ಶ್ಲೋಕಃ
ತ್ರೈಗುಣ್ಯಾದ್ಭಿನ್ನರೂಪಂ ಭವತಿ ಹಿ ಭುವನೇ ಹೀನಮಧ್ಯೋತ್ತಮಂ ಯತ್
ಜ್ಞಾನಂ ಶ್ರದ್ಧಾ ಚ ಕರ್ತಾ ವಸತಿರಪಿ ಸುಖಂ ಕರ್ಮ ಚಾಹಾರಭೇದಾಃ ।
ತ್ವತ್ಕ್ಷೇತ್ರತ್ವನ್ನಿಷೇವಾದಿ ತು ಯದಿಹ ಪುನಸ್ತ್ವತ್ಪರಂ ತತ್ತು ಸರ್ವಂ
ಪ್ರಾಹುರ್ನೈಗುಣ್ಯನಿಷ್ಠಂ ತದನುಭಜನತೋ ಮಂಕ್ಷು ಸಿದ್ಧೋ ಭವೇಯಮ್ ॥1॥
Meaning
ತ್ರೈಗುಣ್ಯಾತ್-ಭಿನ್ನ-ರೂಪಂ - because of the three gunas, different kinds; ಭವತಿ ಹಿ ಭುವನೇ - are indeed there, in this world; ಹೀನ-ಮಧ್ಯ-ಉತ್ತಮಂ ಯತ್ - low, middle and high, that; ಜ್ಞಾನಂ ಶ್ರದ್ಧಾ ಚ ಕರ್ತಾ - knowledge, faith and doer; ವಸತಿಃ-ಅಪಿ ಸುಖಂ - residence and happiness; ಕರ್ಮ ಚ-ಆಹಾರ-ಭೇದಾಃ - work and food various; ತ್ವತ್-ಕ್ಷೇತ್ರ-ತ್ವತ್-ನಿಷೇವಾ- - Thy temple, Thy worship; ಆದಿ ತು ಯತ್-ಇಹ - etc., indeed whatever there is; ಪುನಃ-ತ್ವತ್-ಪರಂ - again pertaining to Thee; ತತ್-ತು ಸರ್ವಂ - all that indeed; ಪ್ರಾಹುಃ-ನೈಗುಣ್ಯ-ನಿಷ್ಠಂ - is said to be beyond three gunas; ತತ್-ಅನುಭಜನತಃ - that resorting to; ಮಂಕ್ಷು ಸಿದ್ಧಃ-ಭವೇಯಂ - soon I will become perfect;
Translation
All entities in this world, knowledge, faith, work, residence, happiness, food etc., being constituted of the three gunas, are of different kinds and different gradations, such as, low, mediocre or high. But entities and activities pertaining to Thee, Thy temples and Thy worship are beyond these three gunas. By resorting to these, I will soon become perfect (free).
ಶ್ಲೋಕಃ
ತ್ವಯ್ಯೇವ ನ್ಯಸ್ತಚಿತ್ತಃ ಸುಖಮಯಿ ವಿಚರನ್ ಸರ್ವಚೇಷ್ಟಾಸ್ತ್ವದರ್ಥಂ
ತ್ವದ್ಭಕ್ತೈಃ ಸೇವ್ಯಮಾನಾನಪಿ ಚರಿತಚರಾನಾಶ್ರಯನ್ ಪುಣ್ಯದೇಶಾನ್ ।
ದಸ್ಯೌ ವಿಪ್ರೇ ಮೃಗಾದಿಷ್ವಪಿ ಚ ಸಮಮತಿರ್ಮುಚ್ಯಮಾನಾವಮಾನ-
ಸ್ಪರ್ಧಾಸೂಯಾದಿದೋಷಃ ಸತತಮಖಿಲಭೂತೇಷು ಸಂಪೂಜಯೇ ತ್ವಾಮ್ ॥2॥
Meaning
ತ್ವಯಿ-ಏವ ನ್ಯಸ್ತ-ಚಿತ್ತಃ - in Thee alone (with) fixed mind; ಸುಖಂ-ಅಯಿ ವಿಚರನ್ - happily, O Thou! Living; ಸರ್ವ-ಚೇಷ್ಟಾಃ-ತ್ವತ್-ಅರ್ಥಂ - all actions to Thee dedicated; ತ್ವತ್-ಭಕ್ತೈಃ ಸೇವ್ಯಮಾನಾನ್-ಅಪಿ - by Thy devotees resorted to (now); ಚರಿತ-ಚರಾನ್-ಆಶ್ರಯನ್ - or which were resorted to, going to; ಪುಣ್ಯ-ದೇಶಾನ್ - (those) holy places; ದಸ್ಯೌ ವಿಪ್ರೇ - in a robber and Braahmin; ಮೃಗಾದಿಷು-ಅಪಿ ಚ ಸಮಮತಿಃ- - in animals also equal minded; ಮುಚ್ಯಮಾನ-ಅವಮಾನ- - shedding dishonour and honour; ಸ್ಪರ್ಧಾ-ಅಸೂಯಾ-ಆದಿ-ದೋಷಃ - enmity and jealousy etc., defects; ಸತತಂ-ಅಖಿಲ-ಭೂತೇಷು - always, in all beings; ಸಂಪೂಜಯೇ ತ್ವಾಂ - will worship Thee;
Translation
O Lord! With my mind fixed in Thee, I will live happily dedicating all my actions to Thee. I will go to the holy places, where Thy devotees go, or where they went in the past. I will maintain an equal minded behaviour towards a robber or a Braahmin and also towards animals. Shedding the defective mental attitude of dishonour, honour, enmity, jealousy etc., I will worship Thee in all beings.
ಶ್ಲೋಕಃ
ತ್ವದ್ಭಾವೋ ಯಾವದೇಷು ಸ್ಫುರತಿ ನ ವಿಶದಂ ತಾವದೇವಂ ಹ್ಯುಪಾಸ್ತಿಂ
ಕುರ್ವನ್ನೈಕಾತ್ಮ್ಯಬೋಧೇ ಝಟಿತಿ ವಿಕಸತಿ ತ್ವನ್ಮಯೋಽಹಂ ಚರೇಯಮ್ ।
ತ್ವದ್ಧರ್ಮಸ್ಯಾಸ್ಯ ತಾವತ್ ಕಿಮಪಿ ನ ಭಗವನ್ ಪ್ರಸ್ತುತಸ್ಯ ಪ್ರಣಾಶ-
ಸ್ತಸ್ಮಾತ್ಸರ್ವಾತ್ಮನೈವ ಪ್ರದಿಶ ಮಮ ವಿಭೋ ಭಕ್ತಿಮಾರ್ಗಂ ಮನೋಜ್ಞಮ್ ॥3॥
Meaning
ತ್ವತ್-ಭಾವಃ ಯಾವತ್- - Thy-ness, until; ಏಷು ಸ್ಫುರತಿ ನ ವಿಶದಂ - in all these, does no manifest clearly; ತಾವತ್-ಏವಂ ಹಿ-ಉಪಾಸ್ತಿಂ - till then in this way only worship; ಕುರ್ವನ್-ಐಕಾತ್ಮ್ಯ-ಬೋಧೇ - doing, oneness (in everything) knowledge; ಝಟಿತಿ ವಿಕಸತಿ - suddenly dawns; ತ್ವತ್-ಮಯಃ-ಅಹಂ ಚರೇಯಂ - with Thee identified I will move about; ತ್ವತ್-ಧರ್ಮಸ್ಯ-ಅಸ್ಯ - Thy (Bhaagavat) Dharma, this; ತಾವತ್-ಕಿಂ-ಅಪಿ ನ - till then, in the least also, will not; ಭಗವನ್ - O Lord!; ಪ್ರಸ್ತುತಸ್ಯ ಪ್ರಣಾಶಃ- - having being started, lost; ತಸ್ಮಾತ್-ಸರ್ವ-ಆತ್ಮನಾ-ಏವ - therefore, in its all totality alone; ಪ್ರದಿಶ ಮಮ ವಿಭೋ - give to me O Lord!; ಭಕ್ತಿ-ಮಾರ್ಗಂ ಮನೋಜ್ಞಂ - the captivating path of devotion;
Translation
In all the entities, until oneness with Thee does not clearly manifest, I will continue to worship in this way only. By which when the knowledge of oneness suddenly dawns, I will move about with total identification with Thee. O Lord! Once the practice of Bhaagvata Dharma is begun, it can not be totally lost. Therefore. O Lord! set me on the captivating path of devotion.
ಶ್ಲೋಕಃ
ತಂ ಚೈನಂ ಭಕ್ತಿಯೋಗಂ ದ್ರಢಯಿತುಮಯಿ ಮೇ ಸಾಧ್ಯಮಾರೋಗ್ಯಮಾಯು-
ರ್ದಿಷ್ಟ್ಯಾ ತತ್ರಾಪಿ ಸೇವ್ಯಂ ತವ ಚರಣಮಹೋ ಭೇಷಜಾಯೇವ ದುಗ್ಧಮ್ ।
ಮಾರ್ಕಂಡೇಯೋ ಹಿ ಪೂರ್ವಂ ಗಣಕನಿಗದಿತದ್ವಾದಶಾಬ್ದಾಯುರುಚ್ಚೈಃ
ಸೇವಿತ್ವಾ ವತ್ಸರಂ ತ್ವಾಂ ತವ ಭಟನಿವಹೈರ್ದ್ರಾವಯಾಮಾಸ ಮೃತ್ಯುಮ್ ॥4॥
Meaning
ತಂ ಚ-ಏನಂ ಭಕ್ತಿ-ಯೋಗಂ - and that this Bhakti Yoga; ದ್ರಢಯಿತುಂ-ಅಯಿ - to be firmly established, O Thou!; ಮೇ ಸಾಧ್ಯಂ- - by me is to be pursued; ಆರೋಗ್ಯಂ-ಆಯುಃ- - good health and long life; ದಿಷ್ಟ್ಯಾ ತತ್ರ-ಅಪಿ - fortunately, there also; ಸೇವ್ಯಂ ತವ ಚರಣಂ- - service to Thy feet (alone is to be done); ಅಹೋ ಭೇಷಜಾಯ-ಏವ ದುಗ್ಧಂ - wonderful! For medicine alone is milk; ಮಾರ್ಕಂಡೇಯಃ ಹಿ ಪೂರ್ವಂ - Maarkandeya indeed, long ago; ಗಣಕ-ನಿಗದಿತ- - by the astrologer being told; ದ್ವಾದಶ-ಆಬ್ದ-ಆಯುಃ- - twelve years of age; ಉಚ್ಚೈಃ ಸೇವಿತ್ವಾ ವತ್ಸರಂ - intensely serving for one year; ತ್ವಾಂ ತವ ಭಟ-ನಿವಹೈಃ- - Thee, by Thy emissaries; ದ್ರಾವಯಾಮಾಸ ಮೃತ್ಯುಂ - drove away was death;
Translation
O Lord! In order to get firmly established in Bhakti Yoga, I need good health and long life. Fortunately, to achieve this also, service at Thy feet is to be done. Wonderful it is that the medicine is milk only. Long ago, Maarkandeya was told by an astrologer that his life span was of twelve years only. He worshipped intensely at Thy feet for one year and when death approached, it was driven away by Thy emissaries.
ಶ್ಲೋಕಃ
ಮಾರ್ಕಂಡೇಯಶ್ಚಿರಾಯುಃ ಸ ಖಲು ಪುನರಪಿ ತ್ವತ್ಪರಃ ಪುಷ್ಪಭದ್ರಾ-
ತೀರೇ ನಿನ್ಯೇ ತಪಸ್ಯನ್ನತುಲಸುಖರತಿಃ ಷಟ್ ತು ಮನ್ವಂತರಾಣಿ ।
ದೇವೇಂದ್ರಃ ಸಪ್ತಮಸ್ತಂ ಸುರಯುವತಿಮರುನ್ಮನ್ಮಥೈರ್ಮೋಹಯಿಷ್ಯನ್
ಯೋಗೋಷ್ಮಪ್ಲುಷ್ಯಮಾಣೈರ್ನ ತು ಪುನರಶಕತ್ತ್ವಜ್ಜನಂ ನಿರ್ಜಯೇತ್ ಕಃ ॥5॥
Meaning
ಮಾರ್ಕಂಡೇಯಃ-ಚಿರ-ಆಯುಃ - Maarkandeya, ever living; ಸ ಖಲು ಪುನಃ-ಅಪಿ ತ್ವತ್-ಪರಃ - he indeed again also towards Thee inclined; ಪುಷ್ಪಭದ್ರಾ-ತೀರೇ ತಪಸ್ಯನ್- - on the banks of Pushpabhadraa (river) meditating; ಅತುಲ-ಸುಖ-ರತಿಃ - incomparable bliss enjoying; ಷಟ್ ತು ಮನ್ವಂತರಾಣಿ - six indeed Manvantaras; ದೇವೇಂದ್ರಃ ಸಪ್ತಮಃ-ತಂ - in the seventh (Manvantra), him (the Indra); ಸುರಯುವತಿ-ಮರುತ್-ಮನ್ಮಥೈಃ- - with the help of celestial damsels, soft breeze and cupid; ಮೋಹಯಿಷ್ಯನ್ - trying to seduce (Maarkandeya); ಯೋಗ-ಉಷ್ಮ-ಪ್ಲುಷ್ಯಮಾಣೈಃ - by the heat (generated by) the yoga, scorched, (by it); ನ ತು ಪುನಃ-ಅಶಕತ್- - not indeed again succeed; ತ್ವತ್-ಜನಂ ನಿರ್ಜಯೇತ್ ಕಃ - Thy devotees who can overcome;
Translation
Always inclined towards worshipping Thee, Maarkandeya was thus endowed with a blessing of living for ever. He continued to do penance on the banks of Pushpabhadraa river and revelled in incomparable bliss for six manvantras. In the seventh Manvantra, the Indra there, tried to seduce him with the help of celestial damsels, soft breeze and Cupid the god of love.They did not succeed, rather they were scorched by the heat generated by the sage's yoga. Who can overcome Thy devotee?
ಶ್ಲೋಕಃ
ಪ್ರೀತ್ಯಾ ನಾರಾಯಣಾಖ್ಯಸ್ತ್ವಮಥ ನರಸಖಃ ಪ್ರಾಪ್ತವಾನಸ್ಯ ಪಾರ್ಶ್ವಂ
ತುಷ್ಟ್ಯಾ ತೋಷ್ಟೂಯಮಾನಃ ಸ ತು ವಿವಿಧವರೈರ್ಲೋಭಿತೋ ನಾನುಮೇನೇ ।
ದ್ರಷ್ಟುಂ ಮಾಆಂ ತ್ವದೀಯಾಂ ಕಿಲ ಪುನರವೃಣೋದ್ಭಕ್ತಿತೃಪ್ತಾಂತರಾತ್ಮಾ
ಮಾಯಾದುಃಖಾನಭಿಜ್ಞಸ್ತದಪಿ ಮೃಗಯತೇ ನೂನಮಾಶ್ಚರ್ಯಹೇತೋಃ ॥6॥
Meaning
ಪ್ರೀತ್ಯಾ ನಾರಾಯಣ-ಆಖ್ಯಃ- - being pleased, called Naaraayana; ತ್ವಂ-ಅಥ ನರಸಖಃ - Thou then with Nara as friend; ಪ್ರಾಪ್ತವಾನ್-ಅಸ್ಯ ಪಾರ್ಶ್ವಂ - reached to his nearness; ತುಷ್ಟ್ಯಾ ತೋಷ್ಟೂಯಮಾನಃ - highly joyous, (he sang) Thy praises; ಸ ತು ವಿವಿಧವರೈಃ- - he also by various boons; ಲೋಭಿತಃ ನ ಅನುಮೇನೇ - (being) tempted, did not care for them; ದ್ರಷ್ಟುಂ ಮಾಯಾಂ ತ್ವದೀಯಂ ಕಿಲ - to see Maayaa of Thee, indeed; ಪುನಃ-ಅವೃಣೋತ್- - again, asked for; ಭಕ್ತಿ-ತೃಪ್ತ-ಅಂತರಾತ್ಮಾ - with devotion alone was satisfied his innermost self; ಮಾಯಾ-ದುಃಖ-ಅನಭಿಜ್ಞಃ- - (caused by) Maayaa, sorrow not knowing; ತದಪಿ ಮೃಗಯತೇ - that also seeks; ನೂನಂ-ಆಶ್ಚರ್ಯ-ಹೇತೋಃ - indeed out of curiosity;
Translation
Thou as sage Naaraayana, along with Thy friend Nara went near Maarkandeya, and were repeatedly praised by him with great joy. Thou offered to him various boons, but he did not care for them, being satisfied to his innermost self with devotion to Thee. Then he asked to see Thy Maayaa. Being ignorant of the sorrows caused by Maayaa, he chose this boon out of sheer curiosity.
ಶ್ಲೋಕಃ
ಯಾತೇ ತ್ವಯ್ಯಾಶು ವಾತಾಕುಲಜಲದಗಲತ್ತೋಯಪೂರ್ಣಾತಿಘೂರ್ಣತ್-
ಸಪ್ತಾರ್ಣೋರಾಶಿಮಗ್ನೇ ಜಗತಿ ಸ ತು ಜಲೇ ಸಂಭ್ರಮನ್ ವರ್ಷಕೋಟೀಃ ।
ದೀನಃ ಪ್ರೈಕ್ಷಿಷ್ಟ ದೂರೇ ವಟದಲಶಯನಂ ಕಂಚಿದಾಶ್ಚರ್ಯಬಾಲಂ
ತ್ವಾಮೇವ ಶ್ಯಾಮಲಾಂಗಂ ವದನಸರಸಿಜನ್ಯಸ್ತಪಾದಾಂಗುಲೀಕಮ್ ॥7॥
Meaning
ಯಾತೇ ತ್ವಯಿ-ಆಶು - as Thou left, soon; ವಾತ-ಆಕುಲ- - the winds were highly disturbed; ಜಲದ-ಗಲತ್- - (by them) the clouds broke loose; ತೋಯ-ಪೂರ್ಣ-ಅತಿ-ಘೂರ್ಣತ್- - full of water and full of turmoil; ಸಪ್ತ-ಅರ್ಣೋ-ರಾಶಿ-ಮಗ್ನೇ - the seven seas, in it submerged; ಜಗತಿ ಸ ತು ಜಲೇ - the whole world, he too in the waters; ಸಂಭ್ರಮನ್ ವರ್ಷ-ಕೋಟೀಃ - wandered for millions of years; ದೀನಃ ಪ್ರೈಕ್ಷಿಷ್ಟ ದೂರೇ - exhausted, he saw far away; ವಟ-ದಲ-ಶಯನಂ - on a banyan leaf lying; ಕಂಚಿತ್-ಆಶ್ಚರ್ಯ-ಬಾಲಂ - some indescribable child; ತ್ವಾಂ-ಏವ ಶ್ಯಾಮಲ-ಅಂಗಂ - Thee alone of blue complexion body; ವದನ-ಸರಸಿಜ-ನ್ಯಸ್ತ- - in the lotus mouth placed; ಪಾದ್-ಅಂಗುಲೀಕಂ - the foot toe;
Translation
As soon as Thou left, the clouds were tossed about by unruly winds and torrential rain waters made the waters of the seven seas overflow, submerging the whole world. Maarkandeya wandered in these waters for millions of years. Exhausted, he saw far away, a wondrous Infant, Thee alone, with the body with a blue hue, lying on a banyan leaf, with the toe placed in the lotus mouth.
ಶ್ಲೋಕಃ
ದೃಷ್ಟ್ವಾ ತ್ವಾಂ ಹೃಷ್ಟರೋಮಾ ತ್ವರಿತಮುಪಗತಃ ಸ್ಪ್ರಷ್ಟುಕಾಮೋ ಮುನೀಂದ್ರಃ
ಶ್ವಾಸೇನಾಂತರ್ನಿವಿಷ್ಟಃ ಪುನರಿಹ ಸಕಲಂ ದೃಷ್ಟವಾನ್ ವಿಷ್ಟಪೌಘಮ್ ।
ಭೂಯೋಽಪಿ ಶ್ವಾಸವಾತೈರ್ಬಹಿರನುಪತಿತೋ ವೀಕ್ಷಿತಸ್ತ್ವತ್ಕಟಾಕ್ಷೈ-
ರ್ಮೋದಾದಾಶ್ಲೇಷ್ಟುಕಾಮಸ್ತ್ವಯಿ ಪಿಹಿತತನೌ ಸ್ವಾಶ್ರಮೇ ಪ್ರಾಗ್ವದಾಸೀತ್ ॥8॥
Meaning
ದೃಷ್ಟ್ವಾ ತ್ವಾಂ - seeing Thee; ಹೃಷ್ಟ-ರೋಮಾ - full of horripilation; ತ್ವರಿತಂ-ಉಪಗತಃ - hastily reaching; ಸ್ಪ್ರಷ್ಟು-ಕಾಮಃ ಮುನೀಂದ್ರಃ - to touch,wanting, the sage; ಶ್ವಾಸೇನ-ಅಂತಃ-ನಿವಿಷ್ಟಃ - by breath was inside drawn; ಪುನಃ-ಇಹ - again in Thee; ಸಕಲಂ ವಿಷ್ಟಪ-ಔಘಂ - the whole world expanse saw; ಭೂಯಃ-ಅಪಿ ಶ್ವಾಸ-ವಾತೈಃ- - again also by the breath wind; ಬಹಿಃ-ಅನುಪತಿತಃ - outside thrown; ವೀಕ್ಷಿತಃ-ತ್ವತ್-ಕಟಾಕ್ಷೈಃ- - looked at, by Thy sidelong glances; ಮೋದಾತ್-ಆಶ್ಲೇಷ್ಟುಕಾಮಃ- - in great joy wanting to embrace; ತ್ವಯಿ ಪಿಹಿತ-ತನೌ - when Thy form vanished; ಸ್ವ-ಆಶ್ರಮೇ ಪ್ರಾಕ್-ವತ್-ಆಸೀತ್ - in his aashram, like before he was;
Translation
Maarkandeya's body was full of horripilation and he rushed to touch Thee. He was drawn into Thee by Thy breath. There he saw the expanse of the whole world. Then thrown out by the breath, he was looked at by Thy sidelong glances. In great joy he approached Thee wanting to embrace Thee. Just then, Thy form disappeared and he found himself in his aashram as before.
ಶ್ಲೋಕಃ
ಗೌರ್ಯಾ ಸಾರ್ಧಂ ತದಗ್ರೇ ಪುರಭಿದಥ ಗತಸ್ತ್ವತ್ಪ್ರಿಯಪ್ರೇಕ್ಷಣಾರ್ಥೀ
ಸಿದ್ಧಾನೇವಾಸ್ಯ ದತ್ವಾ ಸ್ವಯಮಯಮಜರಾಮೃತ್ಯುತಾದೀನ್ ಗತೋಽಭೂತ್ ।
ಏವಂ ತ್ವತ್ಸೇವಯೈವ ಸ್ಮರರಿಪುರಪಿ ಸ ಪ್ರೀಯತೇ ಯೇನ ತಸ್ಮಾ-
ನ್ಮೂರ್ತಿತ್ರಯ್ಯಾತ್ಮಕಸ್ತ್ವಂ ನನು ಸಕಲನಿಯಂತೇತಿ ಸುವ್ಯಕ್ತಮಾಸೀತ್ ॥9॥
Meaning
ಗೌರ್ಯಾ ಸಾರ್ಧಂ - with Gauri; ತತ್-ಅಗ್ರೇ ಪುರಭಿತ್-ಅಥ - in front of him Shiva then; ಗತಃ-ತ್ವತ್-ಪ್ರಿಯ-ಪ್ರೇಕ್ಷಣ-ಅರ್ಥೀ - went, Thy devotee to see wanting; ಸಿದ್ಧಾನ್-ಏವ-ಅಸ್ಯ - acquired already by him (Maarkandeya); ದತ್ವಾ ಸ್ವಯಂ-ಅಯಂ- - giving, of his own, he; ಅಜರಾ-ಮೃತ್ಯುತಾ-ಆದೀನ್ - freedom from old age and death etc.,; ಗತಃ-ಅಭೂತ್ - went away; ಏವಂ ತ್ವತ್-ಸೇವಯಾ-ಏವ - thus by Thy service alone; ಸ್ಮರರಿಪುಃ-ಅಪಿ - Shiva also; ಸ ಪ್ರೀಯತೇ - he is pleased; ಯೇನ ತಸ್ಮಾತ್- - by which, from that; ಮೂರ್ತಿ-ತ್ರಯಿ-ಆತ್ಮಕಃ- - the Trinity's own self; ತ್ವಂ ನನು ಸಕಲ-ನಿಯಂತಾ- - Thou alone (are) all controlling; ಇತಿ ಸುವ್ಯಕ್ತಂ-ಆಸೀತ್ - thus very clearly became;
Translation
Lord Shiva, along with Gauri went to Maarkandeya, desirous of seeing Thy devotee. He gave the boons of freedom from old age and death etc., without being asked for, which the sage had also acquired by his penance. In this manner, Lord Shiva was also pleased by the worship of Thee alone. This also clearly shows that Thou are Trinity itself Brahmaa Vishnu and Shiva , and also the inner controller of all.
ಶ್ಲೋಕಃ
ತ್ರ್ಯಂಶೇಸ್ಮಿನ್ ಸತ್ಯಲೋಕೇ ವಿಧಿಹರಿಪುರಭಿನ್ಮಂದಿರಾಣ್ಯೂರ್ಧ್ವಮೂರ್ಧ್ವಂ
ತೇಭೋಽಪ್ಯೂರ್ಧ್ವಂ ತು ಮಾಯಾವಿಕೃತಿವಿರಹಿತೋ ಭಾತಿ ವೈಕುಂಠಲೋಕಃ ।
ತತ್ರ ತ್ವಂ ಕಾರಣಾಂಭಸ್ಯಪಿ ಪಶುಪಕುಲೇ ಶುದ್ಧಸತ್ತ್ವೈಕರೂಪೀ
ಸಚ್ಚಿತ್ಬ್ರಹ್ಮಾದ್ವಯಾತ್ಮಾ ಪವನಪುರಪತೇ ಪಾಹಿ ಮಾಂ ಸರ್ವರೋಗಾತ್ ॥10॥
Meaning
ತ್ರ್ಯಂಶೇ-ಅಸ್ಮಿನ್ ಸತ್ಯಲೋಕೇ - in three parts in this Satyaloka; ವಿಧಿ-ಹರ-ಪುರಭಿತ್- - Brahamaa Vishnu and Shiva; ಮಂದಿರಾಣಿ-ಊರ್ಧ್ವಂ-ಊರ್ಧ್ವಂ - abodes one above the other; ತೇಭ್ಯಃ-ಅಪಿ-ಊರ್ಧ್ವಂ ತು - of them above also; ಮಾಯಾ-ವಿಕೃತಿ-ವಿರಹಿತಃ - bereft of Maayaa and Prakriti; ಭಾತಿ ವೈಕುಂಠಲೋಕಃ - shines the realm of Vaikuntha; ತತ್ರ ತ್ವಂ ಕಾರಣ-ಅಂಭಸಿ- - there Thou in Causal waters; ಅಪಿ ಪಶುಪಕುಲೇ - also in the cowherd's house; ಶುದ್ಧ-ಸತ್ತ್ವೈಕ-ರೂಪೀ - pure Saatvic in form; ಸತ್-ಚಿತ್-ಬ್ರಹ್ಮ- - Sat-Chit-Brahma; ಅದ್ವಯ-ಆತ್ಮಾ - non-dual self; ಪವನಪುರಪತೇ - O Lord of Guruvaayur; ಪಾಹಿ ಮಾಂ ಸರ್ವ-ರೋಗಾತ್ - save me from all diseases;
Translation
In the Satyaloka, in three parts, placed one above the other are located the abodes of Brahmaa Vishnu and Shiva. Above all these is the realm of Vaikuntha which is free from the effects of Maayaa and Prakriti, there, in the Causal Waters as also in the house of cowherds, Thou do shine in a pure Sattvic form as Sat Chit Brahma the non dual self. O Lord of Guruvaayur! do save me from all diseases.
Browse Related Categories:
