GAJENDRA MOKSHAM (FROM NARAYANEEYAM)

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                GAJENDRA MOKSHAM (From Narayaneeyam)    
Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  
Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).
Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana advised Bhattathiri  “meen thottu koottuka” which in Malayalam meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he (Bhattathiri)  should start recounting the incarnations of the Lord starting from the matsyavatara(incarnation as fish to redeem the Vedas from the asura named Hayagreeva) and go on upto the incarnation of Lord Krishna.
Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 
Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings. The Lord did cure Bhattathiri of his affliction by the time he completed Narayaneeyam and also revealed to him His captivating form which Bhattathiri has captured ecstatically in the 100th dasakam
Given below is a reproduction of Dasaka 26 from Narayaneeyam which summarise the episode of Gajendra Moksham narrated in detail in chapters 2-4 of the 8th Canto of Srimad Bhagavatam. A simple transalation in English is given for the benefit of those who cannot follow the original. 
              
                                                         गजेन्द्रमोक्षम्
                     दशकम् २६
इन्द्रद्युम्नः पाण्ड्यखंडाधिराज-
स्त्वत्भक्तात्मा चन्दनाद्रौ कदाचित् ।
त्वत्सेवायां मग्नधीरालुलोके
नैवागस्त्यं प्राप्तमातिथ्यकामम् ॥१॥
Indradyumna, king of  Pandyakhanda and a devotee of yours, was, once upon a time,  completely immersed in your service at Chandanadri and so did not notice that Agstya rishi had come there as a guest seeking hospitality. 
कुम्भोद्भूतिः संभृतक्रोधभारः
स्तब्धात्मा त्वं हस्तिभूयं भजेति ।
शप्त्वाथैनं प्रत्यगात् सोऽपि लेभे
हस्तीन्द्रत्वं त्वत्स्मृतिव्यक्तिधन्यम् ॥२॥
Agastya became full of anger and,  cursing the King saying ‘because of your indifference may you become an elephant’, left the place. Indradyumna was transformed into an elephant and became the king of the herd but was fortunate in retaining your remembrance even as an elephant.    
दुग्धांभोधेर्मध्यभाजि त्रिकूटॆ
क्रीडन् शैले यूथपोऽयं वशाभिः।
सर्वान् जन्तूनत्यवर्तिष्ठ शक्त्या
त्वद्भक्तानां कुत्र नोत्कर्षलाभः ॥३॥
The elephant, himself leader of the herd,  engaged itself in playful activities with she-elephants in the valleys of Trikuta mountain situated at the centre of the milky ocean. It surpassed all animals in the forest in physical strength.  Where is it that a devotee of yours cannot get the top position?
स्वेन स्थेम्ना दिव्यदेशत्वशक्त्या
सोऽयं खेदानप्रजानन् कदाचित् ।
शैलप्रांते घर्मतान्तस्सरस्यां
यूथैस्सार्धं त्वत्प्रणुन्नोऽभिरेमे ॥४॥
The elephant, by his own power and the power of the divine place, led his life without encountering any problem whatsoever. Once, to escape the heat of the Sun, he entered a lake in the valley of the mountain along with his herd and, prompted by you O Lord!,  engaged himself in water sports.    
हूहूस्तावद्देवलस्यापि शापात्
ग्राहीभूतस्तज्जले वर्तमानः।
जग्राहैनं हस्तिनं पाददेशे
शान्त्यर्थं हि श्रान्तिदोऽसि स्वकानाम्॥५॥
A Gandharva named Huhu who had become an alligator (crocodile) by the curse of Rishi Devala was also living in the same lake. The alligator caught hold of the elephant by its leg. You create problems for your devotees only to bestow on them  peace and happiness.    
त्वत्सेवाया वैभवाद्दुर्निरोधं
युद्ध्यन्तं तं वत्सराणां सहस्रम् ।
प्राप्ते कले त्वत्पदौकाग्र्यसिद्ध्यै
नक्राक्रान्तं हस्तिवर्यं व्यधास्त्वम् ॥६॥
By the power of his devotion to You the elephant fought with the alligator, without interruption, for a thousand years. Then, at an appropriate moment, You made the elephant succumb to the strength of the alligator in order to instil in him one-pointed devotion at your feet.   
आर्तिव्यक्तप्राक्तनज्ञानभक्तिः
शुण्डोत्क्षिप्तैः पुण्डरीकैः समर्चन् ।
पूर्वाभ्यस्तं निर्विशेषात्मनिष्ठं
स्तोत्रश्रेष्ठं सोऽन्वगादीत् परात्मन् ॥७॥
In extreme distress the elephant recollected the bhatki (devotion) and gnana (spiritual knowledge) of his previous birth and, lifting up with his trunk lotus flowers from the lake, worshipped you chanting a hymn on the Absolute Brahman which he had practised in his earlier birth.
श्रुत्वा स्तोत्रं निर्गुणस्थं समस्तं
ब्रह्मेशाद्यैर्नाहमित्यप्रयाते   ।
सर्वात्मा त्वं भूरिकारुण्यवेगात्
तार्क्ष्यारूढः प्रेक्षितोऽभूः पुरस्तात् ॥८॥
Listening to the hymn on Nirguna Brahman chanted by the elephant,  Brahma, Siva and others excused themselves saying that they were not being called. Then You, the indwelling spirit in every being, moved by extreme compassion, manifested yourself before the elephant riding on Garuda.  
हस्तीन्द्रं तं हस्तपद्मेन धृत्वा
चक्रेण त्वं नक्रवर्यं व्यदारीः ।
गन्धर्वेऽस्मिन् मुक्तशापे स हस्ती
त्वत्सारूप्यं प्राप्य देदीप्यते स्म ॥९॥
Lifting up the elephant with your lotus hands, you cut asunder the alligator with your disc. The Gandharva (who had become the alligator by the curse of Devala) was released from his curse and the elephant, taking on the same form as yours (saroopyam), shone in his splendour.
एतद्वृत्तं त्वां च मां च प्रगे यो
गायेत् सोऽयं भूयसे श्रेयसे स्यात् ।
इत्युक्त्वैनं तेन सार्द्धं गतस्त्वं
धिष्ण्यं विष्णो ! पाहि वातालयेश! ॥१०॥
O Vishnu, Lord of Gurvayur! saying “whosoever recites this story and thinks about you and me at daybreak will achieve great prosperity and happiness“, you repaired to your abode along with your devotee.  Please save me (from my afflictions)

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VAMANAVATARA (FROM NARAYANEEYAM)

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                  VAMANAVATARA (From Narayaneeyam)    
Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  
Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).
Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana advised Bhattathiri  “meen thottu koottuka” which in Malayalam meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he (Bhattathiri)  should start recounting the incarnations of the Lord starting from the matsyavatara(incarnation as fish to redeem the Vedas from the asura named Hayagreeva) and go on upto the incarnation of Lord Krishna.
Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 
Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings. The Lord did cure Bhattathiri of his affliction by the time he completed Narayaneeyam and also revealed to him His captivating form which Bhattathiri has captured ecstatically in the 100th dasakam
Given below is a reproduction of Dasakas 30 and 31 from Narayaneeyam which summarises the episode of vamanavatara narrated in detail in chapters 15-23 of the 8th Canto of Srimad Bhagavatam. A simple transalation in English is given for the benefit of those who cannot follow the original. 
                                                 वामनावतारम्
                  दशकम् ३०
शक्रेण संयति हतोऽपि बलिर्महात्मा
शुक्रेणजीविततनुः क्रतुवर्द्धितोऽष्मा ।
विक्रान्तिमान् भयनिलीनसुरां त्रिलोकीं
चक्रे वशे तव चक्रमुखादभीतः ॥१॥
The generous Mahabali, though killed in battle by Indra and brought back to life by sukracharya, acquired great power by the performance of many sacrifices (yagas) and conquered by his valour the three worlds, unafraid of even your chakra  and with the inhabitants of heaven hiding for fear of him.
पुत्रार्तिदर्शनवशाददितिर्विषण्णा
तं काश्यपं निजपतिं शरणं प्रपन्ना ।
त्वत्पूजनं तदुदितं हि पयोव्रताख्यम्
सा  द्वादशाहमचरत् त्वयि भक्तिपूर्णा ॥२॥
Unable to bear the distress of her sons, Aditi took refuge in her husband Kashyapa. According to his advice she worshipped you with great devotion for twelve days by observing the vow of what is known as ‘payovrata’
तस्यावधौ त्वयि निलीनमतेरमुष्याः
श्यामश्चतुर्भुजवपुः स्वयमाविरासीः।
नम्रां च तामिह भवत्तनयो भवेयं
गोप्यं मदीक्षणमिति प्रलपन्नयासीः॥३॥
At the end of the observance, while Aditi was immersed in thoughts of you, You revealed yourself to her with your dark blue complexion and with four hands.  To Aditi who bowed down to you, you said “ I shall be born as your son.  Keep this vision of mine a secret” and vanished.   
त्वं काश्यपे तपसि सन्निदधत् तदानीं
प्राप्तोऽसि गर्भमदितेः प्रणुतो विधात्रा ।
प्रासूत च प्रकटवैष्णवदिव्यरूपं
सा द्वादशीश्रवणपुण्यदिने भवन्तम् ॥४॥
You entered Kashyapa,  who was engaged in austerities, in your subtle form and through him you entered the womb of Aditi. Brahma sang your praises. Aditi gave birth to you on the auspicious day of dwadasi (12th day of the waxing moon) and  when the star shravana was ascendant
पुण्याश्रमं तमभिवर्षति पुष्पवर्षै
र्हर्षाकुले सुरकुले कृततूर्यघोषे ।
बद्ध्वाञ्जलिं जयजयेति नुतः पितृभ्यां
त्वं तत्क्षणे पटुतमं वटुरूपमाधाः ॥५॥
While the celestials, beside themselves with joy, were raining flowers on the hermitage and blowing their trumpets and you were being greeted, with folded hands, by your parents with ‘’Victory to Thee’, you instantly took the form of an adept brahmachari boy.
तावत् प्रजापतिमुखैरुपनीय मौञ्जी-
दण्डाजिनाक्षवलयादिभिरर्च्यमानः।
देदीप्यमानवपुरीश! कृताग्निकार्य-
स्त्वं प्रास्थिथा बलिगृहं प्रकृताश्वमेधम् ॥६॥
O Lord of all ! At the same time, led by Kashyapa your upanayanam ( sacred thread ceremony) was performed and you were equipped with  maunji (waist belt made of a type of grass), danda (a bough from the palasa tree used as a stick), ajina ( skin of a kind of deer) and akshamala ( a string of beads). With your body radiating bright light, you performed the worship of Agni (Fire) and set out to the abode of Mahabali where Ashwamedha  (Horse Sacrifice) was being performed.  
गात्रेण भाविमहिमोचितगौरवं प्राग्-
व्यावृण्वतेव धरणीं चलयन्नयासीः।
छत्रं परोष्णतिरणार्थमिवादधानो
दण्डं च दानवजनेष्विव सन्निधातुम् ॥७॥
With your body revealing, as it were,  your future greatness and 
dignity (as trivikrama spanning the three worlds), you walked while the earth quaked under your feet.  You held the umbrella as if to ward off the heat from the enemies and carried the danda (stick) to  punish, as it were, the asura hordes.
तां नर्मदोत्तरतटे हयमेधशाला-
मासेदुषि त्वयि रुचा तव रुद्धनेत्रैः।
भास्वान् किमेष दहनो नु सनत्कुमारो
योगी नु कोऽयमिति शुक्रमुखैः शशङ्के ॥८॥
While you were approaching the hall where the Ashwamedha sacrifice was being performed, Sukra and others, struck by and blinded by the intensity of light radiating from your body, wondered whether it was the Sun or Agni or Sanatkumara or  a yogi  or someone else who was coming.  
आनीतमाशु भृगुभिर्महसाभिभूतै-
स्त्वां रम्यरूपमसुरः पुलकावृतांगः ।
भक्त्या समेत्य सुकृती परिणिज्य पादौ
तत्तोयमन्वधृत मूर्द्धनि तीर्थतीर्थम् ॥९॥
Led inside by the bhrigus who had been struck by the radiance of your body, the Asura king, with his hairs standing on end (because of the intensity of feeling), received you, of captivating form, with reverence and devotion, washed your feet and sprinkled the water from your feet ( which purifies even tirthas like Ganga) on his head.
प्रह्लादवंशतया क्रतुभिर्द्विजेषु
विश्वासतो नु तदिदं दितिजोऽपि लेभे ।
यत्ते पदांबु गिरिशस्य शिरोभिलाल्यं
स त्वं विभो! गुरुपुरालय पालयेथाः ॥१०॥
O Lord ! Mahabali, though an asura,  had the good fortune to sprinkle on his head the water from your feet which Lord Shiva carries reverentially on his head. This may be because he was born in the dynasty of Prahlada or because of the performance of many sacrifices or because of his faith in brahmins. O Lord of Guruvayur ! save me (from my afflications).
          महाबलिदर्पशमनम्
              दशकम् ३१
प्रीत्या दैत्यस्तव तनुमहः प्रेक्षणात् सर्वथापि
त्वामाराध्यन्नजित! रचयन्नञ्जलिं सञ्जगाद
’मत्तः किं ते समभिलषितं विप्रसूनो वद त्वं !
वित्तं भक्तं भवनमवनीं वापि सर्वं प्रदास्ये’ ॥१॥
O Unconquerable Lord ! the Asura, seeing the radiance of your body,  was immensely pleased and, intent on propitiating you in all manner of ways said with folded hands “ O son of a brahmana ! tell me what it is that you expect from me.  Whether it be wealth, food, house or the Earth itself, whatever it is,  I shall give you everything”.    
तामक्षीणां बलिगिरमुपाकर्ण्य कारुण्यपूर्णो-
प्यस्योद्रेकं शमयितुमना दैत्यवंशं प्रशंसन् ।
भूमिं पादत्रयपरिमितां प्रार्थयामासिथ त्वं
सर्वं देहीति तु निगदिते कस्य हास्यं न वा स्यात् ॥२॥
Hearing those forceful words of Mahabali You, though full of compassion, thought of curbing his conceit and praising his dynasty asked for a gift of land limited to three feet.  Who will not laugh if one asks ‘give me everything’.   
विश्वेशं मां त्रिपदमिह किं याचसे बालिशस्त्वं
सर्वां भूमिं वृणु किममुनेत्यालपत्त्वां स दृप्यन् ।
यस्माद्दर्पात् त्रिपदपरिपूर्त्यक्षमः क्षेपवादान्
बन्धं चासावगमदतदर्होऽपि गाढोपशान्त्यै ॥३॥
Mahabali, in his arrogance, told you “ You are a fool to ask for three feet of land from me who is the Lord of all these worlds. Ask for the whole of this Earth. What is the use of three feet of land?”  This arrogance landed Mahabali in a situation wherein he was unable to fulfil his promise and had to hear harsh words and also suffer bondage. Though he did not deserve such punishment it was imposed to remove his conceit completely and make him meek and humble. 
पादत्रय्या यदि न मुदितो विष्टपैर्नापि तुष्येत्
इत्युक्तेऽस्मिन् वरद! भवते दातुकामेऽथ तोयम् ।
दैत्याचार्यस्तव खलु परीक्षार्थिनः प्रेरणात्तं
’मा मा देयं हरिरयमिति व्यक्तमेवाबभाषे ॥४॥
O Giver of boons! You told Mahabali “ If one is not content with three feet one will not be content with all the worlds”. Thus told, Mahabali wanted to pour water for ceremonially making the gift  but the Acharya for the Asuras Shukra, inspired by You for the purpose of testing the strength of Mahabali’s resolve, openly told
Mahabali “ Don’t give, Don’t give, this is Hari himself”.
’याचत्येवं यदि स भगवान् पूर्णकामोऽस्मि सोऽहम् 
दास्यामेव’ स्थिरमिति वदन् काव्यशप्तोऽपि दैत्यः ।
विन्ध्यावल्या निजदयितया दत्तपाद्याय तुभ्यं
चित्रं चित्रं सकलमपि स प्रार्पयत्तोयपूर्वम्  ॥५॥
Mahabali firmly told Shukracharya “ If the Lord Himself is begging from me then I am fulfilled. I will certainly make the gift”.  Saying thus Mahabali, though cursed by Shukra, gifted to You, whose feet had been washed by Mahabali’s wife Vindhyavali, everything along with ceremonial water sanctified by mantras.
निस्सन्देहं दितिकुलपतौ त्वय्यशेषार्पणं त-
द्व्यातन्वाने मुमुचुरृषयः सामराः पुष्पवर्षम्।
दिव्यं रूपं तव च तदिदं पश्यतां विश्वभाजा-
मुच्चैरुच्चैरवृधदवधीकृत्य विश्वाण्डभाण्डम् ॥६॥
When the Asura King was surrendering to You everything he possessed without an iota of hesitation in his heart, the celestials and the rishis rained flowers and your radiant body, with all the worlds watching, started to grow in size until it touched the limits of the cosmos. 
त्वत्पादाग्रं निजपदगतं पुण्डरीकोद्भवोऽसौ
कुण्डीतोयैरसिचदपुनाद्यज्जलं विश्वलोकान् ।
हर्षोत्कर्षात्सुबहुननृते खेचरैरुत्सवेऽस्मिन्   
भेरीं निघ्नन् भुवनमचरज्जांबवान् भक्तिशाली ॥७॥
When the tip of your foot  touched the abode of Brahma he washed it with the water in his Kamadalu and that water from your feet purifies all the worlds (as Ganga). The celestials danced with overflowing joy in this festival and Jambavan, your devotee,  went round the world gleefully beating his big drum.
तावद्दैत्यास्त्वनुमतिमृते भर्तुरारब्धयुद्धा
देवोपेतैर्भवदनुचरैस्संगता भंगमापन् ।
’कालात्मायं वसति पुरतो यद्वशात् प्राग्जिताः स्मः
किं वो  युद्धै’रिति बलिगिरा तेऽथ पातालमापुः ॥८॥
By this time the asuras, without the nod of Bali, started a fight but met with defeat at the hands of the celestials who were joined by your followers.   They were told by Mahabali  “ This one standing before us is verily Kala (Death, Time)  Himself  the benevolence of whom gave us victory earlier. What is the use of your fighting?” Thus told, the asuras retreated into the nether world.
पाशैर्बद्धं पतगपतिना दैत्यमुच्चैरवादी-
-’स्तार्त्तीयीकं दिश मम पदं किं न विश्वेशरोऽसि’ ।
’पादं मूर्ध्नि प्रणय भगव’ न्नित्यकंपं वदन्तं
प्रह्लादस्तं स्वयमुपगतो मानयन्नस्तवीत्त्वाम् ॥९॥
You loudly said to Mahabali who had been bound with ropes by Garuda “ Give me the third foot of land. Are you not the Lord of
all the worlds ? “ Unmoved by the taunt Mahabali told you “Please put your foot on my head”. At that instant Prahlada appeared there and appreciated Bali’s gesture and praised you by hymns
दर्पोच्छित्त्यै विहितमखिलं दैत्य! सिद्धोऽसि पुण्यै
र्लोकस्तेस्तु त्रिदिवविजयी वासवत्वं च पश्चात् ।
मत्सायुज्यं भज च पुन’रित्यन्वगृह्णा बलिं तं
विप्रैः सन्तानितमखवरः पाहि वातालयेश  ॥१०॥
You blessed Bali saying “ O Chief of Asuras! All this was done to wipe out your conceit and arrogance. You have acquired all mystical powers because of the merit of your good deeds. May you attain the worlds which are higher and greater than the world of the devas. Later may you become Indra and finally merge in Me “.  You then got the yagna of Mahabali completed by brahmins as prescribed in the Vedic texts. O Lord of Guruvayur !
Save me (from my ailments).

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PRAHLADA CHARITAM (FROM NARAYANEEYAM)

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                   PRAHLADA CHARITAM (From Narayaneeyam)    
Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  
Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).
Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana advised Bhattathiri  “meen thottu koottuka” which in Malayalam meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he (Bhattathiri)  should start recounting the incarnations of the Lord starting from the matsyavatara(incarnation as fish to redeem the Vedas from the asura named Hayagreeva) and go on upto the incarnation of Lord Krishna.
Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 
Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings. The Lord did cure Bhattathiri of his affliction by the time he completed Narayaneeyam and also revealed to him His captivating form which Bhattathiri has captured ecstatically in the 100th dasakam
Given below is a reproduction of Dasakas 24 and 25 from Narayaneeyam which summarise the story of Prahlada narrated in detail in chapters 2-10 of the 7th Canto of Srimad Bhagavatam. A simple transalation in English is given for the benefit of those who cannot follow the original. 
              
                      प्रह्लादचरितम्
         दशकम् २४ 
हिरण्याक्षे पोत्रिप्रवरवपुषा देव ! भवता
हते शोकक्रोधग्लपितधृतिरेतस्य सहजः।
हिरण्यप्रारंभः कशिपुरमरारातिसदसि
प्रतिज्ञामातेने तव किल वधार्थं मुररिपो ॥१॥
O Lord ! Slayer of Mura!  when Hiranyaksha was killed by you in your incarnation as the great boar, his brother Hiranyakashipu, overcome by grief and anger,  vowed in the assembly of asuras  that he would kill you.
विधातारं घोरं स खलु तपसित्वा न चिरतः
पुरः साक्षात्कुर्वन्सुरनरमृगाद्यैरनिधनम्  ।
वरं लब्ध्वा दृप्तो जगदिह भवन्नायकमिदं
परिक्षुन्दन्निन्द्रादहरत दिवं  त्वामगणयन् ॥२॥
By his severe austerities (tapas), before long,  he made Brahma appear before him and,  having obtained from him the boon of not meeting his death at the hands of devas, humans or animals,
became arrogant and, disregarding you, destroyed the worlds ruled over by you and snatched the kingdom of heaven from Indra.    
  
निहन्तुं त्वां भूयस्तव पदमवाप्तस्य च रिपो-
र्बहिर्दृष्टेरन्तर्दधित हृदये सूक्ष्मवपुषा  ।
नदन्नुच्चैस्तत्राप्यखिलभुवनान्ते च मृगयन्
भिया यातं मत्वा स खलु जितकाशी निववृते ॥३॥
When he came to your abode to kill you, you disappeared from his outward-looking eyes and lodged yourself in his heart in microscopic form. The asura  searched You in your abode and all over the worlds and, not finding you,  thought You had run away in fear and returned home priding himself on his (supposed) victory over you.
ततोऽस्य प्रह्लादः समजनि सुतो गर्भवसतौ
मुनेर्वीणापाणेरधिगतभवद्भक्तिमहिमा ।
स वै जात्या दैत्यः शिशुरपि समेत्य त्वयि रतिम्
गतस्त्वद्भक्तानां वरद! परमोदाहारणतां ॥४॥
O Giver of boons ! After a few years, Hiranyakashipu begot a son Prahlada who, while still in the womb of his mother, had understood from Narada Muni, who always carries a Veena in his hands, the greatness of devotion to you.  Though born in the asura clan, child Prahlada, who had developed deep love for you,  set a great example to your devotees.
सुरारीणां हास्यं तव चरणदास्यं निजसुते
स दृष्ट्वा दुष्टात्मा गुरुभिरशिशिक्षच्चिरममुम् ।
गुरुप्रोक्तं चासाविदमिदमभद्राय दृढमि-
त्यपाकुर्वन् सर्वं तव चरणभक्त्यैव ववृधे ॥५॥
Seeing in his son devotion to Your lotus-feet and knowing that such devotion is mocked by the asuras, the wicked Hiranyakashipu tried to discipline him through his teachers.  But Prahlada firmly rejected whatever was taught by his teachers (relating to dharma, artha or Kama) saying these were not good or auspicious and grew up with loving devotion to you in his heart.   
अधीतेषु श्रेष्ठं किमिति परिपृष्टेऽथ तनये
भवद्भक्तिं वर्यामभिगदति पर्याकुलधृतिः ।
गुरुभ्यो रोषित्वा सहजमतिरस्येत्यभिविदन्
वधोपायानस्मिन् व्यतनुत भवत्पादशरणे ॥६॥
Asked by his father what was the best thing he had learned Prahlada replied that Bhakti, loving devotion to You,  was the best thing he had learned.  Hearing this Hiranyakashipu was completely upset and he got angry with the teachers. Then he understand that it (Bhakti) was the natural instinct of Prahlada (and not the fault of his teachers). He then resorted to methods of killing Prahlada who had taken refuge at your feet.    
स शूलैराविद्धः सुबहुमथितो दिग्गजगणै-
र्महासर्पैर्द्दष्टोऽप्यनशनगराहारविदुतः ।
गिरीन्द्रावक्षिप्तोऽप्यहह! परमात्मन्नयि! विभो!
त्वयि न्यस्तात्मत्वात् किमपि न पीडामभजत॥७॥
O Lord ! O Paramatman ! Prahlada,  whose mind always rested in you in complete surrender, did not experience any pain though pierced by tridents several times, trampled over by the elephants from the eight quarters, bitten by deadly poisonous serpents, made to starve, fed poisoned food and thrown from the top of mountains   
ततः शङ्काविष्टः स पुनरतिदुष्टोऽस्य जनको
गुरूक्त्या तद्गेहे किल वरुणपाशैस्तमरुणत् ।
गुरोश्चासान्निद्ध्ये स पुनरनुगान् दैत्यतनयान्
भवद्भक्तेस्तत्त्वं परममपि विज्ञानमशिषत् ॥८॥
Hiranyakashipu was frustrated (at the failure of his attempts to kill
his son Prahlada) and, at the instance of the teachers,  Prahlada was incarcerated in the house of the guru, bound by varuna pasha.  In the absence of the guru  Prahlada taught the asura children the greatness of bhakti  and imparted to them the highest knowledge about the atman.
पिता शृण्वन् बालप्रकरमखिलं त्वत्स्तुतिपरं
रुषांधः प्राहैनं कुलहतक ’कस्ते बलमिति’ ।
बलं मे वैकुण्ठस्तव च जगतां चापि स बलम्
स एव त्रैलोक्यं  सकल’मिति धीरोऽयमगदीत् ॥९॥
O Lord! Hearing that all the asura boys had taken to praising you, Hiranyakashipu was blind with anger.  He asked Prahlada
“ You the disgrace of the asura clan ! who is the power behind you?” The courageous Prahlada said “ The power behind me is Lord Vishnu, he is the power behind you and all those in this world.  He is all the three worlds”. 
’अरे क्वासौ क्वासौ सकलजगदात्मा हरि’रिति
प्रभिन्ते स्म स्तंभं चलितकरवालो दितिसुतः ।
अतः पश्चाद्विष्णो न वदितुमीशोऽस्मि सहसा
कृपात्मन्! विश्वात्मन्! पवनपुरवासिन् मृडय माम् ॥१०॥
“Where is this Hari who is the soul of all these worlds?” saying thus Hiranyakashipu broke open one of the pillars in the hall  with a blow of his sword.  O Lord Vishnu ! What happened afterwards  I am unable to narrate immediately.  O Embodiment of compassion! Indwelling spirit of all the worlds! Lord of Guruvayoor! protect me (your devotee)  
             
                 नरसिंहावतारम् 
                   दशकम् २५
स्तंभे घट्टयतो हिरण्यकशिपोः कर्णौ समाचूर्णय-
न्नाघूर्णज्जगदण्डकुण्डकुहरो घोरस्तवाभूद्रवः  ।
श्रुत्वा यं किल दैत्यराजहृदये पूर्वं कदाप्यश्रुतम्
कंपः कश्चन संपपात चलितोप्यंभोजभूर्विष्टरात् ॥१॥
As soon as Hiranyakashipu struck the pillar you let out a terrible roar which pulverized his ears and reverberated through the whole of the cosmos shaking it thoroughly.  Hearing the sound, never heard before, there was a trembling in the heart of the asura king and even Brahma was displaced from his seat.   
दैत्ये दिक्षु विसृष्टचक्षुषि महासंरंभिणि स्तंभतः
संभूतं न मृगात्मकं न मनुजाकारं वपुस्ते विभो!
किं किं भीषणमेतदद्भुतमिति व्युद्भ्रान्तचित्तेऽसुरे
विस्फूर्जद्धवलोग्ररोमविकसद्वर्ष्मा समाजृंभथाः  ॥२॥
While the asura, beside himself with anger, was looking around him in all directions, you suddenly emerged from the pillar with a terrible body, neither of beast nor of man,  seeing which the asura,  with utter commotion in his mind,  speculated what this wondrous and terrifying form was.  At this moment Your body,  covered with white, sharp and pointed hairs standing on end, started growing in size.   
तप्तस्वर्णसवर्णघूर्णदतिरूक्षाक्षं सटाकेसर-
प्रोत्कंपप्रनिकुंबितांबरमहो जीयात्तवेदं वपुः ।
व्यात्तव्याप्तमहादरीसखमुखं खड्गोग्रवल्गन्महा-
जिह्वानिर्गमदृश्यमानसुमहादंष्ट्रायुगोड्डामरम् ॥३॥
O Lord ! victory to this wonderful body of yours with rolling and fearful eyes of the colour of molten gold, your mane covering the whole of the sky, your open mouth resembling a big cave and the two frightening very large canine teeth which become visible when you thrust out your big tongue  resembling the blade of a sharp sword.    
उत्सर्पद्वलिभंगभीषणहनु ह्रस्वस्थवीयस्तर-
ग्रीवं पीवरदोश्शतोद्गतनखक्रूरांशुदूरोल्बणम् ।
व्योमोल्लंघि घनाघनोपमघनप्रध्वाननिर्धावित-
स्पर्द्धालुप्रकरं नमामि भवतस्तन्नारसिंहं वपुः॥४॥
I prostrate before the form of Narasimha you assumed, with frightening lower chin with its folds which stand erect, short and extremely stout neck,  fearful with powerful scorching rays emanating from the nails of your many stout hands, touching the sky and making the hordes of enemies run away in fear by your roar competing with the thunder of clouds ready for downpour.
 
नूनं विष्णुरयं निहन्म्यमुमिति भ्राम्यद्गदाभीषणं
दैत्येन्द्रं समुपाद्रवन्तमधृथा दोर्भ्यां पृथुभ्याममुम् ।
वीरो निर्गलितोऽथ खड्गफलकौ गृह्णन् विचित्रश्रमान्
व्यावृण्वन् पुनरापपात भुवनग्रासोद्यतं त्वामहो ! ॥५॥
The king of asuras, certain in his mind that this must be Vishnu who must be killed, approached you with great speed swinging his mace. You caught of hold him with your two stout hands but he wriggled out of your grip and, taking up a sword and armour,  and displaying different skills in fighting, approached You who stood there as if you would devour all of this world
भ्राम्यन्तं दितिजाधमं पुनरपि प्रोद्गृह्य दोर्भ्यां जवात्
द्वारेऽथोरुयुगे निपात्य नखरान् व्युत्खाय वक्षोभुवि ।
निर्भिन्दन्नधिगर्भनिर्भरगलद्रक्तांबुबद्धोत्सवं
पायं पायमुदीरयो बहुजगत्संहारिसिंहारवान् ॥६॥
You again caught hold of the meanest of Asuras, who was circling around you, with both of your hands. You then knocked him down at the door and, laying him on your thighs, dug your nails into his chest and, ripping it open, drank the  copious blood gushing out in a festive mood and let out great many roars of a lion,sending the worlds into a turmoil.      
त्यक्त्वा तं हतमाशु रक्तलहरीसिक्तोन्नमद्वर्ष्मणि
प्रत्युत्पत्य समस्तदैत्यपटलीं चाखाद्यमाने त्वयि ।
भ्राम्यद्भूमि विकंपितांबुधिकुलं  व्यालोलशैलोत्करं
प्रोत्सर्पत्खचरं चराचरमहो दुःस्थामवस्थां दधौ ॥ ७॥
O Lord ! When you left Hiranyhakashipu dead and,  with your body smeared with blood and stretched to its full height, you sprang up and started eating the horde of asuras, both the moving and non-moving life became highly unstable with the earth spinning furiously, the seas becoming tumultuous, mountains quaking and the celestial bodies (stars and planets) moving erratically.      
तावन्मांसवसाकरालवपुषं घोरान्त्रमालाधरं
त्वां मध्येसभमिद्धरोषमुषितं दुर्वारगुर्वारवम् ।
अभ्येतुं न शशाक कोऽपि भुवने दूरे स्थिता भीरवः
सर्वे शर्वविरिञ्चवासवमुखाः प्रत्येकमस्तोषत ॥८॥
By then,  with your body frightening with the flesh and blood of (those killed), wearing a fearful garland of intestines and seated in the centre of the hall with burning anger and deafening lion’s roar, no one dared to come anywhere near you and timidly stayed away.  Devas led by Siva, Brahma and Indra sang your praises separately.
भूयोप्यक्षतरोषधाम्नि भवति ब्रह्माज्ञया बालके
प्रह्लादे पदयोर्नमत्यपभये कारुण्यभाराकुलः ।
शान्तस्त्वं करमस्य मूर्ध्नि समधाः स्तोत्रैरथोद्गायत-
स्तस्याकामधियोऽपि तेनिथ वरं लोकाय चानुग्रहम् ॥९॥
Even then, there was no abatement in your anger. At the instance of Brahma, Prahlada bowed at your feet without fear and you, pressed down by the weight of compassion for your devotee, regained your calmness, put your hand on the head of Prahlada who was profusely singing hymns in your praise and granted him boons though Prahlada himself did not have any desires.  You also blessed all the worlds by killing the asura hordes
एवं नाटितरौद्रचेष्टित ! विभो ! श्रीतापनीयाभिध-
श्रुत्यंतस्फुटगीतसर्वमहिमन्नत्यंतशुद्धाकृते!
तत्तादृङ्निखिलोत्तरं पुनरहो! कस्त्वां परो लंघयेत् ?
प्रह्लादप्रिय! हे मरुत्पुरपते सर्वामयात् पाहि माम् ॥१०॥
O Lord ! You of the purest form, whose greatness is extolled in shri Nrisimhatapani Upanishad, did enact this drama of terrible anger (It is not your real nature).  Who can violate or transgress you who are above everything else? O Lord of Guruvayur for whom Prahlada is very dear! save me from all my afflictions.
 


      

AJAMILOPAKHYANAM (FROM NARAYANEEYAM)

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AJAMILOPAKHYANAM(From Narayaneeyam)    
Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  
Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).
Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana advised Bhattathiri  “meen thottu koottuka” which in Malayalam meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he (Bhattathiri)  should start recounting the incarnations of the Lord starting from the matsyavatara(incarnation as fish to redeem the Vedas from the asura named Hayagreeva) and go on upto the incarnation of Lord Krishna.
Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 
Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings. The Lord did cure Bhattathiri of his affliction by the time he completed Narayaneeyam and also revealed to him His captivating form which Bhattathiri has captured ecstatically in the 100th dasakam
Given below is a reproduction of Dasaka 22 from Narayaneeyam which is a summarised version of the story of Ajamila described in detail in chapters 1-3 of the 6th Canto of Srimad Bhagavatam. A simple transalation in English is given for the benefit of those who cannot follow the original. 
                
  अजामिलोपाख्यानम्
      दशकम् २२
अजामिलो नाम महीसुरः पुरा
चरन् विभो ! धर्मपथान् गृहाश्रमी ।
गुरोर्गिरा काननमेत्य दृष्टवान्
सुधृष्टशीलां कुलटां मदाकुलाम् ॥ १॥
O Lord ! Once upon a time there was a Brahmin known as Ajamila who was a householder living a life of virtue. On one occasion, at the instance of his father, he went into the forest where he came across a woman of easy virtue who was intoxicated by drinks and was impudent.
स्वतः प्रशान्तोऽपि तदाहृताशयः
स्वधर्ममुत्सृज्य तया समारमन् ।
अधर्मकारी दशमी भवन् पुन-
र्दधौ भवन्नामयुते सुते रतिम् ॥२॥
Though inherently calm and peaceful, his heart was stolen by the woman and he enjoyed her company leaving his own duties as a householder and engaged himself in sinful activities. In course of time he became old when he dearly loved the youngest of his sons bearing your name ( ‘Naryayana’). 
स मृत्युकाले यमराजकिंकरान्
भयंकर्रांस्त्रीनभिलक्षयन् भिया ।
पुरा मनाक् त्वत्स्मृतिवासनाबलात्
जुहाव नारायणनामकं सुतम्  ॥३॥
On his death bed he was frightened by three of the fierce-looking
orderlies of Yama who had come to take him. Because of the force of his past impressions of remembering You, he called out to his son whose name was Narayana.
दुराशयस्यापि तदास्यनिर्गत-
त्वदीयनामाक्षरमात्रवैभवात् ।
पुरोऽभिपेतुर्भवदीयपार्षदाः
चतुर्भुजाः पीतपटा मनोरमाः ॥४॥
Though his thoughts were not pure, because of the power of Your name alone which issued forth from his mouth, Your own attendants with four hands, wearing robes of yellow colour and very handsome,  appeared before him.
अमुं च संपाश्य विकर्षतो भटान्
विमुञ्चतेत्यारुरुधुर्बलादमी  ।
निवारितास्ते च भवज्जनैस्तदा
तदीयपापं निखिलं न्यवेदयन् ॥५॥
They commanded the orderlies of Yama to release Ajamila who was bound with ropes and was being dragged. They forcibly prevented the men of Yama from taking Ajamila.  Yama’s men  
then recounted to Your men all the sins Ajamila had committed.
भवन्तु पापानि कथं तु निष्कृते
कृतेऽपि भो! दण्डनमस्ति पण्डिताः ।
न निष्कृतिः किं विदिता भवादृशा-
मिति प्रभो! त्वत्पुरुषा बभाषिरे ॥६॥
O Lord ! Your men told the men of Yama “ You are all wise men. Don’t you know that there is no punishment when the sinner atones for his sins.  Don’t people like you know what the atonement is for one’s sins?”
श्रुतिस्मृतिभ्यां विहिता व्रतादयः
पुनन्ति पापं न लुनन्ति वासनाम् ।
अनन्तसेवा तु निकृन्तति द्वयी-
मिति प्रभो ! त्वत्पुरुषा बभाषिरे ॥७॥
O Lord ! Your attendants told the men of Yama  “The rites prescribed in the Vedas and the smritis only absolve one of one’s sins but they do not erase the underlying vasanas (impressions).  But service and devotion at the feet of Ananta (Lord Mahavishnu) destroys both the sins and the vasanas”
अनेन भो जन्मसहस्रकोटिभिः
कृतेषु पापेष्वपि निष्कृतिः कृता
यदग्रहीन्नाम भयाकुलो हरे-
रिति प्रभो ! त्वत्पुरुषा बभाषिरे ॥८॥
O Lord ! Your attendants told the men of Yama “ This man has atoned for all his sins committed in one thousand crore births because he, in the grip of fear,  uttered the name of Hari “
नृणामबुध्यापि मुकुन्दकीर्तनं
दहत्यघौघान् महिमास्य तादृशः ।
यथाग्निरेधांसि यथौषधं गदा-
निति प्रभो ! त्वत्पुरुषा बभाषिरे ॥९॥
O Lord ! Your attendants told the men of Yama “ Even unwittingly uttering the name of  Mukunda frees men from all the sins they might have committed. That is the greatness of His name.  It is like fire burning wood and medicine curing diseases irrespective of whether they are taken  intentionally or unwittingly. 
इतीरितैर्याम्यभटैरपासृते
भवद्भटानाञ्च गणे तिरोहिते ।
भवत्स्मृतिं कञ्चन कालमाचरन्
भवत्पदं प्रापि भवद्भटैरसौ  ॥१०॥
When the men of Yama, thus told, left the place  and   your attendants also disappeared, Ajamila spent the remaining years of his life remembering You and then he was taken to your abode by your attendants. 
स्वकिंकरावेदनशंकितो यम-
स्त्वदंघ्रिभक्तेषु न गम्यतामिति ।
स्वकीयभृत्यानशिशिक्षदुच्चकैः
स देव वातालय नाथ पाहि माम् ॥११॥
Yama to whom his orderlies reported the incident became cautious and strictly ordered his men not to go near your devotees.  O Lord of Guruvayoor! save me (from my afflictions).

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KAPILOPAKHYANAM (FROM NARAYANEEYAM)

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                    KAPILOPAKHYANAM (From Narayaneeyam)    



Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  

Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).

Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana advised Bhattathiri  “meen thottu koottuka” which in Malayalam meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he (Bhattathiri)  should start recounting the incarnations of the Lord starting from the matsyavatara(incarnation as fish to redeem the Vedas from the asura named Hayagreeva) and go on upto the incarnation of Lord Krishna.

Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 

Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings. The Lord did cure Bhattathiri of his affliction by the time he completed Narayaneeyam and also revealed to him His captivating form which Bhattathiri has captured ecstatically in the 100th dasakam

Given below is a reproduction of Dasakas 14 and 15 from Narayaneeyam which cover the incarnation of the Lord as Kapila and his preachings to his mother Devahuti. This is described in great detail in chapters 21 – 33 of the 4th Canto of Srimad Bhagavatam. A simple transalation in English is also given for the benefit of those who cannot follow the original. 



             कपिलोपाख्यानम्
  (नारायणीयम् : दशकम् १४ )
समनुस्मृततावकाङ्घ्रियुग्म-
स्स मनुः पङ्कजसंभवांगजन्मा ।
निजमन्तरमन्तरायहीनं
चरितं ते कथयन् सुखं निनाय॥१॥
Swayambhuva Manu, son of Brahma, spent his manuantara ( stretching for a period of seventy one chaturyugas) happily without any hurdles, always remembering Your lotus feet, and telling the stories of Your exploits in various incarnations. 
समये खलु तत्र कर्द्दमाख्यो
द्रुहिणच्छायभवस्तदीयवाचा ।
धृतसर्गरसो निसर्गरम्यं
भगवंस्त्वामयुतं समाः सिषेवे ॥२॥
O Lord ! During the same period kardama prajapati,  born of the reflection (shadow) of Brahma, becoming interested in creation at the instance of Brahma himself,  worshipped and served You, who is naturally beautiful, for ten thousand years.

गरुडोपरि कालमेघकम्रं

विलसत्केलिसरोजपाणिपद्मम् ।
हसितोल्लसिताननं विभो ! त्वं
वपुराविष्कुरुषे स्म कर्द्दमाय ॥ ३॥
O Lord! You revealed to Kardama Your captivating form seated astride Garuda, beautiful as the dark cloud, sporting a lotus flower in Your hand soft and red as the lotus petals and with a bewitching smile playing on your bright face.
स्तुवते पुलकावृताय तस्मै
मनुपुत्रीं दयितां नवापि पुत्रीः ।
कपिलं च सुतं स्वमेव पश्चात्
स्वगतिं चाप्यनुगृह्य निर्गतोऽभूः ॥४॥
Kardama’s hairs stood on end at your sight and he sang hymns of your praise. You blessed him saying that he would get the daughter of Manu as his better half and would father nine daughters.  You departed saying that You would yourself take birth as the son of Kardama who would attain You thereafter.      
स मनुः शतरूपया महिष्या
गुणवत्या सुतया च देवहूत्या ।
भवदीरितनारदोपदिष्टः
समगात् कर्द्दममागतिप्रतीक्षम् ॥५॥

Advised by Narada who was prompted by You, Manu, accompanied by his wife Satarupa  and his daughter Devahuti endowed with noble qualities, approached Kardama who was expecting the former.     
मनुनोपहृतां च देवहूतिं
तरुणीरत्नमवाप्य कर्द्दमोऽसौ ।
भवदर्चननिर्वृतोऽपि तस्यां
दृढशुश्रूषणया दधौ प्रसादम् ॥६॥
Though Kardama, having got Devahuti, the jewel of a woman, as his wife continued to be content and happy by engaging himself in Your worship, he was touched by the devotion with which his wife served him and was very much pleased with her
स पुनस्त्वदुपासनाप्रभावात्
दयिताकामकृते कृते विमाने ।
वनिताकुलसङ्कुलो नवात्मा
व्यहरद्देवपथेषु देवहूत्या ॥७॥

To please his wife Kardama materialised a beautiful vimana by the yogic powers he had acquired by worshipping you and, taking nine different forms and surrounded by beautiful damsels of heaven, roamed the celestial regions with Devahuti. 
शतवर्षमथ व्ततीत्य सोऽयं
नवकन्याः समवाप्य धन्यरूपाः ।
वनयानसमुद्यतोऽपि कान्ता-
हितकृत् त्वज्जननोत्सुको न्यवात्सीत् ॥८॥
Passing a  hundred years enjoying life with Devahuti and having begotten nine beautiful daughters, Kardama was desirous of repairing to the forest (for tapas).  But he stayed back with the idea of doing something good to his wife, expecting your birth as his son as You had promised.
निजभर्तृगिरा भवन्निषेवा-
निरतायामथ देव! देवहूत्याम् ।
कपिलस्त्वमजायथा जनानां
प्रथयिष्यन् परमात्मतत्त्वविद्याम् ॥९॥
Taking the word of her husband, Devahuti engaged herself in Your worship and service and from her womb You were born in order to throw light,  for the benefit of humanity, on the science and knowledge of the highest Truth, the Ultimate Reality 
वनमेयुषि कर्द्दमे प्रसन्ने
मतसर्स्वमुपादिशन् जनन्यै
कपिलात्मक! वायुमन्दिरेश
त्वरितं त्वं परिपाहि मां गदौघात्
When Kardama, pleased with Your birth, repaired to the forest (for tapas), You imparted to Devahuti that knowledge which is the essence of all religions (the samkhya  system of philosophy). O Lord of Guruvayur who took the form of Kapila! save me from my afflictions without further delay.  
             कपिलोपाख्यानम्
  (नारायणीयम् : दशकम् १५ )
मतिरिह गुणसक्ता बन्धकृत्तेष्वसक्ता
त्वमृतकृदुपरुन्धे भक्तियोगस्तु सक्तिम् ।
महदनुगमलभ्या भक्तिरेवात्र साध्या
कपिलतनुरिति त्वं देवहूत्यै न्यगादीः॥ १॥
You, incarnated as Kapila, said to Devahuti “ The mind which is attached to the pleasures of the senses will result in bondage but the mind not attached to those pleasures will lead to immortality.  Devotion to the Lord will block all attachments. Therefore such devotion is to be cultivated by association with great souls who dearly love the Lord. 
प्रकृतिमहदहंकाराश्च मात्राश्च भूता-
न्यपि हृदपि दशाक्षी पुरुषु पञ्चविंशः ।
इति विदितविभागो मुच्यतेऽसौ प्रकृत्या
कपिलतनुरिति त्वं देवहूत्यै न्यगादीः ॥ २॥

You, incarnated as Kapila, said to Devahuti  “ Prakriti (Primal Nature),  Mahat ( the intellect) , Ahamkara (the ego),  the five matras (the elements in their subtle form), the five gross elements of earth, water, fire, air and space, the mind, ten senses (five of perception and five of action) and purusha (indwelling spirit) together constitute the twenty five (Tattwas of the sankhya philosophy).  He who understands this division is released from the clutches of Prakriti (Maya)
प्रकृतिगतगुणौघैर्नाज्यते पूरुषोऽयं
यदि तु सजति तस्यां तद्गुणास्तं भजेरन्
मदनुभजनतत्त्वालोचनैः साप्यपेयात्
कपिलतनुरिति त्वं देवहूत्यै न्यगादीः॥ ३॥

You, incarnated as Kapila, said to Devahuti  “Purusha per se is not touched or affected by the qualities of Prakriti. But if he is attached to Prakriti her qualities will stick to him.  But prakriti will not affect a person who worships me, is devoted to me and contemplates and meditates on My real nature“.   
विमलमतिरुपात्तैरासनाद्यैर्मदंगं
गरुडसमिधिरूढं दिव्यभूषायुधांकम् ।
रुचितुलिततमालं शीलयेतानुवेलं
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥ ४॥
You, incarnated as Kapila, said to Devahuti  ”One should, with a pure mind and seated in a proper posture, ever meditate on my form seated astride Garuda, adorned with divine weapons and ornaments and of dark blue complexion as the tamala tree”.   
मम गुणगणलीलाकर्णनैः कीर्तनाद्यै-
र्मयि सुरसरिदोघप्रख्यचित्तानुवृत्तिः ।
भवति परमभक्तिः सा हि मृत्योर्विजेत्री
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥ ५॥

You, incarnated as Kapila, said to Devahuti  “Hearing about my sterling qualities and my leelas (exploits) and  singing my praises (in the company of my devotees) will engender in one the highest state of devotion wherein the mind is continuously dwelling on Me like the flow of waters of the Ganga”
अहह बहुलहिंसासञ्चितार्थैः कुटुंबं
प्रतिदिनमनुपुष्णन् स्त्रीजितो बाललाली ।
विशति हि गृहसक्तो यातनां मय्यभक्तः
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥ ६॥

You, incarnated as Kapila, said to Devahuti  “ One who is attached to hearth and home, who supports his family daily by wealth accumulated by harming others physically or mentally, who is won over by women and pampers the children and is not a devotee of mine will suffer the fires of hell”.
युवतिजठरखिन्नो जातबोधोऽप्यकाण्डे
प्रसवगलितबोधः पीडयोल्लङ्घ्य बाल्यम्
पुनरपि बत मुह्यत्येव तारुण्यकाले
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥ ७॥

You, incarnated as Kapila, said to Devahuti  “ Though the child suffering in the womb of the mother suddenly gets true knowledge it forgets all that in the process of being delivered from the mother’s womb. It passes through childhood in pain and discomfort and in its youth it is deluded by the mirage of worldly pleasures“  
पितृसुरगणयाजी धार्मिको यो गृहस्थः
स  च निपतति काले दक्षिणाध्वोपगामी ।
मयि निहितमकामं कर्म तूदक्पथार्थं
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥ ८॥
Those householders who worship and propitiate the pitr (ancestors who are dead) and the devas (celestials) and are virtuous will go through the southern path and return to the cycle of births and deaths in this world when their punya is exhausted.   On the other hand, all karma (action) done without attachment and expectation of reward and which is surrendered  to me in worship takes one to the Northern path (from where there is no return to this mundane world).    
इति सुविदितवेद्यां देव हे देवहूतिं
कृतनुतिमनुगृह्य त्वं गतो योगिसंघैः ।
विमलमतिरथासौ भक्तियोगेन मुक्ता
त्वमपि जनहितार्थं वर्तसे प्रागुदीच्याम्  ॥९॥
Thus enlightened and having known what is to be known, Devahuti sang your praises.  You, in turn, blessed her and departed with your disciple yogis. Devahuti, of pure heart, was liberated by following the path of devotion to You who still abide in the North-East for the welfare of humanity.  
परम! किमु बहूक्त्या त्वत्पदांभोजभक्तिं
सकलभयविनेत्रीं सर्वकामोपनेत्रीं ।
वदसि खलु दृढं त्वं तद्विधूयामयान् मे
गुरुपवनपुरेश! त्वय्युपाधत्स्व भक्तिम्  ॥१०॥
O the Greatest One ! what is the point of too much talk? You have emphatically stated that devotion to Your lotus feet will banish all fears and fulfill all desires. O Lord of Guruvayur ! kindly destroy all my ailments and fill my heart with devotion to You.


DHRUVACHARITAM (FROM NARAYANEEYAM)

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               DHRUWA CHARITAM (From Narayaneeyam)    
Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  
Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).
Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana advised Bhattathiri  “meen thottu koottuka” which in Malayalam meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he (Bhattathiri)  should start recounting the incarnations of the Lord starting from the matsyavatara(incarnation as fish to redeem the Vedas from the asura named Hayagreeva) and go on upto the incarnation of Lord Krishna.
Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 
Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings. The Lord did cure Bhattathiri of his affliction by the time he completed Narayaneeyam and also revealed to him His captivating form which Bhattathiri has captured ecstatically in the 100th dasakam
Given below is a reproduction of the 17th dasakam from Narayaneeyam which tells the story of Dhruwa. This episode is described in chapters 8 – 12 in the 4th Canto of Srimad Bhagavatam. A simple transalation in English is also given for the benefit of those who cannot follow the original. 
उत्तानपादनृपतेर्मनुनन्दनस्य
जाया बभूव सुरुचिर्नितरामभीष्टा |
अन्या सुनीतिरिति भर्तुरनादृता सा
त्वामेव नित्यमगतिः शरणं गताभूत्  || 1 ||
(O Lord of Guruvayoor!)  King Uttanapada, son of Swayambhuva Manu, liked his wife Suruchi very much. The other wife Suniti,  neglected by him, her husband, and having none to turn to for help, always took refuge in You only.
अङ्के पितुस्सुरिचिपुत्रकमुत्तमं तं
दृष्ट्वा ध्रुवः किल सुनीतिसोतोऽधिरोक्ष्यन् ।
आचिक्षिपे किल शिशुः सुतरां सुरुच्या
दुःसन्त्यजा खलु भवद्विमुखैरसूया ॥२॥
The son of Suniti, Dhruwa, seeing Suruchi’s son Uttama seated on his father’s lap, himself wanted to climb on to his father’s lap. For this he was taken to task and sternly admonished by Suruchi. Jealousy indeed cannot be given up by those who have turned their face away from you.
त्वन्मोहिते पितरि पश्यति दारवश्ये
दूरं दुरुक्तिनिहतः स गतो निजांबाम् ।
सापि स्वकर्मगतिसन्तरणाय पुंसां
त्वत्पादमेव शरणं शिशवे शशंस॥ ३॥
Dhruva was severely scolded (by his step mother) while his father, deluded by You and completely under his wife Suruchi’s control, was a silent spectator.  Dhruwa went (for solace) to his mother who advised him to take refuge at Your feet for crossing the difficulties faced a result of one’s karma (actions)  
आकर्ण्य सोऽपि भवदर्चननिश्चितात्मा
मानी निरेत्य नगरात्किल पञ्चवर्षः|
संदृष्टनारदनिवेदितमंत्रमार्गः
त्वामारराध तपसा मधुकाननान्ते || 4||
Taking his mother’s advice the noble Dhruwa, just a boy of five years,  set out from the city, determined to worship You by his intense tapas in Madhukanana.  On the way he met with Narada who initiated him into mantramarga,  the path of attaining the Lord by chanting the mantra of His names (and gave him the dwadasaakshara mantra  ‘Om Namo Bhagavate Vasudevaya’. )
ताते विषण्णहृदये नगरीं गतेन
श्रीनारदेन परिसान्त्वितचित्तवृत्तौ  ।
बालस्त्वदर्पितमनाः क्रमवर्द्धितेन
निन्ये कठोरतपसा किल पञ्चमासान्॥ ५॥
Uttanapada was immersed in grief and was anxious for his son but he was consoled by Narada who visited the city.  In the meanwhile the boy Dhruwa performed rigorous tapas of gradually increasing intensity for five months.  
तावत्तपोबलनिरुच्छ्‍वसिते दिगन्ते
देवार्थितस्त्वमुदयत्करुणार्द्रचेताः ।
त्वद्रूपचिद्रसनिलीनमतेः पुरस्तात्
आविर्बभूविथ विभो! गरुडाधिरूढः ॥६॥
The power of Dhruwa’s intense tapas was such that (the living beings) in all the four quarters were gasping for breath by intense suffocation. Humbly requested by the celestials, Your heart melted with rising compassion and kindness and you revealed Yourself to Dhruwa seated astride Garuda (your vehicle).
त्वद्दर्शनप्रमदभारतरंगितं तं
दृग्भ्यां निमग्नमिव रूपरसायने ते ।
तुष्टूषमाणमुपगम्य कपोलदेशे
संस्पृष्टवानसि दरेण तथादरेण ॥७॥
Dhruwa was carried away by the waves of overflowing joy on seeing your bewitching form before his very eyes and looked as if he was immersing himself by his eyes in the nectar of your beauty.  Sensing his longing to shower praises on you (by words), You went near him and tenderly touched him with your conch on his cheek
तावद्विबोधविमलं प्रणुवन्तमेन-
माभाषथास्त्वमवगम्य तदीयभावं ।
राज्यं चिरं समनुभूय भजस्व भूयः
सर्वोत्तरं ध्रुव! पदं विनिवर्त्तिहीनम् ॥ ८ ॥
The moment he was touched by the Lord with His conch, Dhruwa gained instant Knowledge of the Truth and his heart was completely purified. Recognizing his inner emotions and feelings You said to him “ O Dhruwa!
may you rule over your kingdom for a long time and then attain such exalted position from which there is no return (to the cycle of births and deaths).
इत्यूचिषि त्वयि गते नृपनन्दनोऽसा-
वानन्दिताखिलजनो नगरीमुपेतः।
रेमे चिरं भवदनुग्रहपूर्णकामः
ताते गते च वनमादृतराज्यभारः॥९॥
O Lord! when You returned to your abode,  Dhruwa went back to his city gladdening the hearts of all his subjects and his father and enjoyed life for long with all his desires fulfilled by Your blessings.  When his father retired to the forests, following tradition of his forefathers, Dhruwa took over the reins of power in the kingdom.   
यक्षेण दव! निहते पुनरुत्तमेऽस्मिन्
यक्षैः स युद्धनिरतो विरतो मनूक्त्या ।
शान्त्या प्रसन्नहृदयाद्धनदादुपेतात्
त्वद्भक्तिमेव सुदृढामवृणोन्महात्मा ॥१०॥
When Uttama was killed by a yaksha, Dhruwa went to war with the yakshas headed by Kubera but retracted his steps on the advise of Manu.  Kubera was pleased with the peace process and appreciated the patience of Dhruwa. Dhruwa accepted unwavering devotion to You as his reward. 
अन्ते भवत्पुरुषनीतविमानयातो
मात्रा समं ध्रुवपदे मुदितोऽयमास्ते ।
एवं स्वभृत्यजनपालनलोलधीस्त्वम्
वातालयाधिप! निरुन्धि ममामयौघान् ।११॥
In the end Dhruva, along with his mother, was led by your attendants in a vimana (air plane), to the abode called dhruvapada  where he lives happily with his mother.  O Lord of Guruvayur! please cure all my ailments.
. 

        

JADABHARATA CHARITAM (FROM SRIMAD BHAGAVATAM)

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                       JADABHARATA CHARITAM    


Melpathur Narayana Bhattathiri (1559-1632) was the celebrated author of Narayaneeyam, a devotional composition in Sanskrit verse which is a masterly summary of the main episodes in Srimad Bhagavatam. He was a scholar in the Sanskrit Language and its grammar on which he wrote his masterpiece Prakriya-sarvaswam which sets forth an axiomatic system elaborating on the classical system of Panini the grammarian.  

Narayana Bhattathiri was born in a Namboodiri family of Kerala. He was a disciple of Achyuta Pisharati from whom he studied Sanskrit grammar.  As a student he also studied the Rig Veda and Tarka Sastra (the science of logical reasoning and argument).

Bhattathiri was struck with paralysis when he was still young.  The disease was painful and Ezhuthachan the author of Adhyatma Ramayana in Malayalam who was also a devotee of Lord Krishna of Guruvayoor advised Bhattathiri  “meen thottu koottuka” in Malayalam which meant ‘take fish as food’ or ‘start counting from fish’.  It was obvious that the erudite Ezhuthachan would not have advised Bhattathiri, a Nambooiri brahmin, to eat fish since Namboodiri brahmins are staunch vegetarians.  The intelligent Bhattathiri figured out that the meaning of ‘start counting from fish’ was that he should start recounting the incarnations of the Lord from the matsyavatara (incarnation as fish) onwards, the sequence being matsya (fish), Kurma (tortoise), Varaha(Boar), Nrusimha (half-man and half-lion), Vamana who asked for two feet of land from Mahabali and measured the three worlds in two steps as trivikrama, Parasurama, Srirama, Balarama, Krishna and Kalki (the incarnation yet to come).

Bhattathiri took the advise and wrote his Magnum Opus based on Srimad Bhagavatam which chronicles the many incarnations of Mahavishnu and expounds the highest philosophy of the Hindus embodied in the Upanishads. He dedicated his work to Lord Krishna, fondly called by devotees as Guruvayoorappan, at the temple at Guruvayoor in Kerala.  The work consists of 100 dasakas each containing 10 verses. However, a few dasakas contain more than ten verses so that the total number of slokas is not 1000 but 1034. 

Legend has it that Bhattathiri composed one dasaka a day in the presence of the Lord and recited it before Him for His approval and the Lord did nod his head in agreement. The composition is directly addressed to the Lord telling him His own exploits and leelas.   The refrain in the last sloka of every dasaka is a prayer to the Lord of Guruvayoor to remove his (Bhattathiri’s) ailments and sufferings.

The late Brahmasri Anantarama Dikshitar, the celebrated exponent of our Vedas,  Epics and Puranas used to quote profusely from Narayaneeyam during  his discourses on Srimad Bhagavatam.  He was instrumental in popularising Narayaneeyam outside Kerala. He is considered by many as the reincarnation of Narayana Bhattathiri. The omission from Narayaneeyam of the important episode of King Bharata,  described in chapters seven to fourteen in the fifth Canto (skandha)of Srimad Bhagavata, perturbed him. Being himself a scholar in Sanskrit and author of several stotras in that Language he wrote the episode in three daskas to fill the gap.  He adopted the same style of narrative directly addressing the Lord and ending each dasaka with a prayer for healing the illness of the author.

The story of Bharata from whom India got the name Bhaarata, as told by Brahmasri Anantarama Dikshitar in Sanskrit verse, is reproduced below with an English translation.    
     श्री जडभरतचरित्रम्
       प्रथमं दशकम्

त्वत्भक्तवर्यो भरतो महात्मा
निक्षिप्यराज्यं तनयेष्वसक्तः ।
स गण्डकीतीरमवाप राजा 
त्वत्पूजनार्थं पुलहाश्रमं ही  ॥१॥

(O Lord of Guruvayoor!) King Bharata who was of a saintly nature and a fine devotee of Yours entrusted the kingdom to his sons and, free from all attachments to material things, repaired to the hermitage of saint Pulaha on the banks of the Gandaki river in order to worship You.   

तत्रापि स त्वां तुलसीभिरीशं 
कृष्णं समर्चन् गुरुवातनाथ।
ध्यायन् प्रपंचं भवदंगभूतं
निनाय कालं प्रणवं जपंश्च ॥२॥

O Lord of Guruvayoor,  there he spent his days worshipping you Krishna with tulsi leaves, meditating on you your cosmic form as the universe and doing japa of Omkara, the mystic syllable denoting Brahman,the Ultimate Reality.  


यज्ञॆश गोविन्द हृषीकनाथ
हेऽनन्त कृष्णाच्युत माधवॆति।
स्वप्नेऽपि राजा भवदीयनामा-
न्यनारतं संकथयन्ननाम ॥३॥

He bowed to you chanting, without break even in his dreams,  your names like yagnesha, govinda, Hrisheekesa, ananta, krishna, acyuta and madhava. 


किरीटिनं कुण्डलिनं गदाब्ज-
शंखारिपाणिं नवनीरदाभम् ।
कुन्दाभदन्तं कमनीयगात्रं
पीताम्बरं त्वां मनसाऽस्मरत्स ॥४॥

He visualised and mentally meditated on your form adorned with crown and ear-globes, holding the mace, the lotus, the conch and the disc in your hands, resplendent in your dark blue colour as the newly formed clouds, teeth shining and shapely like the buds of jasmine flower, with your body captivating the hearts of all and clothed in raiment of bright yellow.  


मन्दारमालापरिवीतकण्ठं
मनोहरं मञ्जुलभाषणं त्वाम् ।
दिव्योर्ध्वपुण्ड्रं बहुरत्नभूषं
मुक्तादिहारं मनसाऽस्मरत्स॥५॥

He visualised and mentally meditated on your beautiful form with a garland of mandara flowers around your neck, with speech sweet as nectar, with the divine urdhwapundra on your forehead, adorned with gold jewellery and wearing strings of pearls

नदीतटेऽस्मिन् जपतः कदाचित्
तृषाकुलाऽगात् हरिणी सगर्भा ।
तया हरे वारिणि पीयमाने
जगर्ज सिंहो जनयन् सुभीतिम् ॥६॥

Once he was seated on the bank of the river chanting your names.  A pregnant she-deer came to the river to quench her intense thirst.  While she was drinking the water there was the roar of a lion hearing which she was terrified. 


भीत्या मृगी सा सहसोत्पतन्ती
पपात गुल्मॆऽथ ममार विष्णो ।
बालं मृगं योनिविनि:सृतं तं
जग्राह राजा कृपया जलोढम् ॥७॥

Driven by fear the deer sprang up to run but fell down in the shrubbery and breathed her last leaving its young one which had slipped out of her genitals into the river.  The king, moved by compassion, rescued the infant deer from being carried away by the current.


मात्रा विहीनं परिपालयन् सः
त्वत्पूजनात् भ्रष्टमना भभूव ।
प्राप्तेऽन्तकाले सुतवद्रुदन्तं
पश्यन् मृगं प्राप मृगस्य जन्म ॥८॥

Bringing up the infant deer which had lost its mother Bharata became distracted in his mind and could not concentrate on Your worship.  He breathed his last, seeing the deer shedding tears for him like a son.  Since the deer was uppermost in his thoughts in his last moments, he was born as a deer in his next birth

प्राप्तो मृगत्वम् पुलहाश्रमेऽस्मिन्
कालं जरामेत्य चचार भूयः ।
शृण्वन् समाजे च कथाम् मृगत्वं
त्यजन् तदोचे भवदीय नाम ॥९॥

Having taken birth as a deer in Pulahashrama, he attained old age and moved about in the hermitage hearing the leelas of the Lord retold by His devotees and uttered your name while breathing his last. 

हास्यन् मृगत्वं भरतो महात्मा
भीतस्तु संगात् मनसा स्मरंस्त्वाम् ।
जलॆ स्थितस्सन् हरये नमस्ते
नारायणायेति जगादचोच्चैः ॥१०॥

Shedding the body of the deer and standing in water the saintly Bharata (in the body of the deer), afraid of all attachments, mentally visualised your form and loudly called out “O Hari!” and “O Narayana!”


ततो महाभागवतो महात्मा
राजर्षिवर्यॊ भरतस्तु जातः ।
विप्रान्ववाये भवतः स्वरूपं
ध्यायन् जडोन्मत्तवदास लोकॆ ॥११॥

Then Bharata, the foremost among rajarshis  and a great devotee of Yours, took birth in the family of a brahmin and led his life in this world shunning all attachments. He went about meditating without break on your beautiful form and was, to all appearances, a dullard, dud or half-wit not reacting in any way to his surroundings. (He therefore came to be known as jadabharata)  

अनावृतांगो हिमवातवर्षे-
ष्वतीव पीवा मलिनैक वस्त्रः ।
यदृच्छया याचनयाऽपि लब्ध-
मश्नन् समं त्वां मनसाऽस्मरत्सः ॥१२॥

Not covering his body even in rain, shine or snow, stockily built,  wearing a single soiled cloth, eating whatever he got fortuitously or by begging, Jadabharata always mentally remembered your captivating form


श्री भद्रकाल्यै भवदंघ्रिभक्तं
बलिं प्रदातुं यतते स्म चॊरः।
दुष्टस्य सा सानुचरस्य दॆवी
शिरांसि चिच्छॆद महासिनैव ॥१३॥

A robber, with his followers, tried to kill your devotee as a sacrifice to Bhadrakali but the Goddess cut off the heads of those people with her sword


त्वत्पादभक्तं गुरुवातनाथ
को वा निहन्तुं प्रभवेत्परात्मन् ।
माम् पाहि कारुण्यनिधॆ हरॆ त्वं
त्वद्भक्तवर्यम् कुरु मारुतॆश ॥१४॥

O Lord of Guruvayoor ! Paramatman! who can ever have the power to kill a devotee of Yours. O Hari! Ocean of compassion ! Kindly protect me and make me a true devotee of yours. 

        
   द्वितीयं दशकं

अथेक्षुमत्यास्तु तटे महान्तं
सौवीरसिन्धोरधिपस्समागात् ।
त्वद्ध्यानपूतं जडविप्रमॆनं
स्वयानवाहं तरसा चकार ॥१॥

Once the King of Sauvira and Sindhu domains came across the Jadabrahmana, who had been purified by the constant meditation on your form, on the banks of the Ikshumati river. He made him one of the persons who carried his palanquin.

हिंसादिहीनस्य मुनेः स्वदृष्ट्या-
पूतेहि दॆशॆ चरणप्रवृत्तिः       ।
इत्थं गतेऽस्मिन् शिबिका चचाल
मुक्ताय विष्णो कुपितो नृपोऽभूत् ॥२॥

Jadabharata who was averse to inflicting injury, ensured that he was not stepping on even the tiniest of life forms by carefully examining with his eyes where he was placing his foot.  He was out of step with the other carriers resulting in the shaking of the palanquin.  The King therefore got angry with jadabharata a realised soul free from all material trappings.   


भ्रातर्नपीवा न युवा जरावा-
नध्वानमेकॊ वहसे हि दीर्घं ।
चिरं न चॆमॆ शिबिकां वहन्ती-
त्युवाच राजा भवदंघ्रिभक्तं ॥३॥

The King taunted the brahmin, Your devotee,   saying sarcastically “ brother,  you are not stocky and not young, you have started greying and you have taken this load alone for a long distance, the others do not at all take the load of the palanquin”


इत्यादिवक्रोक्तिभिरर्दितोऽपि
गर्वेण राज्ञा बहुधा स विप्रः ।
देहे ममत्वाद्यभिमानशून्यः
त्वां संस्मरन्नोत्तरमाह किञ्चित् ॥४॥

Though haughtily taunted by the king with sarcastic comments, the brahmana, who was devoid of any identification with or possessiveness over his body, remained silent remembering You all the time.   

पुनश्च याने विषमं गतेऽसौ
जीवन्मृतो मामवमन्यसे त्वम् ।
भजिष्यसे त्वं प्रकृतिं यथा स्वां
कुर्याम् तथेति न्यगदीत्त्वदीयम् ॥५॥

When the movement of the palanquin became unbalanced again the King angrily said “you are dead while living, you have insulted me and I will do something which will bring you back to your real state (nature)”

स्थौल्यं कृशत्वं च रुजामयोऽन्ये
देहेन जातस्य हि तॆ भवन्ति ।
मानॆन शून्यस्य न सन्ति राज-
न्नित्याह यॊगी त्वयि बद्धभावः॥६॥

The brahmin who was a yogi and whose mind was always contemplating You replied that fatness, leanness, pain, disease etc are applicable only to those born with the body and are possessive of the body. Those who have transcended this identification with the body do not experience these states

देहो मयाऽयं बहुशिक्षितोऽस्ति
पुनश्च शिक्षा यदि पिष्टपॆषः ।
स्थितोऽस्म्यहं स्वप्रकृतौ हि राज-
न्नित्यब्रवीत् तं गुरुवातनाथ  ॥७॥
O Lord of Guruvayoor, the brahmana replied “this body of mine has been punished by me heavily and punishing it again is like mashing what is already mashed.  I am already established in my real nature (and there is no need for the king to do anything about it). 

श्रुत्वा तु राजा बहुयोगशास्त्र-
सारं महत्त: त्वरयाऽवरुह्य ।
तत्पादमूले निपपात भक्त्या
क्षमापयन् त्वच्चरणैकचित्तम् ॥८॥

Hearing these words conveying the very essence of the yoga sastras from the brahmana whose heart always revelled in Your lotus feet, the King hastily came down from the palanquin and fell at the brahmana’s feet with reverence and begged his pardon 

कस्त्वं महात्मन् चरसीह गूढः
ब्रह्मंस्तवांसे किल यज्ञसूत्रम् ।
प्रदृश्यते कोह्यवधूतमध्ये
इत्यब्रवीत्तं गुरुवातना  ॥९॥
O Lord of Guruvayoor! the king said to the brahmana “ O great soul ! who are you moving around incognito.  You are wearing a sacred thread on your shoulder which it is rare to see in the midst of avadhutas (sanyasins)”


अध्वा च भारश्च तथैव गन्ता
सर्वं तु मिथ्येति किल त्वयोक्तं ।
जलस्य पानेन गता तृषा हि
कथं भवॆदित्यवदत् हरॆऽसौ ॥१०॥

The Kings said to the brahmana “ You have said that the road, the load, the wayfarer – all these are illusions. If that is so how is it that thirst is quenched by drinking water?” 

कथं नु राजन् व्यवहारमेनं
तत्वॆन तुल्यं वदसि ह्यतज्ञः ।
दॆवादि जन्मानि तु चॆतसा स्युः
इत्याह विप्रो गुरुवातना ॥११॥

O Lord of Guruvayoor! , the brahmana replied “ How can you O king, quote this mundane example and raise it to the level of Reality of which you have no knowledge.  Even taking birth as a celestial or earthly being is only the creation or projection of the mind and not real”

भ्रातृव्यमेतत् मन एव राजन्
सेवासिना सद्गुरुपादयोस्तत् ।
छिन्धीत्युवाचाथ रहूगणं सः
मां पाहि रॊगात् मरुतालयेश ॥१२॥

The brahmana told King Rahugana  “ the whole of this manifested universe is the projection of the mind only.  Cut off this illusion by the sword of service at the feet of a true guru”.  O Lord of Guruvayur!, save me from my affliction. 
          तृतीयं दशकं

प्रणम्य राजा जडविप्रमेनं
पुनश्च पप्रच्छ मरुत्पुरेश ।
नष्टोऽविवेकोऽमृततुल्यवाचा
तथापि दृश्यं कथमित्यसत्यम् ॥१॥

O Lord of Guruvayoor!, the King prostrated before the brahmana and said that the darkness of his ignorance had been dispelled by the nectarine words of the brahmana. Even then he had doubts about the manifested world being only a mental illusion and non-existent. 

संसारमिथ्यात्वमथोपदिश्य
प्रपञ्चमिथ्यात्वमुपादिशत्सः।
त्वद्रूपनिष्ठो भवतः स्वरूपं
सर्वत्र पश्येदविनश्वरं यत् ॥२॥

The brahmana then imparted him the knowledge of the samsara ( the cycle of births and deaths in different life forms) being only an illusion.  He also imparted the knowledge that the manifested world is only the creation or projection of the mind and not real and advised him to be firmly established in You,  the eternal Lord,  and see You everywhere.

चरन् पृथिव्यां तव भृत्यवर्गः
सन्दृश्यतेऽस्यापि पदादिकानि ।
अंसॊढयानस्थ रहूगणादि
सर्वं तु दृश्यं ह्यसदाह विष्णॊ ॥३॥

All these servants of yours who are seen going about on this earth, the palanquin carried on their shoulders and King Rahugana himself seated therein and all other things which are seen by the senses are non-existent, not real.



पिण्डः स्वहेतौ पृथिवीत्यवेहि
पृथिवी स्वहेतौ परमाणुनिष्ठ: ।
अज्ञान कॢप्तः स च मारुतेश
तच्चैव चारोपित इत्युवाच ॥४॥

The brahmana said that the morsel of food is established in its cause the Earth and the Earth is established in its cause the atom which itself is the creation of ignorance, being  a superimpositon on the Ultimate Reality.


आरोपिताहिस्तु यथाविनश्ये-
द्दीपेन रज्जौ तमसा प्रतीतः ।
ज्ञानॆन चाध्यस्त जगच्च नश्ये-
त्त्वमेव भासीत्यवदत् स राज्ञॆ ॥५॥

The brahmana told the King that the serpent in the rope which is an illusion caused by darkness is destroyed by light.  Similarly the light of Knowledge will cause the annihilation of the manifested universe which is superimposed, by ignorance, on You the Ultimate Reality which alone will then shine forth.

श्री शंखचक्राब्ज गदाकिरीट-
हारी भवान् मंगल मंगलेशः।
श्रीवासुदेवस्तु सदा सुपूर्ण-
ज्ञानात्मनास्तीत्यवदत् स भूप ॥६॥

The brahmana told the king that You adorned with the conch, the lotus, the mace and the crown is the very embodiment of all that is auspicious.  Sri Vasudeva is all pervasive and exists as the pure and absolute consciousness (knowledge or awareness)


श्रीवासुदेवस्तु जगत्समस्तं
ज्ञानं हरॆ सत्यमिति न्यगादीत् ।
एतच्च नाप्नोति मखादिना हि
विना महत्पादरजॊभिषॆकम् ॥७॥

The brahmana said that the whole world is sri Vasudeva only and the knowledge of Hari is the only Truth.  This cannot be attained without the grace of the devotees of the Lord. The aspirant should bathe himself in the dust of such devotees’ feet meaning he should serve them and get their grace.


अहं पुराऽऽसं भरताख्य भूपः
विसृज्य राज्यं हरिपूजनार्थम् ।
वनं गतस्तत्र मृगत्वमाप-
मित्याह भूपं स च मारुतॆ ॥८॥

The brahmana said to the King “ Once upon a time was a king known as Bharata.  I left my kingdom and went to the forest to worship Hari.  There I was born as a deer (after I left my human body)

कृष्णार्चनेन स्मृतिरस्तिमेऽद्य
पुरा मृगत्वेऽपि तदा न नष्टा ।
भीतस्तु संगात् विचरामि राजन्
इत्यब्रवीन्मारुतमंदिरेश ॥९॥

O Lord of Guruvayoor ! the brahmana told the King “By the grace of Lord Krishna whom I worship I remember the incidents of my previous births.  This remembrance was with me even when I was a deer. I go about in constant fear of attachment”  


ततस्तु राजा जडविप्रमेनं
स्तुत्वा च नत्वा च मरुत्पुरेश ।
मुहुर्तमात्रॆण तवाभ्यसंगात्
मोहः प्रणष्टस्त्विति चाब्रवीत्सः ॥१०॥

Thereafter O Lord of Guruvayur ! Rahugana praised the brahmana, prostrated before him and told him that all his delusions and ignorance had been dispelled in a matter of hours because of his association with the brahmana. 

रहूगणोऽयं जडविप्रसंगा-
द्विनष्टदु:खोऽभवदात्तविद्यः ।
किं किं न कुर्यात् महतस्तुसंगः
मां पाहि रोगात् मरुतालयेश ॥११॥

Rahugana, because of his association with jadabharata, became free from all sorrows and miseries and gain the knowledge of the Atman. What cannot be gained by the association with men of saintly character and devotees of the Lord? O Lord of Guruvayoor save me from my illness. 

श्री भट्टपादारचितस्तुतौ या
प्रीतिस्तवाभूत् मरुतालयेश ।
अनन्तरामॆण मयाकृतेऽपि
स्तोत्रे च जायॆत कुरु प्रसादम् ॥१२॥

O Lord of Guruvayoor!  May this hymn of mine get from you the same liking which you had for Narayaneeyam composed by Narayana Bhattathiri praising your glories. May you  be pleased with me and bless me.