ślōkaḥ
sāndrānandāvabōdhātmakamanupamitaṃ kāladēśāvadhibhyāṃ
nirmuktaṃ nityamuktaṃ nigamaśatasahasrēṇa nirbhāsyamānam ।
aspaṣṭaṃ dṛṣṭamātrē punarurupuruṣārthātmakaṃ brahma tatvaṃ
tattāvadbhāti sākṣād gurupavanapurē hanta bhāgyaṃ janānām ॥ 1 ॥
Meaning
sāndra-ānanda-avabōdhātmakaṃ - Which is of the nature of intense Bliss and Supreme Consciousness; anupamitaṃ - without comparison; kāla-dēśa-avadhibhyāṃ nirmuktaṃ - totally free from the limitations of time and space; nityamuktaṃ - ever free (from the control of Maya-the unmanifest Prakriti); nigama-śatasahasrēṇa - (whose nature) innumerable scriptural texts; nirbhāsyamānaṃ - try to reveal; aspaṣṭaṃ - (and yet) is not easy to grasp (in the beginning); dṛṣṭamātrē punaḥ - but then immediately on realisation; uru-puruṣārthātmakaṃ - becomes the highest purushartha (i.e. moksha, liberation); brahma tatvaṃ - Brahman, the Reality; tat tāvat - that very (Reality), then; bhāti sākṣāt gurupavanapurē - shines right in front (in concrete form) at Guruvayur; hanta bhāgyaṃ janānām - Oh! What good fortune for the people;
Translation
The Supreme Reality-The Brahma Tatwa ,which is dense concentrated Bliss, which is of the nature of the Pure Consciousness, which is without parallel or comparison, and is totally free of time and space limitations, and is always free (of Maya) which hundreds and thousands of the Upanishadic statements seek to explain, and yet, is not clear. This Brahma Tatwa which is not easy to grasp in the beginning, but the realisation of which, is the highest purusharth (i.e. liberation), that (very Reality) shines right in front (in concrete form), (as an Image of Shri Krishna) in the Guruvaayur temple. Oh (wonderful indeed) is the good fortune of the people (who seek Thy Grace).
ślōkaḥ
ēvandurlabhyavastunyapi sulabhatayā hastalabdhē yadanyat
tanvā vāchā dhiyā vā bhajati bata janaḥ kṣudrataiva sphuṭēyam ।
ētē tāvadvayaṃ tu sthirataramanasā viśvapīḍāpahatyai
niśśēṣātmānamēnaṃ gurupavanapurādhīśamēvāśrayāmaḥ ॥ 2 ॥
Meaning
ēvaṃ - thus; durlabhya-vastuni api - very rare things too (are); sulabhatayā - so easily; hasta-labdhē - is accessible (to all); yat-anyat - yet , other things (worldly pleasures); tanvā vāchā dhiyā vā - (with their) body speech and mind; bhajati bata janaḥ - alas people pursue; kṣudratā-ēva sphuṭa-iyaṃ - this is clearly pitiable; ētē tāvat-vayaṃ tu - but we here (Thy devotees) however; sthira-tara-manasā - with mind fully resolved; viśva-pīḍā-apahatyai - for the total eradication of all (our) sufferings; niśśēṣa-ātmānam-ēnaṃ - Lord, who is the soul of all beings in the universe; gurupavanapurādhīśam- - to that Lord of Guruvaayur; ēva-āśrayāmaḥ - alone we surrender;
Translation
In this manner, such rare things are so easily accessible to all. Alas, people, pursue other worldly things with their body speech and mind. This, is pitiable indeed. However, we Thy devotees, surrender , to Thee, O Lord of Guruvaayur who is the embodiment of the entire soul of all beings of the universe, with fully resolved minds for the eradication of all worldly sufferings.
ślōkaḥ
sattvaṃ yattat parābhyāmaparikalanatō nirmalaṃ tēna tāvat
bhūtairbhūtēndriyaistē vapuriti bahuśaḥ śrūyatē vyāsavākyam।
tat svachChtvādyadāchChāditaparasukhachidgarbhanirbhāsarūpaṃ
tasmin dhanyā ramantē śrutimatimadhurē sugrahē vigrahē tē ॥ 3 ॥
Meaning
sattvaṃ yat- tat - that pure Satwa guna which; parābhyām- - compared with the other two (Rajas and Tamas); aparikalanataḥ - being not mixed (and so); nirmalaṃ - absolutely pure; tēna tāvat bhūtaiḥ - - from it (shuddha satva) was born; bhūtēndriyaiḥ - tē vapuḥ - - Thy form constituted of the subtle elements and organs of sense and action; iti bahuśaḥ śrūyatē - thus is repeatedly heard; vyāsavākyaṃ - from the words of (sage) Vyasa; tat svachChtvāt- - that (form) because of its purity; yat-āchChādita-parasukhachit-garbha-nirbhāsarūpaṃ - which, because of unobstructed supreme bliss and consciousness within, is supremely resplendent (Brahman); tasmin dhanyā ramantē - in that form the fortunate ones (who have good deeds to their credit) revel; śruti-mati-madhurē - which is delightful to the ears and the mind; sugrahē vigrahē tē - (devotees can) easily attain (grasp) in Thy image.;
Translation
That Satva Guna, which compared to the other two Gunas (Rajas and Tamas) is absolutely pure and not tainted by them. From such pure Satva guna,Thy form was born, constituted of subtle elements and organs of senses and actions. It is thus stated by sage Vyaasa, again and again, in many scriptures.Thy form, because of such purity, totally reveals the Supreme Bliss and Consciousness within (which is the resplendent Brahman) without any obstruction. In that form, the fortunate ones (who have good deeds to their credit) revel. That form is delightful to the mind and ears, which the devotees can easily grasp in Thy image.
ślōkaḥ
niṣkampē nityapūrṇē niravadhiparamānandapīyūṣarūpē
nirlīnānēkamuktāvalisubhagatamē nirmalabrahmasindhau ।
kallōlōllāsatulyaṃ khalu vimalataraṃ sattvamāhustadātmā
kasmānnō niṣkalastvaṃ sakala iti vachastvatkalāsvēva bhūman ॥ 4 ॥
Meaning
niṣkampē - (in the) vibrationless (changeless); nitya-pūrṇē - (and in the) ever full; niravadhi-paramānanda-pīyūṣa-rūpē - unlimited nectarine Bliss personified; nirlīna-anēka-muktāvali-subhagatamē - (in which) many liberated ones having merged and hence is extremely resplendent (or resplendent because of many pearls in the ocean); nirmala-brahma-sindhau - in the pure ocean of Brahman; kallōla-ullāsa-tulyaṃ - like waves rising; khalu vimalataraṃ sattvam-āhuḥ - - (so) indeed (Thy form) of extremely pure Shuddha Satwa it is said (to have risen from Brahman); tat-ātmā - that form of Thine; kasmāt-na niṣkalaḥ - tvaṃ - why not it be called Nishkala (or without any kalaa or Purn-avataara) Thou; sakala iti vachaḥ - - because Sakala (Ansha-avataara), the term; tvat-kalāsu-ēva - is for Thy (other) part incarnations only; bhūman - Oh Infinite One!;
Translation
Oh Infinite Lord! Thou are the pure Brahman like the mighty ocean, changeless, ever full, and of the nature of unlimited nectarine bliss. Like many pearls in the ocean, innumerable liberated souls are absorbed in Thy Brahmic bliss and hence it is extremely resplendent. Just like the waves rise in the ocean, it is said that Thy Shuddha Satwa form has risen from the Brahman. Since the term Ansha-avataar (Sakalaa) is meant only for Thy other part incarnations. Hence why cannot Thou be called as Poorna-avataar (Nishkalaa)?
ślōkaḥ
nirvyāpārō'pi niṣkāraṇamaja bhajasē yatkriyāmīkṣaṇākhyāṃ
tēnaivōdēti līnā prakṛtirasatikalpā'pi kalpādikālē।
tasyāḥ saṃśuddhamaṃśaṃ kamapi tamatirōdhāyakaṃ sattvarūpaṃ
sa tvaṃ dhṛtvā dadhāsi svamahimavibhavākuṇṭha vaikuṇṭha rūpaṃ॥5॥
Meaning
nirvyāpāraḥ - api - though not bound by any activities; niṣkāraṇam- - without any motive; aja bhajasē - Oh Birthless One! Thou do resort to; yat-kriyām-īkṣaṇā-ākhyāṃ - that activity known as 'eekshanaa' (the will to create); tēna-ēva-udēti līnā prakṛtiḥ- - because of that only came to manifest the latent 'Prakriti'; asati-kalpā-api kalpādi-kālē - (which abides in Thee) as if non existent in the beginning of a new cycle of creation; tasyāḥ saṃśuddham-aṃśaṃ - of that (Prakriti) an absolutely pure part; kamapi tam-atirōdhāyakaṃ satvarūpaṃ - which does not obstruct (Thy glory of) the Saatvic form; sa tvaṃ dhṛtvā dadhāsi - that Thou did take and assume; sva-mahima-vibhava-akuṇṭha vaikuṇṭha rūpaṃ - O Lord of Vaikuntha! a majestic form which does not obstruct Thy glories;
Translation
Oh Birthless Lord! Even though Thou are not bound by any activities, and Thou are without any motive,Thou do resort to that activity known as 'eekshanaa' - the will to create. Because of that only 'Prakriti' manifests itself. Prakriti, which is latent in Thee, as if non existent in the beginning of a new cycle of creation. Then, from the pure Saatvik portion of 'Prakriti' (Maya) which does not in any way obstruct Thy Brahmic effulgence, Oh Lord of Vaikunth, Thou manifest Thyself, in full glory, with a Divine form.
ślōkaḥ
tattē pratyagradhārādharalalitakalāyāvalīkēlikāraṃ
lāvaṇyasyaikasāraṃ sukṛtijanadṛśāṃ pūrṇapuṇyāvatāram।
lakṣmīniśśaṅkalīlānilayanamamṛtasyandasandōhamantaḥ
siñchat sañchintakānāṃ vapuranukalayē mārutāgāranātha ॥6॥
Meaning
tat tē - that Thy (form); pratyagra-dhārā-dhara- - excels in beauty of fresh rain bearing clouds; lalita-kalāya-avalī-kēlikāraṃ - and even a bunch of beautiful blue lotuses; lāvaṇasya-aikasāraṃ - (Thou are) an embodiment of beauty; sukṛti-jana-dṛśāṃ - in the eyes of the virtuous; pūrṇa-puṇya-avatāraṃ - (as a) complete incarnation for all the good deeds (they have done); lakṣmī-niśśaṅka-līlā-nilayanam- - (Thou art) the abode where Goddess Laxmi delights without any inhibition; amṛta-syanda-sandōham- - (that form) becomes the source for torrential flow of nectarine Bliss; antaḥ siñcht - soaking the hearts; sañchintakānāṃ - of people who meditate; vapuḥ - anukalayē - (that) form (I) continuously meditate upon; mārutāgāranātha - O Lord of Guruvaayur!;
Translation
Thy form excels in the beauty of the fresh rain bearing clouds, and of a beautiful bunch of blue lotuses. Thy form is an embodiment of beauty, in the eyes of the people who have done meritorious deeds, and is a complete incarnation of all their good deeds. Thou are the abode where Goddess Laxmi delights without inhibition. Thou are the source of a torrential flow of nectarine Bliss, soaking the hearts of people who meditate. On that form of Thine I continuously meditate, O Lord of Guruvayur!
ślōkaḥ
kaṣṭā tē sṛṣṭichēṣṭā bahutarabhavakhēdāvahā jīvabhājā-
mityēvaṃ pūrvamālōchitamajita mayā naivamadyābhijānē।
nōchējjīvāḥ kathaṃ vā madhurataramidaṃ tvadvapuśchidrasārdraṃ
nētraiḥ śrōtraiścha pītvā paramarasasudhāmbhōdhipūrē ramēran॥7॥
Meaning
kaṣṭā - cruel; tē sṛṣṭi-chēṣṭā - (is) Thy activity of creation; bahutara-bhava-khēda-āvahā - (because) various kinds of sorrows it brings along; jīvabhājām- - to all living beings; iti-ēvaṃ - so thus; pūrvam-ālōchitam- - earlier was thought; ajita - O Invincible One!; mayā - by me; na-ēvam-adya-abhijānē - (but) now I do not think so; nō-chēt-jīvāḥ kathaṃ vā - otherwise how could human beings; madhurataram-idaṃ - this very delightful; tvat-vapuḥ - - form of Thine; chit-rasa-ārdraṃ - (which is) supreme bliss consciousness saturated; nētraiḥ śrōtraiḥ - cha pītvā - by the eyes and ears drinking; parama-rasa-sudhā-ambhōdhipūrē - in full measure, in the ocean of nectarine Bliss; ramēran - revel;
Translation
O Invincible Lord! Thy activity of creation is indeed a tragic sport, as it causes a lot of sufferings to the living beings. This is what I used to think, but now I do not think so. For if there were no creation, how could human beings enjoy the beauty and sweetness of Thy form which is so delightful to hear and ecstatic to behold, and thus revel in the ocean of Supreme-Bliss-Consciousness.
ślōkaḥ
namrāṇāṃ sannidhattē satatamapi purastairanabhyarthitāna -
pyarthān kāmānajasraṃ vitarati paramānandasāndrāṃ gatiṃ cha।
itthaṃ niśśēṣalabhyō niravadhikaphalaḥ pārijātō harē tvaṃ
kṣudraṃ taṃ śakravāṭīdrumamabhilaṣati vyarthamarthivrajō'yam॥8॥
Meaning
namrāṇāṃ - (to) those who worship Thee; sannidhattē - Thou appear; satatam-api - always also; puraḥ - taiḥ - anabhyarthitān-api- - in front of them, even without being asked also; arthān kāmān-ajasraṃ vitarati - wealth and innumerable desires give away; paramānanda-sāndrāṃ gatiṃ cha - and the state of Supreme Bliss; itthaṃ - thus; niśśēṣalabhyaḥ - (Thou are) accessible to all; niravadhikaphalaḥ - (and are) the bestower of limitless blessings; pārijātaḥ harē tvaṃ - O Lord Vishnu! (Thou are) the Paarijaata tree; kṣudraṃ taṃ śakravāṭīdrumam-abhilaṣati - (but they) wish for that insignificant tree in Indra's garden; vyartham-arthivrajaḥ - ayaṃ - in vain, these hoards of desire prompted men;
Translation
O Lord Vishnu! for the devotees who surrender to Thee, Thou always confer, unasked for, not only wealth and other desires, but also liberation.Thus being accessible to every one and bestower of unlimited boons, Thou are the unique Paarijaata tree [parijaata: a heavenly flower]. Alas, the desire prompted hoards of people, in vain, long for trivial blessings from the Kalpaka tree of the garden of Indra. [Kalpaka: a wish fulfilling tree]
ślōkaḥ
kāruṇyātkāmamanyaṃ dadati khalu parē svātmadastvaṃ viśēṣā-
daiśvaryādīśatē'nyē jagati parajanē svātmanō'pīśvarastvam।
tvayyuchchairāramanti pratipadamadhurē chētanāḥ sphītabhāgyā-
stvaṃ chātmārāma ēvētyatulaguṇagaṇādhāra śaurē namastē॥9॥
Meaning
kāruṇyāt-kāmam-anyaṃ - out of compassion,other desired things; dadati khalu parē - are given indeed by other gods; sva ātmadaḥ - tvaṃ - (whereas) Thou offer Thyself (give liberation); viśēṣāt- - out of special compassion; aiśvaryāt-īśatē-anyē - by their powers, other gods rule; jagati parajanē - in the world over others; sva-ātmanaḥ - api-īśvaraḥ - tvaṃ - Thou art the ruler of Thyself (and others too); tvayi-uchchaiḥ - āramanti - in Thee deeply revel; pratipadamadhurē - O Lord! Who dost confer Bliss every moment; chētanāḥ sphītabhāgyāḥ - - (to those) enlightened souls who are very fortunate; tvaṃ cha ātmārāmaḥ ēva- - and Thou revel in Thyself alone; iti-atulaguṇagaṇādhāra - thus O Abode of Immense and incomparable attributes!; śaurē - O Shauri!; namaḥ tē - prostrations to Thee;
Translation
O Lord Shri Krishna! while other gods out of compassion, fulfill the desires of their devotees, Thou out of Thy unique compassion, offer Thyself (liberation) to Thy devotees. While other gods rule over the world with the powers invested in them, Thou are the very inner controller of all and rule over all beings and other gods as well as Thyself. Hence all fortunate jeevas [souls] take immense delight in the inexhaustible bliss that Thou are. As for Thee, Thou are ever satisfied in Thyself and are the abode of incomparable attributes. O Lord! prostrations to Thee.
ślōkaḥ
aiśvaryaṃ śaṅkarādīśvaraviniyamanaṃ viśvatējōharāṇāṃ
tējassaṃhāri vīryaṃ vimalamapi yaśō nispṛhaiśchōpagītam।
aṅgāsaṅgā sadā śrīrakhilavidasi na kvāpi tē saṅgavārtā
tadvātāgāravāsin murahara bhagavachChabdamukhyāśrayō'si॥10॥
Meaning
aiśvaryaṃ - Thy lordliness; śaṅkarādi-īśvara-viniyamanaṃ - is the control over all gods beginning with Shankara; viśva-tējōharāṇāṃ - (amongst) the most powerful in the whole world; tējaḥ - saṃhāri vīryaṃ - (Thy) prowess can contain (them); vimalam-api yaśaḥ - Thy pure fame indeed; nispṛhaiḥ - cha-upagītaṃ - is sung even by the desireless sages; aṅgāsaṅgā sadā śrīḥ - - Goddess Laxmi always resides in Thy bosom; akhila-vidasi - Thou are omniscient; na kvāpi tē saṅgavārtā - there is not even the slightest trace of attachment in Thee; tat-vātāgāravāsin - therefore, O Lord residing in Guruvaayur!; murahara - O Slayer of demon Mura!; bhagavat-śabdamukhya- - the term Bhagvan mainly; āśrayaḥ - asi - finds support in Thee;
Translation
O Lord of Guruvaayur! Thy lordliness consists in being the controller of all gods from Lord Shankara onwards.Thy prowess overcomes that of those who excel the whole world in prowess. Thy pure fame is sung by even the most desireless sages. Laxmi Devi always resides in Thy bosom. Thou are omniscient and there is not the slightest trace of attachment in Thee. Therefore, the term 'Bhagavan' is applicable to Thee alone.
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