रतैव स्फुटेयम् ।

एते तावद्वयं तु स्थिरतरमनसा विश्वपीड़ापहत्यै

निश्शेषात्मानमेनं गुरुपवनपुराधीशं-एव-आश्रयाम: ॥ २ ॥

evaM durlabhya-vastunyapi sulabhatayaa hastalabdhe yadanyat

tanvaa vaachaa dhiyaa vaa bhajathi batha jana: kshudrataiva sphuTeyam .

ete thaavadvayaM tu sthirataramanasaa vishvapiiDaapahatyai

nishsheShaatmaanamenaM gurupavanapuraadhiisham-eva-ashrayaamaH ||2||

सत्त्वं यत्तत् पराभ्यां-अपरिकलनतो निर्मलं तेन तावत्

भूतै: भूतेन्द्रियैस्ते वपुरिति बहुश: श्रूयते व्यासवाक्यम्।

तत् स्वच्छ्त्वात्-यत्-अच्छादित-परसुखचित्-गर्भ-निर्भासरूपं

तस्मिन् धन्या रमन्ते श्रुतिमतिमधुरे सुग्रहे विग्रहे ते ॥ ३ ॥

sattvaM yattat paraabhyaam-aparikalanatO nirmalaM tena taavat

bhuutai: bhuutendriyaiste vapuriti bahusha: shruuyate vyaasavaakyam .

tat svachChatvaath-yath-achChaadhita parasukhachit-garbha-nirbhaasa-ruupaM

tasmin dhanyaa ramante shrutimatimadhure sugrahe vigrahe te ||3||

निष्कम्पे नित्यपूर्णे निरवधि-परमानन्द-पीयूषरूपे

निर्लीनानेक-मुक्तावलि सुभगतमे निर्मलब्रह्मसिन्धौ ।

कल्लोलोल्लासतुल्यं खलु विमलतरं सत्त्वमाहुस्तदात्मा

कस्मान्नो निष्कलस्त्वं सकल इति वच:त्वत्त्कलास्वेव भूमन् ॥ ४ ॥

NiShkampe nityapuurNe niravadhi-paramaananda-piiyuuSharuupe

nirliinaaneka-muktaavali-subhagatame nirmalabrahmasindhau .

kallOlOllaasatulyaM khalu vimalataraM sattvamaahustadaatmaa

kasmaannO-niShkalastvaM sakala iti vacha: tvatkalaasveva bhuuman ||4||

निर्व्यापारोऽपि निष्कारणं-अज भजसे यत्-क्रियां-ईक्षणाख्यां

तेनैवोदेति लीना प्रकृति-रसति-कल्पाऽपि कल्पादिकाले।

तस्या: संशुद्धमंशं कमपि तमतिरोधायकं सत्त्वरूपं

स त्वं धृत्वा दधासि स्वमहिम-विभवाकुण्ठ वैकुण्ठ रूपं॥५॥

NirvyaapaarO(a)pi niShkaaraNam-aja bhajase yat-kriyaam-iikshaNaakhyaaM

tenaivOdeti liinaa prakR^iti-rasati-kalpaa(a)pi kalpaadikaale .

tasyaa: samshuddhamamshaM kamapi tamatirO-dhaayakaM satvaruupaM

sa tvaM dhR^itvaa dadhaasi svamahima-vibhavaakuNTha vaikuNTha ruupam ||5||

तत् ते प्रत्यग्र-धारा-धर ललित-कलायावली केलिकारं

लावण्यस्यैकसारं सुकृति-जन-दृशां पूर्णपुण्यावतारम्।

लक्ष्मी-निश्शङ्क-लीला-निलयनं -अमृत-स्यन्द-सन्दोहं-अन्त: 

सिञ्चत् सञ्चिन्तकानां वपुरनुकलये मारुतागारनाथ ॥६॥

Tat te pratyagra-dhaaraa-dhara lalita-kalaayaavalii kelikaaraM

laavaNyasyaikasaaraM sukRiti-jana-dRaishaaM puurNa puNyaavataaram .

lakshmii-nishshanka-liilaa-nilayanam-amRita-syanda sandOham-anta:

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

कष्टा ते सृष्टि-चेष्टा बहुतर-भव-खेदावहा जीवभाजां 

इत्येवं पूर्वं-आलोचितं-अजित मया नैवमद्याभिजाने।

नो-चेत्-जीवा: कथं वा मधुरतरमिदं त्वत्-वपु: -चित्-रस-आर्द्रं

नेत्रै: श्रोत्रैश्च पीत्वा परम-रस-सुधाम्भोधि-पूरे रमेरन्॥७॥

kaShTaa te sR^iShTi-cheShTaa bahutara-bhava-khedaavahaa jiivabhaajaam

ityevaM puurvam-aalOchitam-ajita mayaa naivamadyaabhijaane .

nO-chet-jjiivaa: kathaM vaa madhurataramidaM tvad-vapu: chid-rasa-ardraM

netrai: shrOtraishcha piitvaa parama-rasa-sudhaambhOdhi-puure rameran ||7||

नम्राणां सन्निधत्ते सततमपि पुर: - तै: - अनभ्यर्थितान्-अपि-
अर्थान् कामान्-अजस्रं वितरति परमानन्द-सान्द्रां गतिं च।
इत्थं निश्शेषलभ्यो निरवधि-कफल: पारिजातो हरे त्वं
क्षुद्रं तं शक्रवाटी-द्रुममं-अभिलषति व्यर्थतं-अर्थिव्रजोऽयम्॥८॥

namraaNaaM sannidhatte satatamapi pura: tairanabhyarthitaan-api
arthaan kaamaan-ajasraM vitarati paramaananda-saandraaM gatiM cha .
itthaM nishsheShalabhyO niravadhi-kaphala: paarijaatO hare tvaM
kshudraM taM shakravaaTii-drumam-abhilaShati vyartham-arthivrajO(a)yam ||8||

कारुण्यात्काममन्यं ददति खलु परे स्वात्मदस्त्वं विशेषात्
ऐश्वर्यात्-ईशतेऽन्ये जगति परजने स्वात्मनोऽपीश्वरस्त्वम्।
त्वयि-उच्चै:-आरमन्ति प्रतिपदमधुरे चेतना: स्फीतभाग्या:
त्वं च आत्माराम: एवेति-अतुलगुणगणाधार शौरे नमस्ते॥९॥

kaaruNyaat-kaamam-anyaM dadati khalu pare svaatmadastvaM visheShaat
aishvaryaad-iishate(a)nye jagati parajane svaatmanO(a)pi-ishvarastvam .
tvaiy-yuchchai: aaramanti pratipadamadhure chetana: sphiitabhaagyaa:
tvaM cha-atmaaraama evety-atula-guNagaNaadhaara shaure namaste ||9||

ऐश्वर्यं शङ्करादीश्वर-विनियमनं विश्वतेजो-हराणां
तेजस्संहारि वीर्यं विमलमपि यशो निस्पृहैश्चोपगीतम्।
अङ्गासङ्गा सदा श्री:अखिल-विदसि न क्वापि ते सङ्गवार्ता
तत्-वातागारवासिन् मुरहर भगवत्-शब्दमुख्याश्रयोऽसि॥१०॥

AishvaryaM shankaraadiishvara-viniyamanaM vishvatejO-haraaNaaM
tejassanhaari viiryaM vimalamapi yashO nispRaihaishchOpagiitam .
angaasangaa sadaa shrii: akhilavidasi na kvaapi tee sangavaartaa
tad-vaataagaaravaasin murahara bhagavat-shabda-mukhyaashrayO(a)si ||10||

-------Sri Krishnarpanam------