SWAYAMVARA PARVATI STOTRAM

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                     स्वयंवर पार्वती स्तोत्रम्
                       (मन्त्रमाला स्तोत्रम्)
बन्धूकवर्णामरुणां सुगात्रां
शंभुं समुद्दिश्य शनैरुपेताम्।
अम्भोजमृद्वीमभिलाषदात्रीं
संभावये निर्जरदारुकल्पाम् ॥१॥ 
ह्रींमन्थराणि चरणाग्र गतिप्रपाते-
ष्वामञ्जुसंक्वणित कङ्कण किङ्किणीनि।
कामं कुमारि! तव तानि शिवे! स्मरामि
क्षेमङ्कराणि जनकालय खेलनानि ॥२॥
योगेन बाल्यवयसो ललितां पुरस्तात्
  द्रागेव कण्ठविलसत् कनकोर्मिकौघाम्।
आकम्रनद्धरशनां भवतीं निरीक्षे
श्रीकण्ठभामिनि कदा प्रपदीनवेणीम् ॥३॥
गीर्यल्पमुग्धविशदं,  नवयौवनश्री-
धुर्यं,  विलासमयमक्ष्णि,  कृशं विलग्ने।
पर्युच्छ्रितं कुचभरे,  जघने घनं यत्
पर्युत्सुकोऽस्मि सततं जननि प्रसीद ॥४॥
निर्धूतकुण्डलमुदञ्चितघर्मलेशं
विस्रस्तकेशमभितश्चलदीक्षणान्तम्।
निर्ध्वानिकङ्कणमुदग्रकुचान्तमन्त-
र्बध्नामि तातगृहकन्दुकखेलनं ते ॥५॥
योगेश्वरं प्रचुरभक्ति गिरीशमारा-
 देकान्तवर्तिनमुपेत्य तपश्चरन्तम्।
आकांक्षया परिचरिष्णुमनाकुलां त्वां
ये केचिदीश्वरि भजन्ति त एव धन्याः ॥६॥
गिर्यात्मजे! मदनदाहमहावमान-
पर्याकुला पुरहरे हृदयं निधाय।
कुर्यास्तपो विदधती कुशलानि भूभृत्-
पर्यायपीनकुचकुम्भविशुंभदङ्गी॥७॥
निध्याय मानसदृशा मुहुरिन्दुचूडं
मध्ये स्थिता रहसि पञ्चहुताशनानां।
तत्तादृशेन तपसा जगदण्डभाजां
वित्रासदात्रि! परिपाहि सदाशिवे! नः ॥८॥
योग्यं वटोर्वपुरुपस्थितमात्मभक्तिं
दीर्घां परीक्षितुमनुक्षणमाक्षिपन्तं।
साक्षात् गिरीशमवधूय त्वया प्रयाते
द्राक्तेन संश्रितपदां भवतीं भजामः ॥९॥
गेहे निजे वरणदामलसत्कराब्जां।
व्याहारिनूपुरमुदञ्चितमन्दहासां।
नीहारभानुधरमुच्चलितां वरीतुं
मोहावहां त्रिभुवनस्य भजामहे त्वाम्॥१०॥
श्वस्ताहि कङ्कणविलोकनभीतभीतं
प्रत्यग्ररागविवशं मम तं निधेहि।
उत्स्वेदवेपथु पिनाकिभृता गृहीतं
रुद्राणि दक्षिणकरांबुजमुत्तमाङ्गे॥११॥
रिष्टापहं भवतु भर्तृनखेन्दुबिंब-
स्पष्टानुबिंबिततनुं विबुधापगां ताम्।
दृष्ट्वाशु रागरभसोदयशोणकोणं
दृष्टिद्वयं तव करग्रहणे स्थितं नः ॥१२॥
योगे नवे तव भवानि शिवानि दद्यात्
द्रागेव सत्वरमपत्रपया निवृत्तम्।
साकम्पमालिवचनैर्विहिताभिमुख्यं
द्रागुत्स्मितं पुरभिदा परिरब्धमङ्गम् ॥१३॥
गत्या नितंबभरमन्थरया सलज्जै-
रर्धेक्षणैरसकलाक्षरवाग्विलासैः।
हृद्यैश्च विभ्रमगुणैर्मदनारिधैर्य-
प्रस्तारहारिणि  शिवे! जननि! प्रसीद ॥१४॥
भद्रा मुखेन्दुनमनादभिवीक्षणेषु
प्रत्युक्तिदानविरमान्नवसत्कथासु।
उद्वेपनादपि हठात् परिरंभणेषु
पत्युः प्रमोदजननी जननि! प्रसीद ॥१५॥
यं नाथमादिमुनयो निगमोक्तिगुंभे-
ष्वालक्ष्य तान्तमनसो विमुखी भवन्ति।
सन्नह्य तेन दयितेन मनोजविद्या-
नन्दानुभूतिरसिके! जननि! प्रसीद ॥१६॥
कल्याणकुन्तलभरं नवकल्पवल्ली-
पुष्पोल्लसद् बहुलसौरभलोभनीयम्।
कल्याणधाम शशिखण्डमखण्डशोभा-
कल्लोलितं तव महेश्वरि संश्रयामः ॥१७॥
रिञ्चोलिका तव शिवे! निटिलालकानां
न्यञ्चत् पटीर तिलके निटिले विभान्ती।
मञ्जुप्रसन्नमुखपद्म विहारि लक्ष्मी-
पिञ्छातपत्ररुचिरा हृदि नः समिन्धाम् ॥१८॥
सम्यग्भ्रुवौ तव विलासभुवौ स्मरामः
संमुग्ध मन्मथ शरासन चारुरूपे।
हृन्मध्यगूढनिहितं हरधैर्यलक्ष्यं
यन्मूलयन्त्रितकटाक्षशरैर्विभिन्नम् ॥१९॥
कम्राः सितासितरुचा श्रवणान्तदीर्घाः
बिम्बोकडम्बरभृतो निभृतानुकम्पाः।
संपातुका मयि भवन्तु पिनाकिवक्त्र-
बिंबाम्बुजन्ममधुपाः सति! ते कटाक्षाः ॥२०॥
लग्नाभिराममृगनाभि विचित्रपत्रं
मग्नं प्रभासमुदये तव गण्डबिम्बम्।
चित्ते विभातु सततं मणिकुण्डलोद्य-
द्रत्नानुबिम्बपरिचुंबितमंबिके नः ॥२१॥
स्थाणोः सदा भगवतः प्रियतानिधानं
प्राणादपि प्रविललत्स्मितलोभनीयम्।
स्थानीकुरुष्व गिरिजे! तव बन्धुजीव-
श्रेणीसगन्धमधरं धिषणान्तरे नः ॥२२॥
वन्दामहे कनकमंगलसूत्रशोभा-
सन्दीप्तकुङ्कुमवलित्रयभंगि रम्यम्।
मन्द्रादिकस्वर विकस्वरनादविद्या-
सन्दर्भगर्भमगजे! तव कण्ठनालम्॥२३॥
रक्षार्थमत्र मम मूर्धनि धत्स्व नित्यं
दक्षारिगाढपरिरंभरसानुकूलम् ।
अक्षामहेमकटकाङ्गदरत्नशोभं
लाक्षाविलं जननि! पाणियुगं त्वदीयम् ॥२४॥
जंभारिकुम्भिवरकुम्भनिभामुरोज-
कुंभद्वयी ललितसंभृतरत्नमालाम्।
शंभोर्भुजैरनुदिनं निबिडाङ्कपाली-
संभावितां भुवनसुन्दरि! भावयामः ॥२५॥
गर्वापहे वटदलस्य तनूदरान्ते
निर्व्यूढभासि तव नाभिसरस्यगाधे।
शर्वावलोकरुचि मेदुररोमवल्ली-
निर्वासिते वसतु मे धिषणामराली ॥२६॥
मच्चेतसि स्फुरतु माररथाङ्गभंगीं
उच्चैर्द्दधानमतिपीवरतानिधानम्।
स्वच्छन्दरत्नरशनाकलितान्तरीय-
प्रच्छन्नमम्ब! तव कम्रनितंबबिम्बम्॥२७॥
स्यन्दानुरागमदवारिपुरारिचेत-
स्सन्नागबन्धमणिवेणुकमूरुकाण्डम्।
बन्दीकृतेन्द्रगजपुष्करमुग्धरंभं
नन्दाम सुन्दरि! शिवे! हृदि सन्दधानाः ॥२८॥
मुग्धोल्लसत्कनकनूपुरनद्ध नाना-
रत्नाभयोर्ध्वगतया परितोऽभिरामम्।
चित्तप्रसूति जयकाहलकान्ति जंघा-
युग्मं त्वदीयमगनन्दिनि! चिन्तयामः ॥२९॥
खट्वांगपाणिमकुटेन तदा तदा सं-
घृष्टाग्रयोः प्रणतिषु प्रणयप्रकोपे
अष्टाङ्गपातसहितं प्रणतोस्मि लब्धु-
मिष्टां गतिं जननि! पादपयोजयोस्ते ॥३०॥
हृद्यर्पणं मम मृजन्तु तदा त्वदंग-
मुद्यद्रविद्युति भवेदिह सानुबिम्बम्।
उत्तुङ्गदैत्यसुरमौलिभिरुह्यमाना:
रुद्रप्रिये! तव पदाब्जभवाः परागाः ॥३१॥
दद्यात् सुखानि मम चक्रकलान्तरस्था
रक्तांबराभरणमाल्यधरा जपाभा।
रुद्राणि पाशसृणिचापशराग्रहस्ता
कस्तूरिकातिलकिनी नवकुंकुमार्द्रा ॥३२॥

यत्पङ्कजन्मसुषमं  करपद्मशुंभ-
दंभोरुहं भुवनमङ्गलमाद्रियन्ते।
अंभोरुहाक्षसुकृतोत्करपाकमेकं
संभावये हृदि शिवे! तव शक्तिभेदम्॥३३॥
मन्दारकुन्दसुषमा करपल्लवोद्यत्
पुण्याक्षदामवरपुस्तकपूर्णकुंभा।
चन्द्रार्धचारुमकुटा नवपद्मसंस्था
सन्देदिवीतु भवती हृदि नस्त्रिनेत्रा॥३४॥
मध्येकदंबवनमास्थितरत्नडोलां
उद्यन्नखाग्रमुखरीकृतरत्नवीणाम्।
अत्यन्तनीलकमनीयकलेबरां त्वां
उत्संगलालित मनोज्ञ शुकीमुपासे ॥३५॥
वर्तामहे मनसि सन्दधतीं नितान्त-
रक्तां वराभयविराजिकरारविन्दाम्।
उद्वेलमध्यवसतिं मधुरांगि! मायां
तत्त्वात्मिकां भगवतीं भवतीं भजन्तः॥३६॥
शंभुप्रियां शशिकलाकलितावतंसां
संभाविताभयवरां कुशपाशपाणिम्।
संपत्प्रदाननिरतां भुवनेश्वरीं त्वां
शुम्भज्जपारुचमपारकृपामुपासे॥३७॥
 
आरूढतुङ्गतुरगां मृदुबाहुवल्लीं
आरूढपाशसृणिवेत्रलतां त्रिनेत्राम्।
आरोपितामखिलसन्तनने प्रगल्भां
आराधयामि भवतीं मनसा मनोज्ञाम् ॥३८॥
कर्मात्मिके जयजयाखिलधर्ममूर्ते
चिन्मात्रिके जय जय त्रिगुणस्वरूपे।
कल्माषघर्मपिशुनान् करुणामृतार्द्रैः
संमार्ज्य सम्यगभिषिञ्च दृगञ्चलैर्नः ॥३९॥
षण्णामसि त्वमधिदैवतमक्षराणां
वर्णत्रयोदितमनुप्रकृतिस्त्वमेव।
त्वन्नाम विश्वमनुशक्तिकलं त्वदन्यत्
किन्नाम दैवतमिहास्ति समस्तमूर्ते ॥४०॥
या कापि विश्वजनमोहनदिव्यमाया
श्री कामवैरिवपुरर्धहरानुभावा।
प्राकाश्यते जगदधीश्वरि! सा त्वमस्मान्
मूकाननन्यशरणान् परिपाहि दीनान् ॥४१॥
कर्त्र्यै नमोऽस्तु जगतो निखिलस्यभर्त्र्यै
हर्त्र्यै नमोऽस्तु विधिविष्णुहरात्मशक्त्यै।
भुक्त्यै नमोऽस्तु भुवनाभिमतप्रसूत्यै
मुक्त्यै नमोऽस्तु मुनिमण्डलदृश्यमूर्त्यै॥४२॥
षड्वक्त्रहस्तिमुखजुष्टपदस्य भर्तु-
रिष्टोपगूहनसुधाप्लुतमानसस्य
दृष्ट्या निपीय वदनेन्दुमदक्षिणाङ्के
तुष्ट्या स्थिते! वितर देवि! दयावलोकान् ॥४३॥
यत्नान्तरं भवितृभूतभवं मया यत्
स्वप्नप्रजागरसुषुप्तिषु वाङ्मनोऽङ्गैः।
नित्यं त्वदर्चनकलासु समस्तमेतत्
भक्तानुकम्पिनि! ममास्तु तव प्रसादात् ॥४४॥
स्वाहेति सागरसुतेति सुरापगेति
व्याहाररूपसुषमेति हरिप्रियेति।
नीहारशैलतनयेति पृथक्प्रकाश-
रूपां परेशमहिषीं भवतीं भजामः ॥४५॥
हारस्फुरत्कुचगिरे! हरजीवनाथे!
हारिस्वरूपिणि! हरिप्रमुखाभिवन्द्ये!।
हेरंबशक्तिधरनन्दिनि! हेमवर्णे!
हे चण्डि! हैमवति! देवि!  नमोनमस्ते॥४६॥
ये तु स्वयंवरमहास्तवमन्त्रमेतं
प्रातर्नराः सकलसिद्धिकरं जपन्ति।
भूतिप्रभावजनरञ्जनकीर्तिसौन्द-
र्यारोग्यमायुरपि दिर्घममी लभन्ते ॥४७॥
शतक्रतुप्रभृत्यमर्त्यतत्यभिप्रणित्युप-
क्रमप्रसृत्वरस्मितप्रभाञ्चितास्यपङ्कजे!।
हरप्रिये! वरप्रदे! धराधरेन्द्रकन्यके
हरिद्रया समन्विते दरिद्रतां हर द्रुतं ॥४८॥
  
 
 
  

NARAYANEEYAM, DASAKA 96

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               NARAYANEEYAM, DASAKA 96
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. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.    
 .        
Given below is the text
of the 96th  dasaka which
describes the vibhutis (deivine manifestations) of the Lord  and also about Gnaana, Karma and Bhakti
yogas..
त्वं
हि ब्रह्मैव साक्षात् परमुरुमहिमन्नक्षराणामकार-
 स्तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु
त्वं भृगुर्नारदोऽपि।
प्रह्लादो
दानवानां पशुषु च सुरभिः पक्षिणाम् वैनतेयो
नागानामस्यनन्तः
सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥
O
Lord of Guruvayur, Embodiment of the whole world and of immeasurable greatness
! You are the Parabrahma, the Ultimate Reality.  Of alphabets (aksharas) You are the
alphabet ‘A’ (‘अ’), 
of mantras You are Om (ओम्), of Kings you are Swayambhuva
Manu,  of saints (maharshis)
You are Bhrigu and Narada, of asuras You are Prahlada, of animals You
are Kamadhenu, of birds you are Garuda, of serpents You are Adisesha,
of rivers you are the celestial Ganga.  
ब्रह्मण्यानां
बलिस्त्वं क्रतुषु च जपयज्ञोऽसि वीरेषु पार्थो
  भक्तानामुद्धवस्त्वं बलमसि बलिनां
धाम तेजस्विनां त्वम्।
नास्त्यन्तस्त्वद्विभूतेर्विकसदतिशयं
वस्तु सर्वं त्वमेव
  त्वं जीवस्त्वं प्रधानं यदिह
भवदृते तन्न किञ्चित् प्रपञ्चे ॥२॥
Of
those who revere brahmins you are Bali, of yagnas You are japa yagna
(chanting the names of the Lord), of valiant fighters you are Arjuna, of
devotees you are Uddhava, of strong men You are the strength, of the shining you
are the light.  There is no end to your
greatness. Whetever is wondrous in this world is Your manifestation only. You
are the prakriti and purusha. 
There is nothing in this world which is not You (your manifestation).        
धर्मं
वर्णाश्रमाणां श्रुतिपथविहितं त्वत्परत्वेन भक्या
  कुर्वन्तोऽन्तर्विरागे विकसति शनकैः
सन्त्यजन्तो लभन्ते।
सत्तास्फूर्तिप्रियत्वात्मकमखिलपदार्थेषु
भिन्नेष्वभिन्नं
   निर्मूलं विश्वमूलं परममहमिति त्वद्विबोधं
विशुद्धम्॥३॥
Those
who follow the discipline of the varnas (brahmana, kshatriya, vaisya
and sudra) and ashramas (brahmachari, grihastha, vanaprastha
and sanyasa) as laid down in the Vedas with devotion to you
and surrendering (the fruits of their actions) at your lotus feet will
development detachment and gradually give up this path.  In them will arise the knowledge (experience)  that “ I am that  Brahman, 
whose swarupa is Absolute Existence, Consciousness and Bliss, the
One and only One immanent in all beings, the root cause of the worlds and
itself without a cause.” Thus he gains the highest and the purest knowledge of
You, O Lord!   
  
ज्ञानं
कर्मापि भक्तिस्त्रितयमपि त्वत्प्रापकं तत्र ताव-
  निर्विण्णानामशेषे बिषय इह भवेज्ज्ञानयोगेऽधिकारः।
सक्तानां
कर्मयोगस्त्वयि हि विनिहितो ये तु नात्यन्त सक्ता
  नाप्यत्यन्तं विरक्तास्त्वयि
च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥
Knowledge,
Action and Devotion- all three lead to You. Those who have gained complete  detachment from all materialistic things  and pleasures of the senses (vairagya)
qualify for the path of knowledge. Those who are totally attached to material
things and pleasures of the senses are fit only for the path of Action. The
path of Devotion, bhakti, is for those who are partially attached to and
partially detached from sensual pleasures etc. 
    
ज्ञानं
त्वद्भक्ततां वा लघु सुकृतवशान्मर्त्यलोके लभन्ते
  तस्मादत्रैव जन्म स्पृहयति
भगवन्! नाकगो नारको वा।
आविष्टं
मां तु दैवाद् भवजलनिधिपोतायिते मर्त्यदेहे
  त्वं कृत्वा कर्णधारं गुरुमनुगुणवातायितस्तारयेथाः
॥५॥
Knowledge
and Bhakti can be gained in this martyaloka (world of humans) by their punya
(fruit of meritorious actions done by them in their previous births).  For this reason even the denizens of swarga
(heaven) and naraka (hell) desire to take birth in martyaloka.
Fortunately,  I have taken a birth in
this martyaloka  with a human body
which is like a ship to cross this ocean of samsara.  With a guru (spritual teacher) as the
captain of this ship and You, acting as the favourable wind, kindly take me
across this ocean of samsara.     
अव्यक्तं
मार्गयन्तः श्रुतिभिरपि नयैः केवलज्ञानलुब्धाः
   क्लिश्यन्तेऽतीव सिद्धिं बहुतरजनुषामन्त
एवाप्नुवन्ति।
दूरस्थः
कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग-
    स्त्वामूलादेव हृद्यस्त्वरितमयि
भवत्प्रापको वर्धतां मे॥६॥
Those
who are keen on taking to the path of Knowledge and seeking the Unmanifest Brahman
by following the methods propounded in the Upanishadic and mimamsa texts,
pass through great difficulties and achieve their objective only after taking many
births. The path of action is also far far away from the Ultimate objective of mukti,
liberation.  But the path of devotion,
bhakti, is sweet from the root upwards and takes one to You quickly.  May this bhakti increase in me, O
Lord!  . 
 
ज्ञानायैवातियत्नं
मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन्
    गाढं त्वत्पादभक्तिं शरणमयति यस्तस्य
मुक्तिः कराग्रे।
त्वद्ध्यानेऽपीह
तुल्या पुनरसुकरता चित्तचाञ्चल्यहेतो-
    रभ्यासादाशु शक्यं तदपि वशयितुं
त्वत्कृपाचारुताभ्याम्॥७॥
Saint
(Vyasa) disagrees that more effort is required only in the path of
Knowledge.  After hearing  about the Brahman from a competent guru,
if one takes refuge in unwavering devotion to Your lotus feet, his mukti,
liberation, is at the tip of his hand.  Dhyana (meditation) is equally difficult
because of the wavering, unstable nature of the mind.  But it can be brought under control by
practice, Your grace and your captivating form.
  
निर्विण्णः
कर्ममार्गे खलु विषमतमे त्वत्कथादौ च गाढं
    जातश्रद्धोऽपि कामानयि भुवनपते!
नैव शक्नोमि हातुम्।
तद्भूयो
निश्चयेन त्वयि निहितमना दोषबुद्ध्या भजंस्तान्
    पुष्णीयां भक्तिमेव त्वयि हृदयगते
मंक्षु नङ्क्ष्यन्ति सङ्गा ।८॥
Relinquishing
the most difficult path of Karma  and having developed liking and keen interest
in stories of your leelas, I am unable to give up desires (for sensual
objects). While fulfilling those desires, I shall remind myself that they are
stumbling blocks in the path of bhakti, and endeavour to cultivate unwavering  devotion  to your lotus feet. Once You are firmly established
in my heart all attachments will snap completely.    
कश्चित्
क्लेशार्जितार्थक्षयविमलमतिर्नुद्यमानो जनौघैः
  प्रागेवं प्राह विप्रो ’न खलु मम जनः कालकर्मगहा वा।
चेतो
मे दुःखहेतुस्तदिह गुणगणं भावयत् सर्वकारी’-
  त्युक्त्वा शान्तो गतस्त्वां मम च
कुरु विभो! तादृशीं चित्तशान्तिम्॥९॥
Once upon
a time a brahmin, whose mind became detached and purified when he lost all his
hard-earned wealth, said when people tormented him that “Neither people, nor
time, action or planets is the cause of my sorrow.  The mind which projects doership and
enjoyership on the atman,  is the root
cause of my sorrow.”  Saying thus he became
calm and peaceful and merged in You. O Lord! give me similar calmness and peace
of mind.  
ऐलः
प्रागुर्वशीं प्रत्यतिविवशमनाः सेवमानश्चिरं तां
   गाढं निर्विद्य भूयो युवतिसुखमिदं
क्षुद्रमेवेति गायन्।
त्वद्भक्तिं
प्राप्य पूर्णः सुखतरमचरत् तद्वदुद्धूतसङ्गं
    भक्तोत्तंसं क्रिया मां पवनपुरपते!
हन्त! मे रुन्धि रोगान्॥१०॥
Long
ago King Pururavas was madly in love with Urvasi and  (subsequently) he enjoyed her company for a long
time. Then he was fed up and became extremely detached. Singing repeatedly that
the pleasure from women is frivolous and worthless, he gained devotion to your
lotus feet and,  attaining jivanmukti,
 went around immersed in supreme bliss. O
Lord of Guruvayur!  make me devoid of all
attachments and the crest jewel  among  your devotees.      

  

NARAYANEEYAM – DASAKAM 95

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   NARAYANEEYAM, DASAKA 95
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. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.    
 .        
Given below is the text
of the 95th  dasaka which
describes Dhyana Yoga.
आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं
  जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने ।
तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन
  छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥
O
Lord from whom the whole word has appeared! In the beginning, you manifested
Yourself as Hiranyagarbha embodying all beings and then,  manifesting as individual jivas, you remain
affected by the modes of sattwa, rajas and tamas of Maya.    When sattwa predominates bhakti (devotion
to the Lord) matures and rajas and tamas are destroyed. Finally sattwa
also subsides and I remain without any adjuncts,  without any attributes, and become one with
You.     
सत्त्वोन्मेषात् कदाचित् खलु विषयरसे दोषबोधेऽपि भूमन्
 भूयोऽप्येषु प्रवृत्तिः सतमसि रजसि
प्रोद्धते दुर्निवारा।
चित्तं तावद् गुणाश्च ग्रथितमिह मिथस्तानि  सर्वाणि रोद्धुं
   तुर्ये त्वय्येकभक्तिः शरणमिति भवान्
हंसरूपी न्यगादीत् ॥२॥
When
sattwa predominates, then also sometimes, in spite of the understanding
that enjoyment of sense objects is fraught with adverse consequences, it cannot
be ensured that the mind does not again dwell on such enjoyment when rajas
and tamas predominate.  The mind
and the gunas are tightly intertwined and this can be prevented onlngy
by surrendering to you in undiluted devotion as expounded by You, who is beyond
the states of waking, dreaming and deep sleep states, in the manifestation as Hamsa,
swan.        
सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि
    क्षुद्रानन्दाश्च सान्ता बहुविधगतयः
कृष्ण तेभ्यो भवेयुः।
त्वं चाचख्याथ सख्ये ननु महिततमां श्रेयसां भक्तिमेकां
    त्वद्भक्त्यानन्दतुल्यः खलु विषयजुषां
सम्मदः केन वा स्यात् ॥३॥
For
those treading the path of Karma, higher and higher levels of enjoyment
etc have been created according to varying tastes but these are frivolous and
ephemeral.  O Lord! you have told your
friend (Uddhava) that, of all the paths which take you to higher levels of
happiness, bhakti is the most effective. How can the enjoyment one gets from
sense objects match the bliss one experiences in the devotion to your lotus
feet.     
त्वद्भक्त्या तुष्टबुद्धेः सुखमिह चरतो विच्युताशस्य चाशाः
   सर्वाः स्युः सौख्यमय्यः सलिलकुहरगस्येव
तोयैकमय्यः।
सोऽयं खल्विन्द्रलोकं कमलजभवनं योगसिद्धीश्च हृद्या
   नाकांक्षत्येतदास्तां स्वयमनुपतिते
मोक्षसौख्येप्यनीहः॥४॥
For
those who are content in their hearts by devotion to you and live happily
without any desires, are happy and comfortable wherever they are (in all directions),
just like for a person immersed in a pool of water, it is water only in all
directions. He has no desire for the worlds of Indra, Brahma or yogic powers
which gladden the heart. Let that be so, he does not desire even moksha
(liberation) which comes his way on its own.     
त्वद्भक्तो बाध्यमानोऽपि विषयरसैरिन्द्रियाशान्तिहेतोः
  भक्त्यैवाक्रम्यमाणैः पुनरपि खलु
तैर्दुर्बलैर्नाभिजय्यः।
सप्तार्चिर्दीपितार्चिर्दहति किल यथा भूरिदारुप्रपञ्चं
  त्वद्भक्त्यौघे तथैव प्रदहति दुरितं,
दुर्मदः क्वेन्द्रियाणाम् ॥५॥
Your
devotee, though attracted by sensual pleasures because of undisciplined senses,
invaded by  bhakti those pleasures
are weakened and they cannot again threaten the devotee.  Just like flaming fire burns down a large
pile of firewood, the flood of bhakthi  in the devotee destroys all sins.  What can the vanity of the senses do ? 
चित्तार्द्रीभावमुच्चैर्वपुषि च पुलकं हर्षबाष्पं च हित्वा
   चित्तं शुद्ध्येत् कथं वा किमु बहुतपसा
विद्यया वीतभक्तेः।
त्वद्गाथास्वादसिद्धाञ्जनसततमरी मृज्यमानोऽयमात्माi
   चक्षुर्वत्तत्त्वसूक्षं भजति न तु
तथाभ्यस्तया तर्ककोट्या ॥६॥
Melting
of the heart, bristling of the hairs of the body, tears of joy – without these
(signs of intense devotion, bhakti) how can the mind be purified? What
is the point of tapas or knowledge without bhakti?   When continually cleansed by the siddhanjana
of revelling in stories of Your exploits and leelas, this atman
(mind, inner instrument), like the eyes, arrives at the subtle Truth (about
you), not by the practice of countless arguments expounded in the sastras.   
ध्यानं ते शीलयेयं समतनुसुखबद्धासनो नासिकाग्र-
  न्यस्ताक्षः पूरकाद्यैर्जितपवनपथश्चित्तपद्मं
त्ववाञ्चं।
ऊर्ध्वाग्रं भावयित्वा रविविधुशिखिनः संविचिन्त्योपरिष्टात्
  तत्रस्थं भावये त्वां सजलजलधरश्यामलं
कोमलाङ्गम् ॥७॥
Seated
in a comfortable posture,  with the body
erect, focusing my eyes on the tip of the nose, controlling my breath by pranayama
(breathing in, holding the air and breathing out as prescribed in the texts on
Yoga), visualising the heart-lotus, normally pointing downward,  as pointing upward,  I shall meditate on your captivating form, of
dark blue colour like the water-laden cloud,  shining above the sun, the moon and the fire.   
आनीलश्लक्ष्णकेशं ज्वलितमकरसत्कुण्डलं मन्दहास-
   स्यन्दार्द्रं कौस्तुभश्रीपरिगतवनमालोरुहाराभिरामम्।
श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छायचेलं
   चारुस्निग्धोरुमंभोरुहललितपदं भावयेहं
भवन्तम् ॥८॥
I
shall meditate on your captivating form with dark silken locks of hair, shining
fish-shaped ear-globes, cool smile, wearing a garland of wild flowers illumined
by the kausthubha jewel, adorned with  beautiful necklaces, with the cravats mark
on the chest, shapely arms, smooth pretty stomach, golden coloured silks, fat
shapely thighs and beautiful, smooth feet as the red lotus.
सर्वाङ्गेष्वंग! रंगत्कुतुकमितिमुहुर्धारयन्नीश!
चित्तं
   तत्राप्येकत्र युञ्जे वदनसरसिजे
सुन्दरे मन्दहासे।
तत्रालीनं तु चेतःपरमसुखचिदद्वैतरूपे वितन्व-
   न्नन्यन्नो चिन्तयेयं मुहुरिति समुपारूढयोगो
भवेयम्॥९॥
O
Lord! Focusing the mind, again and again, with increasing interest, on all the
limbs of your form, I shall concentrate my attention on the beautiful smile on
your lotus face. When the mind completely melts there I shall,  submerging the mind in the ocean of supreme
absolute bliss and consciousness that is Brahman, think no more of anything
else.  I shall slip into samadhi
like this again and again.   
इत्थं त्वद्ध्यानयोगे सति पुनरणिमाद्यष्टसंसिद्धयस्ता
    दूरश्रुत्यादयोऽपि ह्यहमिकया सम्पतेयुर्मुरारे!।
त्वत्संप्राप्तौ विलम्बावहमखिलमिदं नाद्रिये, कामयेहं
    त्वामेवानन्दपूर्णं पवनपुरपते पाहि
मां सर्वतापात् ॥१०॥

In
this manner, when I am established in dhyana yoga, the eight-fold psychic
powers like anima (power to assume the size of an atom), mahima (power
to grow the body to enormous size) etc in addition to telepathy, television  etc. will automatically fall on my lap.  I will not entertain such powers, nor will I
desire them,  as they will delay my reaching
You. O Lord of Guruvayoor! save me from all my afflictions.  

NARAYANEEYAM, DASAKA 94

Posted , updated on
                          NARAYANEEYAM, DASAKA 94
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. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.    
 .        
Given below is the text
of the 94th  dasaka which
describes the rise of the knowledge of the Self in the seeker on the spiritual
path.
शुद्धा
निष्कामधर्मैः प्रवरगुरुगिरा तत्स्वरूपं परं ते
  शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते।
नानात्वस्थौल्यकार्श्यादि
तु गुणजवपुस्सङ्गतोऽध्यासितं ते
  वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्तदादि
॥१॥
Purified
by selfless action offered to the Lord, one gets from a competent spiritual
teacher knowledge of the nature of Brahman, pure, devoid of body and senses, omnipresent
and immanent in all beings. Multiplicity, fatness, leanness and other
attributes are superimposed on Brahman because of association with the modes of
prakruti or Maya just like bigness or smallness as well as
brightness and dimness attributable to the wood which is burnt are superimposed
on fire itself which burns wood
आचार्याख्याधस्थारणिसमनुमिलच्छिष्यरूपोत्तरार-
   ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना
दह्यमाने।
कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे
   दाह्याभावेन विद्याशिखिनि च विरते
त्वन्मयी खल्ववस्था॥२॥
The
lower part of the arani (two blocks of wood used for creating fire by
friction for vedic rites) is the Teacher, the upper part is the student.  The friction or churning of the two generates
the flame of knowledge which burns the forest of delusion of the body and the
world.  And when there is nothing to burn
the fire of knowledge also dies down and what remains is the state of sachchidananda
which is Your nature or swarupa O Lord!
एवं
त्वत्प्राप्तितोऽन्यो नहि खलु निखिलक्लेशहानेरुपायो
  नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषट्कर्मयोगाः।
दुर्वैकल्यैरकल्या
अपि निगमपथास्तत्फलान्यप्यवाप्ता
   मत्तास्त्वां विस्मरन्तः प्रसजति
पतने यान्त्यनन्तान् विषादान् ॥३॥
Thus
there is no other means of wiping out all the sufferings except by attaining You,
O Lord!.  Other systems do not completely
remove sufferings and, once removed, do not ensure that they do not recur
again. The path of karma enjoined in the Vedas cannot be effective as there are
bound to be unavoidable shortcomings in practising them.  Even if it yields results those treading this
path become conceited and, forgetting You O Lord!, fall to the abyss followed
by endless suffering.  
त्वल्लोकादन्यलोकः क्व नु भयरहितो यत्परार्धद्वयान्ते
   त्वद्भीतः सत्यलोकेऽपि न सुखवसतिः
पद्मभूः पद्मनाभ!।
एवंभावे त्वधर्माजितबहुतमसां का कथा नारकाणां
   तन्मे त्वं छिन्धि बन्धं वरद!
कृपणबन्धो कृपापूरसुन्धो ॥४॥
O Padmanabha! Except your abode
of Vaikuntha which other loka is free from fear?  Even Brahma, the creator, lives in fear of
your kaalaswarupa, as his life ends after the lapse of two parardhas.
Such being the case, what shall we talk about those who, by their deeds not
conforming to dharma, have sinned beyond measure. Therefore Giver of boons!
Friend of those in misery! Ocean of compassion! Cut asunder my attachments.
याथार्थ्यात् त्वन्मयस्यैव
हि मम न विभो!
वस्तुतो बन्धमोक्षौ
  मायाविद्यातनुभ्यां तव तु विरचितौ
स्वप्नबोधोपमौ तौ।
बद्धे जीवद्विमुक्तिं
गतवति च भिदा तावती तावदेको
  भुङ्क्ते देहद्रुमस्थो विषयफलरसान्
नापरो निर्व्यथात्मा॥५॥
O Lord! the reality is
that there is no fundamental difference between You as Paramatma and me
as the jiva  and there is no
bondage or liberation for me in reality. The apparent difference is caused by
your bodies of avidya (ignorance) and vidya (knowledge) which
correspond to dream state and waking state respectively.  That is the only difference between the bound
and liberated one.   The bound one sits
on the tree which is the body and enjoys the fruits of sense objects.  The liberated one whose nature is Sacchidananda
(Truth, Consciousness and Bliss) does not enjoy the fruits of sense objects,
therefore is not bound. 
जीवन्मुक्तत्वमेवंविधमिति
वचसा किंफलं दूरदूरे
   तन्नामाशुद्धबुद्धेर्न च लघु मनसः
शोधनं भक्तितोऽन्यत्।
तन्मे विष्णो! कृषीष्ठास्त्वयि
कृतसकलप्रार्पणं भक्तिभारं
  येन स्यां मङ्क्षु किञ्चित्गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा
॥६॥
What is the use of talking
about jeevanmukti by mere words. 
It is far removed from those who are not pure in mind and there is
nothing which can purify the mind more easily than bhakti.  Therefore O Vishnu! Bless me with
unwavering devotion surrendering everything to You so that I,  with some help from a guru, gain
knowledge of Your True nature and completely merge my identity in You.  
शब्दब्रह्मण्यपीह प्रयतितमनसस्त्वां
न जानन्ति केचित्
   कष्टं वन्ध्यश्रमास्ते चिरतरमिह
गां बिभ्रते निष्प्रसूतिं।
यस्यां विश्वाभिरामास्सकलमलहरा
दिव्यलीलावताराः
   सच्चित्सान्द्रं च रूपं तव न निगदितं
तां न वाचं भ्रियासम्॥७॥
Those who are more
interested in the Vedas also do not know You and their efforts are
fruitless.  They carry this vedic lore
for long without it bearing fruits.  Let
me not carry the load of words which do not describe your divine incarnations,
your leelas which captivate the hearts of all and purify all  and your sachchidananda swarupa (embodiment
of  Absolute Truth, Consciousness and
Bliss)     
यो यावान् यादृशो वा
त्वमिति किमपि नैवावगच्छामि भूम-
  न्नेवं चानन्यभावस्त्वदनुभजनमेवाद्रिये
चैद्यवैरिन्!।
त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां
दर्शनस्पर्शनादि-
  र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि
॥८॥  
O Lord! I do not know anything
about Your swarupa (form), Your attributes or Your activities. O Enemy
of Sisupala! Even then  let me worship
you alone, without being distracted by anything else.  Let me see, touch etc. your images or symbols
and all those devotees for whom your lotus feet are very dear. Let me also  develop reverence for your worship, obeisance
and sankirtan (singing about your qualities, exploits and leelas).    
यद्यल्लभ्येत तत्तत्तव
समुपहृतं देव दासोऽस्मि तेऽहं
  त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहुः
कर्म निर्मायमेव;।
सूर्याग्निब्राह्मणात्मादिषु
लसितचतुर्बाहुमाराधये त्वां
  त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां
भक्तियोगः ॥९॥
O Lord! I am your
servant.  Whatever comes to my hand, let
me offer it to you. Let me have the chance to clean and wipe your temples frequently
without being indifferent.  Let me
worship you,   shining with four hands, in the Sun, Fire,
Brahmin or the Self. Let devotion,  marked by the complete dissolution of my heart
in You,  constantly flow in me, O Lord!
ऐक्यं ते दानहोमव्रतनियमतपस्सांख्ययोगैर्दुरापं
  त्वत्संगेनैव गोप्यः किल सुकृतितमाः
प्रापुरानान्दसान्द्रम्;।
भक्तेष्वन्येषु भूयस्स्वपि
बहुमनुषे भक्तिमेव त्वमासां
  तन्मे त्वद्भक्तिमेव द्रढय हर गदान्
कृष्ण वातालयेश ॥१०॥

O Lord!  Oneness (Union) with You is not attainable by
such means as daana (giving alms, making gifts etc), homa (worship
by offerings made into the fire), vrata (keeping vows), niyama
(control of mind and senses), tapas (observing austerities), Sankhya,
yoga etc.  But gopis, the
most fortunate ones, attained this Oneness (Union) marked by absolute bliss  simply by your company. Though there are many
devotees of Yours, you have given the devotion of gopis a much higher
place.  Therefore O Lord of Guruvayur!
make my bhakti more  firm and
unwavering and take away all my afflictions. 
         

NARAYANEEYAM – DASAKA 93

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NARAYANEEYAM,
DASAKA 93
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. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.    
 .        
Given below is the text
of the 93rd  dasaka which
describes what one can learn from the twenty four teachers of an avadhuta
(sanyasi) which would be helpful for all sadhaks on the spiritual path.
बन्धुस्नेहं विजह्यां तव हि करुणया त्वय्युपावेशितात्मा
  सर्वं त्यक्त्वा चरेयं सकलमपि जगद्वीक्ष्य मायाविलासम्।
नानात्वात् भ्रान्तिजन्यात् सति खलु गुणदोषावबोधे विधिर्वा
  व्यासेधो वा; कथं तौ त्वयि निहितमतेर्वीतवैषम्यबुद्धेः॥१॥   
O
Lord! By your grace I will forsake all attachments arising out of relationships
such as wife, son, brother, sister etc and with my mind fixed on You, I will
give up everything and move about freely, seeing (understanding) the whole
world as an illusion created by the play of Maya.  The concepts of Vidhi (something obligatory)
and nishedha (something forbidden) arise because of the sense of
multiplicity created by delusion (Maya). 
For the devotee whose heart is anchored in You and who is equanimous and
sees You in all beings,  how can vidhi
 and nishedha apply?  
क्षुत्तृष्णालोपमात्रे  सततकृतधियो जन्तवः सन्त्यनन्ता-
स्तेभ्यो विज्ञानवत्त्वात् पुरुष इह वरस्तज्जनिर्दुर्लभैव।
तत्राप्यात्मात्मनः स्यात् सुहृदपि च रिपुर्यस्त्वयि न्यस्तचेता-
स्तापोच्छित्तेरुपायं स्मरति स हि सुहृत् स्वात्मवैरी ततोऽन्यः॥२॥
There
are infinite number of beings whose sole preoccupation in life is with
satisfying their hunger and thirst.  Of
these, because of his knowledge and power of reasoning, man is considered
superior. But taking birth as a human is 
rare.  Even here some are friends
of their own selves; others are enemies of their own selves. He who, fixing his
mind steadfastly on You, thinks of ways of liberating himself from the pains
and sorrows of life, is a friend of the Self. 
Any one who does not take to this path is the enemy of the Self.        
त्वत्कारुण्ये प्रवृत्ते क इव नहि गुरुर्लोकवृत्तेऽपि भूमन्
   सर्वाक्रान्तापि भूमिर्नहि चलति
ततः सत्क्षमां शिक्षयेयम्।
गृह्णियामीश, तत्तद्विषयपरिचयेप्यप्रसक्तिं समीराद्
  व्याप्तत्वं चात्मनो मे गगनगुरुवशाद्भातु
निर्लेपता च ॥३॥
O
Lord! if your grace is there who cannot be a guru even in this mundane world? I
shall learn patience and forbearance from the Earth which remains stable in
spite of being invaded by everyone. From the Air, I will learn non-attachment
in spite of contacts with the objects of the senses.  From the sky (space) as my guru may Il
learn pervasiveness as well as non-attachment.   
स्वच्छः स्याम् पावनोऽहं मधुर उदकवद् वह्निवन्मा स्म गृह्णां
  सर्वान्नीनोऽपि दोषं तरुषु तमिव मां
सर्वभूतेष्ववेयाम्।
पुष्टिर्नष्टिः कलानां शशिन इव तनोर्नात्मनोऽस्तीति विद्यां
  तोयादिव्यस्तमार्ताण्डवदपि च तनुष्वेकतां
त्वत्प्रसादात् ॥४॥
By
your grace,  O Lord! From water I will learn
to be pure,  purifying and sweet.  From fire,  I will learn not to absorb the bad qualities
in whatever I eat. Like fire inherent in trees, I will see myself in all
beings.  Just like waxing and waning is
of the kalas of the moon,  not of
the moon itself, I will understand that growth and decay are of the body, not
of the Atman (indwelling spirit).    
स्नेहाद्व्याधात्तपुत्रप्रणयमृतकपोतायितो  मा स्म भूवं,
  प्राप्तं प्राश्नन् सहेय क्षुधमपि
शयुवत् सिन्धुवत् स्यामगाधः।
मा पप्तं योषिदादौ शिखिनि शलभवत् भृङ्गवत् सारभागी
  भूयासं, किन्तु
तद्वद्धनचयनवशान्माहमीश प्रणेशम् ॥५॥
O
Lord! Let me not be like the pair of doves which lost their lives because of
their affection for their little ones captured by a hunter in his net (into
which they also entered).  Like the
python I will eat only when something comes my way, enduring hunger until I get
something. Let me become
  Let me not fall for women etc. just like the
flying insects into the fire.  Let me,
like the honey bee, take only the essence of things. But Let me not destroy
myself by accumulating wealth like the honey bee by accumulating honey (for
which people drive away the bees by fire) 
   
मा बध्यासं तरुण्या गज इव वशया, नार्जयेयं धनौघं
   हर्तान्यस्तं हि माध्वीहर इव,
मृगवन्मा मुहं ग्राम्यगीतैः।
नात्यासज्जेय भोज्ये झष इव बडिशे, पिङ्गला वन्निराशः
   सुप्यां भर्तव्य योगात् कुरर इव
विभो सामिषोऽन्यैर्न हन्यै॥६॥
O
Lord! Let me not be bound by woman like the he-elephant by the she-elephant
(which is used to lure and trap the he-elephant). Let me not accumulate wealth
like the honey bee; it will be snatched (or stolen) by thieves like the honey-gatherer
(takes away the honey stored by the honey bees). Let me not be deluded by folk
songs like the deer which gets caught when listening to the music. . Let me not
be attached too much to food like the fish for the meat in the bait.  Let me sleep peacefully giving up all desires
like the prostitute Pingala.   Let me not
be killed for my possessions, like the kurara bird with a peace of meat in its
beak.
वर्तेय
त्यक्तमानः सुखमतिशिशुवन्निसहायश्चरेयं
   कन्याया एकशेषो वलय इव विभो! वर्जितान्योन्यघोषः।
त्वच्चित्तो
नावबुद्ध्यै परमिषुकृदिव क्ष्माभृदायानघोषं
   गेहेष्वन्यप्रणीतेष्वहिरिव निवसान्यिन्दुरोर्मन्दिरेषु
॥७॥
O
Lord! Let me remain happy devoid of egotism like an infant child.  Like the single bangle in the hand of the
girl, let me remain without the company of anyone devoid of mutual
chattering.  With mind fixed on you, let
me not be aware of anything else, like the arrow-maker, concentrating on his
work, is not aware of the din and noise when the king’s procession passes by.
Let me live in houses built by others like the snake in the holes made by rats
in the earth.   
   
त्वय्येव
त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां
   त्वच्चिन्ता त्वत्स्वरूपं कुरुत इति दृढं शिक्षये
पेशकारात्।
विड्भस्मात्मा
च देहो भवति गुरुवरो, यो विवेकं विरक्तिं
   धत्ते सञ्चिन्त्यमानो , मम तु बहुरुजापीडितोऽयं  विशेषात् ॥८॥
From
the spider let me learn that this universe created by You is absorbed (dissolves)
in Yourself. From the peshakara worm, let me understand that by the continuous
remembrance of your form I myself take that form.  This body which is full of faecal matter and is
reduced to ashes in the end is the foremost guru, as it instils discrimination
and dispassion when contemplated; more so this body of mine subjected to lot of
suffering.
ही
ही! मे देहमोहं त्यज पवनपुराधीश! यत्प्रेमहेतो-
र्गेहे
वित्ते कलत्रादिषु च विवशितास्त्वत्पदं विस्मरन्ति।
सोऽयं
वह्नेः शुनो वा परमिह परतः साम्प्रतां चाक्षिकर्ण-
त्वग्जिह्वाद्या
विकर्षन्त्यवशमत इतः, कोऽपि न त्वत्पदाब्जे ॥९॥     
O
Lord of Guruvayoor! Remove my attachment to this body because of which one loses
one’s freedom, entangled in house, wealth, wife etc and forgets Your lotus
fee.  After death this body is consumed
by fire or eaten by dogs. Now (while living), the skin (sense of touch) and the
tongue (sense of taste) drag the helpless person here and there.   There is none eager or interested in your
lotus feet.   .    
दुर्वारो
देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान्
  हृत्वा भक्तिं द्रढिष्ठां कुरु तव पदपङ्केरुहे पङ्कजाक्ष!
।
नूनं
नानाभवान्ते समधिगतममुं मुक्तिदं विप्रदेहं
  क्षुद्रे हा हन्त! मा मा क्षिप विषयरसे पाहि मां
मारुतेश॥१०॥
If
attachment to the body is unavoidable at this stage, then O Lotus-eyed One!  Remove all my afflictions and bless me with unshakable
devotion to your lotus feet.  O Lord of
Guruvayur!  This body of Brahmin, capable
of taking one to liberation, was attained after innumerable births.  O Lord do NOT, NOT throw this into the
frivolous enjoyment of the senses; save me from such a contingency.  

NARAYANEEYAM, DASAKA 92

Posted , updated on
                      NARAYANEEYAM, DASAKA 92
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. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.    
 .        
Given below is the text
of the 92nd dasaka which describes the path of Karma coupled
with Bhakti (devotion to the Lord),  with
a prosaic translation in English. 
  वेदैः सर्वाणि कर्माण्यपरफलदया वर्णितानीति बुद्ध्वा
    तानि त्वय्यर्पितान्येव हि समनुचरन्
यानि नैष्कर्म्यमीश!
मा भूद्वेदैर्निषिद्धे
कुहचिदपि  मनःकर्मवाचां प्रवृत्तिः
    दुर्वर्जं चेदवाप्तं तदपि खलु भवत्यर्पये
चित्प्रकाशे ॥१॥
Understanding
that the karmas (rites, actions) prescribed by the Vedas are to
be performed without attachment to the fruits (results) thereof, I shall
perform such karmas as offerings to you and thus will I reach the state
of Naishkarmya, the path of knowledge. 
Let not my mind, speech or action engage in karma prohibited in
the Vedas.  If some such thing
happens unavoidably, I offer that also to You, O Lord, the Light of Consciousness.
यस्त्वन्यः कर्मयोगस्तवभजनमयस्तत्रचाभीष्टमूर्तिं
   हृद्यां सत्त्वैकरूपां दृषदि हृदि
मृदि क्वापि वा भावयित्वा।
पुष्पैर्गन्धैर्निवेद्यैरपि च विरचितैः शक्तितो भक्तिपूतैः
   नित्यं वर्यां सपर्यां विदधदयि विभो!
त्वत्प्रसादं भजेयम्॥२॥
In
the other karmayoga in which one engages in loving devotion to You, I
will create in stone, mud or in the mind a form of yours which is dear to my
heart and daily offer worship to that image, according to my capacity and with
heart-felt devotion, with flowers, incense and naivedya and thus make
you pleased with me (obtain your prasada).
       
 स्त्रीशूद्रास्त्वत्कथादिश्रवणविरहिता आसतां
ते दयार्हा-
   स्त्वत्पादासन्नयातान् द्विजकुलजनुषो
हन्त! शोचाम्यशान्तान्।
वृत्यर्थं ते यजन्तो बहुकथितमपि त्वामनाकर्णयन्तो
   दृप्ता विद्याभिजात्यैः किमु न विदधते
तादृशं मा कृथा माम्॥३॥
Women
and Sudras who are deprived of hearing your stories etc are to be pitied. Let
that be so, but I feel sorry for those dwijas, who are supposed to be
nearer to your lotus feet but still attached to the pleasures of the senses.
They perform yagas and other vedic rites for making a living and turn a deaf
ear to stories about Your much talked about leelas and exploits.  Vain and conceited about their learning and
their high birth, what is it that they do not do? O Lord do not make me like
them.      
पापोऽयं कृष्णरामेत्यभिलपति निजं गूहितुं दुश्चरित्रं
   निर्लज्जस्यास्य वाचा
बहुतरकथनीयानि मे विघ्नितानि।
भ्राता मे वन्ध्यशीलो भजति किल सदा विष्णुमित्थं बुधांस्ते
   निन्दन्नुच्चैर्हसन्ति त्वयि निहितमतींस्तादृशं
मा कृथा माम्॥४॥
“This
sinner keeps chanting ‘Krishna’, ‘Rama’ in order conceal his bad deeds and
conduct. Because of this constant chattering of this shameless fellow I am unable
to get a chance to talk about many things. 
This brother of mine cannot do anything fruitful, he just worships
Vishnu always” –Thus talk some people about those who are wise and have given
their hearts to You. They use abusive words against your devotees and laugh
loudly in derision.  O  Lord! do not make me like them. .   
श्वेतच्छायं कृते त्वां मुनिवरवपुषा प्रीणयन्ते तपोभि-
    स्त्रेतायां स्रुक्स्रुवाद्यङ्कितमरुणतनुं
यज्ञरूपं भजन्ते।
सेवन्ते तन्त्रमार्गैर्विलसदरिगदं द्वापरे श्यामलाङ्गं
    नीलं संकीर्तनाद्यैरिह  कलिसमये मानुषास्त्वां भजन्ते ॥५॥
People
worship you in Krita Yuga as a saint, of pure white complexion, by
performing tapas (severe austerities). 
In Treta yuga they worship You  as the embodiment of Yagna, of red
complexion, wearing sruk, sruva etc. by the performance of yagas
(sacrifices).   In Dwapara Yuga You are worshipped in
a  form shining with the discus and the
mace, and of dark complexion,  following
the tantric system of worship. .  In Kali
Yuga You are worshipped in a form with deep blue complexion by sankirtan (singing
aloud Your names and Your praises) and other means.
सोऽयं
कालेयकालो जयति मुररिपो! यत्र संकीर्तनाद्यैः
  निर्यत्नैरेव मार्गैरखिलद! न चिरात्त्वत्प्रसादं
भजन्ते।
जातास्त्रेताकृतादावपि
हि किल कलौ संभवं कामयन्ते
 दैवात्तत्रैव जातान् विषयविषरसैर्मा विभो! वञ्चयास्मान्॥६॥
O
Enemey of Mura! Giver of Every Thing! This Kali Yuga wins over other
yugas because in Kaliyuga only people can quickly please You (get Your
blessings) by such effortless means as chanting your names and singing about
your exploits and leelas. Even those born in  Kruta, Treta and Dwapara yugas wish to be
born in this Kali Yuga.
We,
your devotees, have taken birth in this Kali Yuga fortuitously  by luck or fate. Lord!  Please do not delude us into thinking that sense
objects are sweet like nectar while in fact they are poison.
भक्तास्तावत्कलौ
स्युर्द्रमिलभुवि ततो भूरिशस्तत्र चोच्चैः
  कावेरीं ताम्रपर्णीं किल कृतमालां च पुण्यां प्रतीचीम्।
हा!
मामप्येतदन्तर्भवमपि च विभो! किञ्चिदञ्चद्रसं त्व-
य्याशापाशैर्निबध्य
भ्रमय न भगवन् पूरय त्वन्निषेवाम् ॥७॥
In
Kaliyuga there will be bhaktas (devotees). In Dravidadesa there
will be more bhaktas.  Wihin Dravidadesa
too the number of bhaktas will be more on the banks of Kaveri,
Tamraparni, Kritamala and Prateechi.  O
Lord! we are also born in this region and we have a modicum of bhakti  to You. Please do not delude us and bind us
with the rope of desires.  Please give us
an opportunity to fully worship you.  
दृष्ट्वा
धर्मद्रुहं तं कलिमपकरुणं प्राङ्महीक्षित् परीक्षित्
    हन्तुं व्याकृष्टखड्गोऽपि न विनिहतवान् सारवेदी गुणांशात्।
त्वत्सेवाद्याशु
सिद्ध्येदसदिह न तथा त्वत्पदे चैष भीरुः
   यत्तु प्रागेव रोगादिभिरपहरते तत्र हा शिक्षयैनम्
॥८॥
In
times gone by King Parikshit took out his sword to kill Kali who was an
opponent of dharma and was merciless but he (Parikshit) did not actually
kill him pondering over the good points of Kali.  In Kali Yuga good actions like Your worship
etc. will bear fruit quickly whereas bad actions will yield results only after
a long interval.  Moreover, Kali is
afraid of Your devotees.  O Lord! punish
this Kali when he prevents people from taking to the path of Bhakti by
making people ill  etc.   
गङ्गा
गीता च गायत्र्यपि च तुलसिका गोपिकाचन्दनं तत्
   सालग्रामाभिपूजा परपुरुष!  तथैकादशी नामवर्णाः।
एतान्यष्टाप्ययत्नान्ययि,
कलिसमये त्वत्प्रसादप्रवृद्ध्या
  क्षिप्रं मुक्तिप्रदानीत्यभिदधुरृषयस्तेषु मां सज्जयेथाः
॥९॥
O Parapurusha! Gita, Ganga, Gayatri, Tulasi,
Gopichandan, worship of Salagrama, Ekadasi  and the letters of Your names – these eight
which are effortless, make You pleased and therefore in this Kaliyuga they lead
people to liberation quickly-  so say the
rishis. Therefore O Lord! make me attached to these eight.   
देवर्षीणां
पितॄणामपि न पुनरृणी किङ्करो वा स भूमन्
   योऽसौ सर्वात्मना त्वां शरणमुपगतः सर्वकृत्यानि
हित्वा।
तस्योत्पन्नं
विकर्माप्यखिलमपनुदस्येव चित्तस्थितस्त्वं
   तन्मे पापोत्थतापान् पवनपुरपते! रुन्धि भक्तिं
प्रणीयाः ॥१०॥

One
who, forsaking all actions, totally surrenders himself to You, becomes rid of
obligations to the celestials, rishis and forbears; Nor does he become a
servant of any of them.  The fruits of
any bad activity  arising out of him
unwittingly is wiped out by You, seated in his heart.  O Lord of Guruvayoor! block the sorrows
springing from my sins and bless me with bhakti.  

NARAYANEEYAM – DASAKA 91

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 NARAYANEEYAM, DASAKA 91
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. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.    
 .        
Given below is the text
of the 91st dasaka which eulogises Bhakti (devotion to the Lord)
with a prosaic translation in English.  
श्रीकृष्ण त्वत्पदोपासनमभयतमं बद्धमिथ्यार्थदृष्टेः
  मर्त्यस्यार्तस्य मन्ये, व्यपसरति
भयं यत्र सर्वात्मनैव।
यत्तावत् त्वत्प्रणीतानिह भजनविधीनास्थितो मोहमार्गे
   धावन्नप्यावृताक्ष स्खलति न कुहचिद्देवदेवाखिलात्मन्॥१॥
O Krishna! You are above
all the other gods and the indwelling spirit (atman) of all beings.  Worshipping your lotus feet is the best means
of totally banishing all fears for those who see things where none exist and
suffer from this delusion. He who follows the methods of worshipping as
propounded by you will never trip and fall even though he runs on a deluding path
blindfolded..
भूमन् कायेन वाचा पुनरपि मनसा त्वत्बलप्रेरितात्मा
    यद्यत्कुर्वे समस्तं तदिह परतरे त्वय्यसावर्पयामि|
जात्यापीह श्वपाकस्त्वयि निहितमतिः कर्मवागिन्द्रियार्थ-
    प्राणो विश्वं पुनीते न तु विमुखमनास्त्वत्प्रसादाद्विप्रवर्यः ||२|
  O
Magnificent Lord! powered and motivated by you, 
the indwelling atman, whatever I do by thought, word or deed, I offer at
your lotus feet.  Even one who by birth
is a shwapaka (one who cooks and eats dogs), if he surrenders to you his
mind, deeds, words, sense objects and the prana (vital air), purifies
the world;  not the best among brahmins
who has turned away from your lotus feet.
भीतिर्नाम द्वितीयाद्भवति,
ननु मनःकल्पितं च द्वितीयं
   तेनैक्याभ्यासशीलो हृदयमिह यथाशक्ति बुद्ध्या निरुन्ध्याम्।
मायाविद्धे तु तस्मिन् पुनरपि न तथा भाति मायाधिनाथं
   तं त्वां भक्त्या महत्या सततमनुभजन्नीश!
भीतिं विजह्याम् ॥३॥
 Fear arises when there is a second (entity, object).  The second is only a projection of the mind
not real. Let me therefore practice the unity of my atman (individual
soul) with you, the paramatman (Universal soul) by disciplining the mind
with the higher intellect.  When the mind
again comes under the influence of  maya it goes back to its previous state of
seeing multiplicity in place of unity. 
Then I will continuously think of you and identify with you, the
master of maya,  with loving devotion
and thus conquer my fear.       
भक्तेरुत्पत्तिवृद्धी तव चरणजुषां संगमेनैव पुंसा-
  मासाद्ये पुण्यभाजां, श्रिय
इव जगति श्रीमतां सङ्गमेन।
तत्संगो देव भूयान्मम खलु सततं,
तन्मुखादुन्मिषद्भिः
  त्वन्माहात्म्यप्रकारैर्भवति च सुदृढा भक्तिरुद्धूतपापा ॥४॥
Just as wealth is
acquired by association with the wealthy in this world, the sprouting of
devotion and its growth is achieved, by those who have earned enough punya, by
association with those who are devoted to your lotus feet.  May I always have the company of such devoted
people and let me, by hearing stories of your greatness and magnanimity flowing
out from their mouths, strengthen my devotion which will wipe out my sins O
Lord!

श्रेयोमार्गेषु भक्तावधिकबहुमतिर्जन्मकर्माणि भूयो
    गायन् क्षेमाणि नामान्यपि तदुभयतः प्रद्रुतं प्रद्रुतात्मा।
उद्यद्धासः कदाचित् कुहचिदपि रुदन् क्वापि गर्जन् प्रगाय-
   न्नुन्मादीवप्रनृत्यन्नयि, कुरु
करुणां लोकबाह्यश्चरेयम् ॥५॥
With unwavering regard
for devotion as the best way of attaining liberation, let me sing about your
incarnations and chant your divine names. By these two means, let my heart melt
very soon and may I laugh some times, cry sometimes, shout or sing or dance
like mad at other times steeped in love for you and walk completely outside the
conventional materialistic way of life. May I have your grace for such a state of
mind O Lord!       
भूतान्येतानि भूतात्मकमपि सकलं पक्षिमत्स्यान्
म्रुगादीन्
    मर्त्यान् मित्राणि शत्रूनपि
यमितमतिस्त्वन्मयान्यानमानि।
त्वत्सेवायां हि सिद्ध्येन्मम तव कृपया
भक्तिदार्ढ्यं विराग-
    स्त्वत्तत्त्वस्यावबोधोऽपि
च भुवनपते! यत्नभेदं विनैव ॥६॥
O Lord of the worlds! With
a subdued mind,  I shall pay obeisance  to all the five elements (earth, water, fire,
air and space) and all that have been formed of these elements such as birds,
fish, animals, humans, friends, foes which are all nothing but Your own
manifestation.  By worshipping You,  my devotion will take root, I will develop
detachment and True Knowledge about You will dawn on me without any other
effort.   
नो मुह्यन् क्षुत्तृडाद्यैर्भवसरणिभवैस्त्वन्निलीनाशयत्वा-
   च्चिन्तासातत्यशाली निमिषलवमपि
त्वत्पदादप्रकम्पः।
इष्टानिष्टेषु तुष्टिव्यसनविरहितो मायिकत्वावबोधा-
   ज्ज्योत्स्नाभिस्त्वन्नखेन्दोरधिकशिशिरितेनात्मना
सञ्चरेय॥७॥
I shall pass my days without
being distracted by hunger, thirst etc. arising in the path of this mundane
life, with the mind dissolved in You and not moving away from Your lotus feet
even for a second, with continuous remembrance of Your captivating form,  neither happy when something good happens nor
unhappy when undesirable things occur realizing every thing is Maya,  with the mind cooled by the moonlight
from Your toe nails which shine like the moon. 
 
 
भूतेष्वेषु त्वदैक्यस्मृतिसमधिगतौ नाधिकारोऽधुना
चेत्
   त्वत्प्रेम त्वत्कमैत्री जडमतिषु
कृपा द्विट्सु भूयादुपेक्षा।
अर्चायां वा समर्चाकुतुकमुरुतरश्रद्धया
वर्धतां मे
   त्वत्संसेवी तथापि द्रुतमुपलभते
भक्तलोकोत्तमत्वम्॥८॥
If I am not yet qualified
to experience You as the indwelling spirit  (atma) of all beings, May I have love
for You, friendship with your devotees, compassion towards dull-heads and
indifference to enemies.  May I develop  earnest interest in worshipping you in an idol
or image.  Serving you by these means I
will soon become one of the best among your devotees.    
  
आवृत्य त्वत्स्वरूपं क्षितिजलमरुदाद्यात्मना
विक्षिपन्ती
  जीवान् भूयिष्ठकर्मावलिविवशगतीन्
दुःखजाले क्षिपन्ती।
त्वन्माया माभिभून्मामयि भुवनपते! कल्पते तत्प्रशान्त्यै
  त्वत्पादे भक्तिरेवेत्यवददयि
विभो! सिद्धयोगी प्रबुद्धः ॥९॥
O Lord of the worlds!
Your Maya veils your real nature by projecting it in the form of the five
elements earth, water, fire, air and space. 
It pushes beings,  which are
tossed about with no control over themselves, into a web of sorrow and misery according
to the their many karmas, past and present.  O Lord! Let not Your Maya overcome
me for which Siddhayogi Prabhuddha has prescribed Bhakti
to your lotus feet as  the only remedy. .

दुःखान्यालोक्य जन्तुष्वलमुदितविवेकोऽहमाचार्यवर्या-
  ल्लब्ध्वा त्वद्रूपतत्त्वं गुणचरितकथाद्युद्भवद्भक्तिभूमा
मायामेनां तरित्वा परमसुखमये
त्वत्पदे मोदिताहे
  तस्यायं पूर्वरङ्गः पवनपुरपते! नाशयाशेषरोगान् ॥१०॥
Seeing the sorrow and
suffering through which all beings pass, I will develop dispassion and
discrimination and, having obtained from a competent guru the secret of your
true nature, develop loving devotion to you by hearing stories about your
qualities, leelas and exploits and, overcoming  the maya of yours, experience the pure bliss
at your lotus feet. This is the first step towards that, O Lord of Guruvayoor!,
destroy all my afflictions.     
  

Prayers to the Lord of Guruvayoor from Narayaneeyam -9

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Prayers to the
Lord of Guruvayoor from Narayaneeyam -9
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.  .        
Given below is the collection of last slokas from Daskasmn  81 to 90 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-८१ श्लोकसंख्या-१० 
Krishna, along with Satyabhama, attended the marriage of Draupadi.
He stayed with the Pandavas at Hastinapura for sometime for their happiness. He then established the city of Indraprastha and came
back to Dwaraka.  Arjuna, in the guise of
a sanyasi,  abducted and
married  Krishna’s sister Subhadra whose
hand had been promised to Duryodhana by Balaram.  Arjuna had the tacit consent of Krishna who
somehow pacified an enraged Balaram. Krishna then went to Indrapastha along
with Arjuna, Subhadra and Balaram to show his affection for Arjuna and the other
Pandavas. While at Indraprastha Krishna met Kalindi on the banks of Yamuna and
married her. He helped Arjuna to burn the Khandava Forest to propitiate
Agni.  Krishna also married Mitravinda
who was deeply in love with him but was afraid of her brothers.  Satya, daughter of Nagnajit,  was won by Krishna after tethering seven
powerful bulls simultaneously, taking seven different bodies. Krishna also
married Bhadra whose hand was offered by her brothers. Riding on Garuda with
Satyabhama seated on his lap and breaking the forts Krishna massacred Mura’s
army making Pragjyotishapuram a city with blood flowing. Five-headed Mura rose
up from the waters of the sea threatening Krishna who cut off his head by his ckakra.  Narakasura who came with sixty five
four-tusked elephants also met the same fate as Mura.  Praised by Bhumi, Krishna crowned Bhagadatta,
son of Narakasura, as the king.  Narakasura
had kept in captivity sixteen thousand young women who loved Krishna and had
taken refuge in him.  They  were released from captivity  by Krishna and sent to Dwaraka. The
four-tusked elephants were also sent to Dwarka except the one gifted to
Bhagadatta.  Krishna  then went to swargaloka  with Satyabhama to give Aditi her ear globes
snatched by Naraksura. They were welcomed and honoured by Indra. Satyabhama was
the envy of celestial damsels whom the former excelled in beauty.. Krishna forcibly
took with him the Kalpavriksha from heaven after subduing an angered
Indra. Bhattathiri concludes this dasaka with the following sloka:
कल्पद्रुं सत्यभामाभवनभुवि सृजन् द्व्यष्टसाहस्रयोषाः
स्वीकृत्य प्रत्यगारं विहितबहुवपुर्लालयन् केलिभेदैः  ।
आश्चर्यान्नारदालोकितविविधगतिस्तत्र तत्रापि गेहे
भूयः सर्वासु कुर्वन् दश दश तनयान् पाहि वातालयेश ॥८१.१०॥
O Lord of Guruvayur! You planted the kalpataru in the backyard of
Satyabhama’s residence. You married the sixteen thousand young women rescued
from the captivity of Narakasura, put them in separate houses, kept them in
good humour by your playful activities and, taking as many forms,  you surprised Narada by being with each of one
of those wives in their respective houses, engaged in various mundane
activities. You also fathered in each of them ten sons each. O Lord! save me
(from my ailments)
दशकम्-८२ श्लोकसंख्या-१०
Pradyumna, son of Krishna born of Rukmini ,
was abducted by Shambara. Pradyumna killed  Shambara and, along with Rati, returned to
Dwaraka  and abducted the daughter of
Rukmi.  Aniruddha, Pradyumna’s son of
excellent qualities, married the grand daughter of Rukmi. Krishna attended this
wedding where Balarama killed Rukmi because of a quarrel in the game of dice.
Bana, son of Mahabali and a devotee of Lord Siva had one thousand hands.  His daughter Usha had, in a dream, intimate
relations with Aniruddha whom she had never seen before.  She fell madly in love with him and pined for
him.  Her maid Chitralekha  drew pictures of eligible young men for her.
Usha recognised Arniruddha in one of the pictures.   Chitralekha brought Aniruddha to Usha by her
yogic powers and the couple spent time together in secret. Bana got wind of
this and imprisoned Aniruddha.  This news
was brought to Krishna by Narada. 
Krishna attacked Shonitapuram, capital city of Bana, with the Yadava
army. Shiva, guarding the fort,  fought
back with his bhuthaganas.  Bana
engaged Satyaki in battle. Kumara, Siva’s son, fought Pradyumna and Krishna
himself took on Siva. Krishna countered all of Siva’s astras until Siva
fell into a swoon by the mohanastra sent by Krishna.  Shiva’s bhuthaganas fled in fear.  Bana fought valiantly with five hundred bows
but all the bows were broken and his hands were being cut one after another. Shiva
jwara was overcome by Vishnu jwara. All of a sudden Siva regained
consciousness,   sang praises of Krishna and requested Krishna
to leave Bana, whose sins had been purged, with two hands on each side. Krishna
relented and,  honoured by Bana, returned
to Dwaraka with Aniruddha and Usha who were joined in wedlock. Bhattathiri
Concludes this dasaka with the following
sloka:  
द्विजरुषा कृकलासवपुर्धरं
नृगनृपं त्रिदिवालयमापयन् ।
निजजने द्विजभक्तिमनुत्तमा-
मुपदिशन् पवनेश्वर! पाहि माम् ॥८२.१०॥
King Nriga, cursed by a brahmana, had taken the body of a huge
lizard and was trapped in a well.  O Lord
of Guruvayoor! You took him out of the well and despatched  him to heaven advising  your own people about the importance of
showing reverence to brahmanas.  Please
save me (from my ailments)
दशकम्-८३ श्लोकसंख्या-१०
Paundraka Vasudeva king of Kurusha thought (or imagined) that he
was an incarnation of Narayana himself. He carried, on his body,  the distinguishing marks of Mahavishnu like srivatsa
(created by a red hot iron or some other metal), a huge discus made of
iron, kaustubha represented by a precious stone, ear globes (kundalas)
and yellow silk garments.  He sent a messenger
to Krishna with the message that he (Paundraka) was the real incarnation of
Mahavishnu and Krishna should give up all those distinguishing marks of Vishnu
and surrender himself to Paundraka. After the messenger left Krishna came to
Paudraka with the Yadava army when Paundraka flung his discus at Krishna who
cut off Paundraka’s head with his Sudarsana chakra and destroyed his
army. Paundraka, though he challenged Krishna, had mentally identified himself
with Mahavishnu. Killed by Krishna he merged in Krishna attaining Sayuja
Mukti.   Sudakshina, son of the King
of Kasi, created  Kritya, a fiery
malevolent entity by abhichara (black magic), to kill Krishna who
flung his Sudarshana chakra at it.  The
chakra chased the terrible Kritya which, crying hoarse and enraged,  went back and burnt Sudakshina himself. The
city of Kashi was also destroyed by Krishna’s chakra. Bhattathiri concludes this dasaka with the following
sloka:
   .       
सांबं कौरव्यपुत्रीहरणनियमितं सान्त्वनार्थी कुरूणां
यातस्तद्वाक्यरोषाlद्धृतकरिनगरो मोचयामास रामः ।
ते घात्याः पाण्डवेयैरिति यदुपृतनां नामुचस्त्वं तदानीम्
तं त्वां दुर्बोधलीलं पवनपुरपते तापशान्त्यै निषेवे ॥८३.१०॥
O Lord of Guruvayur!  Samba,
son of Krishna by Jambavati,  abbducted
Lakshana, daughter of Duryodhana but was caught and incarcerated by the
Kauravas. Balarama  went to the Kauravas
to mollify them but enraged by their words threatened destruction of
Hastinapura.  However, Samba was released
and Balarama left the matter at that thinking that it was for the Pandavas  to kill the Kaurawas. O Lord of
Guruvayur!  who can understand your
leelas? I take refuge in you for the removal from my afflictions.  
दशकम्-८४ श्लोकसंख्या-१०
During a solar eclipse Krishna, leaving Kritavarma and Aniruddha
for the defence of Dwaraka, left for Samanthapanchaka, a place well known for a
holy dip during the solar eclipse, along with yadavas and their
womenfolk..  Krishna, for the welfare of
all, himself took a holy dip, gave cash as dakshina to brahmins and mingled
with Pandavas, Kauravas and other friends. Hearing from the wives of Krishna
the manner in which Krishna had married them, 
Draupadi was very pleased as also the other women in the group. Then
Krishna, seeing the gopas went to them and eagerly met with the gopis whose
bodies had become wafer thin as they were pining in separation from Krishna.
The sight of Krishna was a virtual carnival for the gopis whose heart had been
stolen by Krishna who found again the joy of nestling in their familiar
bosoms.  Embracing Radha, Krishna
consoled  her saying that so much delay
was caused because of the fights with enemies. 
Radha, deeply in love, lost herself in Krishna who imparted to the
gopis, who had by this time overcome the pangs of separation, the knowledge
that He was the Sachidanandaswarupa Atman  in all beings. 
Gopis realised the truth of this in their lives and experienced the
bliss of Krishna Consciousness. The Rishis made Vasudeva perform a Yaga, for
the removal of all difficulties and for the benefit of all. The yaga lasted for
three months during which period the gopis enjoyed the company of Krishna. Bhattathiri concludes this dasaka with the following
sloka:  
   
     
व्यपगमसमये समेत्य राधां
दृढमुपगुह्य निरीक्ष्य
वीतखेदाम्।
प्रमुदितहृदयः पुरं
प्रयातः
पवनपुरेश्वर! पाहि मां गदेभ्यः ॥८४.११॥
When it was time for taking leave, You went to
Radha and firmly embraced her.  Seeing
her free from sorrow, your heart was filled with joy and  you then left for Dwaraka. O Lord of
Guruvayoor! save me from my afflictions.
दशकम्-८५ श्लोकसंख्या-११
Jarasandha, 
king of Magadha, had kept in captivity twenty thousand and eight hundred
kings and was toturing them.  Without
anyone to turn to for help, they sent a messenger to Krishna begging him to put
an end to Jaransandha.  When Krishna was
preparing to attack Jarasandha with his army, Narada came and informed him of
YudhiShthira’s  preparations for a Rajasuya  Yaga.  Making
up his mind that both these events could be accomplished simultaneously,
Krishna proceeded to Indraprastha, the capital city of Yudhishthira.  The reason was that before starting the
Rajasuya Yaga Jarasandha had to be defeated any way.   YudhiShthira
was happy when Krisha came with his wives. 
Yudhishthira had scored victory over all the other kings except
Jarasandha.  He therefore entrusted  this job to Krishna, Bhima and Arjuna.  The three of them went to Jarasandha in the
guise of  brahmins  and asked for a duel from him with any one of
the three.  Jarasandha, who respected
brahmins, readily agreed and chose Bhima as the opponent.  It was a terrible duel and Bhima was finding
it difficult to cope. Then Krishna by signs told Bhima that he should
vertically cleave into two parts Jarasandha’s body in order to kill him.  Bhima did accordingly and sent Jarasandha to
the abode of  Yama. Krishna released all
those kings kept in captivity by Jarasandha and asked them to go back to their
respective kingdoms and look after their subjects.
Krishna took active part in the Rajasuya Yaga
by washing the feet of brahmins etc. Fortunate indeed was Yudhishthira. The
question arose who should be honoured by agrapuja in Rajasuya.  Sahadeva suggested Krishna’s name and this
was accepted by all except Sisupala who opposed it denigrating Krishna.
Pandavas took up cudgels against him but Krishna checked them and himself cut
off Sisupala’s head with his chakra. 
Sisupala merged with Krishna as he was continuously thinking of Krishna
only for three births albeit as an enemy.
Rajasuya was successfully completed and cries of joy arose from the people
‘victory to Yudhishthira’ and ‘victory to Krishna’.  However, Duryodhana was green wth envy seeing
the prosperity and success of the Pandavas. 
He was confounded in the hall constructed by Maya for Yudhishthira.  Areas with water appeared to him as dry land
whereas dry areas appeared as full of water. The result was funny. He appeared
to wade through water, careful not to wet his clothes, while walking  on dry area. 
On the other hand he walked freely on areas with water as if  it were dry land.  It was real funny.
Bhattathiri concludes this dasaka with the following slokq.
.तदा हसितमुत्थितं द्रुपदनन्दिनीभीमयो-
रपाङ्गकलया विभो! किमपि तावदुज्जृंभयन् ।
धराभरनिराकृतौ सपदि नाम बीजं वपन्
जनार्दन! मरुत्पुरीनिलय! पाहि मामामयात् ॥८५.११॥
The funny scene created by Duryodhana
generated uncontrollable laughter in Draupadi and Bhima which Krishna
encouraged on the sly by his sidelong glances. This way Krishna sowed the seed
for the great war of Mahabharata,  happy
that the purpose of his incarnation, that of reducing the burden of the wicked
on Mother Earth, was soon to be accomplished. O Janardana! Lord of Guruvayoor!
save me from my illness.
दशकम्-८६ श्लोकसंख्या-११
Salva who was defeated by the cadaver forces
during the marriage of Rimini obtained a viand (air plane) from Lord Shiva and attacked
Wanaka when Krishna was in the country of Korus. Pradyumna fought him with the
Yadu army and killed his valiant minister Dyumna.  The battle lasted for 27 days. By this time Krishna
reached Dwaraka along with Balarama and attacked Salva whose army had been
decimated. Salva broke the bow sharnga of Krishna and killed before his
very eyes the illusory body of Vasudeva created by his magical powers.  Some say Krishna for a second thought it was
real but Vyasa does not agree with this view. Saubha was pulverised by the mace
of Krishna and cast into the sea and Salva also fell with his neck cut off by
the chakra of Krishna. Dantavaktra attacked Krishna with his mace;  Krishna killed with his mace Kaumodaki.  Like Sisupala he also merged with Krishna
whose incarnation was for the liberation of those who always had the Lord in
their hearts.  YudhiShthira lost Draupadi
in a game of dice between him and Duryodhana’s uncle Sakuni, master of
deception in the game.  Draupadi was
dragged into the sabha (assembly) and Dussasana pulled at her robes.  She frantically clutched her robes but it was
of no avail. Helpless,  she cried out her
heart in anguish to Krishna to save her honour.  Krishna heard her call and while Dussasana
kept pulling at the robes of Draupadi, unending lengths of clothing unwound
from Draupadi’s body.  Exhausted
Dussasana gave up the effort. Thus did Krishna save Draupadi’s honour.
On another occasion during the stay of
Pandavas in the forest, Durvasa arrived as a guest after Draupadi had partaken
of the food from the Akshayapatra, after which the Akshayapatra
automatically becomes empty. Draupadi was afraid of the anger of Durvasa.
Krishna came to her rescue and ate the remnants from the Akshayapatra.
Durvasa and his disciples had the feeling of
eaten a sumptuous meal.  Thus was
Draupadi saved from her predicament.  
When preparations were on for a war, Arjuna
opted for Krishna alone on his side while Duryodhana chose to have whole of the
army of Krishna.  Arjuna sent Krishna as
emissary of the Pandavas to Hastinapura where Krishna spoke, on behalf of the
Pandavas.  While Bhishma, Drona and others
accepted the proposals of Krishna, Duryodhana was adamant and refused to yield
even as much land as could accommodate the tip of a needle.  Krishna then revealed his cosmic form which
terrified the city of Hastinapura. 
When Arjuna, seeing Bhima, Drona and others
ready to fight in the opposite camp, was overcome by the feeling of pity at
that thought that he was out to kill them. Krishna told him that there was no
death for the atman  which is
eternal, only the body dies. None can kill and none can be killed. Forget the
fear of killing and and, with your mind fixed in me, engage in this righteous
war for dharma which is the duty of a kshatriya.  Krishna reveals to Arjuna his cosmic form and
restored him to his normal state, ready to do Krishna’s bid.
Bhishma, a staunch devotee of Krishna, was
killing tens of thousands of kings daily and even Arjuna was tired of fighting.  Then, Krishna, hreaking his promise of not
taking up weapons in this war, jumped from the chariot and ran towards Bhishma
with his sudarshana chakra, as if in a rage,  but Bhishma 
(who had vowed that he would make Krishna take up arms in the war)
simply saluted Krishna, with palms of his hands held together at his heart and
his bent in reverence.
In the fight with Drona, Krishna accepted on
his breast the Vishnavastra aimed at Arjuna by Bhagadutta. Arjuna had vowed to
kill Jayadratha by sunset and the latter went into hiding awaiting sunset.  Krishna, by the brilliance of his chakra, hid
the rays of the sun. Thinking the sun had set Jayadratha appeared on the scene
and Arjuna killed him fulfilling his vow.
When Karna aimed his Nagastra at Arjuna,
Krishna made the earth sink a few inches allowing the nagastra only to knocked off the crown on the
head of Arjuna.
Ashwathama killed the sons of Draupadi when they  were asleep. 
Arjuna, on the advise of Krishna, defused the Brahmastra of Ashwathama
but still it still entered the womb of Uttara, wife of Abhimanyu. Krishna,
taking a miniscule form, entered the womb and with his chakra and
protected the child in the womb.
Bhattathiri concludes this chapter with the
following sloka:  
धर्मौघं धर्मसूनोरभिदधदखिलं छन्दमृत्युः स भीष्म-
स्त्वां पश्यन् भक्तिभूम्नैवहि सपदि ययौ निष्कलब्रह्मभूयम् ।
संयाज्याश्वमेधैस्त्रिभिरतिमहितैर्धर्मजं पूर्णकामं
संप्राप्तो द्वारकां त्वं पवनपुरपते पाहि मां सर्वरोगात् ॥८६. ११॥
Bhishma, who could will when he would die, lay on a bed of arrows
awaiting Uttarayana, when the Sun turns North. Requested by
Yudhishthira, he told the former all that was to be known about dharma.
When the Sun turned North he gave up his mortal body and merged in Brahman, all
the time seeing before his very eyes the Your captivating form.  You made Yudhishthira perform three more
ashwamedha yagas which made the latter happy and fulfilled.  O Lord of Grurvayoor! free me from my
ailments.
दशकम्-८७ श्लोकसंख्या-१०
Kuchela was a brahmin who was a classmate of
Krishna at the gurukula of Sandeepani. He was greatly devoted to Krishna
and had no desire for material things. 
He led the life of a householder,  at peace with himself and the world.  His wife, though equally good at heart, had
not as much self control.  She once asked
her husband why he should not approach Krishna, consort of Lakshmi and a boyhood
friend of his for wherewithal of a reasonable living.  Thus requested by his wife who was famished
with hunger,  though detesting wealth
which makes one conceited and vain, Kuchela set out on his journey to Dwaraka
prompted by a strong desire to see Krishna. 
He carried with him a fistful of flattened rice given by his wife tied
in a piece of cloth as a humble offering to his friend.  He reached the wondrous city of Dwaraka and
entered the house of Rukmini, consort of 
Krishna, and felt as if he had come to VaikunTha, the abode of
Mahavishnu.  He was overwhelmed by the
loving care, affection and honour with which he was received by Krishna.  Taking Kuchela’s hands in his,  Krishna recalled their stay at Sandeepani’s gurukula
 and how once they were caught in the
rain and storm while gathering firewood in the forest and  how they spent the whole night there in the
forest exposed to biting cold winds and how Sandeepani had himself come in the
morning searching for them. Kuchela felt shy of giving such an insignificant
thing as a fistful of flattened rice to Krishna but Krishna himself snatched it
from him and put a handful of flattened rice into his mouth and greatly enjoyed
it. Krishna was about to have another helping of the flattened rice but Rukmini
held his hand saying that one handful was enough to make Kuchela more than a
millionaire. Next morning Kuchela took leave of Krishna without asking for
anything.  On the way Kuchela was telling
himself that Krishna would have surely given him money if he had asked for it.
Now what was he going to tell his wife? He was immersed in thoughts of Krishna,
what he had talked, his smile, his sweet words, the hospitality extended by him
and so on.  Then he came upon a beautiful
house with spacious halls with walls studded with precious stones. He thought
he had lost his way. When he entered the house he saw his wife decked in fine
clothes, wearing ornaments of gold and precious stones,  surrounded by well-dressed maids. Kuchela
realized that this was a bounty from Krishna for a fistful of flattened rice
offered with love and devotion.
Battathiri concludes this dasaka with the
following sloka:
स रत्नशालासु वसन्नपि स्वयं
समुन्नमत्भक्तिभरोऽमृतं ययौ ।
त्वमेवमापूरितभक्तवाञ्छितो
मरुत्पुराधीश हरस्व मे गदान् ॥८७.१०॥
Though living in a house of large halls
studded with precious stones, Kuchela was supremely detached and full of loving
devotion to You and he attained immortality merging in you.  O Lord of Guruvayoor who fulfils the wishes
of your devotees! free me from my afflictions.
दशकम्-८८ श्लोकसंख्या-१२
Devaki, who had already heard about Krishna
bringing back Sandeepani’s son who was dead, expressed a desire to see her six
sons who were killed by Kamsa. Krishna went to Sutala where Mahabali entrusted
them to Krishna. They were originally sons of Mareechi who, by the curse of
Brahma, were born sons of Hiranya Kashipu and in their next birth they were
born as sons of Vasudeva by Devaki and were killed by Kamsa.  Devaki was happy to see them who were then
returned to Mahabali.
Krishna, assuming two bodies, visited, at the
same time,  Sruthadeva, a devoted brahmin,  and Bahulashwa, a king also devoted to
Krishna.  Shrutadeva offered him cooked
food and fruits obtained by him by bhiksha and  Bahulashwa treated him with rich royal
food.  Both were accepted with equal
satisfaction by Krishna who blessed both of them.
In Dwaraka, a brahmin complained bitterly of
the death of his sons, eight of them one after the other.  Krishna, for some reason, brushed it aside
saying it was all fate. There was some talk about this among the people. When
Arjuna was in Dwaraka the ninth son also died and hearing the anguished cries
of the brahmin, Arjuna vowed that he would immolate himself in fire if he did
not get the next son of the brahmin alive. Arjuna, without taking Krishna into
confidence, fortified the house of the brahmin with his arrows so that none can
enter the house. Still the ninth son also was lost.  Arjuna, by his yogic powers,  went to the world of Yama, swarga and other
worlds    
but was not successful in getting the
child.  Arjuna proceeded to immolate
himself in fire but Krishna prevented him. 
He took Arjuna in his chariot to Vaikuntha, where they saw Mahavishnu,
clothed in yellow silks, dark as the newly formed cloud, reclining on Adishesha
with Lakshmi attending on him. Mahavishnu told them that he had taken away the
children in order to see them who were his own manifestations in different
bodies. The sons of the brahmin were restored to him by Krishna who had enacted
this drama only to make Arjuna realise that he (Krishna) was pure sattwic
manifestation of the sachidananda Brahman, one without a second
Thus did Krishna delight every one by his
exploits and leelas,  took the
Vrishni clan to greater heights
conducted many yagnas, delighted doe-eyed
women with his playful activities. His incarnation, on the pretext of
unburdening the Earth of the wicked, was really for the liberation of all those
who were devoted to him. 
The non-dual infinite Brahman itself
manifested in all its resplendence, with its plenary powers, in the captivating
of Krishna. Narada, who revelled in the joy of Krishna’s remembrance, stayed in
Dwaraka those days.  He imparted to
Vasudeva the knowledge of the unity of the Atman and the Paramatman,
Brahman.  Uddhava, the foremost among
Krishna’s devotees got this knowledge from Krishna himself.
Bhattatiri concludes this dasaka with the
following sloka:   
सोऽयं कृष्णावतारो जयति तव विभो! यत्र सौहार्दभीति-
स्नेहद्वेषानुरागप्रभृतिभिरतुलैरश्रमैर्योगभेदैः
आर्तिं तीर्त्वासमस्ताममृतपदमगुः सर्वतः सर्वलोकाः
स त्वं विश्वार्तिशान्त्यै पवनपुरपते भक्तिपूर्त्यै च भूयाः ॥८८.१२॥
O Lord of Guruvayoor! This incarnation of
yours as Krishna scores over other incarnations.  Only in this incarnation people got rid of
their afflictions and were liberated by such effortless means as deep
friendship, fear, affection, enmity, love, devotion and such other emotions directed
towards you. O Lord of such greatness!  May
you allay the miseries of the whole world and ripen the devotion in the hearts
of people. 
दशकम्-८९ श्लोकसंख्या-१०
Lord Krishna does not confer affluence on a
devotee without first ensuring that he has gained control over his mind and
senses. Otherwise, the acquisition of wealth will result in his becoming vain,
conceited and arrogant.  Once the devotee
has achieved control of the mind and senses, the Lord is quick to fulfil his
wishes and there is no question of the devotee slipping from this state.  
Brahma, Siva and other devas are
quickly propitiated and quickly angered. They are propitiated by some according
to their innate nature.  Such people are
short-sighted because of which they slip or deviate from their position,  Vritrasura is an example of such people.  Once he asked Narada who could be easily
propitiated, pleased.  Narada suggested
that he (Vritrasura) propitiate Siva not Vishnu who does not have a friendly
disposition to the bad.  Vritra did
terrible penance and, after seven days, angered that Siva did not appear before
him, he prepared himself to cut off his head. 
Siva appeared before him and Vritra asked of him a silly boon that any
one on whose head he (Vritra) placed his hand should drop dead instantly.  Vritrasura wanted to test the boon by placing
his hand on Siva’s head.  Siva ran in
panic, frequently looking behind,  with
Vritra in hot pursuit. Vishnu saw shiva being pursued by the asura and, taking
the form of a Vatu, accosted Vritra saying “Why are you, O Vritra, deluded by
the words of this ghost, Siva.  If you
have doubt in my words, try placing your hand on your own head”.  Cajoled by vishnu thus, Vritra placed his
hand on his own head and instantly dropped dead. 
Bhrigu was sent by the rishis on the banks of
Saraswati to find out who is the sattwic one among the Trimurtis (the Trinity
of Brahma, Vishnu and Siva).  Brahma
could not tolerate the indifference and want of respect from Bhrigu, his son.
He became angry and was cooled by Narada. 
Siva also could not countenance absence of reverence from Bhrigu and he
was prevented, by his consort Uma, from hurting Bhrigu.  Bhrigu then went to Mahavishnu who was having
a nap with his head on the lap of Lakshmi. 
He kicked Mahavishnu on his chest. 
Vishnu woke up and profusely apologised to Bhrigu and said that he
(Mahvishnu) would ever carry the mark of Bhrigu’s foot on his chest as an
ornament. Thus, coming to the conclusion that Mahavishnu is the most sattwic of
the Trimurtis, Saraswatha rishis attained liberation by loving devotion to his
lotus feet. 
Bhattathiri concludes this dasaka with the
following sloka:     
 
जगत्सृष्ट्यादौ त्वां निगमनिवहैर्वन्दिभिरिव
स्तुतं विष्णो! सच्चित्परमरसनिर्द्वैतवपुषम्।
परात्मानं भूमन्! पशुपवनिताभाग्यनिवहं
परीतापश्रान्त्यै पवनपुरवासिन् परिभजे ॥८९.१०॥
O Lord of Guruvayoor! at the beginning of
creation the Vedas sang your praises as the sachidananda swarupa,  embodiment of Truth, Consciousness and Bliss
and One without a second.  I worship you,
 who is the Paramatma,  who is of immeasurable greatness and the
fortune and joy of the gopis. I pray to you, O Lord,  for the alleviation of my miseries.
दशकम्-९० श्लोकसंख्या-१०
Srimadbhagavata has established the greatness
of Mahavishnu,  over and above Brahma,
Rudra and other devas, in the episodes, among others, of Vritrasura,
bhrigu, Mohini, and Ambarisha. The consciousness which shines through
equally in all beings, whether with form or without form, and which is
indefinable is Mahavishnu, the manifestation of Sachidananda Brahman in
pure sattwic form.   In the five-fold
aspects of Brahman ( according to Saivas)  as the Trimurtis, Ishwara and Sadasiva,
Ishwara  corresponds to that
aspect of Vishnu which abides in vaikuntha and Sadasiva corresponds
to Mahavishnu. Of the Trimurtis Brahma is more rajasic and
less sattwic;
Rudra is predominantly sattwic with a
trace of tamas; only Mahavishnu is purely sattwic. Adi Sankara, who is
impartial, also considered Mahavishnu as above the other aspects of Brahman.
.He wrote a bhashyam  only for
Vishnu sahasranama, not for the sahasranamas of other
deities.  Sankara gave up his mortal body
praising Krishna, the plenary incarnation of Vishnu.  In the beginning of Mantrasastra,  Mahavishnu, dark as the kalaya blossom
and above the Trimurtis, is mentioned as the Lord of all.  It advised meditation on Pranava for  the aspect of Brahman beyond name and form and
meditation on Mahavishnu for the aspect of Brahman with name and form.  In Puranasangraha which is the essence
of all puranas, Mahavishnu is eulogised above all. In the Satyaloka, the
abode of Trimurtis, the position of Vishnu is mentioned as above those
of Brahma and Rudra.
The form revealed to Brahma by Mahavishnu during
the Braahma Kalpa, as mentioned in the second canto of Srimadbhagavatam, is the
one which is called by several names like Hari, Shiva and son.  This is stated by sri Madhave, a staunch
devotee of Siva.  It is evident that he
considered Mahavaishnu above all the other manifestation of Brahman. Eulogising
Siva and putting him above Vishnu in Skanda and other puranas is
for the purpose of not shaking the faith of those who,  according to their innate nature,  worship Shiva and firmly believe that Siva is
the dispenser of the fruits of their actions. This is called Arthavaada
Bhattathiri concludes this dasaka  with the following sloka:             
यत् किञ्चिदप्यविदुषापि विभो मयोक्तं
तन्मन्त्रशास्त्रवचनाद्यभिदृष्टमेव ।
व्यासोक्तिसारमयभागवतोपगीत!
क्लेशान् विधूय कुरु भक्तिभरं परात्मन् ॥९०.११॥
O Lord! Whatever little I,  who am
utterly ignorant,  have said  is as per the words of Mantra sastra
only.  O Lord of Guruvayoor who is
eulogised in Bhagavata which is essence of whatever Vaysa has written
!  fill me with devotion and remove my
sufferings.

Prayers to the Lord of Guruvayoor from Narayaneeyam -8

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Prayers to the Lord of Guruvayoor from Narayaneeyam -8
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.  .        
Given
below is the collection of last slokas from Daskasmn  71 to 80 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-७१
श्लोकसंख्या-१०
Keshi,
a friend of Kamsa, came in the form of a horse to kill Krishna.  He kicked on Krishna’s chest with his hooves
but Krishna stepped aside with lightning speed and threw him off with great
force.  Keshi came charging again towards
Krishna who put his hand into his mouth. 
The hand started growing and the horse fell dead with asphyxia.  Once Krishna was playing thief and
thief-catchers with the gopas.  Vyomasura
mingled with the gopas and was in the group of thieves.  He put the gopas and the cows in a cave and
closed the cave with a large rock. 
Krishna found out the thief and killed him. This dasaka ends with the
following sloka:    
एवंविधैश्चाद्भुतकेलिभेदै-
रानन्दमूर्च्छामतुलां व्रजस्य।
पदे
पदे
नूतनयन्नसीमां
परात्मरूपिन्
पवनेश
पायाः
॥७१.१०॥
In this
way Lord of Guruvayur ! you gave the inhabitants of Vraja more and more joy
with your ever new exploits and pastimes. O Paramatman! Save me from my
maladies. 
दशकम्-७२ श्लोकसंख्या-१२
Kamsa
heard from Narada that Krishna was in Vraja. He sent Akrura to Vraja to bring
Krishna to Mathura on the pretext of Dhanuryagna.   Akrura was a devotee of Krishna but was
prevented from seeing him for fear of Kamsa. 
Now that Kamsa himself was sending him to Krishna he was quite excited
and overjoyed about it.  All through his
journey to Vraja he was thinking of Krishna only, whether he would see Krishna,
touch him, embrace him and what Krishna would talk to him and so on, with the
result he was fully immersed in Krishna consciousness.  At those places where Krishna had played and
where he had left the marks of his feet, Akrura fell down and covered himself
with that dust. While he reached Nanda’s home he saw Krishna watching the cows
being milked. It seemed that he was waiting, along with Balarama, for the
arrival of his devotee Akrura. Krishna and Balarma had bathed in the evening
and were in their yellow and blue clothes respectively.  Both were wearing not little and not too many
adornments.  Akrura got down from his
chariot at a little distance and bowed to Krishna and Balaram.  Krishna lifted him up, embraced him and, taking
his hand,  led him inside the house.  They spent the whole night talking about
various matters.   
The
following sloka concludes this dasaka:
चन्द्रागृहे
किमुत
चन्द्रभगागृहे नु
राधागृहे
नु
भवने
किमु
मैत्रविन्दे।
धूर्तो
विलंबत
इति
प्रमदाभिरुच्चै-
राशङ्कितो
निशि
मरुत्पुरनाथ!
पायाः
॥७२.१२॥
(The
gopis did not get your company that night and) they thought that you, a cheat,
were probably spending the night in the house of Chandra or that of Radha or of
Maitravinda.  O Lord of Guruvayur! save
me  (from my afflictions)
दशकम्-७३ श्लोकसंख्या-१०
Hearing
that Krishna was going to Mathura with Akrura, the gopis felt very sad and, in
groups, complained ‘What is this?, How did this come about?  How can the kind-hearted Krishna abandon us
who have no other refuge?”   While
leaving for Mathura in the early hours of the morning Krishna sent a messenger
to the gopis that he (Krishna) would be back very soon and would be with all of
them and would submerge them in the ocean of nectar (bliss).  Krishna and Balaram set out to Mathura by the
chariot of Akrura, followed by the sad and beseeching glances of gopis.  Krishna also cast his soft glances towards
the gopis as if to reassure them. When they reached the banks of Yamuna Akrura
got down from the chariot for performing 
his morning ablutions.  When he
dipped into the river he saw   Krishna
under the water.  When he lifted his head
from the water he saw Krishna also in the chariot.  Wondering, Akrura dipped again into the water
and there he saw Mahavishnu reclining on Adishesha with discus, conch, mace and
the lotus in his four hands.  Akrura was
submerged an an ocean of bliss and he sang the praises of the Lord.  The vision of the Lord was lost but the
experience of bliss continued and his hairs stood on end. Akrura went back to
the chariot enriched by this experience. Bhattathiri concludes this dasaka with
the following sloka:
किमु
शीतलिमा
महान्
जले
यत्
पुलकोऽसाविति
चोदितेन
तेन
।
अतिहर्षनिरुत्तरेण सार्द्धं
रथवासी
पवनेश! पाहि
मां
त्वम्
॥७३.१०॥
O Lord of
Guruvayur! you asked Akrura “Was it very cold in the Yamuna?  Your hairs are bristling. What is the
matter?”.  Akrura, with abundance of Joy
in him, did not reply and was silent. 
Please save me from my diseases
दशकम्-७४ श्लोकसंख्या-१०
Krishna
and others reached Mathura in the afternoon and they had food in a park in the
outskirts of the town.  Then Krishna set
out on a sight-seeing trip of Mathura. 
While he was passing through the Rajpath ( the main road) the women of
Mathura assembled in the balconies of the houses raring to see Krishna about
whom they had heard so much.  They were
excited at the prospect and considered themselves fortunate to have Krishna’s darshan. 
Krishna, for his part, filled their hearts with joy by the glances from
the corners of his eyes.  On the way
Krishna saw a washer man and asked for a few clothes to wear but he refused
asking “Who would give you the clothes of the King?”.  Krishna severed his head from his body and he
attained mukti.  Krishna also met a beautiful young woman with
a stoop who was carrying perfumes like sandal paste for Kamsa.  She gave some sandal paste to Krishna who,
holding her by his hands and lifting her up by the chin removed her stoop and
she became a world beauty.  She was
straight in her mind and Krishna made her straight in body also to reflect that
mind. He promised her that he would come again to see her. Mathura was in celebration
mood.  Krishna entered the place where
the bow was kept and, struck by his beauty and majesty, the guards kept a
respectable distance. The bow had been worshipped and adorned with flowers and
ornaments.  Krishna lifted the bow,
stringed it and broke it in the twinkling of an eye, before any one could say
anything. The sound of the bow breaking 
put fear into the heart of Kamsa and portended his death the next
day.  Bhattathiri concludes this dasaka
with the following sloka:
शिष्टैर्दुष्टजनैश्च दृष्टमहिमा प्रीत्या च
भीत्या
ततः
संपश्यन्
पुरसंपदं
प्रविचरन्
सायं
गतो
वाटिकाम्
।
श्रीदाम्ना
सह
राधिकाविरहजं
खेदं
वदन्
प्रस्वप-
न्नानन्दन्नवतारकार्यघटनाद्वातेश! संरक्ष माम् ॥७४.१०॥
O
Lord of Guruvayur! You are seen by the good with love and by the wicked with
fear. After seeing the affluence of the city of Mathura and wandering through
its streets you went back to the park in the evening. You spoke to Sridama
about your sorrow because of separation from Radha and you went to sleep happy that
the purpose of taking this incarnation was about to be achieved.
दशकम्-७५ श्लोकसंख्या-१०
Next  day morning 
every one assembled at their appointed places for seeing the wrestling
competition. When Krishna and Balarama came to see the competition the entrance
was blocked by the elephant Kuvalayapeeda. Prompted by the mahout, the elephant
caught Krishna in its trunk but Krishna slipped out of it, hit the elephant
hard on the front portion of its head and 
playfully hid himself between its legs. Emerging again Krishna playfully
felled the elephant on the ground and wrenched out both its tusks.  Krishna and Balaram,  each carrying a tusk on his shoulder,  entered the theatre.  Struck by their handsomeness some people said
that Nanda was fortunate, others said the gopis were fortunate, still others
said Yashoda was fortunate.  Some said
that we are the fortunate ones in the three worlds as we are able to feast our
eyes on Krishna and Balaram. Chanura approached Krishna and Mushtika took on Balaram
and started raining blows on them with their fists.  People commented on the cruelty of setting
the hardened wrestlers on these soft and tender boys. But Krishna and Balaram
made mincemeat of the wrestlers and despatched them to the city of Yama.
Krishna then dragged Kamsa from his throne, 
pushed him to the ground and fell on him, finishing him off.  Kamsa, who was always thinking of Krishna
fearing death from him, attained Sayujya;
his soul merged with Krishna.  Bhattathiri
concludes this dasaka with the following sloka:  
तद्भ्रातॄनष्ट पिष्ट्वा द्रुतमथ पितरौ
सन्नमन्नुग्रसेनं
कृत्वा
राजानमुच्चैर्यदुकुलमखिलं मोदयन् कामदानैः ।
भक्तानामुत्तमं चोद्धवममरगुरोराप्तनीतिं सखायम्
लब्ध्वा
तुष्टो
नगर्यां
पवनपुरपते
! रुन्द्धि
मे
सर्वरोगान्
॥७५.१०॥
O
Lord of Guruvayur! You killed also the eight brothers of kamsa, bowed to your
parents, crowned Ugrasena as the King, made Yadavas happy by fulfilling their
desires, got Uddhava, who had learned Niti sastra from Brihaspati, as friend
and lived happily in Mathura.  May you
relieve me from all my ailments.    
दशकम्-७६ श्लोकसंख्या-१०
Krishna
and Balarama went to Sandeepani’s ashram and learnt all that was to be learnt
in sixty four days.  As gurudakshnia Krishna brought back the
guru’s son who had died young.  The gopis
were suffering from the pangs of separation from Krishna all these days when
Krishna was in Mathura.  They were
spending their days in unbroken remembrance of Krishna who, overcome by
compassion, sent Uddhava to offer them solace. He also wanted Uddhava to see
for himself the intensity of  gopis’ love
for him (Krishna). Reaching Vraja in the evening, Uddhava gladdened the hearts
of Nanda and Yasoda by describing the exploits of Krishna. Seeing the chariot
in the morning,  the gopis assembled near
it leaving all their household chores. 
They saw Uddhava decked out in exactly the same way as Krishna.  Remembering Krishna’s playful actions and his
exploits the gopis were unable to utter anything, their throat choking with
emotions.  Then, with difficulty,  they asked Uddhava whether he had been sent by
Krishna to meet with his parents, Nanda and Yashoda.  Where is Krishna who is the apple of the eyes
of the beauties of Mathura?  How can any
woman forget his loving embraces, kisses, playfulness and the sweet nothings he
used to utter?     
Bhattathiri
concludes this dasaka with the following sloka: 
एवं
भक्तिः
सकलभुवने
नेक्षिता
न
श्रुता
वा
किं
शास्त्रौघैः
किमिह
तपसा
गोपिकाभ्यो
नमोऽस्तु
।
इत्यानन्दाकुलमुपगतं गोकुलादुद्धवं तं
दृष्ट्वा
हृष्टो
गुरुपुरपते!
पाहि
मामामयौघात्
॥ ७६.११॥
Uddhava returned from Vraja overcome by the intensity of
gopis’ loving devotion to Krishna  the
like of which is neither seen nor heard in the whole world.  He mentally offers his salutations to the
gopis and was brimming with joy.  O Lord
of Guruvayoor! You were extremely glad to see Uddhava in that state of mind.
Please save me from all my ailments.
दशकम्-७७ श्लोकसंख्या-१२
Sairandhri,  whose stoop had been straightened by Krishna,
was pining in  love for him and was
eagerly awaiting his arrival daily as promised. 
Krishna kept his promise and spent a few days with her and a son,
Upasloka, was
born
out of their union.  Krishna  visited Akrura at his residence along with
Balarama and Uddhava.  Akrura was beside
himself with joy and offered loving worship to Krishna and the others. Krishna
then gathered information about the Pandavas who had returned from their exile
and the activities of Dhritarashtra. He decimated the army of Jarasandha,
son-in-law of Kamsa , who invaded Mathura several times.  Each time his army was routed but he was
allowed to return only to come back again with a fresh army. When he was coming
prepared for the eighteenth attack, Krishna saw Kalayavana coming with three
crores of yavana soldiers. Immediately he commissioned Viswakarma to build the
capital city Dwaraka in the midst of the sea and shifted his subjects to the new
city.  Feigning fear from Kalayavana,
Krishna ran ahead and disappeared in a mountain.  Kalayavana, in hot pursuit, entered a cave in
the mountain in which Muchukunda was in deep sleep.  Kicked by Kalayavana, Muchukunda reduced him
to ashes by the power of his tapas. 
Krishna revealed his captivating form to Muchukunda, a staunch devotee.
Bhattathiri concludes this dasaka with the following sloka:
तदनु मथुरां गत्वा हत्वा चमूं
यवनाहृतां
मगधपतिना
मार्गे
सैन्यैः
पुरेव
निवारितः।
चरमविजयं
दर्पायास्मै
प्रदाय
पलायितो
जलधिनगरीं
यातो
वातालयेश्वर!
पाहि
माम्
॥७७.१२॥
You
then went to Mathura and decimated the army of Kalayavana. Prevented on the way
by the army of Jarasandha, You allowed him to win this last time.  You then returned to Dwaraka, the city in the
middle of the sea. O Lord of Guruvayur! save me (from my afflictions).
दशकम्-७८ श्लोकसंख्या-१०
Rukmini,
daughter of the King of Vidarbha, was  in
love with Krishna about whose qualities of head and heart she had heard from
his devotees.  Her brother Rukmi,
however, was bent upon giving her in marriage to the wicked Shishupala, king of
Chedi and a friend of his.  Rukmini, for
long deeply in love with Krishna, sent a faithful brahmin as a messenger to
Krishna.  Received by Krishna with
honours in his palace, the brahmin communicated to Krishna the depth of
Rukmini’s love for him, her predicament because of Rukmi’s intentions and her
determination to give up her life if Krishna did not turn up for her
rescue.  Rukmini had also suggested that
Krishna should abduct her, snatching her from the hands of Shishupala and his
friends, and marry her in the Rakshasa type of marriage ceremony.  Bhattathiri concludes this dasaka with the
following sloka:       
प्रमुदितेन
च
तेन
समं
तदा
रथगतो
लघु
कुण्डिनमेयिवान्।
गुरुमरुत्पुरनायक मे भवान्
वितनुतां
तनुतां
निखिलापदाम्
॥७८.१०॥
You,
along with the brahmin who was very happy, hastened to Kundina by chariot. O
Lord of Guruvayoor! Kindly attenuate all my difficulties.  
दशकम्-७९ श्लोकसंख्या-१०
Krishna,  along
with Balarama and the Yadava army,  entered the city of Kundina welcomed by
Bhishmaka, father of Rukmini.  Informed
of the arrival of Krishna by the brahmin, Rukmini was relieved and happy and
she heartily saluted the brahmin for the good turn he had done.  The people of Kundina,  seeing the captivating form of Krishna and
seeing how perfect a match he would be for their princess, despised the
activities of Rukmi in trying to give Rukmini in marriage to Sisupala.  As was the custom, Rukmini along with her
maids, visited the temple of Goddess Uma and prayed that Krishna be her
husband.  While returning from the
worship,  Krishna, with lightning speed,
lifted her and,  putting her in his
chariot,  drove away. The princes waiting
for the hand of Rukmini stood stunned by the rapidity with which things had
happened. Rukmi followed the chariot and offered battlle but his attempt was
foiled by the Yadava soldiers. Rukmi was allowed to escape with his life but
with his head shaven
Bhattathiri
concludes this dasaka with the following sloka:.
तदधिकैरथ
लालनकौशलैः
प्रणयिनीमधिकं सुखयन्निमां ।
अयि
मुकुन्द
भवच्चरितानि
नः
प्रगदतां
गदतान्तिमपाकुरु ॥७९.१२॥
You
made your consort Rukmini happy and joyful by your adoration and by being a
doting husband. O Mukunda!  we always
talk and think about your exploits and leelas. Kindly remove all our
maladies.     
दशकम्-८०
श्लोकसंख्या-१०
Satrajit
obtained from Sun god a jewel known as syamantaka.  Krishna asked for the jewel from him but Satrajit
refused to part with it. Satraji’s brother Prasena went on a hunt in the forest
wearing the syamantaka jewel around his neck. 
A lion killed Prasena and grabbed the jewel mistaking it for a piece of
meat.  Jambavan killed the lion and gave
the jewel to his child for playing. 
Since Krishna had wanted the jewel Satrajit presumed Krishna must have
killed his brother for the jewel. This started a gossip among people about
Krishna.  To clear himself, Krishna went
into the forest and zeroed in on Jambavan who put up a stiff fight.  After a protracted struggle Jambavan, a devotee
of Lord Rama, realised that Krishna with whom he was fighting was none other
than another incarnation of Rama.  He
gave the jewel to Krishna along with his daughter Jambavathi. Krishna restored
the jewel to Satrajit who, ashamed of his behaviour, atoned his mistake by
giving his daughter Satyabhama’s hand to Krishna along with the jewel. But
Krishna returned the jewel to Satrajit himself. 
Heeding the words of Akrura and Kritavarma, Satadhanwa killed Satrajit
and appropriated the syamantaka jewel.  A
grieving Satyabhama went to Hastinapura where Krishna consoled her and killed Satadhanwa.  Bhattathiri concludes this dasaka with the
following sloka:
यातं
भयेन
कृतवर्मयुतं
पुनस्त-
माहूय
तद्विनिहितं
च
मणिं
प्रकाश्य
|
तत्रैव
सुव्रतधरे
विनिधाय
तुष्यन्
भामाकुचान्तशयनः पवनेश पायाः ॥८०.११॥

O Lord of Guruvayur who takes rest on
Satyabham’s bosom! You called  Kritavarma
and Akrura who had gone away afraid of you and brought to light the jewel (
which had been left with Akrura by Satadhanwa). You were then happy to leave
the jewel with Akrura as his conduct and character were good.   May
you save me (from my afflictions)

Prayers to the Lord of Guruvayoor from Narayaneeyam -7

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Prayers to the Lord of
Guruvayoor from Narayaneeyam -7
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.  .        
Given
below is the collection of last slokas from Daskasmn  61 to 70 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-६१ श्लोकसंख्या-१०
One day Krishna took the cowboys
far away from  Vrindvan with idea of
blessing the wives of the brahmins.  BY
the time they reached the place it was midday and every one was hungry and
thirsty.  Krishna told the cowboys to go
and ask food from the brahmins who were conducting a yagna. The Brahmins
pretended  that they did not hear
anything and kept mum.   The gopas went
back and reported to Krishna.  Krishna
told the gopas to go and tell the wives of the brahmins that Krishna  had come and was asking food for him and his
friends.  As soon as they  heard Krishna’s name, the wives were excited
and immediately went with the gopas with a variety of food preparations and
liquids to drink.  They saw Krishna with
the peacock feather on his hair, Kundalas shining on his cheeks, compassion in
his  eyes with one hand on the shoulder
of a gopa. Krishna  accepted the food
brought with pleasure and persuaded them to go back to their husbands and
complete the yagna though they were reluctant to leave the company of
Krishna.   One brahmani  was prevented by her husband from going and
she gave up her life then and there with her heart filled with the thought of
Krishna.
निरूप्य दोषं निजमंगनाजने
विलोक्य भक्तिं च पुनर्विचारिभिः
प्रबुद्धतत्त्वैस्त्वमभिष्टुतो
द्विजै-
र्मरुत्पुराधीश्! निरुन्धि मे
गदान् ॥६१.१०॥
The
Brahmins realised their mistake and appreciated the devotion of their wives.
Realising that you are the incarnation of Mahavishnu,  the pure sattwic aspect of Brahman, they sang
your praises. O Lord of Guruvayur! save me from my maladies.
दशकम्-६२ श्लोकसंख्या-१०
Once
Krishna saw the gopas collecting material for a yagna to propitiate Indra.  Though he knew this very well he pretended
ignorance and enquired for what purpose these arrangements were being made.
Nanda explained that Indra blesses them with rains every year. Without rains their
cows will not have grass to eat and there won’t be any water for agriculture.
That is why every year they perform this yagna to please Indra. Krishna argued:
“Rains are created by the punya (good deeds) of beings, not by the
whim of Indra. Do the trees in the dense forests offer worship to Indra?  Our cows need grazing grounds with grass for
which we should offer worship to the Govardhana mountain.  Brahmins are at a higher pedestal than the
devas. Let us also worship them.” Gopas accepted Krishna’s arguments and
arranged to worship the Govardhana Mountain. 
Krishna himself accepted the offerings made to the mountain and told the
people that the mountain is accepting the offerings and it can protect all of them
if at all Indra got angry.  This daska
concludes with the following sloka:
सुरेन्द्रः
क्रुद्धश्चेत् द्विजकरुणया शैलकृपया-
प्यनातङ्कोऽस्माकं नियत इति विश्वास्य
पशुपान् ।
अहो किं नायातोगिरिभिदिति सञ्चित्य
निवसन्
मरुद्गेहाधीश! प्रणुद मुरवैरिन्!
मम गदान् ॥६२.१०॥
O
Lord! You convinced the gopas that If Indra becomes angry they will have no
problems by the grace of the brahmins and the mountain.  You then wondered why Indra had not come so
long (after his yagna was thwarted). O Lord of Guruvayur! slayer of Mura!  Please free me from my afflictions.
दशकम्-६३ श्लोकसंख्या-१०
Dark
clouds matching the complexion of Krishna, accompanied  by thunder reverberating in all directions,
gathered over the sky of Vraja. The gopas, threatened by the continuous
downpour accompanied by hailstones, cried out to Krishna for protection from an
angry Indra.  Krishna told them not to be
afraid, the Govardhana mountain was capable of warding off the attack of Indra,
they should not doubt this. Saying thus Krishna, a smile playing on his face, lifted
up the Govardhana mountain from its roots and held it aloft with one hand
asking every one to come and occupy the expanse of fine sand under it, away
from the downpour.   He playfully carried
on a banter with the girls and those of his age and scratched the bodies of
cows that nestled up to him with one hand. Indra maintained the downpour
continuously for seven days thinking that Krishna would put down the mountain
when his hand started aching.  But
nothing of that sort happened.  Krishna
was unmoved even after the lapse of seven days. 
But the clouds had exhausted themselves and the rain stopped
automatically.  Krishna asked every one
to move out and put the mountain back on its base. This dasaka concludes with
the following sloka:
’धरणिमेव पुरा धृतवानसि
क्षितिधरोद्धरणे तव कः श्रमः’
।
इति नुतस्त्रिदशैः कमलापते!
गुरुपुरालय पालय मां गदात्॥६३.१०॥
“O consort of Lakshmi! You
had held aloft the whole of this earth before (in your Varaha
incarnation);  what to talk of lifting
this mountain, it is child’s play for you”, thus praised by the celestials,  O Lord of Guruvayur! save me from my ailments
दशकम्-६४ श्लोकसंख्या-१०
The
gopas, seeing the superhuman exploits of Krishna,  like lifting up the mountain with one hand,
asked Nanda about the predictions in his horoscope.  Nanda narrated to them what Garga Muni had
told him about the greatness of Krishna. After hearing that their love and
respect for Krishna increased many times. Indra, mortified in his attempt to
put down Krishna and his conceit deflated, came down from heaven with  Kamadhenu, the celestial cow, and bowed at
the feet of Krishna begging his pardon.  Kamadhenu,  moved by love for Krishna, drenched him with
milk from her udders, calling him “Govinda’. 
Indra also bathed Krishna by the waters of the celestial Ganga brought
by his elephant airavata and, taking
leave of Krishna,  went back to his world. 
Once,
when Nanda was bathing in Yamuna, the aides of Varuna took him away.  Krishna went to the abode of Varuna who,
excited on Krishna’s arrival, received him with honour and sent back with him
Nanda who narrated the incident to the gopas. They were convinced by now that
Krishna was none other than the Lord of the worlds.  They were raring to see his abode and Krishna
revealed to them his sachidananda swarupa,
(ocean of  Consciousness and Bliss)
in which they were submerged for long until Krishna brought them back to their
mundane existence.
,  
करबदरवदेवं देव! कुत्रावतारे
परपदमनवाप्यं दर्शितं भक्तिभाजाम्
।
तदिह पशुपरूपी त्वं हि साक्षात्
परात्मा
पवनपुरनिवासिन् पाहि मामामयेभ्यः
॥६४.१०॥
O
Lord! In which other incarnation have you shown your devotees your real nature
as clearly as a ‘badara fruit on the plam’? 
O the Lord of Guruvayur! seen here in the form of a cowboy, you are  certainly the sachidanada brahman,  save me
from my maladies.
 दशकम्-६५
श्लोकसंख्या-९
Krishna,
to redeem his promise to the gopis, chose a moonlit night to repair to the
forests on the banks of the Yamuna and played his flute.  The melodies from the flute created a
commotion in the hearts of the gopis and they left whatever they were doing ‘
as is where is’ and hastened to meet their sweetheart Krishna. Some came
half-adorned, some wore the ornaments in the wrong places,  some forgot to cover their breasts, some left
their children half-fed  Some, unable to
come out of the house, identifying themselves with Krishna in their heart of
hearts  left their mortal bodies and
became one with the sachidananda brahman.  These were the real fortunate ones.
अभ्यागताभिरभितो व्रजसुन्दरीभि-
र्मुग्धस्मितार्द्रवदनः करुणावलोकी
।
निस्सीमकान्तिजलधिस्त्वमवेक्ष्यमाणो
विश्वैकहृद्य हर मे परमेश रोगान्
॥६५.९॥
The
beauties of Vraja who had come there saw you as a sea of limitless brilliance, with
face lit up by a captivating smile and glances tinged with compassion. O
Beloved to the heart of all !, please take away my ailments.
दशकम्-६६ श्लोकसंख्या-१०
Though
Krishna wanted to satisfy the gopis who were stricken by the arrows of Cupid,
he told them virtues of observing their dharma
as wives to their husbands, as mothers to their children as daughers-in-law
to the parents of the husband, daughters to their parents and so on and asked
them to go back to their homes.   The
gopis, however, were not in a state of mind to heed this advice of Krishna.
They beseeched Krishna not to be so unkind and abandon them.  Moved by their tears, Krishna started to play
with  them on the moonlit banks of the
Yamuna with sweet talks, hand-holdings, kisses, embraces and so on.   Bhattathiri
concludes this dasaka with the following verse::     
राधातुंगपयोधर
साधुपरीरंभलोलुपात्मानम्।
आराधये भवन्तं
पवनपुराधीश! शमय सकलगदान् ॥६६.१०॥
O Lord of
Guruvayur! fond of embracing the raised breasts of Radha! I worship you. Please
cure me of my diseases. 
दशकम्-६७ श्लोकसंख्या-१०
The
gopis, thus pleased by Krishna, became conceited  and each one thought that Krishna loved her
more than the others.  Sensing this
conceit of the gopis, Krishna vanished from the scene of their activities,
taking with him only Radha.  Now it was
the turn of gopis to lament the disappearance of Krishna.  They started searching for Krishna in groups
and unable to stand the pangs of separation they asked every tree, creeper or
plant whether they had seen Krishna who had stolen their hearts. Gopis
completely identified themselves with Krishna and enacted Krishna’s leelas.   Again
they started searching and found Radha also abandoned. Then all of them
searched in the forest until darkness set in. 
Seeing the gopis steeped in sorrow Krishna, his heart full of compassion
for them, appeared before  them again, his
form enthralling all the three worlds.  
This
dasaka concludes with the following verse:
सन्दिग्धसन्दर्शनमात्मकान्तं
त्वां वीक्ष्य तन्व्यः सहसा तदानीम्
।
किं किं न चक्रुः प्रमदातिभारात्?
स त्वं गदात् पालय मारुतेश! ॥६७.१०॥
Gopis
who were doubtful about your darshan  ever again, were pleasantly surprised when you
appeared before them and were mad with joy. 
What did they not do because of their abundance of love for you? O Lord
of Guruvayur ! save me from my afflictions.  
दशकम्-६८ श्लोकसंख्या-१०
The
joy of the gopis knew no bounds when they got the company of Krishna
again.  They stood still before Krishna
as if they had been bathed in a stream of nectar.  One of gopis took Krishna’s hand and put it
to her breasts and stood still with her hairs bristling.  Another gopi took Krishna’s  soft hands and put it around her neck as if
trying to prevent the exit of oxygen from her throat.  Another one received in her mouth chewed areca
nuts from Krishna’s mouth.  Another one,
with eyes brimming with tears, looked at Krishna and she would not touch
Krishna who had left her alone mercilessly in the forest.  Krishna consoled them all saying that they
should not think that he was heard-hearted, he was deep in love with them  and what he had one was only to further
strengthen their love for him. In the last verse of the dasakam given below
Bhattathiri entreats the Lord to relieve him of his maladies:
इति गिराधिकं मोदमेदुरै-
र्व्रजवधूजनैः साकमारमन् ।
कलितकौतुको रासखेलने
गुरुपुरीपते! पाहि मां गदात् ॥६८.१०॥
Thus by
soft and sweet words you revelled in the company of the gopis and became
interested in the rasa dance with them.
.O Lord of Gruruvayur ! save me from my afflictions.
दशकम्-६९ श्लोकसंख्या-१०
Krishna
had peacock feathers stuck into his locks. His ear globes were oscillating, he was wearing gold-diamond necklaces and the vanamala. The sandal  paste applied on his body gave out a soothing
fragrance.  He was donning a bright
yellow silk garment on his waist and anklets of gold and diamond. Decked out in
all this Krishna stole the hearts of the gopis. 
The gopis were also decked out in fine garments and gold-diamond jewellery.  Krishna,  by his yogic powers, took many forms so that between
each pair of gopis there was Krishna and in the centre of the circle so formed
was also Krishna.  When the rasa dance
started the celestials came crowding and from above they were watching the leela of Krishna.  The damsels of heaven envied the gopis who
were fortunate enough to get Krishna for company.  Krishna played on the flute and all of them
danced to the music of the flute with the tinkling of bangles and anklets.  The gopis merged themselves in Krishna
consciousness and forgot the external world.
In
the last verse of this dasaka given below Bhattathiri entreats the Lord to save
him from his ailments:   
कामिनीरिति हि यामिनीषु खलु कामनीयकनिधे
भवान्
पूर्णसम्मदरसार्णवं कमपि योगिगम्यमनुभावयन्
।
ब्रह्मशंकरमुखानपीह पशुपांगनासु
बहुमानयन्  
भक्तलोकगमनीयरूप! कमनीय! कृष्ण!
परिपाहि माम् ॥६९.११॥
O
Lord of Guruvayur! Thus did you give to the gopis of Vraja the experience of
being immersed in the ocean of pure bliss, available only to the yogis, so that
they earned the respect of even Brhama and Sankara.  Only your devotees can understand your form,
O embodiment of beauty! save me from my ailments. . 
दशकम्-७० श्लोकसंख्या-१०
Krishna
went with the gopis to Ambikavana to offer worship at the Siva temple there and
spent the night there.  During the night
a python devoured Nanda and in spite of the best efforts of the gopas it would
not leave him.  Then Krishna came and
touched him with is foot. Immediately the python was transformed into a vidyadhara. 
He bowed to Krishna and told him that he had become the python
because of the curse of a Muni.  Once
when Krishna and Balarama were playing with the gopis shankhachuda, a
follower of Kubera, abducted the gopis. 
Krishna chased him and recovered the gopis and confiscated the precious
stone on his head.  The gopis pined in
separation when Krishna was away and spent their time recalling his exploits and
the rasa dance with him.  Arishtaka,  sent
by Kamsa,    came in the form of a bull to Kill Krishna.
Krishna caught hold of him with lightning quickness and despatched him to the
abode of Yama.
Bhattathiri
concludes this dasaka with the following sloka:
औक्षकाणि परिधावत दूरं
वीक्ष्यतामयमिहोक्षविभेदी ।
इत्थमात्तहसितैः सह गोपै-
र्गेहगस्त्वमव वातपुरेश! ॥७०.१०॥
“O
bulls ! run from here.  Here is Krishna
the killer of bulls” saying this the gopas laughed.  You returned home along with them.    O Lord
of Guruvayur! save me from my diseases.”