ಶ್ಲೋಕಃ
ವ್ಯಕ್ತಾವ್ಯಕ್ತಮಿದಂ ನ ಕಿಂಚಿದಭವತ್ಪ್ರಾಕ್ಪ್ರಾಕೃತಪ್ರಕ್ಷಯೇ
ಮಾಯಾಯಾಂ ಗುಣಸಾಮ್ಯರುದ್ಧವಿಕೃತೌ ತ್ವಯ್ಯಾಗತಾಯಾಂ ಲಯಮ್ ।
ನೋ ಮೃತ್ಯುಶ್ಚ ತದಾಽಮೃತಂ ಚ ಸಮಭೂನ್ನಾಹ್ನೋ ನ ರಾತ್ರೇಃ ಸ್ಥಿತಿ-
ಸ್ತತ್ರೈಕಸ್ತ್ವಮಶಿಷ್ಯಥಾಃ ಕಿಲ ಪರಾನಂದಪ್ರಕಾಶಾತ್ಮನಾ ॥1॥
Meaning
ವ್ಯಕ್ತ-ಅವ್ಯಕ್ತಂ-ಇದಂ - this (universe) made up of the gross and the subtle (manifested and unmanifested); ನ ಕಿಂಚಿತ್-ಅಭವತ್- - nothing existed; ಪ್ರಾಕ್-ಪ್ರಾಕೃತ-ಪ್ರಕ್ಷಯೇ - before Praakrita Pralaya; ಮಾಯಾಯಾಂ - (when) Maayaa (Thy cosmic creative power); ಗುಣ-ಸಾಮ್ಯ-ರುದ್ಧ-ವಿಕೃತೌ - whose modifications were neutralised by the equipoise of the three Gunaas; ತ್ವಯಿ ಆಗತಾಯಾಂ ಲಯಂ - and had become latent in Thee,; ನೋ ಮೃತ್ಯುಃ ಚ - neither death; ತದಾ-ಅಮೃತಂ ಚ - and then nor liberation; ಸಮಭೂತ- - (did) exist; ನ-ಅಹ್ನಃ - neither day; ನ ರಾತ್ರೇಃ - or night; ಸ್ಥಿತಿಃ - was in existence; ತತ್ರ-ಏಕಃ - ತ್ವಂ- - then Thou as the Only One (without another); ಅಶಿಷ್ಯಥಾಃ ಕಿಲ - did remain, certainly; ಪರಾನಂದ-ಪ್ರಕಾಶ-ಆತ್ಮನಾ - 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.
ಶ್ಲೋಕಃ
ಕಾಲಃ ಕರ್ಮ ಗುಣಾಶ್ಚ ಜೀವನಿವಹಾ ವಿಶ್ವಂ ಚ ಕಾರ್ಯಂ ವಿಭೋ
ಚಿಲ್ಲೀಲಾರತಿಮೇಯುಷಿ ತ್ವಯಿ ತದಾ ನಿರ್ಲೀನತಾಮಾಯಯುಃ ।
ತೇಷಾಂ ನೈವ ವದಂತ್ಯಸತ್ತ್ವಮಯಿ ಭೋಃ ಶಕ್ತ್ಯಾತ್ಮನಾ ತಿಷ್ಠತಾಂ
ನೋ ಚೇತ್ ಕಿಂ ಗಗನಪ್ರಸೂನಸದೃಶಾಂ ಭೂಯೋ ಭವೇತ್ಸಂಭವಃ ॥2॥
Meaning
ಕಾಲಃ - Time; ಕರ್ಮ - Karma (effects of actions of Jivas); ಗುಣಾಃ - ಚ - and the three Gunas; ಜೀವನಿವಹಾಃ - and all the Jivas; ವಿಶ್ವಂ ಚ ಕಾರ್ಯಂ - and the universe which is an effect (of Maya); ವಿಭೋ - O All pervading Lord!; ಚಿತ್-ಲೀಲಾರತಿಂ-ಏಯುಷಿ ತ್ವಯಿ - in Thy own nature of pure Consciousness, were absorbed; ತದಾ - at that time (of Maha Pralaya); ನಿರ್ಲೀನತಾಂ-ಆಯಯುಃ - and had become completely merged (in Thee); ತೇಷಾಂ ನ-ಏವ ವದಂತಿ- - of them (the Srutis) do not declare; ಅಸತ್ತ್ವಂ- - absolute non existence; ಅಯಿ ಭೋಃ - O Lord!; ಶಕ್ತ್ಯಾತ್ಮನಾ ತಿಷ್ಠತಾಂ - in the form of causal entities they remained; ನೋ ಚೇತ್ ಕಿಂ - otherwise how; ಗಗನ-ಪ್ರಸೂನ-ಸದೃಶಾಂ - like the sky flower; ಭೂಯಃ ಭವೇತ್-ಸಂಭವಃ - 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.
ಶ್ಲೋಕಃ
ಏವಂ ಚ ದ್ವಿಪರಾರ್ಧಕಾಲವಿಗತಾವೀಕ್ಷಾಂ ಸಿಸೃಕ್ಷಾತ್ಮಿಕಾಂ
ಬಿಭ್ರಾಣೇ ತ್ವಯಿ ಚುಕ್ಷುಭೇ ತ್ರಿಭುವನೀಭಾವಾಯ ಮಾಯಾ ಸ್ವಯಮ್ ।
ಮಾಯಾತಃ ಖಲು ಕಾಲಶಕ್ತಿರಖಿಲಾದೃಷ್ಟಂ ಸ್ವಭಾವೋಽಪಿ ಚ
ಪ್ರಾದುರ್ಭೂಯ ಗುಣಾನ್ವಿಕಾಸ್ಯ ವಿದಧುಸ್ತಸ್ಯಾಸ್ಸಹಾಯಕ್ರಿಯಾಮ್ ॥3॥
Meaning
ಏವಂ ಚ - and in this manner; ದ್ವಿ-ಪರಾರ್ಧ-ಕಾಲ-ವಿಗತೌ- - the period of two Parardhas having ended; ಈಕ್ಷಾಂ ಸಿಸೃಕ್ಷಾತ್ಮಿಕಾಂ - (when) the glance with the will to create; ಬಿಭ್ರಾಣೇ ತ್ವಯಿ - was cast by Thee; ಚುಕ್ಷುಭೇ - got activated; ತ್ರಿಭುವನೀ-ಭಾವಾಯ - for the creation of the three worlds; ಮಾಯಾ ಸ್ವಯಂ - Maayaa (bestirred) herself; ಮಾಯಾತಃ ಖಲು - from Maayaa indeed; ಕಾಲ-ಶಕ್ತಿಃ - - the power known as Time,; ಅಖಿಲ-ಅದೃಷ್ಟಂ - all that is latent (the effects of the deeds of the Jivas); ಸ್ವಭಾವಃ -ಅಪಿ ಚ - and the resulting tendencies (innate nature); ಪ್ರಾದುರ್ಭೂಯ - emerging; ಗುಣಾನ್-ವಿಕಾಸ್ಯ - activating the three Gunaas; ವಿದಧುಃ - - acted (so as to); ತಸ್ಯಾಃ -ಸಹಾಯಕ್ರಿಯಾಂ - 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.
ಶ್ಲೋಕಃ
ಮಾಯಾಸನ್ನಿಹಿತೋಽಪ್ರವಿಷ್ಟವಪುಷಾ ಸಾಕ್ಷೀತಿ ಗೀತೋ ಭವಾನ್
ಭೇದೈಸ್ತಾಂ ಪ್ರತಿಬಿಂಬತೋ ವಿವಿಶಿವಾನ್ ಜೀವೋಽಪಿ ನೈವಾಪರಃ ।
ಕಾಲಾದಿಪ್ರತಿಬೋಧಿತಾಽಥ ಭವತಾ ಸಂಚೋದಿತಾ ಚ ಸ್ವಯಂ
ಮಾಯಾ ಸಾ ಖಲು ಬುದ್ಧಿತತ್ತ್ವಮಸೃಜದ್ಯೋಽಸೌ ಮಹಾನುಚ್ಯತೇ ॥4॥
Meaning
ಮಾಯಾ-ಸನ್ನಿಹಿತಃ - - having Maayaa as adjunct only; ಅಪ್ರವಿಷ್ಟ-ವಪುಷಾ - but without getting influenced by it (untainted by it); ಸಾಕ್ಷೀ-ಇತಿ ಗೀತಃ ಭವಾನ್ - Thou are mere witness, it is proclaimed (in the Vedas); ಭೇದೈಃ -ತಾಂ - in diverse appearances in that Maayaa; ಪ್ರತಿಬಿಂಬತಃ - as reflections; ವಿವಿಶಿವಾನ್ ಜೀವಃ -ಅಪಿ - Thou entered as individual soul also; ನ-ಏವ-ಅಪರಃ - (which) is not at all different from ( Thee); ಕಾಲ-ಆದಿ-ಪ್ರತಿಬೋಧಿತಾ- - being aroused by Time etc.; ಅಥ ಭವತಾ ಸಂಚೋದಿತಾ ಚ - then also well prompted by Thee; ಸ್ವಯಂ ಮಾಯಾ ಸಾ ಖಲು - that Maayaa itself indeed; ಬುದ್ಧಿ-ತತ್ತ್ವಂ-ಅಸೃಜತ್- - projected the principle of Intelligence; ಯಃ -ಅಸೌ - which (buddhi tatva); ಮಹಾನ್-ಉಚ್ಯತೇ - 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.
ಶ್ಲೋಕಃ
ತತ್ರಾಸೌ ತ್ರಿಗುಣಾತ್ಮಕೋಽಪಿ ಚ ಮಹಾನ್ ಸತ್ತ್ವಪ್ರಧಾನಃ ಸ್ವಯಂ
ಜೀವೇಽಸ್ಮಿನ್ ಖಲು ನಿರ್ವಿಕಲ್ಪಮಹಮಿತ್ಯುದ್ಬೋಧನಿಷ್ಪಾದ್ಕಃ ।
ಚಕ್ರೇಽಸ್ಮಿನ್ ಸವಿಕಲ್ಪಬೋಧಕಮಹಂತತ್ತ್ವಂ ಮಹಾನ್ ಖಲ್ವಸೌ
ಸಂಪುಷ್ಟಂ ತ್ರಿಗುಣೈಸ್ತಮೋಽತಿಬಹುಲಂ ವಿಷ್ಣೋ ಭವತ್ಪ್ರೇರಣಾತ್ ॥5॥
Meaning
ತತ್ರ- - there (among the effects of Maayaa); ಅಸೌ ತ್ರಿಗುಣಾತ್ಮಕಃ - ಅಪಿ ಚ - that (Mahat) though comprising of all the three Gunaas; ಮಹಾನ್ - Mahat; ಸತ್ತ್ವಪ್ರಧಾನಃ ಸ್ವಯಂ - being itself predominantly Saatwic; ಜೀವೇ-ಅಸ್ಮಿನ್ ಖಲು - in the collective Jiva, indeed; ನಿರ್ವಿಕಲ್ಪಂ-ಅಹಂ-ಇತಿ- - as the total 'I' sense, without the sense of plurality causes the cognition; ಉದ್ಬೋಧ-ನಿಷ್ಪಾದ್ಕಃ - created in the Jiva; ಚಕ್ರೇ - ಅಸ್ಮಿನ್ - that which causes the awareness of; ಸವಿಕಲ್ಪ-ಬೋಧಕ- - separate individuality; ಮಹತ್-ತತ್ವಂ - Ahankaara (Ego); ಮಹಾನ್ ಖಲು-ಅಸೌ - this same Mahat indeed; ಸಂಪುಷ್ಟಂ ತ್ರಿಗುಣೈಃ - - though having all the three Gunaas in full measure; ತಮಃ - ಅತಿಬಹುಲಂ - being dominated by Tamas; ವಿಷ್ಣೋ - O All pervading Lord; ಭವತ್ ಪ್ರೇರಣಾತ್ - 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.
ಶ್ಲೋಕಃ
ಸೋಽಹಂ ಚ ತ್ರಿಗುಣಕ್ರಮಾತ್ ತ್ರಿವಿಧತಾಮಾಸಾದ್ಯ ವೈಕಾರಿಕೋ
ಭೂಯಸ್ತೈಜಸತಾಮಸಾವಿತಿ ಭವನ್ನಾದ್ಯೇನ ಸತ್ತ್ವಾತ್ಮನಾ
ದೇವಾನಿಂದ್ರಿಯಮಾನಿನೋಽಕೃತ ದಿಶಾವಾತಾರ್ಕಪಾಶ್ಯಶ್ವಿನೋ
ವಹ್ನೀಂದ್ರಾಚ್ಯುತಮಿತ್ರಕಾನ್ ವಿಧುವಿಧಿಶ್ರೀರುದ್ರಶಾರೀರಕಾನ್ ॥6॥
Meaning
ಸಃ - ಅಹಂ ಚ - and that Ahankaara; ತ್ರಿಗುಣ-ಕ್ರಮಾತ್ - in accordance with the three Gunaas; ತ್ರಿವಿಧತಾಂ-ಆಸಾದ್ಯ - divided into three; ವೈಕಾರಿಕಃ - as Vaikaarika (the Saatwik part); ಭೂಯಃ ತೈಜಸ-ತಾಮಸೌ- - further as Tejas (Raajasic part) and as Tamas (the Taamasic part); ಇತಿ ಭವನ್- - thus became; ಆದ್ಯೇನ ಸತ್ತ್ವ-ಆತ್ಮನಾ - by means of the first, which is predominantly Saatwic; ದೇವಾನ್-ಇಂದ್ರಿಯಮಾನಿನಃ -ಅಕೃತ - created the gods who presided over the sense organs, organs of action and the mind (Anthahkarana); ದಿಶಾ-ವಾತ-ಅರ್ಕ-ಪಾಶಿ-ಅಶ್ವಿನಃ - the directions (Dik) -air (Vaayu), sun (Soorya), water (Varuna), the gods presiding over the 5sense organs (Ashavini devas); ವಹ್ನೀ-ಇಂದ್ರ-ಅಚ್ಯುತ-ಮಿತ್ರಕಾನ್ - Agni, Indra, Upendra, Mitra, Prajaapati (presiding over the 5 organs of action); ವಿಧು-ವಿಧಿ-ಶ್ರೀರುದ್ರ-ಶಾರೀರಕಾನ್ - 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).
ಶ್ಲೋಕಃ
ಭೂಮನ್ ಮಾನಸಬುದ್ಧ್ಯಹಂಕೃತಿಮಿಲಚ್ಚಿತ್ತಾಖ್ಯವೃತ್ತ್ಯನ್ವಿತಂ
ತಚ್ಚಾಂತಃಕರಣಂ ವಿಭೋ ತವ ಬಲಾತ್ ಸತ್ತ್ವಾಂಶ ಏವಾಸೃಜತ್ ।
ಜಾತಸ್ತೈಜಸತೋ ದಶೇಂದ್ರಿಯಗಣಸ್ತತ್ತಾಮಸಾಂಶಾತ್ಪುನ-
ಸ್ತನ್ಮಾತ್ರಂ ನಭಸೋ ಮರುತ್ಪುರಪತೇ ಶಬ್ದೋಽಜನಿ ತ್ವದ್ಬಲಾತ್ ॥7॥
Meaning
ಭೂಮನ್ - O Infinite One!; ಮಾನಸ-ಬುದ್ಧಿ-ಅಹಂಕೃತಿ-ಮಿಲತ್- - the mind, intellect and ego including; ಚಿತ್ತಾಖ್ಯ-ವೃತ್ತಿ-ಅನ್ವಿತಂ - memory, these modes constituting; ತತ್-ಚ-ಅಂತಃ - ಕರಣಂ - the ( inner instrument ) Antahkarana; ವಿಭೋ - O All pervading Lord!; ತವ ಬಲಾತ್ - by Thy will (power); ಸತ್ತ್ವಾಂಶಃ ಏವ- - the Satwic aspect (of Ahankaara) itself; ಅಸೃಜತ್ - created (the Antahkarana); ಜಾತಃ - ತೈಜಸತಃ - from the Taijasa aspect was born; ದಶ-ಇಂದ್ರಿಯ-ಗಣಃ - the group of ten indriyaas; ತತ್-ತಾಮಸ-ಅಂಶಾತ್- - from the Tamas aspect; ಪುನಃ - again; ತನ್ಮಾತ್ರಂ ನಭಸಃ - the subtle essence (Tanmaatra) of space; ಮರುತ್ಪುರಪತೇ - O Lord of Guruvaayur!; ಶಬ್ದಃ -ಅಜನಿ - sound was born; ತ್ವತ್-ಬಲಾತ್ - 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).
ಶ್ಲೋಕಃ
ಶ್ಬ್ದಾದ್ವ್ಯೋಮ ತತಃ ಸಸರ್ಜಿಥ ವಿಭೋ ಸ್ಪರ್ಶಂ ತತೋ ಮಾರುತಂ
ತಸ್ಮಾದ್ರೂಪಮತೋ ಮಹೋಽಥ ಚ ರಸಂ ತೋಯಂ ಚ ಗಂಧಂ ಮಹೀಮ್ ।
ಏವಂ ಮಾಧವ ಪೂರ್ವಪೂರ್ವಕಲನಾದಾದ್ಯಾದ್ಯಧರ್ಮಾನ್ವಿತಂ
ಭೂತಗ್ರಾಮಮಿಮಂ ತ್ವಮೇವ ಭಗವನ್ ಪ್ರಾಕಾಶಯಸ್ತಾಮಸಾತ್ ॥8॥
Meaning
ಶ್ಬ್ದಾತ್-ವ್ಯೋಮ - from sound, space; ತತಃ ಸಸರ್ಜಿಥ - then,Thou created; ವಿಭೋ - O All pervading Lord !; ಸ್ಪರ್ಶಂ - touch; ತತಃ ಮಾರುತಂ - then air; ತಸ್ಮಾತ್-ರೂಪಂ- - from that (air) form; ಅತಃ ಮಹಃ - - then fire; ಅಥ ಚ ರಸಂ - and after that taste; ತೋಯಂ ಚ ಗಂಧಂ ಮಹೀಂ - then water smell and earth (were born); ಏವಂ ಮಾಧವ - in this manner O Maadhava!; ಪೂರ್ವ-ಪೂರ್ವ-ಕಲನಾತ್- - because of association with the preceding (product); ಆದ್ಯ-ಆದ್ಯ-ಧರ್ಮ-ಅನ್ವಿತಂ - having the qualities of the earlier products; ಭೂತ-ಗ್ರಾಮಂ-ಇಮಮಂ - this group of subtle elements; ತ್ವಮೇವ ಭಗವನ್ - Thou alone O Lord!; ಪ್ರಾಕಾಶಯಃ - did bring into existence; ತಾಮಸಾತ್ - 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.
ಶ್ಲೋಕಃ
ಏತೇ ಭೂತಗಣಾಸ್ತಥೇಂದ್ರಿಯಗಣಾ ದೇವಾಶ್ಚ ಜಾತಾಃ ಪೃಥಙ್-
ನೋ ಶೇಕುರ್ಭುವನಾಂಡನಿರ್ಮಿತಿವಿಧೌ ದೇವೈರಮೀಭಿಸ್ತದಾ ।
ತ್ವಂ ನಾನಾವಿಧಸೂಕ್ತಿಭಿರ್ನುತಗುಣಸ್ತತ್ತ್ವಾನ್ಯಮೂನ್ಯಾವಿಶಂ-
ಶ್ಚೇಷ್ಟಾಶಕ್ತಿಮುದೀರ್ಯ ತಾನಿ ಘಟಯನ್ ಹೈರಣ್ಯಮಂಡಂ ವ್ಯಧಾಃ ॥9॥
Meaning
ಏತೇ ಭೂತಗಣಾಃ - - all these elements; ತಥಾ-ಇಂದ್ರಿಯಗಣಾಃ - and the sense organs and the organs of action; ದೇವಾಃ ಚ - and their presiding deities; ಜಾತಾಃ - which had come into existence; ಪೃಥಕ್ ನೋ ಶೇಕುಃ - - were not capable by themselves; ಭುವನ-ಅಂಡ-ನಿರ್ಮಿತಿ-ವಿಧೌ - of creating the Brahmaand (the cosmic whole); ದೇವೈಃ ಅಮೀಭಿಃ ತದಾ - therefore these presiding deities, then; ತ್ವಂ ನಾನಾ-ವಿಧ-ಸೂಕ್ತಿಭಿಃ-ನುತ-ಗುಣಃ- - sung Thy excellences by means of various hymns; ತತ್ತ್ವಾನಿ-ಅಮೂನಿ-ಆವಿಶನ್- - (then Thou) entering these categories; ಚೇಷ್ಟಾ-ಶಕ್ತಿಂ-ಉದೀರ್ಯ - and activating them; ತಾನಿ ಘಟಯನ್ - and combining them; ಹೈರಣ್ಯಂ-ಅಂಡಂ - the Golden Egg (the potential universe); ವ್ಯಧಾಃ - 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).
ಶ್ಲೋಕಃ
ಅಂಡಂ ತತ್ಖಲು ಪೂರ್ವಸೃಷ್ಟಸಲಿಲೇಽತಿಷ್ಠತ್ ಸಹಸ್ರಂ ಸಮಾಃ
ನಿರ್ಭಿಂದನ್ನಕೃಥಾಶ್ಚತುರ್ದಶಜಗದ್ರೂಪಂ ವಿರಾಡಾಹ್ವಯಮ್ ।
ಸಾಹಸ್ರೈಃ ಕರಪಾದಮೂರ್ಧನಿವಹೈರ್ನಿಶ್ಶೇಷಜೀವಾತ್ಮಕೋ
ನಿರ್ಭಾತೋಽಸಿ ಮರುತ್ಪುರಾಧಿಪ ಸ ಮಾಂ ತ್ರಾಯಸ್ವ ಸರ್ವಾಮಯಾತ್ ॥10॥
Meaning
ಅಂಡಂ ತತ್-ಖಲು - that Brahamanda, indeed; ಪುರ್ವ-ಸೃಷ್ಟ-ಸಲಿಲೇ- - in the already created Cosmic Waters; ಅತಿಷ್ಠತ್ - (which) remained; ಸಹಸ್ತ್ರಂ ಸಮಾಃ - for a thousand years; ನಿರ್ಭಿಂದನ್- - (Thou) breaking it open; ಅಕೃಥಾಃ - - Thou did make (it); ಚತುರ್ದಶ-ಜಗತ್-ರೂಪಂ - in the form of the fourteen worlds; ವಿರಾಟ-ಅಹ್ವಯಂ - known as 'Virat Swarupa'; ಸಾಹಸ್ತ್ರೈಃ ಕರಪಾದಮೂರ್ಧನಿವಹೈಃ - - with thousands of hands, feet and heads; ನಿಶ್ಶೇಷ ಜೀವಾತ್ಮಕಃ - as all beings (Samashti - total life form of all beings); ನಿರ್ಭಾತಃ ಅಸಿ - Thou did shine (manifest Thyself); ಮರುತ್ಪುರಾಧಿಪ - O Lord of Guruvayur!; ಸ ಮಾಂ ತ್ರಾಯಸ್ವ - That Thou (of such nature) protect me; ಸರ್ವ-ಆಮಯಾತ್ - 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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