Prayers to the Lord of
Guruvayoor from Narayaneeyam -1
Guruvayoor from Narayaneeyam -1
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,
is a masterly summary of Srimad Bhagavatam in 1034 sanskrit slokas of
great poetic merit. The whole work is
divided into 100 dasakas of mostly ten slokas each. It was completed in 100 days at the end
of which Bhattathiri, who was suffering from chronic rheumatic disease, was
completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala
. In the last sloka of each dasaka Bhattathiri cries out his heart, praying to the Lord to end his afflictions and
restore his health. .
is a masterly summary of Srimad Bhagavatam in 1034 sanskrit slokas of
great poetic merit. The whole work is
divided into 100 dasakas of mostly ten slokas each. It was completed in 100 days at the end
of which Bhattathiri, who was suffering from chronic rheumatic disease, was
completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala
. In the last sloka of each dasaka Bhattathiri cries out his heart, praying to the Lord to end his afflictions and
restore his health. .
Given
below is the collection of last slokas from Daskas 1 to 10 of this great
devotional work with a prosaic translation in English. A brief note on the contents of each dasaka
is also given, where possible, to put the slokas in context.
below is the collection of last slokas from Daskas 1 to 10 of this great
devotional work with a prosaic translation in English. A brief note on the contents of each dasaka
is also given, where possible, to put the slokas in context.
दशकम् -१, श्लोकसंख्या- १०
ऐश्वर्यं शंकरादीश्वरविनियमनं
विश्वतेजोहराणां
विश्वतेजोहराणां
तेजस्संहारिवीर्यं विमलमपि यशो
निस्पृहैश्चोपगीतम् ।
निस्पृहैश्चोपगीतम् ।
अंगासंगा सदा श्रीरखिलविदसि न
क्वाऽपि ते संगवार्ता
क्वाऽपि ते संगवार्ता
तद्वातागारवासिन् मुरहर भगवच्छ्ब्दमुख्याश्रयोऽसि ॥१.१०॥
“O
Lord of Guruvayoor ! slayer of Mura! Your authority (aiswarya) extends to empowering Siva and other gods, your valour (veerya) is capable of conquering the mightiest
of the mighty, your glory (yashah) is
unblemished and sung by even those who are devoid of any desire, the Goddess of
wealth (Shree) always abides in you, you are all-knowing (gnaana) and there is no question of your being attached to anything(vairaagya). Therefore you are the chief
refuge for the word bhagavan (as bhaga
denotes aishwarya, veerya, yashah,
shree, gnana and vairagya and bhagavan is the one possessing all these qualities).”
Lord of Guruvayoor ! slayer of Mura! Your authority (aiswarya) extends to empowering Siva and other gods, your valour (veerya) is capable of conquering the mightiest
of the mighty, your glory (yashah) is
unblemished and sung by even those who are devoid of any desire, the Goddess of
wealth (Shree) always abides in you, you are all-knowing (gnaana) and there is no question of your being attached to anything(vairaagya). Therefore you are the chief
refuge for the word bhagavan (as bhaga
denotes aishwarya, veerya, yashah,
shree, gnana and vairagya and bhagavan is the one possessing all these qualities).”
दशकम् -२, श्लोकसंख्या- १०
त्वद्भक्तिस्तु कथारसामृतझरीनिर्मज्जनेन
स्वयं
स्वयं
सिध्यन्ती विमलप्रबोधपदवीमक्लेशतस्तन्वती
।
।
सद्यः सिद्धिकरी जयत्ययि विभो!
सैवास्तु मे त्वत्पद-
सैवास्तु मे त्वत्पद-
प्रेमप्रौढिरसार्द्रता द्रुततरं
वातालयाधीश्वर ! ॥२.१०॥
वातालयाधीश्वर ! ॥२.१०॥
“Devotion
to you will arise, of itself, in one’s heart by immersing oneself in the stream
of nectar flowing from the stories of your exploits. Such devotion will open
up, without difficulty, the path of pure Knowledge of the Brahman. Therefore O Lord of
Guruvayoor ! May you bless me with such devotion as will touch my heart and
melt it (in loving remembrance of you)”.
to you will arise, of itself, in one’s heart by immersing oneself in the stream
of nectar flowing from the stories of your exploits. Such devotion will open
up, without difficulty, the path of pure Knowledge of the Brahman. Therefore O Lord of
Guruvayoor ! May you bless me with such devotion as will touch my heart and
melt it (in loving remembrance of you)”.
दशकम् -३, श्लोकसंख्या- १०
किमुक्तैर्भूयोभिस्तव हि करुणा
यावदुदिया-
यावदुदिया-
दहं तावद्देव! प्रहितविविधार्थप्रलपितः ।
पुरः कॢप्ते पादे वरद तव नेष्यामि
दिवसान्
दिवसान्
यथाशक्ति व्यक्तं नतिनुतिनिषेवा
विरचयन् ॥३.१०॥
विरचयन् ॥३.१०॥
“O
Lord, dispenser of boons! What is the use of my talking a lot ? I shall henceforth
stop complaining about everything and spend my days at your feet, bowing to
you, singing your praise and worshipping you to the best of my capacity until
your compassion or grace descends on me”
Lord, dispenser of boons! What is the use of my talking a lot ? I shall henceforth
stop complaining about everything and spend my days at your feet, bowing to
you, singing your praise and worshipping you to the best of my capacity until
your compassion or grace descends on me”
दशकम् -४
श्लोकसंख्या -१५
श्लोकसंख्या -१५
This
dasaka briefly describes the practice of Ashtanga
Yoga consisting of the disciplines of yama
(truth, non-violence, celibacy etc) niyama(cleanliness etc), asana (postures for meditation), pranayama
(breadth control), pratyahara
(turning the senses inward), dhyana (meditation), dharana (stay unwaveringly in meditation) samadhi (stay firmly in one’s true
nature i.e. atmaswarupa). It also
describes the path taken by the Yogi’s soul after his mortal body drops off. Poet
Bhattathiri ends this dasaka with the following sloka:
dasaka briefly describes the practice of Ashtanga
Yoga consisting of the disciplines of yama
(truth, non-violence, celibacy etc) niyama(cleanliness etc), asana (postures for meditation), pranayama
(breadth control), pratyahara
(turning the senses inward), dhyana (meditation), dharana (stay unwaveringly in meditation) samadhi (stay firmly in one’s true
nature i.e. atmaswarupa). It also
describes the path taken by the Yogi’s soul after his mortal body drops off. Poet
Bhattathiri ends this dasaka with the following sloka:
अर्चिरातिगतिमीदृशीं व्रजन्
विच्युतिं
न भजते जगत्पते ।
न भजते जगत्पते ।
सच्चिदात्मक! भवद्गुणोदया-
नुच्चरन्तमनिलेश! पाहि माम् ॥४.१५॥
“O
the Lord of the worlds! The yogi who attains
the higher worlds (archiraadi gati) will never again return to this
world of mortals. O Embodiment of Truth
and Consciousness! take care of me
(protect me) who is always engaged in singing about your sterling qualities.”
the Lord of the worlds! The yogi who attains
the higher worlds (archiraadi gati) will never again return to this
world of mortals. O Embodiment of Truth
and Consciousness! take care of me
(protect me) who is always engaged in singing about your sterling qualities.”
दशकम् -५
श्लोकसंख्या -१०
श्लोकसंख्या -१०
This
dasaka describes the emergence of the cosmic form of the Lord (viratpurusha) after the mahapralaya (the great dissolution) when everything i.e. kala (Time), karma (good
and bad actions),gunas ( the three modes of prakruti, sattwa, rajas and tams), all beings,
all the worlds created by Maya
and Maya herself dissolved into Lord
in subtle seed form. Only the Lord
remained as Pure Bliss and Light. After the lapse of two parardhas (one parardha
is an eighteen digit number in terms of years) the Lord cast his glance at His
Maya who, disturbed from her equilibrium stage, was agitated and started the
work of bringing the world again into manifest form. She created the mind, the intellect, the ego,
the chitta (repository of
impressions), the senses of knowledge
and action, the subtle and gross elements.
These, however, could not work
together and create the brahmanda (Cosmic
Egg). Then O Lord!, you entered these
elements, and activating them, created the hairanyam
andam (Golden Egg) from which emerged the cosmic form of the Lord. The
concluding sloka gives a picturesque description of the emergence of the cosmic
form of the Lord.
dasaka describes the emergence of the cosmic form of the Lord (viratpurusha) after the mahapralaya (the great dissolution) when everything i.e. kala (Time), karma (good
and bad actions),gunas ( the three modes of prakruti, sattwa, rajas and tams), all beings,
all the worlds created by Maya
and Maya herself dissolved into Lord
in subtle seed form. Only the Lord
remained as Pure Bliss and Light. After the lapse of two parardhas (one parardha
is an eighteen digit number in terms of years) the Lord cast his glance at His
Maya who, disturbed from her equilibrium stage, was agitated and started the
work of bringing the world again into manifest form. She created the mind, the intellect, the ego,
the chitta (repository of
impressions), the senses of knowledge
and action, the subtle and gross elements.
These, however, could not work
together and create the brahmanda (Cosmic
Egg). Then O Lord!, you entered these
elements, and activating them, created the hairanyam
andam (Golden Egg) from which emerged the cosmic form of the Lord. The
concluding sloka gives a picturesque description of the emergence of the cosmic
form of the Lord.
अण्डं तत्पूर्वसृष्टसलिलेऽतिष्ठत्
सहस्रं समाः
सहस्रं समाः
निर्भिन्दन्नकृथाश्चतुर्द्दशजगद्रूपं
विराडाह्वयम्
विराडाह्वयम्
साहस्रैः करपादमूर्धनिवहैर्निश्शेषजीवात्मको
निर्भातोऽसि मरुत्पुराधिप! स मां
त्रायस्व सर्वामयात् ॥५.१०॥
त्रायस्व सर्वामयात् ॥५.१०॥
“The
Golden Egg lay in the primal waters created earlier for a thousand years. Then
O Lord!, rupturing the Egg, You emerged in your
resplendent cosmic form with thousands of hands, feet and heads spanning
fourteen worlds and containing all life forms. O Lord of Guruvayoor! save me from all my ailments”.
Golden Egg lay in the primal waters created earlier for a thousand years. Then
O Lord!, rupturing the Egg, You emerged in your
resplendent cosmic form with thousands of hands, feet and heads spanning
fourteen worlds and containing all life forms. O Lord of Guruvayoor! save me from all my ailments”.
दशकम् -६
श्लोकसंख्या -१०
श्लोकसंख्या -१०
ईदृग्जगन्मयवपुस्तव कर्मभाजां
कर्मावसानसमये स्मरणीयमाहुः ।
तस्यान्तरात्मवपुषे विमलात्मने
ते
ते
वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥६.१०॥
“This
cosmic form of Yours encompassing the whole of the cosmos is to be remembered, at the end of each karma, by those who tread the path of karma (action). O the Lord of Guruvayur!, the very soul
(अन्तरात्मा), of the cosmic form, pure
and without blemish! I bow to you; please remove my ailments”.
cosmic form of Yours encompassing the whole of the cosmos is to be remembered, at the end of each karma, by those who tread the path of karma (action). O the Lord of Guruvayur!, the very soul
(अन्तरात्मा), of the cosmic form, pure
and without blemish! I bow to you; please remove my ailments”.
दशकम् -७
श्लोकसंख्या -१०
श्लोकसंख्या -१०
This
Dasaka describes the manifestation of Brahma from the cosmic body of the Lord,
his desire to create the world born out of his rajoguna, his tapas prompted by the invisible voice ( aakaashavaani ) and his vision of the
splendour and majesty of Vaikuntha, the abode of Vishnu who was pleased with
the tapas of Brahma. The Dasaka concludes with the following verse:
Dasaka describes the manifestation of Brahma from the cosmic body of the Lord,
his desire to create the world born out of his rajoguna, his tapas prompted by the invisible voice ( aakaashavaani ) and his vision of the
splendour and majesty of Vaikuntha, the abode of Vishnu who was pleased with
the tapas of Brahma. The Dasaka concludes with the following verse:
आताम्रे चरणे विनम्रमथ तं हस्तेन
हस्ते स्पृशन्
हस्ते स्पृशन्
बोधस्ते भविता न सर्गविधिभिः बन्धोऽपि
संजायते।
संजायते।
इत्याभाष्य गिरं प्रतोष्य नितरां
तच्चित्तगूढः स्वयम्ं
तच्चित्तगूढः स्वयम्ं
सृष्टौ तं समुदैरयः स भगवन्नुल्लासयोल्लाघताम्
॥७.१०॥
॥७.१०॥
“O
Lord! Brahma bowed, with humility, at Your feet of beautiful red hue and You,
holding his hand in yours, told him that he would attain True knowledge (of the
Self) and his actions in creating the world wound not bind him. You pleased him
very much by your words and, hiding in his heart, prompted him in creation. O
Bhagavan ! Please bless me that my health blossoms (free from ailments)”
Lord! Brahma bowed, with humility, at Your feet of beautiful red hue and You,
holding his hand in yours, told him that he would attain True knowledge (of the
Self) and his actions in creating the world wound not bind him. You pleased him
very much by your words and, hiding in his heart, prompted him in creation. O
Bhagavan ! Please bless me that my health blossoms (free from ailments)”
दशकम् -८
श्लोकसंख्या -१३
श्लोकसंख्या -१३
The
8th dasaka describes the maha pralaya
(the great dissolution) which happens at intervals of two parardhas. In this dasaka the naimittika pralaya is described which happens at the end of each
day of Brahma the duration of which is one thousand chaturyugas (4320000000 earth years). This is night
of Brahma during which he merges in Lord
Vishnu and goes to sleep which also extends to one thousand chaturyugas. All beings and all the
worlds enter the belly of Lord Vishnu in subtle unmanifest state and there is
water everywhere. At the end of the naimittika
pralaya Brahma
emerges
seated on the divine lotus from the navel of Vishnu. In the concluding verse the poet, as usual, requests the Lord to free him from his
ailments
8th dasaka describes the maha pralaya
(the great dissolution) which happens at intervals of two parardhas. In this dasaka the naimittika pralaya is described which happens at the end of each
day of Brahma the duration of which is one thousand chaturyugas (4320000000 earth years). This is night
of Brahma during which he merges in Lord
Vishnu and goes to sleep which also extends to one thousand chaturyugas. All beings and all the
worlds enter the belly of Lord Vishnu in subtle unmanifest state and there is
water everywhere. At the end of the naimittika
pralaya Brahma
emerges
seated on the divine lotus from the navel of Vishnu. In the concluding verse the poet, as usual, requests the Lord to free him from his
ailments
अस्मिन् परात्मन् ननु पाद्मकल्पे
त्वमित्थमुत्थापितपद्मयोनिः ।
अनन्तभूमा मम रोगराशिं
निरुन्धि वातालयवास विष्णो ॥ ८.१३॥
“ O Lord
of Guruvayoor of immeasurable greatness!, who thus brought Brahma into being during the
Padma Kalpa, please put an end to all my afflictions”
of Guruvayoor of immeasurable greatness!, who thus brought Brahma into being during the
Padma Kalpa, please put an end to all my afflictions”
दशकम् -९
श्लोकसंख्या -१०
श्लोकसंख्या -१०
The ninth Dasaka describes how Brahma, finding himself on the Lotus
surrounded by flood waters everywhere, went down, by his yogic powers, through
the hole in the stalk of the lotus but could not find its origin. He came back to the Lotus and did intense
tapas for a hundred years. He then had
the vision of the beautiful form of the Lord fully adorned and reclining on the
thousand-hooded serpent Adisesha. Brahma
was given the power to create the worlds and asked to do tapas. He was also blessed with intense devotion to
the Lord. The last verse of this dasaka is:
surrounded by flood waters everywhere, went down, by his yogic powers, through
the hole in the stalk of the lotus but could not find its origin. He came back to the Lotus and did intense
tapas for a hundred years. He then had
the vision of the beautiful form of the Lord fully adorned and reclining on the
thousand-hooded serpent Adisesha. Brahma
was given the power to create the worlds and asked to do tapas. He was also blessed with intense devotion to
the Lord. The last verse of this dasaka is:
तवैव कृपया
पुनः सरसिजेन तेनैव स
पुनः सरसिजेन तेनैव स
प्रकल्प्य भुवनत्रयीं प्रववृते
प्रजानिर्मितौ ।
प्रजानिर्मितौ ।
तथाविध कृपाभरो गुरुमरुत्पुराधीश्वर!
त्वमाशु परिपाहि मां गुरुदयोक्षितैरीक्षितैः॥९.१०॥
Brahma,
by your blessings, created the three worlds from the same lotus from which he
had emerged and started populating the worlds.
O Lord of Guruvayur! You are full
of compassion. Save me (from my afflictions) by your glances charged with
compassion.
by your blessings, created the three worlds from the same lotus from which he
had emerged and started populating the worlds.
O Lord of Guruvayur! You are full
of compassion. Save me (from my afflictions) by your glances charged with
compassion.
दशकम् -१०
श्लोकसंख्या -१०
श्लोकसंख्या -१०
This
dasaka describes the different types of creations (life forms) by Brahma such
as animals, birds, aquatic beings, human beings, devas etc. Given
below is the last verse of this dasaka.
dasaka describes the different types of creations (life forms) by Brahma such
as animals, birds, aquatic beings, human beings, devas etc. Given
below is the last verse of this dasaka.
जानन्नुपायमथ देहमथो विभज्य
स्त्रीपुंसभावमभजन्मनुतद्वधूभ्याम्
।
।
ताभ्यां च मानुषकुलानि विवर्द्धयंस्त्वं
गोविन्द! मारुतपुरेश! निरुन्द्धि
रोगान् ॥१०.१०॥
रोगान् ॥१०.१०॥
To
perpetuate the human species Brahma found a solution and created from his own
body Manu and Satarupa, the first man and the first woman. O Govinda! O Lord of Guruvayoor! through them
you perpetuated and multiplied the human species. Please put an end to my
afflictions.
perpetuate the human species Brahma found a solution and created from his own
body Manu and Satarupa, the first man and the first woman. O Govinda! O Lord of Guruvayoor! through them
you perpetuated and multiplied the human species. Please put an end to my
afflictions.
