ślōkaḥ
vyaktāvyaktamidaṃ na kiñchidabhavatprākprākṛtaprakṣayē
māyāyāṃ guṇasāmyaruddhavikṛtau tvayyāgatāyāṃ layam ।
nō mṛtyuścha tadā'mṛtaṃ cha samabhūnnāhnō na rātrēḥ sthiti-
statraikastvamaśiṣyathāḥ kila parānandaprakāśātmanā ॥1॥
Meaning
vyakta-avyaktam-idaṃ - this (universe) made up of the gross and the subtle (manifested and unmanifested); na kiñchit-abhavat- - nothing existed; prāk-prākṛta-prakṣayē - before Praakrita Pralaya; māyāyām - (when) Maayaa (Thy cosmic creative power); guṇa-sāmya-ruddha-vikṛtau - whose modifications were neutralised by the equipoise of the three Gunaas; tvayi āgatāyāṃ layam - and had become latent in Thee,; nō mṛtyuḥ cha - neither death; tadā-amṛtaṃ cha - and then nor liberation; samabhūta- - (did) exist; na-ahnaḥ - neither day; na rātrēḥ - or night; sthitiḥ - was in existence; tatra-ēkaḥ - tvam- - then Thou as the Only One (without another); aśiṣyathāḥ kila - did remain, certainly; parānanda-prakāśa-ātmanā - as Supreme Bliss Consciousness;
Translation
This world consisting of the manifest and the unmanifest worlds (gross and the subtle) did not exist at all, before and during the total dissolution.The three Gunaas (Satwa, Rajas and Tamas) of Maya were in equilibrium, preventing any modification and so had become latent in Thee. At that time neither death nor liberation existed. Day and night also did not exist. Thou alone remained at that time as the Supreme Bliss Consciousness.
ślōkaḥ
kālaḥ karma guṇāścha jīvanivahā viśvaṃ cha kāryaṃ vibhō
chillīlāratimēyuṣi tvayi tadā nirlīnatāmāyayuḥ ।
tēṣāṃ naiva vadantyasattvamayi bhōḥ śaktyātmanā tiṣṭhatāṃ
nō chēt kiṃ gaganaprasūnasadṛśāṃ bhūyō bhavētsambhavaḥ ॥2॥
Meaning
kālaḥ - Time; karma - Karma (effects of actions of Jivas); guṇāḥ - cha - and the three Gunas; jīvanivahāḥ - and all the Jivas; viśvaṃ cha kāryaṃ - and the universe which is an effect (of Maya); vibhō - O All pervading Lord!; chit-līlāratim-ēyuṣi tvayi - in Thy own nature of pure Consciousness, were absorbed; tadā - at that time (of Maha Pralaya); nirlīnatām-āyayuḥ - and had become completely merged (in Thee); tēṣāṃ na-ēva vadanti- - of them (the Srutis) do not declare; asattvam- - absolute non existence; ayi bhōḥ - O Lord!; śaktyātmanā tiṣṭhatāṃ - in the form of causal entities they remained; nō chēt kiṃ - otherwise how; gagana-prasūna-sadṛśāṃ - like the sky flower; bhūyaḥ bhavēt-sambhavaḥ - is manifestation again possible (in the new creative cycle);
Translation
O All pervading Lord! Then, Time, Karmas (effects of good and bad actions), Gunas (Satwa, Rajas and Tamas), all the Jivas and the entire universe (born out of Maayaa) were all merged in Thee and Thou were absorbed in Thy own nature of pure Consciousness Bliss. However, O Lord! the Srutis do not declare them as being non existent. They remained in causal form. Otherwise, like the non existence of the flowers in the sky, how could they come into existence again.
ślōkaḥ
ēvaṃ cha dviparārdhakālavigatāvīkṣāṃ sisṛkṣātmikāṃ
bibhrāṇē tvayi chukṣubhē tribhuvanībhāvāya māyā svayam ।
māyātaḥ khalu kālaśaktirakhilādṛṣṭaṃ svabhāvō'pi cha
prādurbhūya guṇānvikāsya vidadhustasyāssahāyakriyām ॥3॥
Meaning
ēvaṃ cha - and in this manner; dvi-parārdha-kāla-vigatau- - the period of two Parardhas having ended; īkṣāṃ sisṛkṣātmikāṃ - (when) the glance with the will to create; bibhrāṇē tvayi - was cast by Thee; chukṣubhē - got activated; tribhuvanī-bhāvāya - for the creation of the three worlds; māyā svayam - Maayaa (bestirred) herself; māyātaḥ khalu - from Maayaa indeed; kāla-śaktiḥ - - the power known as Time,; akhila-adṛṣṭaṃ - all that is latent (the effects of the deeds of the Jivas); svabhāvaḥ -api cha - and the resulting tendencies (innate nature); prādurbhūya - emerging; guṇān-vikāsya - activating the three Gunaas; vidadhuḥ - - acted (so as to); tasyāḥ -sahāyakriyām - support her (Maayaa's) work;
Translation
Thus when a period of two Paraardhaas ended, Thou cast Thy glance, which was with the will to create the three worlds. Then Maayaa (Thy creative power) got activated and from it emerged the power of time, the impressions of karma and the resulting tendencies. These supported Maayaa by disturbing the balance of the three Gunaas and diversified as the manifested universe.
ślōkaḥ
māyāsannihitō'praviṣṭavapuṣā sākṣīti gītō bhavān
bhēdaistāṃ pratibimbatō viviśivān jīvō'pi naivāparaḥ ।
kālādipratibōdhitā'tha bhavatā sañchōditā cha svayaṃ
māyā sā khalu buddhitattvamasṛjadyō'sau mahānuchyatē ॥4॥
Meaning
māyā-sannihitaḥ - - having Maayaa as adjunct only; apraviṣṭa-vapuṣā - but without getting influenced by it (untainted by it); sākṣī-iti gītaḥ bhavān - Thou are mere witness, it is proclaimed (in the Vedas); bhēdaiḥ -tāṃ - in diverse appearances in that Maayaa; pratibimbataḥ - as reflections; viviśivān jīvaḥ -api - Thou entered as individual soul also; na-ēva-aparaḥ - (which) is not at all different from ( Thee); kāla-ādi-pratibōdhitā- - being aroused by Time etc.; atha bhavatā sañchōditā cha - then also well prompted by Thee; svayaṃ māyā sā khalu - that Maayaa itself indeed; buddhi-tattvam-asṛjat- - projected the principle of Intelligence; yaḥ -asau - which (buddhi tatva); mahān-uchyatē - is called Mahat;
Translation
O Lord! Thou has Maayaa by Thy side, but are not influenced by it. The scriptures declare Thee as mere witness. Thy appearances in the diverse forms of Maayaa are mere reflections called Jivas which are not different from Thee. Maayaa being aroused by time and prompted by Thee, projected the principle of Intelligence, which is called Mahat.
ślōkaḥ
tatrāsau triguṇātmakō'pi cha mahān sattvapradhānaḥ svayaṃ
jīvē'smin khalu nirvikalpamahamityudbōdhaniṣpādkaḥ ।
chakrē'smin savikalpabōdhakamahantattvaṃ mahān khalvasau
sampuṣṭaṃ triguṇaistamō'tibahulaṃ viṣṇō bhavatprēraṇāt ॥5॥
Meaning
tatra- - there (among the effects of Maayaa); asau triguṇātmakaḥ - api cha - that (Mahat) though comprising of all the three Gunaas; mahān - Mahat; sattvapradhānaḥ svayaṃ - being itself predominantly Saatwic; jīvē-asmin khalu - in the collective Jiva, indeed; nirvikalpam-aham-iti- - as the total 'I' sense, without the sense of plurality causes the cognition; udbōdha-niṣpādkaḥ - created in the Jiva; chakrē - asmin - that which causes the awareness of; savikalpa-bōdhaka- - separate individuality; mahat-tatvaṃ - Ahankaara (Ego); mahān khalu-asau - this same Mahat indeed; sampuṣṭaṃ triguṇaiḥ - - though having all the three Gunaas in full measure; tamaḥ - atibahulaṃ - being dominated by Tamas; viṣṇō - O All pervading Lord; bhavat prēraṇāt - by Thy prompting;
Translation
O All pervading Lord! Even though this Mahat Tatwa is made up of three Gunaas, it is predominated by Satwa. Hence it recognizes the collective Jivas as macro "I". (As cosmic whole and not as individual entities). But the same Mahat Tatwa, when predominated by Tamas and Rajas, creates by Thy will the feeling of individual "I" called Aham Tatwa.
ślōkaḥ
sō'haṃ cha triguṇakramāt trividhatāmāsādya vaikārikō
bhūyastaijasatāmasāviti bhavannādyēna sattvātmanā
dēvānindriyamāninō'kṛta diśāvātārkapāśyaśvinō
vahnīndrāchyutamitrakān vidhuvidhiśrīrudraśārīrakān ॥6॥
Meaning
saḥ - ahaṃ cha - and that Ahankaara; triguṇa-kramāt - in accordance with the three Gunaas; trividhatām-āsādya - divided into three; vaikārikaḥ - as Vaikaarika (the Saatwik part); bhūyaḥ taijasa-tāmasau- - further as Tejas (Raajasic part) and as Tamas (the Taamasic part); iti bhavan- - thus became; ādyēna sattva-ātmanā - by means of the first, which is predominantly Saatwic; dēvān-indriyamāninaḥ -akṛta - created the gods who presided over the sense organs, organs of action and the mind (Anthahkarana); diśā-vāta-arka-pāśi-aśvinaḥ - the directions (Dik) -air (Vaayu), sun (Soorya), water (Varuna), the gods presiding over the 5sense organs (Ashavini devas); vahnī-indra-achyuta-mitrakān - Agni, Indra, Upendra, Mitra, Prajaapati (presiding over the 5 organs of action); vidhu-vidhi-śrīrudra-śārīrakān - the Moon, Brahma, Sri Rudra, Kshetrajna (presiding over the Antahkarana);
Translation
This Aham Tatwa (Ahamkaara) further categorized itself,based on the three Gunaas as Vaikarika (Satwa), Tejas (Rajas) and Tamas (Tamas).From Satwa were created the presiding deities of : Gyanendriyaas -(organs of knowledge) which are Dik Devata (of hearing), Vaayu (of touch), Soorya (of seeing), Varuna (of taste) and Ashwini Devatas (of smell). Karmendriyaas - (organs of action) which are Agni (of speech), Indra (of hands), Vishnu (of the legs), Mitra (of excretion) and Prajaapati (of reproduction). Antahkarana -(Inner equipment consisting of Mana, Buddhi, Ahankaara and Chit) which are Moon (of mind), Brahma (of Buddhi- the intellect), Rudra (of Ahamkaara) and Kshetrajna (of Chitt -memory).
ślōkaḥ
bhūman mānasabuddhyahaṅkṛtimilachchittākhyavṛttyanvitaṃ
tachchāntaḥkaraṇaṃ vibhō tava balāt sattvāṃśa ēvāsṛjat ।
jātastaijasatō daśēndriyagaṇastattāmasāṃśātpuna-
stanmātraṃ nabhasō marutpurapatē śabdō'jani tvadbalāt ॥7॥
Meaning
bhūman - O Infinite One!; mānasa-buddhi-ahaṅkṛti-milat- - the mind, intellect and ego including; chittākhya-vṛtti-anvitaṃ - memory, these modes constituting; tat-cha-antaḥ - karaṇaṃ - the ( inner instrument ) Antahkarana; vibhō - O All pervading Lord!; tava balāt - by Thy will (power); sattvāṃśaḥ ēva- - the Satwic aspect (of Ahankaara) itself; asṛjat - created (the Antahkarana); jātaḥ - taijasataḥ - from the Taijasa aspect was born; daśa-indriya-gaṇaḥ - the group of ten indriyaas; tat-tāmasa-aṃśāt- - from the Tamas aspect; punaḥ - again; tanmātraṃ nabhasaḥ - the subtle essence (Tanmaatra) of space; marutpurapatē - O Lord of Guruvaayur!; śabdḥ -ajani - sound was born; tvat-balāt - by Thy will (power);
Translation
O Infinite One! By Thy will, from the Saatwic aspect of Ahankaara, the inner equipment of Antahkarana was born, consisting of, Manas, Buddhi, Ahankaara and Chitta. From the Raajasic aspect of the Ahankaara the ten Indriyaas were born (5 Karmendriyaas and 5 Jnanendriyaas). O Lord! by Thy will, from the Taamasic aspect of the Ahankaara was born, the sound (Sabda) which is the subtle essence (Tanmaatra) of space (Aakaash).
ślōkaḥ
śbdādvyōma tataḥ sasarjitha vibhō sparśaṃ tatō mārutaṃ
tasmādrūpamatō mahō'tha cha rasaṃ tōyaṃ cha gandhaṃ mahīm ।
ēvaṃ mādhava pūrvapūrvakalanādādyādyadharmānvitaṃ
bhūtagrāmamimaṃ tvamēva bhagavan prākāśayastāmasāt ॥8॥
Meaning
śbdāt-vyōma - from sound, space; tataḥ sasarjitha - then,Thou created; vibhō - O All pervading Lord !; sparśaṃ - touch; tataḥ mārutaṃ - then air; tasmāt-rūpam- - from that (air) form; ataḥ mahaḥ - - then fire; atha cha rasaṃ - and after that taste; tōyaṃ cha gandhaṃ mahīm - then water smell and earth (were born); ēvaṃ mādhava - in this manner O Maadhava!; pūrva-pūrva-kalanāt- - because of association with the preceding (product); ādya-ādya-dharma-anvitaṃ - having the qualities of the earlier products; bhūta-grāmam-imamaṃ - this group of subtle elements; tvamēva bhagavan - Thou alone O Lord!; prākāśayaḥ - did bring into existence; tāmasāt - from the Tamasa Ahankaara;
Translation
O All pervading Lord! From the Tanmaatra of (Shabda) the subtle element of sound, came the element (Aakaash) Space and from it touch (Sparsh). From touch (Sparsh) came the element Air (Vaayu) and from it form (Roopa). From form (Roopa) came the element Fire (Agni) and from it Taste (Rasa). From the Tanmaatra of Taste (Rasa) came the element Water (Jala) and from it smell (Gandha). From smell (Gandha) came the element Earth (Bhoomi). O Maadhava! By Thy will, thus from the Tamasa aspect of Ahankaara, were born the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceding one.
ślōkaḥ
ētē bhūtagaṇāstathēndriyagaṇā dēvāścha jātāḥ pṛthaṅ-
nō śēkurbhuvanāṇḍanirmitividhau dēvairamībhistadā ।
tvaṃ nānāvidhasūktibhirnutaguṇastattvānyamūnyāviśaṃ-
śchēṣṭāśaktimudīrya tāni ghaṭayan hairaṇyamaṇḍaṃ vyadhāḥ ॥9॥
Meaning
ētē bhūtagaṇāḥ - - all these elements; tathā-indriyagaṇāḥ - and the sense organs and the organs of action; dēvāḥ cha - and their presiding deities; jātāḥ - which had come into existence; pṛthak nō śēkuḥ - - were not capable by themselves; bhuvana-aṇḍa-nirmiti-vidhau - of creating the Brahmaand (the cosmic whole); dēvaiḥ amībhiḥ tadā - therefore these presiding deities, then; tvaṃ nānā-vidha-sūktibhiḥ-nuta-guṇaḥ- - sung Thy excellences by means of various hymns; tattvāni-amūni-āviśan- - (then Thou) entering these categories; chēṣṭā-śaktim-udīrya - and activating them; tāni ghaṭayan - and combining them; hairaṇyam-aṇḍam - the Golden Egg (the potential universe); vyadhāḥ - created;
Translation
O Lord! Even though all these elements, sense organs , the organs of action, and their presiding deities came into existence, they could not by themselves create the Brahmaanda. Then the presiding deities glorified Thee by various hymns and Thou entered into all of them, activated them and combining them, created the Hiranya Andam (the Golden Egg).
ślōkaḥ
aṇḍaṃ tatkhalu pūrvasṛṣṭasalilē'tiṣṭhat sahasraṃ samāḥ
nirbhindannakṛthāśchaturdaśajagadrūpaṃ virāḍāhvayam ।
sāhasraiḥ karapādamūrdhanivahairniśśēṣajīvātmakō
nirbhātō'si marutpurādhipa sa māṃ trāyasva sarvāmayāt ॥10॥
Meaning
aṇḍaṃ tat-khalu - that Brahamanda, indeed; purva-sṛṣṭa-salilē- - in the already created Cosmic Waters; atiṣṭhat - (which) remained; sahastraṃ samāḥ - for a thousand years; nirbhindan- - (Thou) breaking it open; akṛthāḥ - - Thou did make (it); chaturdaśa-jagat-rūpaṃ - in the form of the fourteen worlds; virāṭa-ahvayam - known as 'Virat Swarupa'; sāhastraiḥ karapādamūrdhanivahaiḥ - - with thousands of hands, feet and heads; niśśēṣa jīvātmakaḥ - as all beings (Samashti - total life form of all beings); nirbhātaḥ asi - Thou did shine (manifest Thyself); marutpurādhipa - O Lord of Guruvayur!; sa māṃ trāyasva - That Thou (of such nature) protect me; sarva-āmayāt - from all ailments;
Translation
This Golden Egg or Brahmanda remained in the already created cosmic waters for a thousand years. Thereafter, breaking it Thou made it into 14 spheres (worlds), which is known as Thy Viraat Roopa (cosmic form); in which Thou shone as all beings with thousands of hands, feet, heads etc. O Lord of Guruvaayur, who thus manifested in cosmic form, please protect me from all my ailments.
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