ශ්ලෝකඃ
සාංද්රානංදාවබෝධාත්මකමනුපමිතං කාලදේශාවධිභ්යාං
නිර්මුක්තං නිත්යමුක්තං නිගමශතසහස්රේණ නිර්භාස්යමානම් ।
අස්පෂ්ටං දෘෂ්ටමාත්රේ පුනරුරුපුරුෂාර්ථාත්මකං බ්රහ්ම තත්වං
තත්තාවද්භාති සාක්ෂාද් ගුරුපවනපුරේ හංත භාග්යං ජනානාම් ॥ 1 ॥
Meaning
සාංද්ර-ආනංද-අවබෝධාත්මකං - Which is of the nature of intense Bliss and Supreme Consciousness; අනුපමිතං - without comparison; කාල-දේශ-අවධිභ්යාං නිර්මුක්තං - totally free from the limitations of time and space; නිත්යමුක්තං - ever free (from the control of Maya-the unmanifest Prakriti); නිගම-ශතසහස්රේණ - (whose nature) innumerable scriptural texts; නිර්භාස්යමානං - try to reveal; අස්පෂ්ටං - (and yet) is not easy to grasp (in the beginning); දෘෂ්ටමාත්රේ පුනඃ - but then immediately on realisation; උරු-පුරුෂාර්ථාත්මකං - becomes the highest purushartha (i.e. moksha, liberation); බ්රහ්ම තත්වං - Brahman, the Reality; තත් තාවත් - that very (Reality), then; භාති සාක්ෂාත් ගුරුපවනපුරේ - shines right in front (in concrete form) at Guruvayur; හංත භාග්යං ජනානාම් - 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).
ශ්ලෝකඃ
ඒවංදුර්ලභ්යවස්තුන්යපි සුලභතයා හස්තලබ්ධේ යදන්යත්
තන්වා වාචා ධියා වා භජති බත ජනඃ ක්ෂුද්රතෛව ස්ඵුටේයම් ।
ඒතේ තාවද්වයං තු ස්ථිරතරමනසා විශ්වපීඩාපහත්යෛ
නිශ්ශේෂාත්මානමේනං ගුරුපවනපුරාධීශමේවාශ්රයාමඃ ॥ 2 ॥
Meaning
ඒවං - thus; දුර්ලභ්ය-වස්තුනි අපි - very rare things too (are); සුලභතයා - so easily; හස්ත-ලබ්ධේ - is accessible (to all); යත්-අන්යත් - yet , other things (worldly pleasures); තන්වා වාචා ධියා වා - (with their) body speech and mind; භජති බත ජනඃ - alas people pursue; ක්ෂුද්රතා-ඒව ස්ඵුට-ඉයං - this is clearly pitiable; ඒතේ තාවත්-වයං තු - but we here (Thy devotees) however; ස්ථිර-තර-මනසා - with mind fully resolved; විශ්ව-පීඩා-අපහත්යෛ - for the total eradication of all (our) sufferings; නිශ්ශේෂ-ආත්මානම්-ඒනං - Lord, who is the soul of all beings in the universe; ගුරුපවනපුරාධීශම්- - to that Lord of Guruvaayur; ඒව-ආශ්රයාමඃ - 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.
ශ්ලෝකඃ
සත්ත්වං යත්තත් පරාභ්යාමපරිකලනතෝ නිර්මලං තේන තාවත්
භූතෛර්භූතේංද්රියෛස්තේ වපුරිති බහුශඃ ශ්රූයතේ ව්යාසවාක්යම්।
තත් ස්වච්ඡ්ත්වාද්යදාච්ඡාදිතපරසුඛචිද්ගර්භනිර්භාසරූපං
තස්මින් ධන්යා රමංතේ ශ්රුතිමතිමධුරේ සුග්රහේ විග්රහේ තේ ॥ 3 ॥
Meaning
සත්ත්වං යත්- තත් - that pure Satwa guna which; පරාභ්යාම්- - compared with the other two (Rajas and Tamas); අපරිකලනතඃ - being not mixed (and so); නිර්මලං - absolutely pure; තේන තාවත් භූතෛඃ - - from it (shuddha satva) was born; භූතේංද්රියෛඃ - තේ වපුඃ - - Thy form constituted of the subtle elements and organs of sense and action; ඉති බහුශඃ ශ්රූයතේ - thus is repeatedly heard; ව්යාසවාක්යං - from the words of (sage) Vyasa; තත් ස්වච්ඡ්ත්වාත්- - that (form) because of its purity; යත්-ආච්ඡාදිත-පරසුඛචිත්-ගර්භ-නිර්භාසරූපං - which, because of unobstructed supreme bliss and consciousness within, is supremely resplendent (Brahman); තස්මින් ධන්යා රමංතේ - in that form the fortunate ones (who have good deeds to their credit) revel; ශ්රුති-මති-මධුරේ - which is delightful to the ears and the mind; සුග්රහේ විග්රහේ තේ - (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.
ශ්ලෝකඃ
නිෂ්කංපේ නිත්යපූර්ණේ නිරවධිපරමානංදපීයූෂරූපේ
නිර්ලීනානේකමුක්තාවලිසුභගතමේ නිර්මලබ්රහ්මසිංධෞ ।
කල්ලෝලෝල්ලාසතුල්යං ඛලු විමලතරං සත්ත්වමාහුස්තදාත්මා
කස්මාන්නෝ නිෂ්කලස්ත්වං සකල ඉති වචස්ත්වත්කලාස්වේව භූමන් ॥ 4 ॥
Meaning
නිෂ්කංපේ - (in the) vibrationless (changeless); නිත්ය-පූර්ණේ - (and in the) ever full; නිරවධි-පරමානංද-පීයූෂ-රූපේ - unlimited nectarine Bliss personified; නිර්ලීන-අනේක-මුක්තාවලි-සුභගතමේ - (in which) many liberated ones having merged and hence is extremely resplendent (or resplendent because of many pearls in the ocean); නිර්මල-බ්රහ්ම-සිංධෞ - in the pure ocean of Brahman; කල්ලෝල-උල්ලාස-තුල්යං - like waves rising; ඛලු විමලතරං සත්ත්වම්-ආහුඃ - - (so) indeed (Thy form) of extremely pure Shuddha Satwa it is said (to have risen from Brahman); තත්-ආත්මා - that form of Thine; කස්මාත්-න නිෂ්කලඃ - ත්වං - why not it be called Nishkala (or without any kalaa or Purn-avataara) Thou; සකල ඉති වචඃ - - because Sakala (Ansha-avataara), the term; ත්වත්-කලාසු-ඒව - is for Thy (other) part incarnations only; භූමන් - 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)?
ශ්ලෝකඃ
නිර්ව්යාපාරෝऽපි නිෂ්කාරණමජ භජසේ යත්ක්රියාමීක්ෂණාඛ්යාං
තේනෛවෝදේති ලීනා ප්රකෘතිරසතිකල්පාऽපි කල්පාදිකාලේ।
තස්යාඃ සංශුද්ධමංශං කමපි තමතිරෝධායකං සත්ත්වරූපං
ස ත්වං ධෘත්වා දධාසි ස්වමහිමවිභවාකුංඨ වෛකුංඨ රූපං॥5॥
Meaning
නිර්ව්යාපාරඃ - අපි - though not bound by any activities; නිෂ්කාරණම්- - without any motive; අජ භජසේ - Oh Birthless One! Thou do resort to; යත්-ක්රියාම්-ඊක්ෂණා-ආඛ්යාං - that activity known as 'eekshanaa' (the will to create); තේන-ඒව-උදේති ලීනා ප්රකෘතිඃ- - because of that only came to manifest the latent 'Prakriti'; අසති-කල්පා-අපි කල්පාදි-කාලේ - (which abides in Thee) as if non existent in the beginning of a new cycle of creation; තස්යාඃ සංශුද්ධම්-අංශං - of that (Prakriti) an absolutely pure part; කමපි තම්-අතිරෝධායකං සත්වරූපං - which does not obstruct (Thy glory of) the Saatvic form; ස ත්වං ධෘත්වා දධාසි - that Thou did take and assume; ස්ව-මහිම-විභව-අකුංඨ වෛකුංඨ රූපං - 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.
ශ්ලෝකඃ
තත්තේ ප්රත්යග්රධාරාධරලලිතකලායාවලීකේලිකාරං
ලාවණ්යස්යෛකසාරං සුකෘතිජනදෘශාං පූර්ණපුණ්යාවතාරම්।
ලක්ෂ්මීනිශ්ශංකලීලානිලයනමමෘතස්යංදසංදෝහමංතඃ
සිංචත් සංචිංතකානාං වපුරනුකලයේ මාරුතාගාරනාථ ॥6॥
Meaning
තත් තේ - that Thy (form); ප්රත්යග්ර-ධාරා-ධර- - excels in beauty of fresh rain bearing clouds; ලලිත-කලාය-අවලී-කේලිකාරං - and even a bunch of beautiful blue lotuses; ලාවණස්ය-ඓකසාරං - (Thou are) an embodiment of beauty; සුකෘති-ජන-දෘශාං - in the eyes of the virtuous; පූර්ණ-පුණ්ය-අවතාරං - (as a) complete incarnation for all the good deeds (they have done); ලක්ෂ්මී-නිශ්ශංක-ලීලා-නිලයනම්- - (Thou art) the abode where Goddess Laxmi delights without any inhibition; අමෘත-ස්යංද-සංදෝහම්- - (that form) becomes the source for torrential flow of nectarine Bliss; අංතඃ සිංච්ත් - soaking the hearts; සංචිංතකානාං - of people who meditate; වපුඃ - අනුකලයේ - (that) form (I) continuously meditate upon; මාරුතාගාරනාථ - 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!
ශ්ලෝකඃ
කෂ්ටා තේ සෘෂ්ටිචේෂ්ටා බහුතරභවඛේදාවහා ජීවභාජා-
මිත්යේවං පූර්වමාලෝචිතමජිත මයා නෛවමද්යාභිජානේ।
නෝචේජ්ජීවාඃ කථං වා මධුරතරමිදං ත්වද්වපුශ්චිද්රසාර්ද්රං
නේත්රෛඃ ශ්රෝත්රෛශ්ච පීත්වා පරමරසසුධාංභෝධිපූරේ රමේරන්॥7॥
Meaning
කෂ්ටා - cruel; තේ සෘෂ්ටි-චේෂ්ටා - (is) Thy activity of creation; බහුතර-භව-ඛේද-ආවහා - (because) various kinds of sorrows it brings along; ජීවභාජාම්- - to all living beings; ඉති-ඒවං - so thus; පූර්වම්-ආලෝචිතම්- - earlier was thought; අජිත - O Invincible One!; මයා - by me; න-ඒවම්-අද්ය-අභිජානේ - (but) now I do not think so; නෝ-චේත්-ජීවාඃ කථං වා - otherwise how could human beings; මධුරතරම්-ඉදං - this very delightful; ත්වත්-වපුඃ - - form of Thine; චිත්-රස-ආර්ද්රං - (which is) supreme bliss consciousness saturated; නේත්රෛඃ ශ්රෝත්රෛඃ - ච පීත්වා - by the eyes and ears drinking; පරම-රස-සුධා-අංභෝධිපූරේ - in full measure, in the ocean of nectarine Bliss; රමේරන් - 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.
ශ්ලෝකඃ
නම්රාණාං සන්නිධත්තේ සතතමපි පුරස්තෛරනභ්යර්ථිතාන -
ප්යර්ථාන් කාමානජස්රං විතරති පරමානංදසාංද්රාං ගතිං ච।
ඉත්ථං නිශ්ශේෂලභ්යෝ නිරවධිකඵලඃ පාරිජාතෝ හරේ ත්වං
ක්ෂුද්රං තං ශක්රවාටීද්රුමමභිලෂති ව්යර්ථමර්ථිව්රජෝऽයම්॥8॥
Meaning
නම්රාණාං - (to) those who worship Thee; සන්නිධත්තේ - Thou appear; සතතම්-අපි - always also; පුරඃ - තෛඃ - අනභ්යර්ථිතාන්-අපි- - in front of them, even without being asked also; අර්ථාන් කාමාන්-අජස්රං විතරති - wealth and innumerable desires give away; පරමානංද-සාංද්රාං ගතිං ච - and the state of Supreme Bliss; ඉත්ථං - thus; නිශ්ශේෂලභ්යඃ - (Thou are) accessible to all; නිරවධිකඵලඃ - (and are) the bestower of limitless blessings; පාරිජාතඃ හරේ ත්වං - O Lord Vishnu! (Thou are) the Paarijaata tree; ක්ෂුද්රං තං ශක්රවාටීද්රුමම්-අභිලෂති - (but they) wish for that insignificant tree in Indra's garden; ව්යර්ථම්-අර්ථිව්රජඃ - අයං - 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]
ශ්ලෝකඃ
කාරුණ්යාත්කාමමන්යං දදති ඛලු පරේ ස්වාත්මදස්ත්වං විශේෂා-
දෛශ්වර්යාදීශතේऽන්යේ ජගති පරජනේ ස්වාත්මනෝऽපීශ්වරස්ත්වම්।
ත්වය්යුච්චෛරාරමංති ප්රතිපදමධුරේ චේතනාඃ ස්ඵීතභාග්යා-
ස්ත්වං චාත්මාරාම ඒවේත්යතුලගුණගණාධාර ශෞරේ නමස්තේ॥9॥
Meaning
කාරුණ්යාත්-කාමම්-අන්යං - out of compassion,other desired things; දදති ඛලු පරේ - are given indeed by other gods; ස්ව ආත්මදඃ - ත්වං - (whereas) Thou offer Thyself (give liberation); විශේෂාත්- - out of special compassion; ඓශ්වර්යාත්-ඊශතේ-අන්යේ - by their powers, other gods rule; ජගති පරජනේ - in the world over others; ස්ව-ආත්මනඃ - අපි-ඊශ්වරඃ - ත්වං - Thou art the ruler of Thyself (and others too); ත්වයි-උච්චෛඃ - ආරමංති - in Thee deeply revel; ප්රතිපදමධුරේ - O Lord! Who dost confer Bliss every moment; චේතනාඃ ස්ඵීතභාග්යාඃ - - (to those) enlightened souls who are very fortunate; ත්වං ච ආත්මාරාමඃ ඒව- - and Thou revel in Thyself alone; ඉති-අතුලගුණගණාධාර - thus O Abode of Immense and incomparable attributes!; ශෞරේ - O Shauri!; නමඃ තේ - 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.
ශ්ලෝකඃ
ඓශ්වර්යං ශංකරාදීශ්වරවිනියමනං විශ්වතේජෝහරාණාං
තේජස්සංහාරි වීර්යං විමලමපි යශෝ නිස්පෘහෛශ්චෝපගීතම්।
අංගාසංගා සදා ශ්රීරඛිලවිදසි න ක්වාපි තේ සංගවාර්තා
තද්වාතාගාරවාසින් මුරහර භගවච්ඡබ්දමුඛ්යාශ්රයෝऽසි॥10॥
Meaning
ඓශ්වර්යං - Thy lordliness; ශංකරාදි-ඊශ්වර-විනියමනං - is the control over all gods beginning with Shankara; විශ්ව-තේජෝහරාණාං - (amongst) the most powerful in the whole world; තේජඃ - සංහාරි වීර්යං - (Thy) prowess can contain (them); විමලම්-අපි යශඃ - Thy pure fame indeed; නිස්පෘහෛඃ - ච-උපගීතං - is sung even by the desireless sages; අංගාසංගා සදා ශ්රීඃ - - Goddess Laxmi always resides in Thy bosom; අඛිල-විදසි - Thou are omniscient; න ක්වාපි තේ සංගවාර්තා - there is not even the slightest trace of attachment in Thee; තත්-වාතාගාරවාසින් - therefore, O Lord residing in Guruvaayur!; මුරහර - O Slayer of demon Mura!; භගවත්-ශබ්දමුඛ්ය- - the term Bhagvan mainly; ආශ්රයඃ - අසි - 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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