Gleanings from Sanskrit

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This blog is a humble effort, in the service of the Lord, to provide glimpses into devotional, spiritual, philosophical, ethical and other literature, mostly in Sanskrit verse, right from the Vedas, Upanishads, Gita, the Epics and Puranas to works of classical poets, hymns and other writings of Acharyas like Sankara and Vedanta Desika and compositions of devotees like Jayadeva,Mooka Kavi,Bhattathiri and Lila Suka.
Updated: 4 weeks 1 day ago

FAMILIARIZE YOURSELF WITH SANSKRIT - LESSON 23

Sun, 03/16/2014 - 21:12
            FAMILIARIZE YOURSELF WITH SANSKRIT   ...

@ 2014 P R Ramamurthy
Categories: Sanskrit Blogs

VAMANAVATARA-8(SRIMADBHAGAVATAM, CANTO-8, CHAPTER 23)

Sun, 03/16/2014 - 18:01
               वामनावतारः- ८  (श्रीमद्भागवतम् अष्टमस्कंधः, अध्यायः२३)  [The English translation is largely based on that...

@ 2014 P R Ramamurthy
Categories: Sanskrit Blogs

VAMANAVATARA-7(SRIMADBHAGAVATAM, CANTO-8, CHAPTER 22)

Sat, 03/15/2014 - 16:31
                  वामनावतारः-७  (श्रीमद्भागवतम् अष्टमस्कंधः, अध्यायः२२)  [The English translation is largely based on...

@ 2014 P R Ramamurthy
Categories: Sanskrit Blogs

VAMANAVATARA-6(SRIMADBHAGAVATAM, CANTO-8, CHAPTER 21)

Sat, 03/15/2014 - 07:25
                    वामनावतारः-६ (श्रीमद्भागवतम् अष्टमस्कंधः, अध्यायः २१)  [The English translation is largely based on...

@ 2014 P R Ramamurthy
Categories: Sanskrit Blogs

WORSHIP OF THE DIVINE MOTHER

Sat, 11/30/2013 - 16:14
                           Worship of  the Divine MotherThe  highest philosophy of the Upanishads is embodied in such declarations of the Srutias अहं ब्रह्मास्मि ( I am the Brahman)  तत्त्वमसि (That thou art) सर्वं खल्विदं ब्रह्म (All this is verily Brahman) and प्रज्ञानं ब्रह्म (Knowledge is Brahman). But the Brahman of the Advaitin indicated by sachchidananda (Absolute Existence-Knowledge-Bliss) is realised by rare souls.  It is the experience of the great seers of India that the Truth can be realised by Selfless Work, Worship (Devotion or Bhakti) and spiritual Knowledge, though these are not mutually exclusive. These paths are known, respectively as कर्मयोग, भक्तियोग and ज्ञानयोग (Karma yoga, Bhakti yoga and Gnana yoga).The right attitude to work is epitomized in the Gita as:                  कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।         (karmaNyevaadhikaaraste maa phaleshu kadaachana)    ‘ You have only the right to action, not to the fruits thereof’.  In Karma Yoga one engages himself  in selfless action which is his dharma,  mentally offering the fruits thereof to the Lord. Worship involves putting oneself in harmony with the Power immanent in the Universe  as embodied in one’s favourite deity and surrendering oneself to the divine will.  The Gita says                   ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति।                  भ्रामयन् सर्वभूतानि यंत्रारूढानि मायया॥                   Eashwarah sarvabhootaanaam hruddeshe arjuna tishthati      Bhraamayan sarvabhootaani yantraroodhani maayayaa
God  abides in the heart of all beings, controlling all their activities by the power of His Maya, as if they are mounted on a mechanical contraption. 

                   सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज।                   अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः॥
                   Sarvadharmaan parityajya maamekam sharaNam vraja                   Aham twaam sarvapaapebhyo mokshayishyaami maa shuchah    
“ Lord Krishna says “Leave aside all dharma and take refuge in me alone surrendering your self to me.  I will liberate you from all sins; do not grieve.”
Selfless Work and Worship (Devotion) will purify one’s heart and will lead to Right Knowledge which alone can lead to the Truth.  This realisation of Truth is not an intellectual comprehension of it  but an intense living spiritual experience of it.
It is extremely difficult for the human mind to comprehend the Nirguna Bhrahman (Brahmanwithout attributes).  The Gita says that –
                     क्लेशोऽधिकरस्तेषां अव्यक्तासक्तचेतसाम्।             Klesho adhikatarasteshaam avyaktaasakta cetasaam
“Those who have set their hearts on the Unmanifest Brahman, for them the path is                              very difficult indeed”
it is here that the worship of the saguna brahman (brahman with attribute) comes in.  Lord Krishna says in the Gita:                                            ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।         Ye yathaa maam prapadyante taamstathaiva bhajaamyaham               
“O Arjuna! Howsoever men approach me even so do I seek them.” The Absolute takes on the form which the devotee likes to worship.  The worship of the Divine as the Sakti comes under saguna upasana.  The Sakti aspect of the Divine has been brought out by sri Ramakrishna in the following words:
“When the Supreme Being is thought of as actionless neither creating, sustaining or destroying – I call Him by the name of Brahman or Purusha. But when I think of him as active – creating, sustaining and destroying – I call Him by the name of Sakti or Maya or Prakriti” (1)
In his SoundaryalahariSankara says-                शिवः शक्त्या युक्तो यदि भवति शक्तः प्रभवितुम्।                न चेदेवं देवो न खलु कुशलः स्पन्दितुमपि  ॥ “Siva is capable of action only when he is united with Sakti, otherwise he cannot   cause even a vibration.”
The Gita also says:                प्रकृतिं पुरुषं चैव विद्ध्यनादि उभावपि।                विकारांश्च गुणांश्चैव विद्धि प्रकृतिसंभवान्॥                        Prakritim purusham chaiva vidhyanaadi ubhaavapi|                Vikaaraamshca guNaamshcaiva viddhi prakruti sambhavaan                           
“Arjuna! know thatPrakriti and Purusha are both without beginning.  The manifest world of forms and gunas has come out of the prakriti.”
From this it should not be understood that Siva and Sakti represent two different tattwas (तत्त्व). Again in the words of sri Ramakrisha:
“The distinction between Siva and Sakti is really a distinction without a difference. Brahmanand Sakti are one (अभेद), just as fire and its burning power are one.  Brahmanand Sakti are one, just as milk and the whiteness of milk are one. Brahman and Sakti are one, just as a gem and its brightness are one.” (2)  
The Divine can be approached in different ways depending upon one’s mental, emotional and spiritual make-up.  The Bhagavatasays that different people attained the Lord in different ways:
             गोप्यः कामात्भयात्कंसः द्वेषाद् चैद्यादयो नृप।               संबन्धात् वृष्णयः स्नेहात् यूयं भक्त्या वयं प्रभो॥
 Gopyah kaamaat bhayaat kamsah dweshaat chaidyaadayo nripa Sambandhaat vrishNayah snehaat yooyam bhaktyaa vayam prabho
“The gopis attained the Lord by love. Kamsa through fear, Sisupala and others by enmity, the Yadavas through kinship, Arjuna and the other Pandavas through friendship and Narada and others through bhakti (devotion)”
So the important thing is to direct one’s thoughts towards God whatever may be the emotion associated with it.   Sakti takes on many aspects, as creator, sustainer and destroyer of the universe.  Durga, Lakshmi, Saraswati, Annapoorna, Kali – these are some of the aspects in which Sakti is worshipped. Sri Ramakrishna worshipped Sakti as the Divine Mother.  He could see only the Divine Mother in every female of whatever age.  Once a devotee asked him why he did not lead the life of a householder with his wife.  Sri Ramakrishna replied:“Ganesh one day happened to scratch a cat with his nail.  On going home, he saw that there was a mark of the scratch on the cheek of his divine mother, Parvati.  Seeing this he asked her, “Mother, how did you get this ugly scar on   your cheek?”. The mother of the universe replied : ‘This is the work of your hand; it is the scratch of your nail.’  Ganesh asked in wonder: “How is it, Mother? I do not remember to have scratched you at any time”.  The Mother replied, ‘Darling, have you forgotten the fact of your having scratched a cat this morning? Ganesh said, ‘Yes, I did scratch a cat, but how did your cheek get the scratch?’  The Mother replied, ‘Dear child, nothing exists in this world but myself. The whole creation is myself; whomsoever you may hurt, you only hurt me.’  Ganesh was greatly surprised to hear this; and then he determined never to marry.  For, whom could he marry? Every woman was mother to him.  Realising thus the motherhood of woman, he gave up marriage.  I am like Ganesh.  I consider every woman as my Divine Mother.” (3)  
All of us have felt and experienced the love of a mother.  As Sankara says in a hymn to the Divine Mother                  “कुपुत्रो जायेत क्वचिदपि कुमाता न भवति”                   “kuputro jaayeta kwachidapi kumaata na bhavati”“A bad son may be born, but a bad mother can never be.” The love of the mother for the offspring is manifest not only in human beings but also in animals.  It is this motherly instinct which sustains the whole world.  Therefore the hymn to the Goddess says                   या देवी सर्वभूतेषु मातृरूपेण संस्थिता।                   नमस्तस्यै नमस्तस्यै नमस्तस्यै  नमो नमः ॥
              Yaa devi sarvabhooteshu maatr roopeNa samsthitaa              Namastasyai namastasyai namastasyai namo namah
“Salutations to the Goddess who resides as the motherly instinct in all beings.”
It is easy for one to conceive of the Divine as the Mother, ever loving, ever compassionate and ever forgiving.  The Absolute is forbidding but to those who approach it as the Mother, it verily becomes the Mother as exemplified in the life of Sri Ramakrishna Paramahamsa.  One becomes,  before the Mother, childlike, pure and simple, stripped of all ahamkara (ego).  It is significant that the first name of the Goddess in Lalita Sahasranama is श्रीमाता, emphasising the Mother aspect of the Divine.            In spite of being the greatest of Advaitins, Sankara has poured forth his heart into many beautiful hymns to the Divine Mother.  He comes down from the high pedestal of advaita  to a relative plane and recognises that the Supreme is above the individual soul when he says                   सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम्।                    सामुद्रो हि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥      
               Satyapi bhedaapagame naatha tavaaham na maamakeenastwam                         Saamudro hi  taranga: kwachana samudro na taaranga:
 “Though there is no fundamental difference  (between You and me), O Lord, I am Yours  ; You are not mine.  The wave is of the ocean, the ocean is not of the wave , though essentially both are one.”Two of the well known hymns of Sankara to the Divine Mother are  Ananda Lahari  (Waves of Bliss) and Soundarya Lahari (Waves of beauty). In  Ananda Lahari  Sankara says

              अयः स्पर्शे लग्नं सपदि लभते हेमपदवीं             यथा रथ्यापाथः शुचि भवति गङ्गौघमिलितम्।             तथा तत्तत्पापैरतिमलिनमन्तर्मम यदि              त्वयि प्रेम्णा सक्तं कथमिव न जायेत विमलम् ॥
            Ayah sparshe lagnam sapadi labhate hemapadaveem              Yathaa rathyaapaathah shuchi bhavati gangaughamilitam            Tathaa tattatpaapai-ratimalinam-antar-yad              Twayi premNaa saktam kathamiva na jaayeta vimalam       i
“A piece of iron turns into gold when it comes into contact with the ‘’philosopher’s stone’.  The street water becomes pure when it mingles with the surging waters of the Ganga.   How can my heart (mind), polluted as it is by many sins, fail to become pure when it is attached to you by the bonds of love.”
Finally, the Acharya says at the end of Soudarya Lahari-
            प्रदीपज्वालाभिर्दिवसकरनीराजनविधिः                 सुधासूतेश्चन्द्रोपलजललवैरर्घ्यरचना।
            स्वकीयैरम्भोभिः सलिलनिधि सौहित्यकरणं                 त्वदीयभिर्वाग्भिस्तवजननि वाचां स्तुतिरियम् ॥           Pradeepa jwaalaabhi: divasakara neeraajana vidhi:Sudhaasooteh chandropala jalalavaih arghyarachanaSwakeeyairambhobhi: salilanidhi sauhitya karaNamTwadeeyaabhirvaagbhi: tawa janani vaachaam stutiriyam                     
Just like waving of a small lamp to worship the sun which is the source of all light, offering arghya(oblations with water) to the moon from the water from the chandrakantastone (which melts away under the moons own rays) and offering ritualistic water to the ocean from its own water,  this hymn to you, O mother! is made of your own words which you have put into my mouth.
The Gita also says:                    ईश्वरः सर्वभूतानां हृद्देशऽर्जुन तिष्ठति               भ्रामयन् सर्वभूतानि यंत्रारूढानि मायया।                              Ishwarah sarvabhootaanaam hruddeshe arjuna tishthati               Bhraamayan sarvabhootaani yantraarooDhaani maayayaa                       O Arjuna! The Lord abides in the hearts of all beings and, by the power of his Maya, He whirls them around (makes them act according to their karma and vasanas) as if they are mounted on a  yantra (mechanical contrivance).
In the words of sri Ramakrishna, this is the attitude of one who has realised the Divine.
May the grace of the Divine Mother illuminate our lives and lead us from Untruth to Truth, from Darkness to  Light and from Mortality to Immortality
                    असतो मा सद्गमय                    तमसो मा ज्योतिर्गमय                    मृत्योर्माऽमृतं गमय
                   Asato maa sadgamaya                   Tamaso maa jyotirgamaya                   Mrutyormaa amrutam gamaya                      _______________________________________________________________________References:(1)[“Sayings of Ramakrishna”, Sri Ramkrishna Mutt, Mylapore, para 853, page 265]               (2) [“Sayings of Ramakrishna”, Sri Ramkrishna Mutt, Mylapore, para 857, page 266](3) [“Sayings of Ramakrishna”, Sri Ramkrishna Mutt, Mylapore, para1070, page 342] 
© P R Ramamurthy.
Categories: Sanskrit Blogs

SANKARA'S HYMNS TO THE DIVINE MOTHER

Fri, 11/29/2013 - 17:21

                                      Sankara’s Hymns to the Divine MotherAdi Sankara, the greatest of advaitins, has written his commentaries on the Upanishads, the Gita and the Brahmasutras, considered the three pillars of Hindu philosophical thought.  At moments, however, Sankara has come down from the highest pedestal of Advaita to the level of Saguna Upasanato give us a rich heritage of stotras or hymns composed on different aspects of the Divine. His contribution to  stotra literature in Sanskrit is unique.  These hymns have captivated the hearts of Hindus by their devotional fervour, poetic beauty and philosophical content.  Even today millions of Hindurs throughout the length and breadth of the country daily recite some of these beautiful hymns.  Sankara’s personality as a poet, as a philosopher and above all as a great devotee clearly comes through in these compositions.  In the spiritual evolution of the individual, Saguna Upasana has an important place. Worshiping the Divine by singing hymns in His praise is an essential part of this upasana.   In the Shanti Parva of Mahabharata Bhishma says in reply to a question by Yudhishthira that worshiping the Lord by singing hymns in His praise is the highest dharma or virtue:                                  एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः।               यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरस्सदा ॥                                    Esha me sarvadharmaaNaam dharmodhikatamo mata:             Yadbhaktyaa puNdarIkaaksham stavairarchennarassadaa        
Bhishma says “ In my opinion  worshiping Lord Vishnu,  who has eyes as beautiful as the lotus petal,  by singing hymns in His praise,  is the highest dharma”
The saints say that in this Kali Yuga this is an easy means of salvation to human beings.  “Of all yagnas, I am Japa Yagna”   “यज्ञानां जपयज्ञोऽस्मि” – so says the Lord in the Gita. Japa and stotra- these do not call for any material  possessions on the part of the devotee. Any one, even those without material means,  can easily do Japaand stotra.  Sankara has, therefore, out of kindness towards humanity, composed a large number of stotras on different aspects of the Divine.  Each one according to his tendencies, can worship that aspect of the Divine which is dear to his heart by singing these hymns. How is it that Sankara, the greatest advaitin, comes down to the level of saguna upasana in these hymns composed by him?  The greatest teacher himself replies to this point in his hymn ‘Shatpadi’:-                                        सत्यपि भेदापगमे नाथ तवाहं न मामकीनस्त्वम्।                    सामुद्रो हि तरङ्गः क्वचन समुद्रो न तारङ्गः ॥      
               Satyapi bhedaapagame naatha tavaaham na maamakeenastwam                         Saamudro hi  taranga: kwachana samudro na taaranga:
“Though there is no fundamental difference  between (You and me), O Lord, I am Yours  ; You are not mine.  The wave is of the ocean, the ocean is not of the wave (though there is no fundamental difference between the two.”   This is how Sankara justifies Saguna Upasana.Sankara’s  hymns to the Divine Mother are full of devotional fervour.  In these outpourings, the great teacher becomes a child reveling in the love and affection of the Mother, utterly surrendering himself to Her Will.  Even the very words of the  hymn flow from Her through him as he says at the end of ‘Saundarya Lahari’.         “ त्वदीयाभिर्वाग्भिस्तव जननि वाचां स्तुतिरियम्”             ‘Twadeeyaabhirvaagbhistava janani vaachaam stutiriyam’                      Sankara’s  “Ananda Lahari “ opens with the  verse                                   भवानि स्तोतुं त्वां प्रभवति चतुर्भिर्न वदनैः                  प्रजानामीशानः त्रिपुरमथनः पञ्चभिरपि।                न षड्भिस्सेनानी दशशतमुखैरप्यहिपतिः                  प्रणन्तुं स्तोतुं वा कथमकृतपुण्यः प्रभवति ॥   
Bhavaani stotum twaam prabhavati chatrubhir na vadanai:prajaanaameeshaanah  tripuramathana: panchabhirapina Shadbhissenaanee dashashatamukhairapyahipatihPraNantum stotum vaa kathammakritapuNyah prabhavati
“O Bhavani! Even Brahma with his four faces, Siva with his five, Shanmukha with his six and Adishesha with his thousand faces are unable to sing your praise adequately. How then can any one else , with no punya to his credit, sing your praises?”   However, the devotee does not give up his attempt to sing the praises of the Divine mother. He says at the end of Devi Bhujanga Stotram:               इति प्रेमभारेण किञ्चिन्मयोक्तं                   न बुद्ध्वैव तत्वं मदीयं त्वदीयम्।               विनोदाय बालस्य मौर्ख्यं हि मातः                  तदेतत् प्रलापस्तुतिं मे गृहाण ॥                          
         Iti premabhaareNa kinchinmayoktaM              Na budhwaiva tattwam madeeyam twadeeyam         Vinodaaya baalasya maurkhyam hi maatah               Tadetat pralaapastutim me gRuhaaNa  

“ O Mother! I have uttered a  few  words of praise out of my deep love for you without understanding my or Your True (Real)  Nature.  Surely, even the foolish utterances of the child provide fun for its Mother. Please therefore, O Mother! Accept this prattle of a hymn of mine.”  Tripurasundari Vedapada Stotram is a beautiful composition consisting of 110 verses where Sankara, the skilful poet he is, ends every verse with a quotation from Vedas/Upanishads. Here you find such lines from the Upanishads as:           आदित्यवर्णं तमसः परस्तात्। (aadityavarNam tamasah parastaat)     “beyond darkness, resplendent like the sun”     समस्तसाक्षिं तमसः परस्तात्। (samastasaakshim tamasah parastaat)          विद्यया विन्दतेऽम्रुतम्  (vidyayaa vindate amritam)     “by spiritual knowledge (experience) one begets immortality”      श्रद्धा भक्ति ध्यानयोगादवैहि (shraddhaa bhakti dhyaanayogaadavaihi)     “know Him by faith, devotion and meditation and introspection”        नातः परं वेदितव्यं हि किञ्चित् (naatah param veditavyam hi kinchit)     “ Nothing beyond this is to be known”                     जिह्वा मे मधुमत्तमा (jihwaa me madhumattamaa)     “may the tongue(speech) of mine be sweet as honey”     नेह नानास्ति किञ्चन (neha naanaasti kinchana)     ‘There is no multiplity here’     न चक्षुषा गृह्यते नैव वाचा (na chakshushaa grihyate naiva vaacaa)     ‘It is comprehended neither by the senses nor by words’           न तत्र सूर्यो भाति न चन्द्रतारकम् (na tatra suryo bhaati na chandrataarakam)     “There neither the sun shines nor the moon and the stars”    At the end Sankara says-      यत्रैव यत्रैव मनो मदीयं तत्रैव तत्रैव तव स्वरूपम्।     यत्रैव यत्रैव शिरो मदीयं तत्रैव तत्रैव पदद्वयं ते ॥         (yatraiva yatraiva mano madeeyam tatraiva tatraiva tawa swaroopam        yatraiva yatraiva shiro madeeyam tatraiva tatraiva padadwayam te)        

“O Mother! Wherever my mind wanders, there is  your form.  Wherever I place my head, there are your lotus feet”In stotra literature, there is a category of stotras called ‘Manasa Puja stotras.” In this category are the following:       त्रिपुरसुन्दरी मानसपूजा स्तोत्रम् (Tripurasundari manasapooja stotram)       देवी चतुःषष्ट्युपचारस्तोत्रम् (Devi chatuh shashtyupachara stotram)       श्री मन्त्रमातृका पुष्पमाला स्तवः (sri mantramaatrukaa pushpamaala stavah)These are beautiful compositions where the devotee mentally offers to the Divine Mother al the upacharas  which, in the normal type of puja, it is materially impossible for the devotee to offer.  The Divine Mother is offered all the sixty four upacharas in देवी चतुःषष्ट्युपचारस्तोत्रम्.  These ‘maanasa pooja stotras’ are recited daily with devotion and faith by many devotees, instead of offering worship in the traditional manner with flowers, incense, naivedyam, waving of lights etc. .
In Devi Bhujanga Stotram, Sankara expresses his yearnings in the following verse:
         कदा वा हृषीकाणि साम्यं भजेयुः             कदा वा न शत्रुर्न मित्रं भवानि।         कदा वा दुराशा विषूची विलोपः              कदा वा मनो मे समूलं विनश्येत्॥
         kadaa vaa hrisheekaaNi saamyam bhajeyuh         kadaa vaa na shatrurna mitraM bhavaani!           kadaa vaa duraashaa vishoochee vilopah         kadaa vaa mano me samoolam vinashyet||

“O Bhavani! When will my senses receive pleasure and pain with equanimity? When shall I be without friends and foes? (regard friend or foe alike).  When will the greed of mine vanish? When will this mind of mine be destroyed from its very roots?”Here Sankara has given expression to the yearnings of a true devotee who wants to transcend this world of pairs of opposites and become one with the Divine Mother.                  
 Here Sankara has given expression to the yearnings of a true devotee who wants to transcend this world of pairs of opposites and become one with the Divine Mother.                  
© P R Ramamurthy.
Categories: Sanskrit Blogs

GAYATRI ASHTOTTARA SATANAMAVALI

Thu, 11/28/2013 - 22:49
   श्री गायत्री अष्टोत्तरशतनामावलिःChant prefixing ‘ओं’ and suffixing ‘नमः’ओं श्री गायत्र्यै नमः  जगन्मात्रे  परब्रह्मस्वरूपिण्यै  परमार्थप्रदायै  जप्यायै  ब्रह्मतेजोविवर्धिन्यै  ब्रह्मास्त्ररूपिण्यै  भव्यायै  त्रिकालध्येयरूपिण्यै  त्रिमूर्तिरूपायै                        १०
  सर्वज्ञायै  वेदमात्रे  मनोन्मन्यै  बालिकायै  तरुण्यै  वृद्धायै  सूर्यमण्डलवासिन्यै  मन्देहदानवध्वंसकारिण्यै   सर्वकारणायै  हंसारूढायै                     २०
  गरुडारूढायै  वृषभारूढायै  शुभायै  षट्कुक्षिण्यै  त्रिपदायै  शुद्धायै  पञ्चशीर्षायै  त्रिलोचनायै  त्रिवेदरूपायै  त्रिविधायै                          ३०                 त्रिवर्गफलदायिन्यै                      दशहस्तायै  चन्द्रवर्णायै  विश्वामित्रवरप्रदायै  दशायुधधरायै  नित्यायै  सन्तुष्टायै  ब्रह्मपूजितायै  आदिशक्त्यै  महाविद्यायै                    ४०
  सुषुम्नाख्यायै                         सरस्वत्यै  चतुर्विंशत्यक्षराढ्यायै  सावित्र्यै  सत्यवत्सलायै  सन्ध्यायै  रात्र्यै  प्रभाताख्यायै  सांख्यायनकुलोद्भवायै  सर्वेश्वर्यै                       ५०
  सर्वविद्यायै                            सर्वमन्त्राद्यै  अव्ययायै  शुद्धवस्त्रायै  शुद्धविद्यायै  शुक्लमाल्यानुलेपनायै  सुरसिन्धुसमायै  सौम्यायै  ब्रह्मलोकनिवासिन्यै  प्रणवप्रतिपाद्यार्थायै                    ६०      प्रणतोद्धरणक्षमायै  जलाञ्जलिसुसन्तुष्टायै  जलगर्भायै  जलप्रियायै  स्वाहायै  स्वधायै  सुधासंस्थायै  श्रौषट्वौषट्वषट्क्रियायै  सुरभ्यै  षोडशकलायै                        ७०
  मुनिबृन्दनिषेवितायै  यज्ञप्रियायै  यज्ञमूर्त्यै  स्रुक्स्रुवाज्यस्वरूपिण्यै  अक्षमालाधरायै   अक्षमालासंस्थायै     अक्षराकृत्यै  मधुछन्दसे  ऋषिप्रीतायै  स्वच्छन्दायै                        ८०
  छन्दसांनिधये   अङ्गुलीपर्वसंस्थानायै  चतुर्विंशतिमुद्रिकायै  ब्रह्ममूर्त्यै   रुद्रशिखायै  सहस्रपरमाम्बिकायै  विष्णुहृदयायै  अग्निमुख्यै  शतमध्यायै  दशावरणायै                         ९०
  सहस्रदलपद्मस्थायै  हंसरूपायै  निरञ्जनायै  चराचरस्थायै  चतुरायै  सूर्यकोटिसमप्रभायै  पञ्चवर्णमुख्यै  धात्र्यै  चन्द्रकोटिशुचिस्मितायै  महामायायै                         १००
  विचित्राङ्ग्यै  मायाबीजनिवासिन्यै  सर्वयन्त्रात्मिकायै  सर्वतन्त्ररूपायै  जगद्धितायै  मर्यादापालिकायै  मान्यायै  महामन्त्रफलप्रदायै                 १०८         


      © P R Ramamurthy.
Categories: Sanskrit Blogs

DHARMA SHASTA ASHTOTTARA SATANAMAVALI

Thu, 11/28/2013 - 18:57
     श्री  धर्मशास्ता अष्टोत्तरशतनामावलिःChant prefixing ‘’ओं”  and suffixing ’नमः’ ओं महाशास्त्रे नमः    महादेवाय    महादेवसुताय    अव्ययाय      लोककर्त्रे    लोकभर्त्रे    लोकहन्त्रे    परात्पराय    त्रिलोकरक्षकाय    धन्विने                     १०        तपस्विने    भूतसैन्यकाय    मन्त्रवेदिने    महावेदिने    मारुताय    जगदीश्वराय    लोकाध्यक्षाय    अग्रण्यै    श्रीमते    अप्रमेयपराक्रमाय             २०
    सिंहारूढाय    गजारूढाय    हयारूढाय    महेश्वराय    नानाशास्त्रधराय    अनर्घाय    नानाविद्याविशारदय    नानारूपधराय    वीराय    नानाप्राणिनिषेविताय           ३०
    भूतेशाय    पूजिताय    भृत्याय    भुजंगाभरणोत्तमाय    इक्षुधन्विने    पुष्पबाणाय    महारूपाय    महाप्रभवे    मायादेवीसुताय    मान्याय                      ४०        महानीताय    महागुणाय    महाशैवाय    महारुद्राय    वैष्णवाय    विष्णुपूजकाय    विघ्नेशाय    वीरभद्रेशाय                      भैरवाय    षण्मुखध्रुवाय            ५०

    मेरुशृंगसमासीनाय    मुनिसंघनिषेविताय    देवाय    भद्राय    जगन्नाथाय    गणनाथाय    गणेश्वराय    महायोगिने    महामायिने    महाज्ञानिने             ६०        महाधिपाय      देवशास्त्रे    भूतशास्त्रे    भीमहासपराक्रमाय    नागहाराय    नागेशाय    व्योमकेशाय    सनातनाय    निर्गुणाय              ७०          नित्याय    नित्यतृप्ताय    निराश्रयाय    लोकाश्रयाय    गुणाधीशाय    चतुःषष्टिकलामयाय    ऋग्यजुःसामरूपिणे    मल्लकासुरभञ्जनाय    दैत्यमथनाय            ८०        प्रकृतये     पुरुषोत्तमाय     कालज्ञानिने     सुगुणाय     महाज्ञानिने     कामदाय     कमलेक्षणाय      कल्पवृक्षाय          महावृक्षाय     विद्यावृक्षाय            ९०
     विभूतिदाय      संसारतापविच्छेत्रे     पशुलोकभयंकराय     रोगहन्त्रे     प्राणदात्रे     परगर्वविभञ्जनाय     सर्वशास्त्रार्थतत्त्वज्ञाय     नीतिमते     पापभञ्जनाय     पुष्कलापूर्णसम्युक्ताय          १००          परमात्मने     सतां गतये     अनन्तादित्यसंकाशाय     सुब्रह्मण्यानुजाय     बलिने      भक्तानुकंपिने     देवेशाय     भगवते      भक्तवत्सलाय          १०८            © P R Ramamurthy.
Categories: Sanskrit Blogs

SATYANARAYANA ASHTOTTARA SATANAMAVALI

Thu, 11/28/2013 - 17:27
श्री सत्यनारायण अष्टोत्तरशतनामावलिःChant prefixing ‘’ओं”  and suffixing ’नमः’ओं सत्यदेवाय नमः   सत्यधाम्ने   सत्यभूताय   सत्यपुरुषाय   सत्यनाथाय   सत्यसाक्षिणे    सत्ययोगाय   सत्यज्ञानाय   सत्यज्ञानप्रियाय   सत्यनिधये                     १०
   सत्यसंभवाय   सत्यप्रभवे   सत्येश्वराय   सत्यकामिने   सत्यपवित्राय   सत्यमङ्गलाय   सत्यकल्पाय   सत्यप्रजापतये   सत्यविक्रमाय   सत्यसिद्धाय                    २०
   सत्यच्युताय   सत्यवीराय   सत्यबोधाय   सत्यधर्माय   सत्यऽग्रजाय   सत्यसन्तुष्टाय    सत्यवराहाय   सत्यपरायणाय   सत्यपूर्णाय   सत्यौषधाय                      ३०                          
   सत्यशाश्वताय   सत्यप्रवर्तनाय   सत्यविभवे   सत्यज्येष्ठाय   सत्यश्रेष्ठाय   सत्यविक्रमिणे   सत्यधन्विने   सत्यमेधाय   सत्यधीराय   सत्यक्रतवे                       ४०
   सत्यकलाय   सत्यवत्सलाय   सत्यवसवे   सत्यऽमोघाय   सत्यरुद्राय   सत्यब्रह्मणे   सत्यऽमृताय   सत्यवेदाङ्गाय   सत्यचतुरात्मने   सत्यभोक्त्रे                      ५०
   सत्यशुचये   सत्यऽर्चिताय   सत्येन्द्राय   सत्यसङ्गाय   सत्यसर्वगाय   सत्यनियमाय   सत्यवेदाय   सत्यवेद्याय   सत्यपीयूषाय   सत्यमायाय                     ६०
   सत्यमोहाय   सत्यसुरनन्दाय   सत्यसागराय   सत्यतपसे   सत्यसिंहाय   सत्यमृगाय   सत्यलोकपालकाय   सत्यस्थिराय   सत्यौषधाय   सत्यदिक्पालकाय                 ७०
   सत्यधनुर्धराय    सत्यभुजाय    सत्यवाक्याय   सत्यगुरवे   सत्यन्यायाय   सत्यसाक्षिणे   सत्यसंवृताय   सत्यसंप्रदाय   सत्यवह्नये   सत्यवायवे                      ८०      सत्यशिक्षाय   सत्यानन्दाय   सत्यनीरजाय   सत्यश्रीपादाय   सत्यगुह्याय   सत्योदराय   सत्यहृदयाय   सत्यकमलाय   सत्यनालाय   सत्यहस्ताय                     ९०
   सत्यबाहवे   सत्यजिह्वाय   सत्यमुख्याय   सत्यदंष्ट्राय   सत्यनासिकाय   सत्यश्रोत्रे   सत्यचक्षुषे   सत्यशिरसे   सत्यमकुटाय   सत्यांबराय                      १००
   सत्याभरणाय   सत्यायुधाय   सत्यश्रीवल्लभाय   सत्यगुप्ताय   सत्यधृताय    सत्यभामारताय   सत्यग्रहरूपिणे ओं श्री सत्यनारायणस्वामिने नमः १०८


  © P R Ramamurthy.
Categories: Sanskrit Blogs

SRI DAKSHINAMURTHY STOTRAM (WITH ENGLISH TRANSLATION)

Sat, 11/16/2013 - 16:29
  श्री दक्षिणामूर्ति स्तोत्रम्           (श्री शंकराचार्यकृतम्)   विश्वं दर्पणदृश्यमाननगरीतुल्यं निजान्तर्गतंपश्यन्नात्मनि मायया बहिरिवोद्भूतं यथा निद्रया ।यः साक्षात्कुरुते प्रबोधसमये स्वात्मानमेवाद्वयंतस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ १ ॥
The universe is like a city reflected in a mirror. It is all inside but because of the influence of Maya it appears to be outside as in a dream.   The Truth is the supreme Brahman, the one without a second.. (The mind, senses and intellect are all able to only discern the reflection of the Atman). The identity of the brahman and the Atman is apparent after self-illumination.I offer my profound salutations to the auspicious Guru, who is an embodiment of DakShinamurti, and whose grace is responsible for the illumination.
बीजस्यान्तरिवाङ्कुरो जगदिदं प्राङ्निर्विकल्पं पुनर्-मायाकल्पितदेशकालकलनावैचित्र्यचित्रीकृतम् ।मायावीव विजृंभयत्यपि महायोगीव यः स्वेच्छयातस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ २ ॥
He in whom this universe, prior to its projection was present like a tree in a seed (unmanifested), and by whose magic this was transformed(manifested) in various forms, by His own will similar to a yogi’s- to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासतेसाक्षात्तत्त्वमसीति वेदवचसा यो बोधयत्याश्रितान् ।यत्साक्षात्करणाद्भवेन्नपुनरावृत्तिर्भवाम्भोनिधौतस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ३ ॥
He, by whose light the (unreal) universe appears real, teaches the truth of brahman to those who want to know the Atman through the vedic statement tattvamasi (thou art That) and He Who puts an end to the samsaric cycle - to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

नानाच्छिद्रघटोदरस्थितमहादीपप्रभाभासुरंज्ञानं यस्यतु चक्षुरादिकरणद्वारा बहिः स्पन्दते ।जानामीति तमेव भान्तमनुभात्येतत्समस्तं जगत्तस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ४
He whose light gleams through the senses like the light emanating from a pot with holes (in which a lamp is kept), He whose knowledge alone brings the state of knowing (I am That), He whose brightness makes everything shine - to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.
देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुःस्त्रीबालान्धजडोपमास्त्वहमिति भ्रान्ता भृशं वादिनः ।मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणेतस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ५ ॥
Some philosophers contend the body, senses, life-breath, intellect and non-existence (shunya) as the real ‘I’ (Atman). Their comprehension is worse than that of women, children, blind and the dull. He who destroys this delusion caused by maya (and makes us aware of the Truth)- to that DakShinamurti, who is embodied in the auspicious Guru,I offer my profound salutations.
राहुग्रस्तदिवाकरेन्दुसदृशो मायासमाच्छादनात्सन्मात्रः करणोपसंहरणतो योऽभूत्सुषुप्तः पुमान् ।प्रागस्वाप्समिति प्रबोधसमये यः प्रत्यभिज्ञायतेतस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ६ ॥
The brillance of sun exists even when intercepted by Rahu during eclipse. Similarly, the power of cognition only remains suspended during deep sleep. The Self exists as pure being even though unrecognized due to the veil of Maya. A person on awakening becomes aware that he was asleep earlier (and the dream was unreal). Similarly, a person who awakens to the consciousness of the Self recognizes his previous state of ignorance as unreal. He by whose grace alone does one awaken to the consciousness of the Self - to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

बाल्यादिष्वपि जाग्रदादिषु तथा सर्वास्ववस्थास्वपिव्यावृत्तास्वनुवर्तमानमहमित्यन्तः स्फुरन्तं सदा ।स्वात्मानं प्रकटीकरोति भजतां यो मुद्रया भद्रयातस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ७ ॥
He, whose existence is changeless throughout the various states of the body (like old, young etc) and the mind (waking, dreaming etc), and who reveals the greatest knowledge of Atman by jnAna-mudra (the joining of the thumb and the forefinger of a raised right hand) - to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.

विश्वं पश्यति कार्यकारणतया स्वस्वामिसंबन्धतःशिष्याचार्यतया तथैव पितृपुत्राद्यात्मना भेदतः ।स्वप्ने जाग्रति वा य एष पुरुषो मायापरिभ्रामितःतस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ८ ॥
Deluded by Maya one sees the world in dualities as cause and effect, master and servant, Teacher and student, father and son etc. during both the waking and dream states - to that DakShinamurti, who removes this veil of Maya, I offer my profound salutations.
भूरंभांस्यनलोऽनिलोऽम्बरमहर्नाथो हिमांशुः पुमा-नित्याभाति चराचरात्मकमिदं यस्यैव मूर्त्यष्टकम् । नान्यत् किञ्चन विद्यते विमृशतां यस्मात् परस्माद्विभोःतस्मै श्री गुरुमूर्तये नम इदं श्रीदक्षिणामूर्तये ॥ ९ ॥
He, whose subtle and unmanifest eightfold form of earth, water, fire, air, space, sun, moon and purusha,  causes the moving and unmoving universe, and by whose grace alone does all these manifestations disappear to reveal that ‘All that exists is Brahman’ - to that DakShinamurti, who is embodied in the auspicious Guru, I offer my profound salutations.
सर्वात्मत्वमिति स्फुटीकृतमिदं यस्मादमुष्मिंस्तवेतेनास्य श्रवणात्तदर्थमननाद्ध्यानाच्च संकीर्तनात् ।सर्वात्मत्वमहाविभूतिसहितं स्यादीश्वरत्वं स्वतःसिद्ध्येत्तत्पुनरष्टधा परिणतं चैश्वर्यमव्याहतम् ॥ १० ॥
In this hymn has been made clear the Unity of the Atman shining uniformly in all beings. Therefore hearing this hymn, cogitating on its meaning, meditating on it and singing it aloud,  one will achieve sarvatmabhava  which is the greatest treasure and one will become Ishwara  and he will acquire the eight siddhies  (Anima, Mahima, laghima, garima, prapti, prakamyam, ishitwam and vashitwam )

                ***




© P R Ramamurthy.
Categories: Sanskrit Blogs

NARAYANEEYAM - DASAKA 100

Sat, 11/16/2013 - 16:03

                     NARAYANEEYAM, DASAKA 100
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,  is a masterly summary of  Srimad Bhagavatam in 1034 sanskrit slokas of great poetic merit.  The whole work is divided into 100 dasakas of mostly ten slokas  each. It was completed in 100 days at the end of which Bhattathiri, who was suffering from chronic rheumatic disease, was completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala. In the last sloka of each dasaka Bhattathiri cries out his heart,  praying to the Lord to end his afflictions and restore his health.
Given below is the text of the 100th  dasaka  wherein Bhattatiri has a glorious,  enthralling vision of the Lord of Guruvayoor and the ecstatic outpourings of the devotee who is, as it were, submerged in an ocean of supreme bliss.

अग्रे पश्यामि तेजो निबिडतरकलायावलीलोभनीयंपीयूषाप्लावितोऽहं तदनु तदुदरे दिव्यकैशोरवेषम् ।तारुण्यारम्भरम्यं परमसुखरसास्वादरोमाञ्चिताङ्गै-रावीतं नारदाद्यैर्विलसदुपनिषद्सुन्दरीमण्डलैश्च ॥ १ ॥
Before  me, I see an effulgence,  as enthralling as a thick blossom of (dark blue) kalaya flowers. I feel as  if I  am bathed in an ocean of nectar.  Then, in the heart of the effulgence I see a divine teenage boy  enchanting in his  budding  youth,  surrounded by sages like Naarada  whose hairs stand on end by the thrilling experience of Supreme Bliss, and by Upanishads taking the form of beautiful women.  नीलाभं कुञ्चिताग्रं घनममलतरं संयतं चारुभङ्ग्यारत्नोत्तंसाभिरामं वलयितमुदयच्चन्द्रकैः पिञ्छजालैः ।मन्दारस्रङ्निवीतं तव पृथुकबरीभारमालोकयेऽहंस्निग्द्धश्वेतोर्ध्वपुण्ड्रामपि च सुललितां फालबालेन्दुवीथीम् ॥ २ ॥
I see your  tresses  of  dark and curly hair,  thick and  clean, beautifully  held together,  bejewelled and surrounded by   a plume of peacock feathers having shining eyes and encircled by a garland of mandara flowers.  I also see your pretty forehead resembling the crescent moon, adorned with smooth white sandal paste mark pointing upwards.हृद्यं पूर्णानुकंपार्णवमृदुलहरी चञ्चलभ्रूविलासैःआनीलस्निग्द्धपक्ष्मावलि परिलसितं नेत्रयुग्मं विभो ते ।सान्द्रच्छायं विशालारुणकमलदलाकारमामुग्धतारंकारुण्यालोकलीला शिशिरितभुवनं क्षिप्यतां मय्यनाथे ॥ ३ ॥
O Lord! The soft waves from the ocean of compassion in the pair of Your eyes create  playful movements in your eyebrows  and  these,  coupled with the soft blue eye lashes,  captivate every heart.   Densely lustrous,  shaped like  large  red lotus petals and having beautiful pupils, they cool the world by their playful glances full of mercy. May those glances be cast on me who is without any other refuge.  

उत्तुङ्गोल्लासिनासं हरिमणिमुकुरप्रोल्लसद्गण्डपाली-व्यालोलत् कर्णपाशाञ्चितमकरमणी कुण्डलद्वन्द्वदीप्रम् ।उन्मीलद्दन्तपङ्क्तिः स्फुरदरुणतरच्छायबिम्बाधरान्तःप्रीतिप्रस्यन्दिमन्दस्मितमधुरतरं वक्त्रमुद्भासतां मे ॥ ४ ॥

O Lord! your  face,  having a  prominent  pretty  nose,   lighted up witha pair of oscillating  fish-shaped gem-studded ear globes  reflected on the cheeks resembling mirrors of blue sapphire, with shining white teeth between parted  lips red as the bimba fruit and with a sweet smile dripping love and affection – May that face of yours clearly shine before my eyes.  
बाहुद्वन्द्वेन रत्नाङ्गुलिवलयभृता शोणपाणिप्रवाले-नोपात्तां वेणुनालीं प्रसृतनखमयूखाङ्गुलीसङ्गशाराम् ।कृत्वा वक्त्रारविन्दे सुमधुरविकसद्रागमुद्भाव्यमानैःशब्दब्रह्मामृतैस्त्वं शिशिरितभुवनैः सिञ्च मे कर्णवीथीम् ॥ ५ ॥
May you saturate  the path of my ears with  divine music,  Brahman itself in sweet sound form,  cooling the whole universe,  freely flowing from the flute placed at Your lotus mouth. The flute is held in your  hands adorned with gem-studded bracelets  and it takes on multiple colours from the rays from Your  finger nails (which play on it.)   उत्सर्पत्कौस्तुभश्रीततिभिररुणितं कोमलं कण्ठदेशंवक्षः श्रीवत्सरम्यं तरलतरसमुद्दीप्तहारप्रतानम् ।नानावर्णप्रसूनावलिकिसलयिनीं वन्यमालां विलोल-ल्लोलम्बां लम्बमानामुरसि तव तथा भावये रत्नमालाम् ॥ ६ ॥
O Lord! I meditate upon Your handsome neck coloured purple by the radiating lustre of Your Kaustubha jewel; on Your chest adorned by the the Srivatsa mark and  clusters of swinging radiant  necklaces;  and also on garlands of forest flowers,  tender leaf buds and  bunches of multicoloured blossoms, with bees hovering around them,  and necklaces of precious stones adorning your chest. 

अंगे पंचांगरागैरतिशयविकसत्सौरभाकृष्टलोकंलीनानेकत्रिलोकीविततिमपि कृशां बिभ्रतं मध्यवल्लीम् ।शक्राश्मन्यस्त तप्तोज्ज्वलकनकनिभं पीतचेलं दधानंध्यायामो दीप्तरश्मि स्फुटमणिरशनाकिङ्किणी मण्डितं त्वाम् ॥ ७ ॥
O Lord! We meditate upon You  who attracts the whole world by the spreading  fragrances of sandal paste and four other perfumes,  whose middle is slender like a creeper though carrying within itself the whole of the three worlds, who is attired in a yellow silk  which resembles molten  gold placed on blue sapphire and who wears a radiant girdle  studded with gems and having tiny bells attached to it.
ऊरू चारू तवोरू घनमसृणरुचौ चित्तचोरौ रमायाःविश्वक्षोभं विशङ्क्य ध्रुवमनिशमुभौ पीतचेलावृताङ्गौ ।आनम्राणां पुरस्तान्न्यसनधृतस्मस्तार्थपालीसमुद्ग-च्छायं जानुद्वयं च क्रमपृथुलमनोज्ञे च जङ्घे निषेवे ॥ ८ ॥

I worship  Your  two  thighs , fleshy and smooth, which steal the heart of Lakshmi and which are always covered with yellow silk cloth  for  fear of  exciting the whole world,   Your knees which  are like two caskets holding all the desired objects for Your  devotees and Your  forelegs which are beautifully tapered and fleshy.  

मञ्जीरं मञ्जुनादैरिव पदभजनं श्रेय इत्यालपन्तंपादाग्रं भ्रान्तिमज्जत् प्रणतजनमनोमन्दरोद्धारकूर्मम् ।उत्तुङ्गाताम्रराजन्नखरहिमकरज्योत्स्नया चाश्रितानाम्संताप ध्वान्तहन्त्रीं ततिमनुकलये मङ्गलामङ्गुलीनाम् ॥ ९ ॥

I meditate on Your  anklets which announce,  in their sweet tinkling sound, that your worship confers everything auspicious,   on the upper part of your feet  shaped  like  tortoise which lifts up the mind of devotees who prostrate before You (in the same way the Lord, in his Koorma  incarnation, lifted up the Mandara mountain which  was sinking during the churning of the Milky ocean for amrit) and  on the auspicious rows of your toes which are slightly raised, very red and shining  like the moon light expelling the darkness of the sorrows of Your devotees.

योगीन्द्राणां त्वदङ्गेष्वधिकसुमधुरं मुक्तिभाजां निवासोभाक्तानां कामवर्षद्युतरुकिसलयं नाथ ते पादमूलम् ।नित्यं चित्तस्थितं मे पवनपुरपते कृष्ण कारुण्यसिन्धोहृत्वा निश्शेषतापान् प्रदिशतु परमानन्दसन्दोहलक्ष्मीम्  ॥ १० ॥                O God!  O Lord of Guruvayur!   O Krishna ! O  Ocean of mercy!   the soles of your feet which are the sweetest part of your body for  the great sages.  The liberated ones reside there. They are like the leaf buds of the celestial tree (Kalpa Vriksha), raining  all the desires of your  devotees.  O Lord of Guruvaayur! May those feet always rest in my heart. O Ocean of Compassion! destroy all my sorrows and confer a full abundant flow of Supreme Bliss.
 अज्ञात्वा ते महत्वं यदिह निगदितं विश्वनाथ क्षमेथा:
स्तोत्रं चैतत्सहस्रोत्तरमधिकतरं त्वत्प्रसादाय भूयात् ।
द्वेधा नारायणीयं श्रुतिषु च जनुषा स्तुत्यता वर्णनेन
स्फीतं लीलावतारैरिदमिह कुरुतामायुरारोग्यसौख्यम् ॥११॥

Oh Lord of the universe , please forgive me for what I have said here, not knowing fully Thy greatness. This hymn consisting  of more than a thousand verses should be blessed by you with all your grace as this which is called Narayaneeyam, is both about Narayana as well that which is written by Narayana. May this hymn which describes in accordance with the Vedas, Your creative actions and Your playful  incarnations (leelavataras) , bestow long life, good health and happiness on one and all in this world.                                     

© P R Ramamurthy.
Categories: Sanskrit Blogs

NARAYANEEYAM -DASAKA 99

Sat, 11/16/2013 - 15:33

               NARAYANEEYAM, DASAKA 99
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,  is a masterly summary of  Srimad Bhagavatam in 1034 sanskrit slokas of great poetic merit.  The whole work is divided into 100 dasakas of mostly ten slokas  each. It was completed in 100 days at the end of which Bhattathiri, who was suffering from chronic rheumatic disease, was completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala. In the last sloka of each dasaka Bhattathiri cries out his heart,  praying to the Lord to end his afflictions and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto of Srimadbhagavatamwhich focuses on the sadhanas for Self-realisation or mukti, liberation from the cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of Guruvayoor in these dasakas also.     .        Given below is the text of the 99th  dasaka shows how the Vedas praise the Divine The slokas are based on Veda mantras in praise of Vishnu.
विष्णोर्वीर्याणि को वा कथयतु धरणेः कश्च रेणून् मिमीतेयस्यैवाङ्घ्रित्रयेण त्रिजगदभिमितं मोदते पूर्णसंपत्योऽसौ विश्वानि धत्ते प्रियमिह परमं धाम तस्याभियायांत्वद्भक्ता यत्र माद्यन्त्यमृतरसमरन्दस्य यत्र प्रवाहः ॥१॥
Who can describe the magnificent qualities of Vishnu? Can any one count the particles on the Earth?  This world was measured by Him by three steps of His and those in the world enjoy, endowed with all the wealth. It is Vishnu who supports all these worlds; may I attain his abode Vaikuntha which is above everything else,   which I love very much and where Your devotees experience supreme bless as if nectarine honey flowing.
आद्यायाशेषकर्त्रे प्रतिनिमिषनवीनाय भर्त्रे विभूतेर्-भक्तात्मा विष्णवे यः प्रदिशति हविरादीनि यज्ञार्चनादौ।कृष्णाद्यं जन्म यो वा महदिह महतो वर्णयेत् सोऽयमेवप्रीतः पूर्णो यशोभिस्त्वरितमभिसरेत् प्राप्यमन्ते पदं ते॥२॥
O Lord! You are there before anything else appeared; You are the doer of everthing (creation, sustenance and dissolution of the world etc);  you appear to be new (different, fresh) every minute, and you are the repository of all material, psychic and spiritual wealth (vibhutis).  Only the faithful devotee who offers you havis etc. in sacrifices and worships and recounts your supreme greatness in your incarnations as Krishna etc. becomes pleased, fulfilled and acclaimed and quickly reaches the goal of attaining your abode of Vaikuntha (वैकुण्ठ).     
हे स्तोतारः कवीन्द्रास्तमिह खलु यथा चेतयध्वे तथैवव्यक्तं वेदस्य सारं प्रणुवत जननोपात्तलीलाकथाभिः।जानन्तश्चास्य नामान्यखिलसुखकराणीति संकीर्तयध्वंहे विष्णो! कीर्तनाद्यैस्तव खलु महतस्तत्त्वबोधं भजेयम्॥३॥
O Honoured Poets who praise, glorify or acclaim (kings etc.)!  Glorify the very essence of the Vedas (Vishnu), the way you understand it the same way, with stories of  His exploits and leelas in different incarnations.  Knowing that His names are beneficial and auspicious for every one,  do samkirtan i.e. singing his names with love and devotion. O Vishnu! By samkirtan, stuti etc. of your greatness may I gain knowledge of Your True Transcendental form (swarupa).           
विष्णोः कर्माणि सम्पश्यत मनसि सदा यैः स धर्मानबध्नाद्-यानीन्द्रस्यैष भृत्यः प्रियसख इव च व्यातनोत् क्षेमकारी।वीक्षन्ते योगसिद्धाः परपदमनिशं यस्य सम्यक् प्रकाशम्विप्रेन्द्रा जागरूकाः कृतबहुनुतयो यच्च निर्भासयन्ते ॥४॥
(O Devotees of the Lord!) Always visualize Vishnu’s exploits by which He protected and preserved dharmaand what He did for the well-being of Indra as a servant or as a friend.  The Yogis always see Your resplendent abode Vaikunthawhich is above all the worlds and which the best among Brahmins, who are awakened, illumine with a profusion of praise.   .   
नो जातो जायमानोऽपि च समधिगतस्त्वन्महिम्नोऽवसानंदेव! श्रेयांसि विद्वान् प्रतिमुहुरपि ते नाम शंसामि विष्णो।तं त्वां संस्तौमि नानाविधनुतिवचनैरस्य लोकत्रयस्या-प्यूर्ध्वं विभ्राजमाने विरचितवसतिं तत्र वैकुण्ठलोके ॥५॥O Vishnu! No one already born or yet to be born has reached  the end your greatness.  Knowing that  they bestow benefits and are auspicious, I chant Your names again and again. With a variety of words of adulation, I praise You whose abode Vaikuntha is high above the three worlds  
आपः सृष्ट्यादिजन्याः प्रथममयि विभो! गर्भदेशेदधुस्त्वांयत्र त्वय्येव जीवा जलशयन! हरे! संगता ऐक्यमापन्।तस्याजस्य प्रभो! ते विनिहितमभवत् पद्ममेकं हि नाभौदिक्पत्रं यत् किलाहुः कनकधरणिभृत् कर्णिकं लोकरूपम्॥६॥
O Lord! The primordial water that came into being at the beginning of creation took You into its womb. O Narayana who reclined (on Adishesha) in the primordial water! The souls of all beings together merged in You.  O Lord who has no birth! From your navel sprouted a lotus which had the quarters (directions) as the petals and Meru as the whorl. This lotus is said to be the form of the world.       

हे लोकाः विष्णुरेतद्भुवनमजनयत् तन्न जानीथ यूयंयुष्माकं ह्यन्तरस्थं किमपि तदपरं विद्यते विष्णुरूपम्।नीहारप्रख्यमायापरिवृतमनसो मोहिता नामरूपैःप्राणप्रीत्येकतृप्ताश्चरथ मखपरा हन्त नेच्छा मुकुन्दे ॥७॥
O Denizens of the World! Lord Vishnu has created this world. You do not know this.  There is another form of Vishnu which is inside you.  Your mind is covered by  Maya as if by a fog; you are are satisfied only by the enjoyment of objects of the senses; you are interested only in yagna (sacrifices);  It is a matter of great concern that You have no love or devotion for Mukunda (Vishnu).
मूर्ध्नामक्ष्णां  पदानां वहसि खलु सहस्राणि संपूर्य विश्वंतत् प्रोक्रम्यापि तिष्ठन् परिमितविवरे भासि चित्तान्तरेऽपि।भूतं भव्यं च सर्वं परपुरुष! भवान् किञ्च देहेन्द्रियादि-ष्वाविष्टोऽप्युद्गतत्वादमृतसुखरसं चानुभुङ्क्षे त्वमेव ॥८॥
O Lord!  With thousands of heads, eyes and feet You fill the whole of this Universe and beyond that.  Not only that, You shine inside the heart, in a space like a very small hole. O Parapurusha! You are the past and the future and everything.  Though you are immanent in the body and the senses you transcend them and you are the enjoyer of supreme bliss sweet as nectar.  
यत्तु त्रैलोक्यरूपं दधदपि च ततो निर्गतोऽनन्तशुद्ध-ज्ञानात्मा वर्तसे त्वं, तव खलु महिमा सोऽपि तावान्, किमन्यत्।स्तोकस्ते भाग एवाखिलभुवनतया दृश्यते, त्र्यंशकल्पंभूयिष्ठं सान्द्रमोदात्मकमुपरि ततो भाति, तस्मै नमस्ते ॥९॥
Though You have taken on the form of the three worlds,  transcending it,  You shine as infinite pure consciousness.  Your magnificence is also as great. A small part of You is manifested as the whole world. The major portion, more than Three-fourth, the very embodiment of supreme bliss,  shines above all the worlds.    
अव्यक्तं ते स्वरूपं दुरधिगमतरं तत्तु शुद्धैकसत्त्वं व्यक्तं चाप्येतदेव स्फुटममृतरसांभोधिकल्लोलतुल्यम्।सर्वोत्कृष्टामभीष्टां तदिह गुणरसेनैव चित्तं हरन्तींमूर्तिं ते संश्रयेऽहं पवनपुरपते पाहि मां कृष्ण रोगात् ॥१०॥    
O Lord! Your unmanifest form is very difficult to understand and realise. The purely sattwic form of yours is manifest and it is this form which is like the waves in the ocean of nectar which surpasses everything, which captures the heart by the sweetness of its qualities.  I take refuge in this form O Lord of Guruvayur! save me from my ailments.

© P R Ramamurthy.
Categories: Sanskrit Blogs

ARGALA STOTRAM

Sat, 11/16/2013 - 12:10
        

अर्गलास्तोत्रम्


जय त्वं देवि चामुण्डे जय भूतापहारिणि ।
जय सर्वगते देवि कालरात्रि नमोऽस्तु ते ॥१॥

जयन्ती मङ्गला काली भद्रकाली कपालिनी ।
दुर्गा शिवा क्षमा धात्री स्वाहा स्वधा नमोऽस्तु ते ॥२॥

मधुकैटभविध्वंसि विधातृवरदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥३॥

महिषासुरनिर्नाशि भक्तानां सुखदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥४॥

धूम्रनेत्रवधे देवि धर्मकामार्थदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥५॥

रक्तबीजवधे देवि चण्डमुण्डविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥६॥

निशुम्भशुम्भनिर्नाशि त्रैलोक्यशुभदे नमः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥७॥

वन्दिताङ्घ्रियुगे देवि सर्वसौभाग्यदायिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥८॥

अचिन्त्यरूपचरिते सर्वशत्रुविनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥९॥

नतेभ्यः सर्वदा भक्त्या चापर्णे दुरितापहे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१०॥

स्तुवद्भयो भक्तिपूर्वं त्वां चण्डिके व्याधिनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥११॥

चण्डिके सततं युद्धे जयन्ति पापनाशिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१२॥

देहि सौभाग्यमारोग्यं देहि देवि परं सुखम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१३॥

विधेहि देवि कल्याणं विधेहि विपुलां श्रियम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१४॥

विधेहि द्विषतां नाशं विधेहि बलमुच्चकैः ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१५॥

सुरासुरशिरोरत्ननिघृष्टचरणेऽम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१६॥

विद्यावन्तं यशस्वन्तं लक्ष्मीवन्तञ्च मां कुरु ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१७॥

देवि प्रचण्डदोर्दण्डदैत्यदर्पनिषूदिनि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१८॥

प्रचण्डदैत्यदर्पघ्ने चण्डिके प्रणताय मे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥१९॥

चतुर्भुजे चतुर्वक्त्रसंस्तुते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२०॥

कृष्णेन संस्तुते देवि शश्वद्भक्त्या सदाम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२१॥

हिमाचलसुतानाथसंस्तुते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२२॥

इन्द्राणीपतिसद्भावपूजिते परमेश्वरि ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२३॥

देवि भक्तजनोद्दामदत्तानन्दोदयेऽम्बिके ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२४॥

भार्या मनोरमां देहि मनोवृत्तानुसारिणीम् ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२५॥

तारिणि दुर्गसंसारसागरस्याचलोद्भवे ।
रूपं देहि जयं देहि यशो देहि द्विषो जहि ॥२६॥

इदं स्तोत्रं पठित्वा तु महास्तोत्रं पठेन्नरः ।
सप्तशतीं समाराध्य वरमाप्नोति दुर्लभम् ॥२७॥






© P R Ramamurthy.
Categories: Sanskrit Blogs

NARAYANEEYAM - DASAKA 98

Fri, 11/15/2013 - 15:48

               NARAYANEEYAM, DASAKA 98
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,  is a masterly summary of  Srimad Bhagavatam in 1034 sanskrit slokas of great poetic merit.  The whole work is divided into 100 dasakas of mostly ten slokas  each. It was completed in 100 days at the end of which Bhattathiri, who was suffering from chronic rheumatic disease, was completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala. In the last sloka of each dasaka Bhattathiri cries out his heart,  praying to the Lord to end his afflictions and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto of Srimadbhagavatamwhich focuses on the sadhanas for Self-realisation or mukti, liberation from the cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of Guruvayoor in these dasakas also.     .        Given below is the text of the 98th  dasaka  in which is described the upasana  of the Nishkala Brahman.
यस्मिन्नेतद्विभातं यत इदमभवत् येन चेदं य एतद्-योस्मादुत्तीर्णरूपः खलु सकलमिदं भासितं यस्य भासा ।यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रानो विद्युस्तत्त्वरूपं किमु पुनरपरे कृष्ण! तस्मै नमस्ते ॥१॥
O Krishna! Prostrations before You in whom all these worlds become manifest, from whom these originate and in whom they dissolve, whose form is all this, in whose Light all these are illumined, who is beyond the reach of words and even the mind, whose real form neither the devas nor the saints know, what to talk of others.    
जन्माथो कर्म नाम स्फुटमिह गुणदोषादिकं वा न यस्मिन्लोकानामूतये यः स्वयमनुभजते तानि मायानुसारी।बिभ्रच्छक्तीररूपोऽपि च बहुतररूपो विभात्यद्भुतात्मातस्मै कैवल्यधाम्ने पररसपरिपूर्णाय विष्णो नमस्ते ॥२॥
O Vishnu, The abode of mukti and sachchidananda swarupa (embodiment of Existence, Consciousness and Bliss!) Prostrations before You who does not have birth,  action, name, good or bad qualities, who assumes these attributes, by the power of Maya, for the well-being of the world and who, though without form,  takes on countless wonderful forms, by the  powers of vidya and avidya.  
नो तिर्यञ्चं न मर्त्यं न च सुरमसुरं न स्त्रियं नो पुमांसंन द्रव्यं कर्म जातिं गुणमपि सदसद्वापि  ते रूपमाहुः।शिष्टं यत् स्यान्निषेधे सति निगमशतैर्लक्षणावृत्तितस्तत्कृच्छ्रेणावेद्यमानं परमसुखमयं भाति तस्मै नमस्ते ॥३॥  

Prostrations before You who is neither non-human or human, neither sura nor asura, neither woman nor man and whose form is not matter, action, class, qualities, existence or non-existence.   You are that which, when everything is negated, what remains and which hundreds of Vedas, with great difficulty, try to explain by the implied meaning of words which try to point to that which is of the form of Supreme, pure Bliss.    
मायायां बिम्बितस्त्वं सृजसि महदहङ्कारतन्मात्रभेदै-र्भूतग्रामेन्द्रियाद्यैरपि सकलजगत्स्वप्नसङ्कल्पकल्पम्।भूयः संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्यागंभीरे जायमाने तमसि वितिमरो भासि तस्मै नमस्ते ॥४॥
Reflected in Maya (like the image in a mirror), You create mahattattwa, ahamkara (ego), tanmatras (subtle forms of sense objects), the five elements of space, air, fire, water and earth, the organs of perception and action.  With these You create the whole of this cosmos which is like the sankalpa (imagination) in a dream. Again, You gather these into Yourself by the power of Kala (Time),  like the tortoise withdrawing its  limbs inside. In the dense darkness wuhich results You shine brightly, O Lord of Guruvayur!, Prostrations to You.  शब्दब्रह्मेति  कर्मेत्यणुरिति भगवन्! काल इत्यालपन्तित्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम्।वेदान्तैर्यत्तु गीतं पुरुषपरचिदात्माभिधं तत्तु तत्त्वंप्रेक्षामात्रेण मूलप्रकृतिविकृतिकृत् कृष्ण तस्मै नमस्ते ॥५॥
You alone are the cause of these worlds, by all means and as the indwelling spirit in all beings.  You are also known as shabdabrahaman (Vedas), as Karma (action), as Anu (atom) and as Kala(Time). You are the Ultimate Reality about whom the Vedas sing as purusha(indwelling spirit), para (over and above all), Chit(Consciousness) and Atma (individual soul) and whose kataksha(sidelong glance from the corner of the eye) is enough to disturb the equilibrium of  moolaprakriti (primordial nature)  (thus triggering the process of creation, the One manifesting Itself as Many). O Krishna! Prostrations to you of such majesty and magnificence.     
सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपाधत्ते यासावविद्या गुणफणिमतिवद्विश्वदृश्यावभासम् ।विद्यात्वं सैव याता श्रुतिवचनलवैर्यत्कृपास्यन्दलाभेसंसारारण्यसद्यस्त्रुटनपरशुतामेति तस्मै नमस्ते ॥६॥

This Maya  is indefinable as one cannot say whether it is existent or non-existent,  sator asat.  Just like one perceives the snake in a piece of string this Maya (Avidya, Ignorance) creates the illusion of this world which really does not exist.  This Avidya itself takes the form of Vidya by the grace of the Lord when one listens to the Upanishadic pronouncements about the atman, brahman etc. and becomes the axe with which to cut down the forest of this samsara.  My prostrations to you, O Lord!.    
भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकाव-त्तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुनाप्यद्वितीयं वपुस्ते।स्वप्नद्रष्टुः प्रबोधे तिमिरलयविधौ जीर्णरज्जोश्च यद्व-विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण! तस्मै नमस्ते ॥७॥
Just like GOLD in ornaments (of different shapes and sizes) and MUD in pots and other earthenware, when one ponders over it, one realises that the Ultimate Reality is the Non-dual Brahman immanent in the whole of this Universe of multiple forms and names which are all illusory.  Just like a dreamer realises that the dream was not real when he wakes up  or a person mistaking a piece of rope as a snake realises the truth when darkness makes room for light, when Avidya goes andVidya dawns the Ultimate Reality shines in all its glory.  Prostrations to You, O Krishna!    
यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्येयद्भीताः पद्मजाद्याः पुनरुचितबलीनाहरन्ते ऽनुकालम्।येनैवारोपिताः प्राङ्निजपदमपि ते च्यावितारश्च पश्चात्तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण! कुर्मः प्रणामम्॥८॥
Fearing whom the Sun rises, the Fire burns, the Wind blows, Brahma and others pay tribute at prescribed times, by whom some are appointed to different positions and later removed from those positions, that controller and discipliner of the Universe, O Krishna! we offer you our prostrations.  
त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैकवाच्यंत्रीशानामैक्यरूपं त्रिभिरपि निगमैर्गीयमानस्वरूपम्।तिस्रोऽवस्था विदन्तं त्रियुगजनिजुषं त्रिक्रमाक्रान्तविश्वंत्रैकाल्ये भेदहीनं त्रिभिरहमनिशं योगभेदैर्भजे त्वाम् ॥९॥
O Lord!  You have created this world which is a mixture of the three modes of prakriti.  You are indicated by the syllable “Om” composed of three letters.  Your form is the combination of the Trinity of Brahma, Vishnu and Siva.  Your praises are sung by the three Vedas, Rik, Yajus and Sama. You (as the jiva) are the Witness of the three states of waking (jagrat), dreaming(swapna) and deep sleep (sushupti). You incarnate yourself in the three Yugas of Krita, Tretaand Dwapara. You measured the worlds in three steps. You remain without any change in the three divisions of time- past, present and future.  I  always worship you by the three paths of Karma (action),Gnana (Knowledge) and Bhakti (Devotion).  Note: Kalki incarnation is in the beginning of Krita Yuga, not in Kali Yuga itself..
सत्यं शुद्धं विबुद्धं जयति तव वपुर्नित्यमुक्तं निरीहंनिर्द्वन्द्वं निर्विकारं निखिलगुणगणव्यञ्जनाधारभूतम्।निर्मूलं निर्मलं तन्निरवधिमहिमोल्लासि निर्लीनमन्त-र्निस्संगानां मुनीनां निरुपमपरमानन्दसान्द्रप्रकाशम् ॥१०॥ 
O Lord! You are the embodiment of  Truth, Purity and Consciousness, ever-free, without any desire, One without a second, unmoved by feelings or emotions and the substratum for the manifestation of all good and fine qualities.  You are without any cause, without blemish and the repository of countless magnificent great qualities.   In the hearts of  Yogis,  who have completely cut asunder their attachments to  all worldly things, You abide as the effulgence of incomparable supreme bliss. Victory O Lord! to this Nishkala Swarupa of yours.

© P R Ramamurthy.
Categories: Sanskrit Blogs

TULASI ASHTOTTARA SATANAMAVALI

Thu, 11/14/2013 - 14:37
 तुलस्यष्टोत्तरशतनामावलिः
Chant prefixing ओं  and suffixing नमः
ओं तुलस्यै नमःपावन्यैपूज्यायैवृन्दावननिवासिन्यैज्ञानदात्र्यैज्ञानमय्यैनिर्मलायैसर्वपूजितायैसत्यैपतिव्रतायै                       १०
वृन्दायैक्षीराब्धिमथनोद्भवायैकृष्णवर्णायैरोगहन्त्र्यैत्रिवर्णायैसर्वकामदायैलक्ष्मीसख्यैनित्यशुद्धायैसुदत्यैभूमिपावन्यै                     २०
हरिध्यानैकनिरतायैहरिपादकृतालयायैपवित्ररूपिण्यैधन्यायैसुगन्धिन्यैअमृतोद्भवायैसुरूपारोग्यदायैतुष्टायैशक्तित्रितयरूपिण्यैदेव्यै                           ३०
देवर्षिसंस्तुत्यायैकान्तायैविष्णुमनःप्रियायैभूतवेतालभीतिघ्न्यैमहापातकनाशिन्यै मनोरथप्रदायैमेधायैकान्त्यैविजयदायिन्यैशंखचक्रगदा पद्मधारिण्यै                 ४०
कामरूपिण्यै   अपवर्गप्रदायै श्यामायैकृशमध्यायैसुकेशिन्यैवैकुण्ठवासिन्यैनन्दायैबिंबोष्ठ्यैकोकिलस्वनायैकपिलायै                        ५०
निम्नगाजन्मभूम्यैआयुष्यदायिन्यैवनरूपायैदुःखनाशिन्यैअविकारायैचतुर्भुजायैगरुत्मद्वाहनायैशान्तायैदान्तायैविघ्ननिवारिण्यै                        ६०
विष्णुमूलिकायैपुष्टायैत्रिवर्गफलदायिन्यैमहाशक्त्यैर्महामायायैलक्ष्मीवाणीसुपूजितायैसुमंगल्यर्चनप्रीतायैसौमङ्गल्यविवर्धिन्यैचातुर्मासोत्सवाराध्यायैविष्णुसान्निध्यदायिन्यै                       ७०
उत्तानद्वादशीपूज्यायैसर्वदेवप्रपूजितायैगोपीरतिप्रदायैनित्यायैनिर्गुणायैपार्वतीप्रियायैअपमृत्युहरायैराधाप्रियायैमृगविलोचनायै    अम्लानायै                           ८०                      
हंसगमनायैकमलासनवन्दितायैभूलोकवासिन्यैशुद्धायैरामकृष्णादिपूजितायैसीतापूज्यायैराममनःप्रियायैनन्दनसंस्थितायैसर्वतीर्थमय्यै                          मुक्तायै                         ९०
लोकसृष्टिविधायिन्यैप्रातर्दृश्यायैग्लानिहन्त्र्यैवैष्णव्यैसर्वसिद्धिदायैनारायण्यैसन्ततिदायैमूलमृद्धारिपावन्यैअशोकवनिकासंस्थायैसीताध्यातायै                         १००
निराश्रयायैगोमतीसरयूतीररोपितायैकुटिलालकायैअपात्रभक्ष्यपापघ्न्यैदानतोयविशुद्धिदायैश्रुतिधारणसुप्रीतायैशुभायैसर्वेष्टदायिन्यै                         १०८


© P R Ramamurthy.
Categories: Sanskrit Blogs

NARAYANEEYAM - DASAKA 97

Wed, 11/13/2013 - 19:45
               NARAYANEEYAM, DASAKA 97
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,  is a masterly summary of  Srimad Bhagavatam in 1034 sanskrit slokas of great poetic merit.  The whole work is divided into 100 dasakas of mostly ten slokas  each. It was completed in 100 days at the end of which Bhattathiri, who was suffering from chronic rheumatic disease, was completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala. In the last sloka of each dasaka Bhattathiri cries out his heart,  praying to the Lord to end his afflictions and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto of Srimadbhagavatamwhich focuses on the sadhanas for Self-realisation or mukti, liberation from the cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of Guruvayoor in these dasakas also.     .        Given below is the text of the 97th  dasaka in which Bhattatiri requests the Lord to bless him with devotion of the highest order. The story of Markandeya, who wanted to see the Maya of the Lord, is also described in this dasaka.
त्रैगुण्याद्भिन्नरूपं भवति हि भुवने हीनमध्योत्तमं यत्ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहारभेदा:।त्वत्क्षेत्रत्वन्निषेवादि तु यदिह पुनस्त्वत्परं तत्तु सर्वंप्राहुर्नैर्गुण्यनिष्ठं तदनुभजनतो मङ्क्षु सिद्धो भवेयम् ॥१॥
In this world Knowledge, belief (faith), doer, residence, wellbeing, action, food etc. are all made up of the three modes of prakriti (nature, maya) namely sattwa, rajas and tamas and therefore these are all of different forms and can be graded as uttama (the best), madhyama (medium) and adhama (the worst) respectively. However, it is said that visiting Your places of worship, worshiping or serving You, meditating on Your form are unaffected by the three modes of nature. They are नैर्गुण्यनिष्ठं(not rooted in the three modes of nature). Therfore let me attain mukti or liberation by following this path of bharkti (devotion)      त्वय्येवन्यस्तचित्तः सुखमयि विचरन् सर्वचेष्टास्त्वदर्थंत्वद्भक्तैः सेव्यमानानपि चरितचरानाश्रयन् पुण्यदेशान्।दस्यौ विप्रे मृगादिष्वपि च सममतिर्मुच्यमानावमान-स्पर्धासूयादिदोषः सततमखिलभूतेषु संपूजये त्वाम् ॥२॥
O Lord! I shall lead my life happy and carefree with my mind firmly fixed on You, doing everything to please You only, visiting those holy places which are visited by your devotees, seeing with an equal mind, devoid of differentiation a brahmin, a thief or an animal, devoid of the feelings of honour, dishonour, competition, jealousy etc. and worshipping You as the indwelling spirit of all beings.  

त्वद्भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिंकुर्वन्नैकात्म्यबोधे झटिति विकसति त्वन्मयोऽहं चरेयं।त्वद्धर्मस्यास्य तावत् किमपि न भगवन्! प्रस्तुतस्य प्रणाश-स्तस्मात् सर्वात्मनैव प्रदिश मम विभो! भक्तिमार्गं मनोज्ञम् ॥३॥
As long as I am not able to realise You clearly in all these beings I will continue on the path of Bhakti until I become One with you, identify myself with you, realise you within me.   This bhagavata dharma, once started, there is no loss.  Therefore, in all circumstances, O Lord! bless me with this beautiful path of Bhakti.
तं चैनं भक्तियोगं द्रढयितुमयि मे साध्यमारोग्यमायु-र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो! भेषजायेव दुग्धं ।मार्कण्डेयो हि पूर्वं गणकनिगदितद्वादशाब्दायुरुच्चैः सेवित्वा वत्सरं त्वां तव भटनिवहैर्द्रावयामास मृत्युम् ॥४॥
In order to strengthen this bhakti yoga I have to achieve good health and longevity and, fortunately,  for this also I have to take refuge at your lotus feet which is like drinking milk for curing the disease.  Markandeya, who was told by astrologers that his life was only for twelve years, sincerely worshipped you for one year and Your soldiers drove away Yama (saved Markandeya from death).  
मार्कण्डेयश्चिरायुः स खलु पुनरपि त्वत्परः पुष्पभद्रा-तीरे निन्ये तपस्यन्नतुलसुखरतिः षट्तु मन्वन्तराणि।देवेन्द्रः सप्तमस्तं सुरयुवतिमरुन्मन्मथैर्मोहयिष्यन्योगोष्मप्लुष्यमाणैर्न तु पुनरगमत् त्वज्जनं निर्जयेत् कः?॥५॥
Markandeya thus became a chiranjeevi.  Again, wanting to experience supreme bliss, he spent six manwantaras doing penance on the banks of Pushpabhadra river, fixing his mind on Your captivating form.  The seventh Indra sent celestial damsels, cool breeze and Kamadeva (Cupid) to delude and entice him away from his tapas but they were scorched by the heat of the tapas(penance) of Markandeya and abandoned their mission.  Who can conquer your staunch devotees?          प्रीत्या नारायणाख्यस्त्वमथ नरसखः प्राप्तवानस्य पार्श्वंतुष्ट्या तोष्टूयमानः स तु विविधवरैर्लोभितो नानुमेने।द्रष्टुं मायां त्वदीयां किल पुनरवृणोद्भक्तितृप्तान्तरात्मामायादुःखानभिज्ञस्तदपि मृगयते नूनमाश्चर्यहेतोः ॥६॥
Once You appeared before him as Narayana accompanied by Nara and Marakandeya, immensely pleased and singing hymns in your praise, was indifferent to any boon though he was tempted by You by the offer of several boons. But he asked for the boon of seeing Your Maya.  Certainly, one who has not experienced  Maya, may seek to know the effect of Maya just for the wonder of experiencing it.        

याते त्वय्याशु वाताकुलजलदगलत्तोयपूर्णातिघूर्णत्सप्तार्णोराशिमग्ने जगति स तु जले संभ्रमन् वर्षकोटीः।दीनः प्रैक्षिष्ट दूरे वटदलशयनं कञ्चिदाश्चर्यबालंत्वामेव श्यामलाङ्गं वदनसरसिजन्यस्तपादाङ्गुलीकम्॥७॥
Soon after You left Markandeya there was heavy downpour from dark clouds driven by a hurricane and the world was submerged in the  tumultous seven seas flled to the brim.  Markandeya was tossed about in the sea for millions of years and was in a pathetic condition when he saw You in the distance as a wonderful child of dark blue complexion lying on a banyan leaf with a toe in his mouth.   
दृष्ट्वा त्वां हृष्टरोमा त्वरितमुपगतः स्प्रष्टुकामो मुनीन्द्रःश्वासेनान्तर्निविष्टः पुनरिह सकलं दृष्टवान् विष्टपौघम्।भूयोऽपि श्वासवातैर्बहिरनुपतितो वीक्षितस्त्वत्कटाक्षैःमोदादाश्लेष्टुकामस्त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत्॥८॥
Seeing the divine child,  Markandeya was overcome with ecstasy with hairs of his body bristling. He, foremostamong sages, hurriedly went near the child eager to touch it. But he was sucked inside when the child breathedin.  There (within the  body of the child) he saw all the worlds. Then he was thrown out with the outgoing breath.The child cast sidelong glances on him.  Full of joy, he wanted to embrace the child, but you vanished andMarkandeya found himself in his hermitage as before.     
गौर्या सार्धं तदग्रे पुरभिदथ गतस्त्वत्प्रियप्रेक्षणार्थीसिद्धानेवास्य दत्वा स्वयमयमजरामृत्युतादीन् गतोऽभूत्।एवं त्वत्सेवयैव स्मररिपुरपि संप्रीयते येन तस्मा- न्मूर्तित्रय्यात्मकस्त्वं ननु सकलनियन्तेति सुव्यक्तमासीत्॥९॥
Lord Siva with his consort Gauri manifested before Markandeya in order to see him, a devotee dear to Your heart.  He gave him boons of non-aging(ajara) and not-dying(amrityutaa) of which Markandeya was already in possession.  Thus, by devotion to You,  Lord Siva is also pleased. From this it is very clear that You are the very Atma of the Trinity (murtitraya) of Brahma, Vishnu and Siva and the Ultimate Authority over everything.
त्र्यंशेऽस्मिन् सत्यलोके विधिहरिपुरभिन्मन्दिराण्यूर्ध्वमूर्ध्वंतेभ्योऽप्यूर्ध्वं तु मायाविकृतिविरहितो भाति वैकुण्ठलोकः।तत्र त्वं कारणांभस्यपि पशुपकुले शुद्धसत्त्वैकरूपीसच्चिद्ब्रह्माद्वयात्मा पवनपुरपते! पाहि मां सर्वरोगात्॥१०॥
In Satyaloka, having three positions for Brahma, Vishnu and Siva respectively, each above the other in the same order. Above these three shinesVaikuntha where Maya does not operate.  There in Vaikuntha,  in the primordial waters and in Nandagokula  You shine in Your pure sattwa aspect undifferentiated from the sachchidananda Brahman.  O Lord of Guruvayur! save me from all ailments.      

© P R Ramamurthy.
Categories: Sanskrit Blogs

GARUDA PANCHASAT (BY VEDANTA DESIKA)

Wed, 11/13/2013 - 17:11
                                                ॥ श्रीगरुडपञ्चाशत्॥                 श्रीमते निगमान्तदेशिकाय नमः            श्रीमान् वेङ्कटनाथार्यः कवितार्किककेसरी।            वेदान्ताचार्यवर्यो मे सन्निधत्तां सदा हृदि॥ 
                      परव्यूहवर्णकः
       अङ्गेष्वानन्द मुख्य श्रुतिशिखर मिळद्दण्डकं गण्डपूर्वं             प्रागेवाभ्यस्य षट्सु प्रतिदिशमनघं न्यस्त शुद्धास्त्र बन्धाः।       पक्षि व्यत्यस्त पक्षि द्वितय मुख पुट प्रस्फुटोदार तारं           मन्त्रं गारुत्मतं तं हुतवहदयिता शेखरं शीलयामः ॥१॥
       वेदः स्वार्थाधिरूढो बहिरबहिरभिव्यक्तिमभ्येति यस्यां          सिद्धिः सांकर्षणी सा परिणमति यया सापवर्ग त्रिवर्गा।       प्राणस्य प्राणमन्यं प्रणिहितमनसो यत्र निर्धारयन्ति          प्राची सा ब्रह्मविद्या परिचितगहना पातु गारुत्मती नः ॥२॥                     नेत्रं गायत्रमूचे त्रिवृदिति च शिरो नामधेयं यजूंषि           छन्दांस्यङ्गानि धिष्ण्यात्मभिरजनि शफैर्विग्रहो वामदेव्यम्।        यस्य स्तोमात्मनोऽसौ बृहदितरगरुत् तादृशाम्नातपुच्छः           स्वाच्छन्द्यं नः प्रसूतां श्रुतिशतशिखराभिष्टुतात्मा गरुत्मान् ॥३॥
        यो यं धत्ते स्वनिष्ठं वहनमपि वरः स्पर्शितो येन यस्मै           यस्माद् यस्याहवश्रीर्विदधति भजनं यत्र यत्रेति सन्तः।        प्रायो देवः स इत्थं हरिगरुड भिदा कल्पितारोह वाह-           स्वाभाव्यः स्वात्मभव्यः प्रदिशतु शकुनिर्ब्रह्म सब्रह्मतां नः॥४॥             एको विष्णोर्द्वितीयस्त्रि चतुर विदितं पञ्चवर्णि रहस्यं           षाड्गुण्य स्मेर सप्त स्वर गतिरणिमाद्यष्ट संपन्नवात्मा।        देवो दर्वीकरारिर्दश शत नयनारातिसाहस्रलक्षे           विक्रीडत्पक्ष कोटिर्विघटयतु भयं वीतसंख्योदयो नः ॥५॥
        सत्याद्यैः सात्वतादि प्रथितमहिमभिः पञ्चभिर्व्यूहभेदैः            पञ्चाभिख्यो निरुन्धन् भवगरल भवं प्राणिनां पञ्चभावम्।        प्राणापानादि भेदात् प्रतितनु मरुतो दैवतं पञ्च वृत्तेः           पञ्चात्मा पञ्चधाऽसौ पुरुष उपनिषद्घोषितस्तोषयेन्नः ॥६॥                   श्लिष्यद्भोगीन्द्रभोगे श्रुतिनिकरनिधौ मूर्तिभेदे स्वकीये           वर्णव्यक्तीर्विचित्राः परिकलयति यो वक्त्रबाहूरुपादैः।        प्राणः सर्वस्य जन्तोः प्रकटितपरमब्रह्मभावः स इत्थं           क्लेशं छिन्दन् खगेशः सपदि विपदि नः सन्निधिः सन्निधत्ताम्॥७॥
       अग्रे तिष्ठन् उदग्रो मणिमुकुर इवानन्य दृष्टेर्मुरारेः            पायान्माया भुजङ्गी विषम विष भयाद् गाढमस्मान् गरुत्मान्।       क्षुभ्यत्क्षीराब्धि पाथस्सहभव  गरल स्पर्शशङ्की स शङ्के

           छायां धत्ते यदीयां हृदि हरि हृदयारोह धन्यो मणीन्द्रः ॥८॥
        संबध्नन्त्या तनुत्रं सुचरितमशनं पख्खणं निर्दिशन्त्या।
प्रत्युद्यद्भिल्लपल्ली भट रुधिर सरिल्लोल कल्लोल माला-
  अङ्गैरेव स्वकीयैरहमहमिकया मानितो वैनतेयः ॥२२॥


                      अमृताहरणवर्णकः                        आहर्तारं सुधाया दुरधिगम महाचक्र दुर्गस्थितायाः            जेतारं वज्रपाणेः सह विबुधगणैराहवे बाहुवेगात्।        विष्णौ संप्रीयमाणे वरविनिमयतो विश्वविख्यातकीर्ति            देवं याऽसूत साऽसौ दिशतु भगवती शर्म दाक्षायणी नः ॥९॥                          वित्रासाद् वीतिहोत्रं प्रथममधिगतैरन्तिके मन्दधाम्ना           भूयस्तेनैव सार्धं भयभरतरलैर्वन्दितो देववृन्दैः।         कल्पान्त क्षोभदक्षं कथमपि कृपया संक्षिपन् धाम चण्डं            भित्त्वाऽण्डं निर्जिहानो भवभयमिह नः खण्डयत्वण्डजेन्द्रः ॥१०॥
         क्षुण्ण क्षोणीधाराणि क्षुभित चतुरकूपार तिम्यद्गरुन्ति              त्रुट्यत्तारासराणि स्थपुटित विबुधस्थानकानि क्षिपेयुः।         पातालब्रह्मसौधावधि विहित मुधाऽऽवर्तनान्यस्मदार्ति              ब्रह्माण्डस्यान्तराले बृहति खगपतेरर्भकक्रीदितानि ॥११॥
     संविच्छस्त्रं दिशन्त्या सह विजय चमूराशिषः प्रेषयन्त्या
     एनोऽस्मद्वैनतेयो नुदतु विनतया कॢप्तरक्षाविशेषः        कद्रू संकेत दास्य क्षपण पण सुधा लक्ष भैक्षं जिघृक्षुः॥१२॥
    विक्षेपैः पक्षतीनां अनिभृत गतिभिर्वादित व्योमतूर्यः       वाचालाम्भोधि वीचीवलय विरचितालोक शब्दानुबन्धः।    दिक्कन्या कीर्यमाण क्षरदुडु निकर व्याज लाजाभिषेकः      नाकोन्माथाय गच्छन् नरकमपि स मे नागहन्ता निहन्तु॥१३॥   
   ऋक्षाक्ष क्षेप दक्षो मिहिर हिमकरोत्ताल तालाभिघाती     वेलावाः केळि लोलो विविध घनघटा कन्दुकाघातशीलः।   पायान्नः पातकेभ्यः पतगकुलपतेः पक्षविक्षेपजातः     वातः पाताळ  हेलापटह पटुरवारम्भ संरम्भ धीरः ॥१४॥         किं निर्घातः किमर्कः परिपतति दिवः किं समिद्धोऽयमौर्वः     किंस्वित् कार्तस्वराद्रिर्ननु विदितमिदं व्योमवर्त्मा गरुत्मान्।  आसीदत्याजिहीर्षत्यभिपतति हरत्यत्ति हा तात हाऽम्बेति     आलापोद्युक्त भिल्लाकुल जठर पुटः पातु नः पत्रिनाथः ॥१५॥
आसृक्व्याप्तैरसृग्भिर्दुरुपशम तृषा शातनी शातदंष्ट्रा-   कोटी लोटत्करोटी विकट कटकाराव घोरावतारा।भिन्द्यात् सार्धं पुळिन्द्या सपदि परिहृत ब्रह्मका जिह्मगारेः   उद्वेल्लद्भिल्ल पल्ली निगरण करणा पारणा कारणां नः ॥१६॥
स्वच्छन्द स्वर्गिबृन्द प्रथमतम महोत्पात निर्घात घोरः   स्वान्तध्वान्तं निरुन्ध्यात् धुत धरणि पयोराशिराशीविषारेः।
   हाला निर्वेश हेला हसहल बहुलो हर्ष कोलाहलो नः ॥१७॥
सान्द्र क्रोधानुबन्धात् सरसि नखमुखे पादपे गण्डशैले  तुण्डाग्रे कण्ठरन्ध्रे तदनु च जठरे निर्विशेषं युयुत्सू।अव्यादस्मान् अभव्यादविदित नखर श्रेणिदंष्ट्राभिघातौ  जीवग्राहं ग्रुहीत्वा कमठकरटिनौ भक्षयन्  पक्षिमल्लः ॥१८॥
अल्पः कल्पान्तलीला नटमकुट सुधासूति खण्डो बहूनां  निःसारस्त्वद्भुजाद्रेरनुभवतु मुधा  मन्थनं त्वेष सिन्धुः।राका चन्द्रस्तु राहोः स्वमिति कथयतः प्रेक्ष्य कद्रूकुमारान्  सान्तर्हासं खगेन्द्रः सपदि हृतसुधस्त्रायतां आयतान्नः ॥१९॥

आरादभ्युत्थितैरावतम् अमित जवादञ्चदुच्चैः श्रवस्कं   जातक्षोभं विमथ्नन् दिशि दिशि दिविषद्वाहिनीशं क्षणेन।भ्राम्यन् सव्यापसव्यं सुमहति मिषति स्वर्गिसार्थे सुधार्थं    प्रेङ्खन्नेत्रः श्रियं नः प्रकटयतु चिरं पक्षवान् मन्थशैलः ॥२०॥

अस्थानेषु ग्रहाणामनियत विहितानन्त वक्रातिचाराः    विश्वोपाधिव्यवस्था विगम विलुळित प्रागवागादिभेदाः।द्वित्राः सुत्राम भक्त ग्रह कलह विधावण्डजेन्द्रस्य चण्डाः    पक्षोत्क्षेपा विपक्ष क्षपण सरभसाः शर्म मे निर्मिमीरन् ॥२१॥
तत्तत्प्रत्यर्थि सारावधि विहित मृषा रोष गन्धो रुषान्धैः  एकः क्रीडन्ननेकैः सुरपति सुभटैरक्षतो रक्षतान्नः।अन्योन्याबद्ध लक्षापहरण विहितामन्द मात्सर्यतुङ्गैः

अस्तव्योमान्तमन्तर्हित निखिल हरिन्मण्डलं चण्डभानोः  लुण्टाकैर्यैरकाण्डे जगदखिलमिदं शर्वरी वर्वरीति।प्रेङ्खोलत्स्वर्गगोलः स्खलदुडुनिकर स्कन्ध बन्धान् निरुन्धन्   रंहोभिस्तैर्मदंहो हरतु तरलित ब्रह्मसद्मा गरुत्मान् ॥२३॥
यः स्वाङ्गे संगरान्तर्गरुदनिल लव स्तम्भिते जम्भशत्रौ   कुण्ठास्त्रे सन्नकण्ठं प्रणयति पवये पक्षलेशं दिदेश ।सोऽस्माकं संविधत्तां सुरपतिपृतना द्वन्द्व युद्धैक मल्लः    माङ्गल्यं वालखिल्य द्विजवर तपसां कोऽपि मूर्तो विवर्तः॥२४॥
रुद्रान् विद्राव्य सेन्द्रान् हुतवहसहितं गन्धवाहं गृहीत्वा   कालं निष्काल्य धूत्वा निरृति धनपती पाशिनं क्लेशयित्वा।सर्पाणां छाद्मिकानां अमृतमय पण प्रापणप्राप्त दर्पः  निर्बाधं क्वापि सर्पन् अपहरतु हरेरौपवाह्य मदंहः ॥२५॥
                      नागदमनवर्णकः  
भुग्न भ्रूर्भ्रूकुटीभृद् भ्रमदमित गरुत्क्षोभित क्ष्मान्तरिक्षः  चक्राक्षो वक्रतुण्डः खरतरनखरः क्रूरदंष्ट्राकरालः।पायादस्मान् अपायाद भयभर विगलद्दन्दशूकेन्द्र शूकः  शौरेः संक्रन्दनादि प्रतिभट पृतना क्रन्दनः स्यन्दनेन्द्रः ॥२६॥
अर्यम्णा धुर्ययोक्त्र ग्रसन भय भृता सान्त्वितोऽनूरुबन्धात्   कोदण्डज्यां जिघृक्षेदिति चकित धिया शङ्कितः शंकरेण।तल्पे कल्पेत मा ते मतिरिति हरिणाऽप्यादरेणानुनीतः   पक्षीन्द्रस्त्रायतां नः फणधर महिषी पत्रभङ्गापहारी ॥२७॥छायातार्क्ष्यानहीनां फणमणि मुकुरश्रेणि विस्पष्टबिम्बान्   त्राणापेक्षा धृत स्वप्रतिकृति मनसा वीक्ष्य जातानुकम्पः।तेषां दृष्ट्वाऽथ चेष्टाः प्रति गरुड गणा शङ्कया तुङ्गरोषः   सर्पन् दर्पोद्धतो नः शमयतु दुरितं सर्प सन्तानहन्ता  ॥२८॥
उच्छ्वासाकृष्ट तारागण घटित मृषा मौक्तिकाकल्प शिल्पः   पक्ष व्याधूत पाथोनिधि कुहर गुहा गर्भदत्तावकाशः।दृष्टिं दंष्ट्राग्र दूतीं पृथुषु फणभृतां प्रेषयन्नुत्तमाङ्गे-   ष्वङ्गैरङ्गानि रुन्धन्नवतु पिपतिषुः पत्रिणामग्रणीर्नः॥२९॥
आवेधः सौधशृङ्गादनुपरत गतेराभुजङ्गेन्द्रलोकात्    श्रेणी बन्धं वितन्वन् क्षण परिणमितालात पातप्रकारः।पायान्नः पुण्यपापप्रचयमय पुनर्गर्भ कुम्भीनिपातात्   पाताळस्यान्तराळे बृहति खगपतेर्निर्विघातो निपातः ॥३०॥
प्रत्यग्राकीर्ण  तत्तत्फण मणिनिकरे शङ्कुला कोटि वक्रं   तुण्डाग्रं संक्ष्णुवानः कुलगिरि कठिने कर्परे कूर्मभर्तुः। पाताल क्षेत्र पक्व द्विरसन पृतना शालि विच्छेद शाली   शैलीं नः सप्तशैली लघिमद रभसः सौतु साध्वीं सुपर्णः ॥३१॥
    पर्यवदस्यत् पन्नगीनां युगपदसमयानर्भकान् गर्भकोशाद्       ब्रह्म स्तंब प्रकम्प व्यतिषजदखिलोदन्वदुन्निद्र घोषम्।    भृक्षुश्चक्षुः श्रुतीनां सपदि बधिरयन् पातु पत्रीश्वरस्य        क्षिप्र क्षिप्त क्षमाभृत् क्षणघटित नभः स्फोटमास्फोटितं नः ॥३२॥
    तोय स्कन्धो न सिन्धोः समघटत मिथः पक्ष विक्षेप भिन्नः         पाताळं न प्रविष्टं पृथुनि च विवरे रश्मिभिस्तिग्मरश्मेः।    तावद्ग्रस्ताहि वक्त्र क्षरित विषमषी पङ्क कस्तूरिकाङ्कः          प्रत्यायातः स्वयूथ्यैः स्थित इति विदितः पातु पत्रीश्वरो नः ॥३३॥
     बद्धस्पर्धैरिव स्वैर्बहुभिरभिमुखैरेककण्ठं  स्तुवाने          तत्तद्विश्वोपकार प्रणयि सुरगण प्रार्थित प्राणरक्षे।     पायान्नः प्रत्यहं ते कमपि विषधरं प्रेषयामीति भीते           संधित्सौ सर्पराजे सकरुणमरुणानन्तरं धाम दिव्यम् ॥३४॥
       क्वाप्यस्थ्ना शर्कराढ्यं क्वचन घनतरासृक्छटा शीधुदिग्धं            निर्मोकैः क्वापि कीर्णं विषयमपरतो मण्डितं रत्नखण्डैः।        अध्यारूढैः स्ववारेष्वहमहमिकया वध्य वेषं दधानैः            काले खेलन् भुजङ्गैः कलयतु कुशलं काद्रवेयान्तको नः ॥३५॥
                            परिष्कारवर्णकः
         वामे वैकुण्ठ शय्या फणिपति कटको वासुकि ब्रह्मसूत्रः              रक्षेन्नस्तक्षकेण ग्रथित कटितटश्चारु कार्कोट हारः।          पद्मं कर्णेऽपसव्ये प्रथिमवति महा पद्ममन्यत्र बिभ्रत्              चूडायां शङ्खपालं गुळिकमपि भुजे दक्षिणे पक्षिमल्लः ॥३६॥
           वर्त्त्याभ स्वस्तिकाग्र स्फुरदरुण शिखा दीप्र रत्नप्रदीपैः                बध्नद्भिस्तापमन्तर्बहुलविषमषी गन्ध तैलाभिपूर्णैः।           नित्यं नीराजनार्थं निज फण फलकैर्घूर्णमानानि तूर्णं                भोगैरापूरयेयुर्भुजगकुलरिपोर्भूषणानीषणां नः ॥३७॥                   अङ्गप्रत्यङ्ग लीनामृतरसविसर स्पर्शलोभादिवान्त-             स्त्रासाद्ध्रासानुबन्धादिव सहज मिथोवैर शङ्कोत्तराङ्गात्।          रुद्रागाढोपगूढोच्छ्वसन निबिडित स्थान योगादिवास्मद्-             भद्राय स्युर्भजन्तो भगवति गरुडे गाढतां गूढपादः ॥३८॥
          कोटीरे रत्नकोटि प्रतिफलिततया नैकधा भिन्नमूर्तिः             वल्मीकस्थान् स्वयूथ्यानभित इव निजैर्वेष्टनैः कॢप्तरक्षः।          क्षेमं नः सौतु हेमाचल विधृत शरन्मेघ लेखानुकारी             रोचिश्चूडाल चूडामणिरुरग रिपोरेष चूडाभुजङ्गः ॥३९॥
          द्राघीयः कर्णपाश द्युति परिभवन व्रीळयेव स्वभोगं             संक्षिप्याश्नन् समीरं दरविनतमुखो निःश्वसन् मन्दमन्दम्।          आसीदद्गण्डभित्ति प्रतिफलन मिषात् क्वापि गूढं विविक्षुः             क्षिप्रं दोषान् क्षिपेन्नः खगपति कुहना कुण्डलः कुण्डलीन्द्रः ॥४०॥

          वालाग्रग्रन्थि बन्धग्रथित पृथुशिरो रत्न सन्दर्शनीयः               मुक्ताशुभ्रोदराभो हरिमणिशकल श्रेणि दृश्येतरांशः।          विष्वग्दम्भोलि धारा व्रण किण विषमोत्तम्भन स्तब्ध वृत्तिः               व्याहारस्य हृद्यो हरतु स मदघं हार दर्वीकरेन्द्रः ॥४१॥
                               वैकक्ष्य स्रग्विशेषच्छुरणपरिणमच्छस्त्र  बन्धानुबन्धः          वक्षः पीठाधिरूढो भुजगदमयितुर्ब्रह्मसूत्रायमाणः।       अश्रान्त स्वैर निद्रा विरचित विविधोच्छ्वास निःश्वास वेग-          क्षामोच्छूनाकृतिर्नः क्षपयतु दुरितं कोऽपि कद्रू कुमारः ॥४२॥
          श्लिष्यद्रुद्रासुकीर्ति स्तन तट घुसृणालेप संक्रान्तसार-             स्फारामोदाभिलाषोन्नमित पृथुफणा चक्रवाळाभिरामः।           प्रायः प्रेयः पटीरद्रुम विटप धिया श्लिष्ट पक्षीन्द्र बाहुः             व्याहन्यादस्मदीयं वृजिनभरमसौ वृन्दशो दन्दशूकः ॥४३॥  

            ग्रस्तानन्तर्निविष्टान् फणिन इव शुचा गाढमाश्लिष्यदुःख्यन्                क्षुण्णानेकः स्वबन्धून् क्षुधमिव कुपितः पीडयन् वेष्टनेन।             व्याळस्तार्क्ष्योदरस्थो विपुलगलगुहावाहि फूत्कारवात्या                पौनःपुन्येन हन्यात् पुनरुदरगुहागेहवास्तव्यतां नः ॥४४॥
            गाढासक्तो गरुत्मत्कटितट निकटे रक्त चण्डातकाङ्के                  फक्कत्काञ्ची महिम्ना फणमणि महसा लोहिताङ्गो भुजङ्गः।            सत्ता सांसिद्धिकं नः सपदि बहुविधं  कर्मबन्धं निरुन्ध्यात्                   विन्ध्याद्र्यालीन सन्ध्या घन घटित तटित्कान्ति चातुर्य धुर्यः॥४५॥
                              अद्भुतवर्णकः             वेगोत्तानं वितानं व्यजनमनुगुणं वैजयन्ती जयन्ती    मित्रं नित्याभ्यमित्रं युधि विजयरथो युग्ययोगानपेक्षः।दासो निष्पर्युदासो दनु तनय भिदो निःसहाय सहायः     दोधूयेतास्मदीयं दुरितमधरिताराति पक्षैः स्वपक्षैः॥४६॥
उक्षा दक्षान्तकस्य स्खलति वलजितः कुञ्जरः खंजरीतिः   क्लान्तो धातुः शकुन्तोऽनुग  इति दयया सामि रुद्धस्यदोऽपि।ग्राहग्रस्त द्विपेन्द्र क्षति भय चकिताकुण्ठवैकुण्ठ चिन्ता-   नासीरोदार मूर्तिर्नरक विहतये स्याद्विहङ्गेश्वरो नः ॥४७॥




                               वेगोद्वेलः सुवेले किमिदमिति मिथो मन्त्रितो वानरेन्द्रैः    मायामानुष्य लीलामभिनयति हरौ लब्धसेवा विशेषः।वैदेही कर्णपूर स्तबक सुरभिणा यः समाश्लेषि दोष्णा    तृष्णा पारिप्लवानां स भवतु गरुडो दुःख वारिप्लवो नः॥४८॥ 
दुग्धोदन्वत्प्रभूतःस्वक महिम पृथुर्विष्णुना कृष्णनाम्ना    पिञ्छाकल्पानुकल्पः समघटि सुदृढो यत्प्रदिष्टः किरीटः।वीरो वैरोचनास्त्र व्रण किण गुणितोदग्र निर्घात घातः     संघातं सर्पघाती स हरतु महतामस्मदत्याहितानाम् ॥४९॥
रुन्ध्यात् संवर्त संध्या घनपटल कनत्पक्ष विक्षेप हेला-    वातूलास्फाल तूलाञ्चल निचय तुलाधेय दैतेय लोकः।आस्माकैः कर्म पाकैरभिगत महितानीकमप्रत्यनीकैः     दीव्यन् दिव्यापदानैर्दनुज विजयिनो वैजयन्ती शकुन्तः ॥५०॥
यत्पक्षस्था त्रिवेदी त्रिगुण जलनिधिर्लंङ्घ्यते यद्गुणज्ञैः    वर्गस्त्रैवर्गिकाणां गतिमिह लभते नाथवद् यत्सनाथः।त्रैकाल्योपस्थितात् स त्रियुग निधिरघादायतात् त्रायतां नः    त्रातानेकस्त्रिधाम्नस्त्रिदशरिपु चमू मोहनो वाहनेन्द्रः ॥५१॥
सैकां पञ्चाशतं यामतनुत विनता नन्दनं नन्दयिष्यन्   कृत्वा मौलौ तदाज्ञां कवि कथक घटाकेसरी वेङ्कटेशः।तामेतां शीलयन्तः शमित विषधरव्याधि दैवाधिपीडाः   काङ्क्षा पौरस्त्य लाभाः कृतमितर फलैस्तार्क्ष्यकल्पा भवन्ति ॥५२॥                       ॥इति श्रीगुरुडपञ्चाशत् समाप्ता॥
              कवितार्किकसिंहाय कल्याणगुणशालिने।              श्रीमते वेङ्कटेशाय वेदान्तगुरवे नमः ॥


© P R Ramamurthy.
Categories: Sanskrit Blogs

SWAYAMVARA PARVATI STOTRAM

Wed, 11/13/2013 - 13:49


                     स्वयंवर पार्वती स्तोत्रम्                       (मन्त्रमाला स्तोत्रम्)
बन्धूकवर्णामरुणां सुगात्रांशंभुं समुद्दिश्य शनैरुपेताम्।अम्भोजमृद्वीमभिलाषदात्रींसंभावये निर्जरदारुकल्पाम् ॥१॥ 

ह्रींमन्थराणि चरणाग्र गतिप्रपाते-ष्वामञ्जुसंक्वणित कङ्कण किङ्किणीनि।कामं कुमारि! तव तानि शिवे! स्मरामिक्षेमङ्कराणि जनकालय खेलनानि ॥२॥
योगेन बाल्यवयसो ललितां पुरस्तात्  द्रागेव कण्ठविलसत् कनकोर्मिकौघाम्।आकम्रनद्धरशनां भवतीं निरीक्षेश्रीकण्ठभामिनि कदा प्रपदीनवेणीम् ॥३॥
गिर्यल्पमुग्धविशदं नवयौवनश्री-धुर्यं विलासमयमक्ष्णि कृशं विलग्ने।पर्युच्छ्रितं कुचभरे जघने घनं यत्पर्युत्सुकोऽस्मि सततं जननि प्रसीद ॥४॥
निर्धूतकुण्डलमुदञ्चितघर्मलेशंविस्रस्तकेशमभितश्चलदीक्षणान्तम्।निर्ध्वानिकङ्कणमुदग्रकुचान्तमन्त-र्बध्नामि तातगृहकन्दुकखेलनं ते ॥५॥
योगेश्वरं प्रचुरभक्ति गिरीशमारा-देकान्तवर्तिनमुपेत्य तपश्चरन्तम्।आकांक्षया परिचरिष्णुमनाकुलां त्वांये केचिदीश्वरि भजन्ति त एव धन्याः ॥६॥
गिर्यात्मजे! मदनदाहमहावमान-पर्याकुला पुरहरे हृदयं निधाय।कुर्यास्तपो विदधती कुशलानि भूभृत्-पर्यायपीनकुचकुम्भविशुंभदङ्गी॥७॥

निध्याय मानसदृशा मुहुरिन्दुचूडंमध्ये स्थिता रहसि पञ्चहुताशनानां।तत्तादृशेन तपसा जगदण्डभाजांवित्रासदात्रि! परिपाहि सदाशिवे! नः ॥८॥
योग्यं वटोर्वपुरुपस्थितमात्मभक्तिं
दीर्घां परीक्षितुमनुक्षणमाक्षिपन्तं।साक्षात् गिरीशमवधूय त्वया प्रयाते द्राक्तेन संश्रितपदां भवतीं भजामः ॥९॥
गेहे निजे वरणदामलसत्कराब्जां।व्याहारिनूपुरमुदञ्चितमन्दहासां।नीहारभानुधरमुच्चलितां वरीतुंमोहावहां त्रिभुवनस्य भजामहे त्वाम्॥१०॥
श्वस्ताहि कङ्कणविलोकनभीतभीतंप्रत्यग्ररागविवशं मम तं निधेहि।उत्स्वेदवेपथु पिनाकिभृता गृहीतंरुद्राणि दक्षिणकरांबुजमुत्तमाङ्गे॥११॥
रिष्टापहं भवतु भर्तृनखेन्दुबिंब-स्पष्टानुबिंबिततनुं विबुधापगां ताम्।दृष्ट्वाशु रागरभसोदयशोणकोणंदृष्टिद्वयं तव करग्रहणे स्तितं नः ॥१२॥
योगे नवे तव भवानि शिवानि दद्यात्द्रागेव सत्वरमपत्रपया निवृत्तम्।साकम्पमालिवचनैर्विहिताभिमुख्यंद्रागुत्स्मितं पुरभिदा परिरब्धमङ्गम् ॥१३॥
गत्या नितंबभरमन्तरया सलज्जै-रर्धेक्षणैरसकलाक्षरवाग्विलासैः।हृद्यैश्च विभ्रमगुणैर्मदनारिधैर्य-प्रस्तारहारिणी शिवे जननि प्रसीद ॥१४॥
भद्रा मुखेन्दुनमनादभिवीक्षणेषुप्रत्युक्तिदानविरमान्नवसत्कथासु।उद्वेपनादपि हठात् परिरंभणेषुपत्युः प्रमोदजननी जननि! प्रसीद ॥१५॥
यं नाथमादिमुनयो निगमोक्तिगुंफे-ष्वालक्ष्य तान्तमनसो विमुखी भवन्ति।सन्नह्य तेन दयितेन मनोजविद्या-नन्दानुभूतिरसिके जननि! प्रसीद ॥१६॥

कल्याणकुन्तलभरं नवकल्पवल्ली-पुष्पोल्लसद् बहुलसौरभलोभनीयम्।कल्याणधाम शशिखण्डमखण्डशोभा-कल्लोलितं तव महेश्वरि संश्रयामः ॥१७॥
रिञ्चोलिका तव शिवे! निटिलालकानांन्यञ्चत् पटीर तिलके निटिले विभान्ती।मञ्जुप्रसन्नमुखपद्म विहारि लक्ष्मी-पिञ्छातपत्ररुचिरा हृदि नः समिन्धाम् ॥१८॥
सम्यग्भ्रुवौ तव विलासभुवौ स्मरामःसंमुग्ध मन्मथ शरासन चारुरूपे।हृन्मध्यगूढनिहितं हरधैर्यलक्ष्यंयन्मूलयन्त्रितकटाक्षशरैर्विभिन्नम् ॥१९॥
कम्राः सितासितरुचा श्रवणान्तदीर्घाःबिम्बोकडम्बरभृतो निभृतानुकम्पाः।सन्मातुका मयि भवन्तु पिनाकिवक्त्र-बिंबाम्बुजन्ममधुपाः सति! ते कटाक्षाः ॥२०॥
लग्नाभिराममृगनाभि विचित्रपत्रं मग्नं प्रभासमुदये तव गण्डबिम्बम्।चित्ते विभातु सततं मणीकुण्डलोद्य-द्रत्नानुबिम्बपरिचुंबितमंबिके नः ॥२१॥
स्थाणोः सदा भगवतः प्रियतानिधानंप्राणादपि प्रविरलस्मितलोभनीयम्।स्थानीकुरुष्व गिरिजे! तव बन्धुजीव-श्रेणीसगन्धमधरं धिषणान्तरे नः ॥२२॥

वन्दामहे कनकमंगलसूत्रशोभा-सन्दीप्तकुङ्कुमवलित्रयभंगि रम्यम्।मन्द्रादिकस्वर विकस्वरनादविद्या-सन्दर्भगर्भमगजे! तव कण्ठनालम्॥२३॥
रक्षार्थमत्र मम मूर्धनि धत्स्व नित्यं दक्षारिगाढपरिरंभरसानुकूलम् ।अक्षामहेमकटकाङ्गदरत्नशोभंलाक्षाविलं जननि! पाणियुगं त्वदीयम् ॥२४॥
जंभारिकुम्भिवरकुम्भनिभामुरोज-कुंभद्वयी ललितसंभृतरत्नमालाम्।शंभोर्भुजैरनुदिनं निबिडाङ्कपाली-संभावितां भुवनसुन्दरि! भावयामः ॥२५॥
गर्वापहे वटदलस्य तनूदरान्तेनिर्व्यूढभासि तव नाभिसरस्यगाधे।शर्वावलोकरुचि मेदुररोमवल्ली-निर्वासिते वसतु मे धिषणामराली ॥२६॥
मच्चेतसि स्फुरतु माररथाङ्गभंगींउच्चैर्द्दधानमतिपीवरतानिधानम्।स्वच्छन्दरत्नरशनाकलितान्तरीय-प्रच्छन्नमम्ब! तव कम्रनितंबबिम्बम्॥२७॥

स्यन्दानुरागमदवारिपुरारिचेत-स्सन्नागबन्धमणिवेणुकमूरुकाण्डम्।बन्दीकृतेन्द्रगजपुष्करमुग्धरंभंनन्दाम सुन्दरि! शिवे! हृदि सन्दधानाः ॥२८॥
मुग्धोल्लसत्कनकनूपुरनद्ध नाना-रत्नाभयोर्ध्वगतया परितोऽभिरामम्।चित्तप्रसूति जयकाहलकान्ति जंघा-युग्मं त्वदीयमगनन्दिनि! चिन्तयामः ॥२९॥
खट्वांगपाणिमकुटेन तदा तदा सं-घृष्टाग्रयोः प्रणतिषु प्रणयप्रकोपेअष्टाङ्गपातसहितं प्रणतोस्मि लब्धु-मिष्टां गतिं जननि! पादपयोजयोस्ते ॥३०॥
हृद्यर्पणं मम मृजन्तु तदा त्वदंग-मुद्यद्रविद्युति भवेदिह सानुबिम्बम्।उत्तुङ्गदैत्यसुरमौलिभिरुह्यमानारुद्रप्रिये! तव पदाब्जभवाः परागाः ॥३१॥
दद्यात् सुखानि मम चक्रकलान्तरस्थारक्तांबराभरणमाल्यधरा जपाभा।रुद्राणि पाशसृणिचापशराग्रहस्ताकस्तूरिकातिलकिनी नवकुंकुमार्द्रा ॥३२॥

यत्पङ्कजन्मनिलयं करपद्मशुंभ-दंभोरुहं भुवनमङ्गलमाद्रियन्ते।अंभोरुहाक्षसुकृतोत्करपाकमेकंसंभावये हृदि शिवे! तव शक्तिभेदम्॥३३॥
मन्दारकुन्दसुषमा करपल्लवोद्यत्पुण्याक्षदामवरपुस्तकपूर्णकुंभा।चन्द्रार्धचारुमकुटा नवपद्मसंस्थासन्देदिवीतु भवती हृदि नस्त्रिनेत्रा॥३४॥
मध्येकदंबवनमास्थितरत्नडोलांउद्यन्नखाग्रमुखरीकृतरत्नवीणाम्।अत्यन्तनीलकमनीयकलेबरां त्वांउत्संगलालित मनोज्ञ शुकीमुपासे ॥३५॥
वर्तामहे मनसि सन्दधतीं नितान्त-रक्तां वराभयविराजिकरारविन्दाम्।उद्वेलमध्यवसतिं मधुरांगि! मायांतत्त्वात्मिकां भगवतीं भवतीं भजन्तः॥३६॥
शंभुप्रियां शशिकलाकलितावतंसांसंभाविताभयवरां कुशपाशपाणिम्।संपत्प्रदाननिरतां भुवनेश्वरीं त्वांशुम्भज्जपारुचमपारकृपामुपासे॥३७॥   आरूढतुङ्गतुरगां मृदुबाहुवल्लीं आरूढपाशसृणिवेत्रलतां त्रिनेत्राम्।आरोपितामखिलसन्तनने प्रगल्भांआराधयामि भवतीं मनसा मनोज्ञाम् ॥३८॥
कर्मात्मिके जयजयाखिलधर्ममूर्तेचिन्मात्रिके जय जय त्रिगुणस्वरूपे।कल्माषघर्मपिशुनान् करुणामृतार्द्रैःसंमार्ज्य सम्यगभिषिञ्च दृगञ्चलैर्नः ॥३९॥
षण्णामसि त्वमधिदैवतमक्षराणांवर्णत्रयोदितमनुप्रकृतिस्त्वमेव।त्वन्नाम विश्वमनुशक्तिकलं त्वदन्यत्किन्नाम दैवतमिहास्ति समस्तमूर्ते ॥४०॥
या कापि विश्वजनमोहनदिव्यमायाश्री कामवैरिवपुरर्धहरानुभावा।प्राकाश्यते जगदधीश्वरि! सा त्वमस्मान्मूकाननन्यशरणान् परिपाहि दीनान् ॥४१॥
कर्त्र्यै नमोऽस्तु जगतो निखिलस्यभर्त्र्यैहर्त्र्यै नमोऽस्तु विधिविष्णुहरात्मशक्त्यै।भुक्त्यै नमोऽस्तु भुवनाभिमतप्रसूत्यैमुक्त्यै नमोऽस्तु मुनिमण्डलदृश्यमूर्त्यै॥४२॥
षड्वक्त्रहस्तिमुखजुष्टपदस्य भर्तु-रिष्टोपगूहनसुधाप्लुतमानसस्यदृष्ट्या निपीय वदनेन्दुमदक्षिणाङ्के
तुष्ट्या स्थिते! वितर देवि! दयावलोकान् ॥४३॥
यत्नान्तरं भवितृभूतभवं मया यत्स्वप्नप्रजागरसुषुप्तिषु वाङ्मनोऽङ्गैः।नित्यं त्वदर्चनकलासु समस्तमेतत्भक्तानुकम्पिनि! ममास्तु तव प्रसादात् ॥४४॥
स्वाहेति सागरसुतेति सुरापगेतिव्याहाररूपसुषमेति हरिप्रियेति।नीहारशैलतनयेति पृथक्प्रकाश-रूपां परेशमहिषीं भवतीं भजामः ॥४५॥
हारस्फुरत्कुचगिरे! हरजीवनाथे!हारिस्वरूपिणि! हरिप्रमुखाभिवन्द्ये!।हेरंबशक्तिधरनन्दिनि! हेमवर्णे!हे चण्डि! हैमवति! देवि!  नमोनमस्ते॥४६॥
ये तु स्वयंवरमहास्तवमन्त्रमेतंप्रातर्नराः सकलसिद्धिकरं जपन्ति।भूतिप्रभावजनरञ्जनकीर्तिसौन्द-र्यारोग्यमायुरपि दिर्घममी लभन्ते ॥४७॥
शतक्रतुप्रभृत्यमर्त्यतत्यभिप्रणित्युप-क्रमप्रसृत्वरस्मितप्रभाञ्चितास्यपङ्कजे!।हरप्रिये! वरप्रदे! धराधरेन्द्रकन्यकेहरिद्रया समन्विते दरिद्रतां हर द्रुतं ॥४८॥

  

   











  © P R Ramamurthy.
Categories: Sanskrit Blogs

NARAYANEEYAM, DASAKA 96

Tue, 11/12/2013 - 13:46
               NARAYANEEYAM, DASAKA 96
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,  is a masterly summary of  Srimad Bhagavatam in 1034 sanskrit slokas of great poetic merit.  The whole work is divided into 100 dasakas of mostly ten slokas  each. It was completed in 100 days at the end of which Bhattathiri, who was suffering from chronic rheumatic disease, was completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala. In the last sloka of each dasaka Bhattathiri cries out his heart,  praying to the Lord to end his afflictions and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto of Srimadbhagavatamwhich focuses on the sadhanas for Self-realisation or mukti, liberation from the cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of Guruvayoor in these dasakas also.     .        Given below is the text of the 96th  dasaka which describes the vibhutis (deivine manifestations) of the Lord  and also about Gnaana, Karma and Bhakti yogas..
त्वं हि ब्रह्मैव साक्षात् परमुरुमहिमन्नक्षराणामकार- स्तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु त्वं भृगुर्नारदोऽपि।प्रह्लादो दानवानां पशुषु च सुरभिः पक्षिणाम् वैनतेयोनागानामस्यनन्तः सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥
O Lord of Guruvayur, Embodiment of the whole world and of immeasurable greatness ! You are the Parabrahma, the Ultimate Reality.  Of alphabets (aksharas) You are the alphabet ‘A’ (‘अ’),  of mantras You are Om (ओम्), of Kings you are SwayambhuvaManu,  of saints (maharshis)You are Bhrigu and Narada, of asuras You are Prahlada, of animals You are Kamadhenu, of birds you are Garuda, of serpents You are Adisesha, of rivers you are the celestial Ganga.  
ब्रह्मण्यानां बलिस्त्वं क्रतुषु च जपयज्ञोऽसि वीरेषु पार्थो  भक्तानामुद्धवस्त्वं बलमसि बलिनां धाम तेजस्विनां त्वम्।नास्त्यन्तस्त्वद्विभूतेर्विकसदतिशयं वस्तु सर्वं त्वमेव
  त्वं जीवस्त्वं प्रधानं यदिह भवदृते तन्न किञ्चित् प्रपञ्चे ॥२॥
Of those who revere brahmins you are Bali, of yagnas You are japa yagna(chanting the names of the Lord), of valiant fighters you are Arjuna, of devotees you are Uddhava, of strong men You are the strength, of the shining you are the light.  There is no end to your greatness. Whetever is wondrous in this world is Your manifestation only. You are the prakriti and purusha.  There is nothing in this world which is not You (your manifestation).        
धर्मं वर्णाश्रमाणां श्रुतिपथविहितं त्वत्परत्वेन भक्या  कुर्वन्तोऽन्तर्विरागे विकसति शनकैः सन्त्यजन्तो लभन्ते।सत्तास्फूर्तिप्रियत्वात्मकमखिलपदार्थेषु भिन्नेष्वभिन्नं   निर्मूलं विश्वमूलं परममहमिति त्वद्विबोधं विशुद्धम्॥३॥
Those who follow the discipline of the varnas (brahmana, kshatriya, vaisyaand sudra) and ashramas (brahmachari, grihastha, vanaprastha and sanyasa) as laid down in the Vedas with devotion to you and surrendering (the fruits of their actions) at your lotus feet will development detachment and gradually give up this path.  In them will arise the knowledge (experience)  that “ I am that  Brahman,  whose swarupa is Absolute Existence, Consciousness and Bliss, the One and only One immanent in all beings, the root cause of the worlds and itself without a cause.” Thus he gains the highest and the purest knowledge of You, O Lord!     
ज्ञानं कर्मापि भक्तिस्त्रितयमपि त्वत्प्रापकं तत्र ताव-  निर्विण्णानामशेषे बिषय इह भवेज्ज्ञानयोगेऽधिकारः।सक्तानां कर्मयोगस्त्वयि हि विनिहितो ये तु नात्यन्त सक्ता
  नाप्यत्यन्तं विरक्तास्त्वयि च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥
Knowledge, Action and Devotion- all three lead to You. Those who have gained complete  detachment from all materialistic things  and pleasures of the senses (vairagya) qualify for the path of knowledge. Those who are totally attached to material things and pleasures of the senses are fit only for the path of Action. The path of Devotion, bhakti, is for those who are partially attached to and partially detached from sensual pleasures etc.      
ज्ञानं त्वद्भक्ततां वा लघु सुकृतवशान्मर्त्यलोके लभन्ते
  तस्मादत्रैव जन्म स्पृहयति भगवन्! नाकगो नारको वा।आविष्टं मां तु दैवाद् भवजलनिधिपोतायिते मर्त्यदेहे
  त्वं कृत्वा कर्णधारं गुरुमनुगुणवातायितस्तारयेथाः ॥५॥
Knowledge and Bhakti can be gained in this martyaloka (world of humans) by their punya (fruit of meritorious actions done by them in their previous births).  For this reason even the denizens of swarga (heaven) and naraka (hell) desire to take birth in martyaloka. Fortunately,  I have taken a birth in this martyaloka  with a human body which is like a ship to cross this ocean of samsara.  With a guru (spritual teacher) as the captain of this ship and You, acting as the favourable wind, kindly take me across this ocean of samsara.     
अव्यक्तं मार्गयन्तः श्रुतिभिरपि नयैः केवलज्ञानलुब्धाः   क्लिश्यन्तेऽतीव सिद्धिं बहुतरजनुषामन्त एवाप्नुवन्ति।दूरस्थः कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग-    स्त्वामूलादेव हृद्यस्त्वरितमयि भवत्प्रापको वर्धतां मे॥६॥
Those who are keen on taking to the path of Knowledge and seeking the Unmanifest Brahmanby following the methods propounded in the Upanishadic and mimamsa texts, pass through great difficulties and achieve their objective only after taking many births. The path of action is also far far away from the Ultimate objective of mukti, liberation.  But the path of devotion,bhakti, is sweet from the root upwards and takes one to You quickly.  May this bhakti increase in me, O Lord!  .   

ज्ञानायैवातियत्नं मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन्    गाढं त्वत्पादभक्तिं शरणमयति यस्तस्य मुक्तिः कराग्रे।त्वद्ध्यानेऽपीह तुल्या पुनरसुकरता चित्तचाञ्चल्यहेतो-    रभ्यासादाशु शक्यं तदपि वशयितुं त्वत्कृपाचारुताभ्याम्॥७॥
Saint (Vyasa) disagrees that more effort is required only in the path of Knowledge.  After hearing  about the Brahman from a competent guru, if one takes refuge in unwavering devotion to Your lotus feet, his mukti, liberation, is at the tip of his hand.  Dhyana (meditation) is equally difficult because of the wavering, unstable nature of the mind.  But it can be brought under control by practice, Your grace and your captivating form.  
निर्विण्णः कर्ममार्गे खलु विषमतमे त्वत्कथादौ च गाढं    जातश्रद्धोऽपि कामानयि भुवनपते! नैव शक्नोमि हातुम्।तद्भूयो निश्चयेन त्वयि निहितमना दोषबुद्ध्या भजंस्तान्    पुष्णीयां भक्तिमेव त्वयि हृदयगते मंक्षु नङ्क्ष्यन्ति सङ्गा ।८॥
Relinquishing the most difficult path of Karma  and having developed liking and keen interest in stories of your leelas, I am unable to give up desires (for sensual objects). While fulfilling those desires, I shall remind myself that they are stumbling blocks in the path of bhakti, and endeavour to cultivate unwavering  devotion  to your lotus feet. Once You are firmly established in my heart all attachments will snap completely.    

कश्चित् क्लेशार्जितार्थक्षयविमलमतिर्नुद्यमानो जनौघैः  प्रागेवं प्राह विप्रो ’न खलु मम जनः कालकर्मगहा वा।चेतो मे दुःखहेतुस्तदिह गुणगणं भावयत् सर्वकारी’-  त्युक्त्वा शान्तो गतस्त्वां मम च कुरु विभो! तादृशीं चित्तशान्तिम्॥९॥
Once upon a time a brahmin, whose mind became detached and purified when he lost all his hard-earned wealth, said when people tormented him that “Neither people, nor time, action or planets is the cause of my sorrow.  The mind which projects doership and enjoyership on the atman,  is the root cause of my sorrow.”  Saying thus he became calm and peaceful and merged in You. O Lord! give me similar calmness and peace of mind.  
ऐलः प्रागुर्वशीं प्रत्यतिविवशमनाः सेवमानश्चिरं तां   गाढं निर्विद्य भूयो युवतिसुखमिदं क्षुद्रमेवेति गायन्।त्वद्भक्तिं प्राप्य पूर्णः सुखतरमचरत् तद्वदुद्धूतसङ्गं    भक्तोत्तंसं क्रिया मां पवनपुरपते! हन्त! मे रुन्धि रोगान्॥१०॥
Long ago King Pururavas was madly in love with Urvasi and  (subsequently) he enjoyed her company for a long time. Then he was fed up and became extremely detached. Singing repeatedly that the pleasure from women is frivolous and worthless, he gained devotion to your lotus feet and,  attaining jivanmukti,  went around immersed in supreme bliss. O Lord of Guruvayur!  make me devoid of all attachments and the crest jewel  among  your devotees.        © P R Ramamurthy.
Categories: Sanskrit Blogs

NARAYANEEYAM - DASAKAM 95

Mon, 11/11/2013 - 13:57
   NARAYANEEYAM, DASAKA 95
Narayaneeyam, considered to be a Magnum Opus of Meppathur Narayanabhattathiri,  is a masterly summary of  Srimad Bhagavatam in 1034 sanskrit slokas of great poetic merit.  The whole work is divided into 100 dasakas of mostly ten slokas  each. It was completed in 100 days at the end of which Bhattathiri, who was suffering from chronic rheumatic disease, was completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala. In the last sloka of each dasaka Bhattathiri cries out his heart,  praying to the Lord to end his afflictions and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto of Srimadbhagavatamwhich focuses on the sadhanas for Self-realisation or mukti, liberation from the cycle of births and deaths. As in the previous dasakas,  Bhattathiri directly addresses the Lord of Guruvayoor in these dasakas also.     .        Given below is the text of the 95th  dasaka which describes Dhyana Yoga.
आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं  जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने ।तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन  छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥
O Lord from whom the whole word has appeared! In the beginning, you manifested Yourself as Hiranyagarbha embodying all beings and then,  manifesting as individual jivas, you remain affected by the modes of sattwa, rajas and tamas of Maya.    When sattwa predominates bhakti (devotion to the Lord) matures and rajas and tamas are destroyed. Finally sattwaalso subsides and I remain without any adjuncts,  without any attributes, and become one with You.     
सत्त्वोन्मेषात् कदाचित् खलु विषयरसे दोषबोधेऽपि भूमन् भूयोऽप्येषु प्रवृत्तिः सतमसि रजसि प्रोद्धते दुर्निवारा।चित्तं तावद् गुणाश्च ग्रथितमिह मिथस्तानि  सर्वाणि रोद्धुं   तुर्ये त्वय्येकभक्तिः शरणमिति भवान् हंसरूपी न्यगादीत् ॥२॥ When sattwa predominates, then also sometimes, in spite of the understanding that enjoyment of sense objects is fraught with adverse consequences, it cannot be ensured that the mind does not again dwell on such enjoyment when rajasand tamas predominate.  The mind and the gunas are tightly intertwined and this can be prevented onlngy by surrendering to you in undiluted devotion as expounded by You, who is beyond the states of waking, dreaming and deep sleep states, in the manifestation as Hamsa, swan.        
सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि    क्षुद्रानन्दाश्च सान्ता बहुविधगतयः कृष्ण तेभ्यो भवेयुः।त्वं चाचख्याथ सख्ये ननु महिततमां श्रेयसां भक्तिमेकां    त्वद्भक्त्यानन्दतुल्यः खलु विषयजुषां सम्मदः केन वा स्यात् ॥३॥
For those treading the path of Karma, higher and higher levels of enjoyment etc have been created according to varying tastes but these are frivolous and ephemeral.  O Lord! you have told your friend (Uddhava) that, of all the paths which take you to higher levels of happiness, bhakti is the most effective. How can the enjoyment one gets from sense objects match the bliss one experiences in the devotion to your lotus feet.     

त्वद्भक्त्या तुष्टबुद्धेः सुखमिह चरतो विच्युताशस्य चाशाः   सर्वाः स्युः सौख्यमय्यः सलिलकुहरगस्येव तोयैकमय्यः।सोऽयं खल्विन्द्रलोकं कमलजभवनं योगसिद्धीश्च हृद्या   नाकांक्षत्येतदास्तां स्वयमनुपतिते मोक्षसौख्येप्यनीहः॥४॥
For those who are content in their hearts by devotion to you and live happily without any desires, are happy and comfortable wherever they are (in all directions), just like for a person immersed in a pool of water, it is water only in all directions. He has no desire for the worlds of Indra, Brahma or yogic powers which gladden the heart. Let that be so, he does not desire even moksha(liberation) which comes his way on its own.     
त्वद्भक्तो बाध्यमानोऽपि विषयरसैरिन्द्रियाशान्तिहेतोः  भक्त्यैवाक्रम्यमाणैः पुनरपि खलु तैर्दुर्बलैर्नाभिजय्यः।सप्तार्चिर्दीपितार्चिर्दहति किल यथा भूरिदारुप्रपञ्चं  त्वद्भक्त्यौघे तथैव प्रदहति दुरितं, दुर्मदः क्वेन्द्रियाणाम् ॥५॥
Your devotee, though attracted by sensual pleasures because of undisciplined senses, invaded by  bhakti those pleasures are weakened and they cannot again threaten the devotee.  Just like flaming fire burns down a large pile of firewood, the flood of bhakthi  in the devotee destroys all sins.  What can the vanity of the senses do ? 
चित्तार्द्रीभावमुच्चैर्वपुषि च पुलकं हर्षबाष्पं च हित्वा   चित्तं शुद्ध्येत् कथं वा किमु बहुतपसा विद्यया वीतभक्तेः।त्वद्गाथास्वादसिद्धाञ्जनसततमरी मृज्यमानोऽयमात्माi   चक्षुर्वत्तत्त्वसूक्षं भजति न तु तथाभ्यस्तया तर्ककोट्या ॥६॥
Melting of the heart, bristling of the hairs of the body, tears of joy – without these (signs of intense devotion, bhakti) how can the mind be purified? What is the point of tapas or knowledge without bhakti?   When continually cleansed by the siddhanjanaof revelling in stories of Your exploits and leelas, this atman(mind, inner instrument), like the eyes, arrives at the subtle Truth (about you), not by the practice of countless arguments expounded in the sastras.   
ध्यानं ते शीलयेयं समतनुसुखबद्धासनो नासिकाग्र-  न्यस्ताक्षः पूरकाद्यैर्जितपवनपथश्चित्तपद्मं त्ववाञ्चं।ऊर्ध्वाग्रं भावयित्वा रविविधुशिखिनः संविचिन्त्योपरिष्टात्  तत्रस्थं भावये त्वां सजलजलधरश्यामलं कोमलाङ्गम् ॥७॥
Seated in a comfortable posture,  with the body erect, focusing my eyes on the tip of the nose, controlling my breath by pranayama(breathing in, holding the air and breathing out as prescribed in the texts on Yoga), visualising the heart-lotus, normally pointing downward,  as pointing upward,  I shall meditate on your captivating form, of dark blue colour like the water-laden cloud,  shining above the sun, the moon and the fire.   

आनीलश्लक्ष्णकेशं ज्वलितमकरसत्कुण्डलं मन्दहास-   स्यन्दार्द्रं कौस्तुभश्रीपरिगतवनमालोरुहाराभिरामम्।श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छायचेलं   चारुस्निग्धोरुमंभोरुहललितपदं भावयेहं भवन्तम् ॥८॥
I shall meditate on your captivating form with dark silken locks of hair, shining fish-shaped ear-globes, cool smile, wearing a garland of wild flowers illumined by the kausthubha jewel, adorned with  beautiful necklaces, with the cravats mark on the chest, shapely arms, smooth pretty stomach, golden coloured silks, fat shapely thighs and beautiful, smooth feet as the red lotus.
सर्वाङ्गेष्वंग! रंगत्कुतुकमितिमुहुर्धारयन्नीश! चित्तं   तत्राप्येकत्र युञ्जे वदनसरसिजे सुन्दरे मन्दहासे।तत्रालीनं तु चेतःपरमसुखचिदद्वैतरूपे वितन्व-   न्नन्यन्नो चिन्तयेयं मुहुरिति समुपारूढयोगो भवेयम्॥९॥
O Lord! Focusing the mind, again and again, with increasing interest, on all the limbs of your form, I shall concentrate my attention on the beautiful smile on your lotus face. When the mind completely melts there I shall,  submerging the mind in the ocean of supreme absolute bliss and consciousness that is Brahman, think no more of anything else.  I shall slip into samadhilike this again and again.   
इत्थं त्वद्ध्यानयोगे सति पुनरणिमाद्यष्टसंसिद्धयस्ता    दूरश्रुत्यादयोऽपि ह्यहमिकया सम्पतेयुर्मुरारे!।त्वत्संप्राप्तौ विलम्बावहमखिलमिदं नाद्रिये, कामयेहं    त्वामेवानन्दपूर्णं पवनपुरपते पाहि मां सर्वतापात् ॥१०॥


In this manner, when I am established in dhyana yoga, the eight-fold psychic powers like anima (power to assume the size of an atom), mahima (power to grow the body to enormous size) etc in addition to telepathy, television  etc. will automatically fall on my lap.  I will not entertain such powers, nor will I desire them,  as they will delay my reaching You. O Lord of Guruvayoor! save me from all my afflictions.  © P R Ramamurthy.
Categories: Sanskrit Blogs

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