What supreme bliss Yasoda must have experienced while suckling You, looking at your face and smiling. O Lord who had such childhood! Save me from my afflictions. 1 страница

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.

***

Prayers to the Lord of Guruvayoor

from Narayaneeyam (1)

Given below is the collection of last slokas from Daskas 1 to 10 of this great devotional work with a prosaic translation in English. A brief note on the contents of each dasaka is also given, where possible, to put the slokas in context.

दशकम् -१, श्लोकसंख्या- १०

ऐश्वर्यं शंकरादीश्वरविनियमनं विश्वतेजोहराणां

तेजस्संहारिवीर्यं विमलमपि यशो निस्पृहैश्चोपगीतम् ।

अंगासंगा सदा श्रीरखिलविदसि न क्वाऽपि ते संगवार्ता

तद्वातागारवासिन् मुरहर भगवच्छ्ब्दमुख्याश्रयोऽसि ॥१.१०॥

“O Lord of Guruvayoor ! slayer of Mura! Your authority (aiswarya) extends to empowering Siva and other gods, your valour (veerya) is capable of conquering the mightiest of the mighty, your glory (yashah) is unblemished and sung by even those who are devoid of any desire, the Goddess of wealth (Shree) always abides in you, you are all-knowing (gnaana) and there is no question of your being attached to anything(vairaagya). Therefore you are the chief refuge for the word bhagavan (as bhaga denotes aishwarya, veerya, yashah, shree, gnana and vairagya and bhagavan is the one possessing all these qualities).”

दशकम् -२, श्लोकसंख्या- १०

त्वद्भक्तिस्तु कथारसामृतझरीनिर्मज्जनेन स्वयं

सिध्यन्ती विमलप्रबोधपदवीमक्लेशतस्तन्वती ।

सद्यः सिद्धिकरी जयत्ययि विभो! सैवास्तु मे त्वत्पद-

प्रेमप्रौढिरसार्द्रता द्रुततरं वातालयाधीश्वर ! ॥२.१०॥

“Devotion to you will arise, of itself, in one’s heart by immersing oneself in the stream of nectar flowing from the stories of your exploits. Such devotion will open up, without difficulty, the path of pure Knowledge of the Brahman. Therefore O Lord of Guruvayoor ! May you bless me with such devotion as will touch my heart and melt it (in loving remembrance of you)”.

दशकम् -३, श्लोकसंख्या- १०

किमुक्तैर्भूयोभिस्तव हि करुणा यावदुदिया-

दहं तावद्देव! प्रहितविविधार्थप्रलपितः ।

पुरः कॢप्ते पादे वरद तव नेष्यामि दिवसान्

यथाशक्ति व्यक्तं नतिनुतिनिषेवा विरचयन् ॥३.१०॥

“O Lord, dispenser of boons! What is the use of my talking a lot ? I shall henceforth stop complaining about everything and spend my days at your feet, bowing to you, singing your praise and worshipping you to the best of my capacity until your compassion or grace descends on me”

दशकम् -४, श्लोकसंख्या -१५

This dasaka briefly describes the practice of Ashtanga Yoga consisting of the disciplines of yama (truth, non-violence, celibacy etc) niyama(cleanliness etc), asana (postures for meditation), pranayama (breadth control), pratyahara (turning the senses inward), dhyana (meditation), dharana (stay unwaveringly in meditation) samadhi (stay firmly in one’s true nature i.e. atmaswarupa). It also describes the path taken by the Yogi’s soul after his mortal body drops off. Poet Bhattathiri ends this dasaka with the following sloka:

अर्चिरातिगतिमीदृशीं व्रजन्

विच्युतिं न भजते जगत्पते ।

सच्चिदात्मक! भवद्गुणोदया-

नुच्चरन्तमनिलेश! पाहि माम् ॥४.१५॥

“O the Lord of the worlds! The yogi who attains the higher worlds (archiraadi gati) will never again return to this world of mortals. O Embodiment of Truth and Consciousness! take care of me (protect me) who is always engaged in singing about your sterling qualities.”

दशकम् -५, श्लोकसंख्या -१०

This dasaka describes the emergence of the cosmic form of the Lord (viratpurusha) after the mahapralaya (the great dissolution) when everything i.e. kala (Time), karma (good and bad actions),gunas ( the three modes of prakruti, sattwa, rajas and tams), all beings, all the worlds created by Maya and Maya herself dissolved into Lord in subtle seed form. Only the Lord remained as Pure Bliss and Light. After the lapse of two parardhas (one parardha is an eighteen digit number in terms of years) the Lord cast his glance at His Maya who, disturbed from her equilibrium stage, was agitated and started the work of bringing the world again into manifest form. She created the mind, the intellect, the ego, the chitta (repository of impressions), the senses of knowledge and action, the subtle and gross elements. These, however, could not work together and create the brahmanda (Cosmic Egg). Then O Lord!, you entered these elements, and activating them, created the hairanyam andam (Golden Egg) from which emerged the cosmic form of the Lord. The concluding sloka gives a picturesque description of the emergence of the cosmic form of the Lord.

अण्डं तत्पूर्वसृष्टसलिलेऽतिष्ठत् सहस्रं समाः

निर्भिन्दन्नकृथाश्चतुर्द्दशजगद्रूपं विराडाह्वयम्

साहस्रैः करपादमूर्धनिवहैर्निश्शेषजीवात्मको

निर्भातोऽसि मरुत्पुराधिप! स मां त्रायस्व सर्वामयात् ॥५.१०॥

“The Golden Egg lay in the primal waters created earlier for a thousand years. Then O Lord!, rupturing the Egg, You emerged in your resplendent cosmic form with thousands of hands, feet and heads spanning fourteen worlds and containing all life forms. O Lord of Guruvayoor! save me from all my ailments”.

दशकम् -६, श्लोकसंख्या -१०

ईदृग्जगन्मयवपुस्तव कर्मभाजां

कर्मावसानसमये स्मरणीयमाहुः ।

तस्यान्तरात्मवपुषे विमलात्मने ते

वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥६.१०॥

“This cosmic form of Yours encompassing the whole of the cosmos is to be remembered, at the end of each karma, by those who tread the path of karma (action). O the Lord of Guruvayur!, the very soul (अन्तरात्मा), of the cosmic form, pure and without blemish! I bow to you; please remove my ailments”.

दशकम् -७, श्लोकसंख्या -१०

This Dasaka describes the manifestation of Brahma from the cosmic body of the Lord, his desire to create the world born out of his rajoguna, his tapas prompted by the invisible voice ( aakaashavaani ) and his vision of the splendour and majesty of Vaikuntha, the abode of Vishnu who was pleased with the tapas of Brahma. The Dasaka concludes with the following verse:

आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन्

बोधस्ते भविता न सर्गविधिभिः बन्धोऽपि संजायते ।

इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढः स्वयम्ं

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