tag:blogger.com,1999:blog-15106594360894813142024-03-13T07:23:05.139-07:00BhaktisulabhamDevotional BlogKalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.comBlogger102125tag:blogger.com,1999:blog-1510659436089481314.post-58322899892016850592020-09-26T15:45:00.004-07:002022-01-28T07:25:30.859-08:00NARAYANEEYAM DASAKAM - 100 - KESHADI PADA VARNANAM<div style="text-align: center;"><h2><span style="color: #2b00fe;"><u> Dasakam - 100 - Keshadi Pada Varnanam</u></span></h2><div style="text-align: center;"><br /></div><br /><a href="https://1.bp.blogspot.com/-ri5EkTFZGbc/X24GY_wCQcI/AAAAAAAAtg0/6sk9AXnTrT4uXC756GT1Zo3QGSVbmvXvwCLcBGAsYHQ/s663/100.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="663" data-original-width="624" height="640" src="https://1.bp.blogspot.com/-ri5EkTFZGbc/X24GY_wCQcI/AAAAAAAAtg0/6sk9AXnTrT4uXC756GT1Zo3QGSVbmvXvwCLcBGAsYHQ/w602-h640/100.jpg" width="602" /></a><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div style="text-align: left;">Narayana Bhattathiri was cured of his vaadha roga (rheumatic arthritis disease) at the end of 99th dasakam and on the 100th day, he received the vision of the Lord Guruvayoorappan. Bhattathiri sang the hundredth dasakam, seeing Lord in front of his eyes, describing him from head to toe.</div><div style="text-align: left;"><br /></div><div style="text-align: left;"><div>Bhattathiri saw bunch of blue lilly flowers spreading radiance and felt as if he was soaked in nectar. In the middle of the halo, Bhattathiri, in divine ecstasy, saw a beautiful young boy of sixteen years, surrounded by Narada and other sages and upanishads in the form of group of women.</div><div><br /></div><div>Next he had the darshan of black, lustrous, clean, thick and curly hair locks, beautifully held together and decked with emerald studded peacock feathers, encircled with garland made of hibiscus flowers. He could see the broad, white complexioned, upright forehead similar to the beautiful young moon, adorned with a sandal paste mark.</div><div><br /></div><div>Lord's eyebrows were attractive and looked similar to the waves of the ocean filled with compassion. The eyelashes were shining. The eyes were long, reddish and resembled petals of beautiful lotus flower, The eyeballs were dark black in colour. Bhattathiri surrendered and requested Lord to glance him with his compassion filled eyes and protect him.</div><div><br /></div><div>The face of the Lord looked very beautiful with prominent, well shaped nose, cheeks shining like mirror made up of emerald stones, which seem to reflect the pair of fish shaped gem studded earrings, swinging from the ears. His ruby red lips similar to bimba fruit parts, revealed a beautiful shining row of white teeth and sported the captivating smile.</div><div><br /></div><div>Lord's hands were covered by studded shining bangles, his palm coral red in colour, held the flute which was made colourful by the contact of his radiant finger nails. The flute kept in his lotus like face gave out the beautiful blissful melodies, which can cool all the worlds. The music from the flute was the brahman itself flowing in the form of sound and Bhattathiri prayed to the Lord to let his ears be drenched with such a divine music.</div><div><br /></div><div>The shining Kaustubh jewel emitted radiance, making Lord's beautiful neck more reddish in colour. The the chest was decked with array of shining pearl necklaces and Srivatsa mark. The garland of forest flowers full of nectar, with bees sitting on them, together with emerald necklaces further decorated his chest. Bhattathiri meditated on that beautiful chest of the Lord.</div><div><br /></div><div>Meditating on Lord's beautiful body, smeared with the scent of five different types of flowers, attracted people to him. He who holds the entire three worlds within, had a waist, slender like a creeper. His body resembled a rock of sapphire which is covered with golden colour silk, which was held firmly to his hip with a shining gem studded girdle with hanging small bells. </div><div><br /></div><div>Bhattathiri meditated on Lord's two handsome thighs, solid, soft and charming, which stole Lakshmi's heart. The thighs were always covered with yellow silk cloth so as to prevent the world from getting overwhelmed at the look of it. His two knees appeared like two caskets holding all the desired objects for his devotees, and his two ankles, beautifully tapered and fleshy. </div><div><br /></div><div>The ankles of the Lord were covered with anklets making beautiful sound so as to convey that surrendering at his feet alone can give longevity and prosperity. His tortoise shaped upper part of the feet resembled the Manthara mountain. Here Bhattathiri compared the Manthara mountain to our minds sinking in the ocean of desires. The tortoise shaped feet is there so that it can lift devotees to divine consciousness. The slightly raised toe nails, very red and shining, like the moon light removed the darkness of the sorrows of his devotees and blessed them with auspiciousness.</div><div> </div><div>The soles of Lord’s feet appeared like the tender leaves of the divine kalpavruksha, and had been the most coveted to the great yogis than the rest of the parts of the body. It is the place of the atman which have attained moksha. Bhattathiri prayed to Lord Krishna, the Lord of Guruvayoor, the Ocean of compassion to rest those feet always in his heart and destroy all his sorrows and confer an abundant flow of supreme bliss.</div><div><br /></div><div>Bhattathiri sought forgiveness from the Lord of this universe, for mistakes or shortfalls if any, he had unknowingly committed while explaining Lord's infinite glory. He requested Lord to grant prasadam to the devotees whoever chanted or heard these thousand and thirty four slokas describing his various incarnations on earth as explained in Vedas. The poetic collection speaks about the glory of Sriman Narayana and sung by Narayana Bhattathiri and for these two reasons, it was named Narayaneeyam. Bhattathiri prayed to Lord Guruvayoorappan to bestow long life, health and prosperity to all those who chant or hear this epic. Lord nodded his head and immediately granted his request.</div><div><br /></div><div><br /></div><div><br /></div><h2 style="text-align: center;"><u><span style="color: #2b00fe;">Lyrics of Dasakam 100</span></u></h2><div><br /></div><div><br /></div><div><div>अग्रे पश्यामि तेजो निबिडतरकलायावली लोभनीयं</div><div>पीयूषाप्लावितोऽहं तदनु तदुदरे दिव्य कैशोर वेषम् ।</div><div>तारुण्यारम्भ रम्यं परम सुख रसास्वाद रोमाञ्चिताङ्गै:</div><div>आवीतं नारदाद्यै: विलसदुपनिषत् सुन्दरी मण्डलैश्च ॥१॥</div><div><br /></div><div>agre pashyaami tejO nibiDatara kalaayaavalii lObhaniiyaM</div><div>piiyuuShaaplaavitO(a)haM tadanu tadudare divya kaishOra veSham |</div><div>taaruNyaarambha ramyaM parama sukha rasaasvaada rOmaa~nchitaangai:</div><div>aaviitaM naaradaadyai: vilasadupaniShat sundarii maNDalaishcha || 1 ||</div><div><br /></div><div>नीलाभं कुञ्चिताग्रं घनम् अमलतरं संयतं चारुभङ्ग्या</div><div>रत्नोत्तंसाभिरामं वलयितम् उदयच्चन्द्रकै: पिञ्छजालै: ।</div><div>मन्दारस्रङ् निवीतं तव पृथुकबरी भारम् आलोकयेऽहं</div><div>स्निग्ध श्वेतोर्ध्व पुण्ड्रामपि च सुललितां फाल बालेन्दु वीथीम् ॥२</div><div><br /></div><div>niilaabhaM ku~nchitaagraM ghanam amalataraM samyataM chaarubhangyaa</div><div>ratnOttamsaabhiraamaM valayitam udayachchandrakai: pinchChajaalai: |</div><div>mandaarasra~N niviitaM tava pR^ithukabarii bhaaram aalOkaye(a)haM</div><div>snigdha shvetOrdhva puNDraamapi cha sulalitaaM phaala baalendu viithiim || 2 ||</div><div><br /></div><div>हृद्यं पूर्णानुकम्पार्णव मृदु लहरी चञ्चलभ्रूविलासै:</div><div>आनील स्निग्ध पक्ष्मावलि परिलसितं नेत्रयुग्मं विभो ते ।</div><div>सान्द्रच्छायं विशालारुण कमलदलाकारम् आमुग्धतारं</div><div>कारुण्यालोक लीला शिशिरित भुवनं क्षिप्यतां मय्यनाथे ॥३॥</div><div><br /></div><div>hR^idyaM puurNaanukampaarNava mR^idu laharii cha~nchala bhruuvilaasai:</div><div>aaniila snigdha pakshmaavali parilasitaM netrayugmaM vibhO te |</div><div>saandrachChaayaM vishaalaaruNa kamaladalaakaaram aamugdhataaraM</div><div>kaaruNyaalOka liilaa shishirita bhuvanaM kshipyataaM mayyanaathe || 3 ||</div><div><br /></div><div>उत्तुङ्गोल्लासि नासं हरिमणि मुकुर प्रोल्लसद्गण्डपाली:</div><div>व्यालोलत् कर्ण पाशाञ्चित मकरमणी कुण्डल द्वन्द्व दीप्रम् ।</div><div>उन्मीलद्दन्त पङ्क्ति स्फुरदरुणतरच्छाय बिम्बाधरान्त:</div><div>प्रीति प्रस्यन्दि मन्द स्मित मधुरतरं वक्त्रं उद्भासतां मे ॥४॥</div><div><br /></div><div>uttungOllaasi naasaM harimaNi mukura prOllasad gaNDapaalii</div><div>vyaalOlat karNa paashaa~nchita makaramaNii kuNDala dvandva diipram |</div><div>unmiiladdanta pankti sphuradaruNatarachChaaya bimbaadharaanta:</div><div>priiti prasyandi manda smita madhurataraM vaktram udbhaasataaM me || 4 ||</div><div><br /></div><div>बाहुद्वन्द्वेन रत्नोज्ज्वल वलयभृता शोण पाणि प्रवालेन</div><div>उपात्तां वेणुनाली प्रसृत नख मयूखाङ्गुली सङ्गशाराम् ।</div><div>कृत्वा वक्त्रारविन्दे सुमधुर विकसत् रागमुद्भाव्यमानै:</div><div>शब्द ब्रह्मामृतै: त्वं शिशिरित भुवनै: सिञ्च मे कर्णवीथीम् ॥५॥</div><div><br /></div><div>baahudvandvena ratnOjjvala valayabhR^itaa shONa paaNipravaalena</div><div>UpaattaaM veNunaaliiM prasR^ita nakhamayuukhaangulii sangashaaraam |</div><div>kR^itvaa vaktraaravinde sumadhura vikasat raagamudbhaavyamaanai:</div><div>shabda brahmaamR^itai: tvaM shishirita bhuvanai: si~nchame karNaviithiim || 5 ||</div><div><br /></div><div>उत्सर्पत् कौस्तुभ श्री ततिभिररुणितं कोमलं कण्ठदेशं</div><div>वक्ष: श्रीवत्स रम्यं तरलतर समुद्दीप्र हार प्रतानम् ।</div><div>नाना वर्ण प्रसूनावलि किसलयिनीं वन्यमालां विलोलत्-</div><div>लोलम्बां लम्बमानाम् उरसि तव तथा भावये रत्नमालाम् ॥६॥</div><div><br /></div><div>utsarpat kaustubha shrii tatibhiraruNitaM kOmalaM kaNThadeshaM</div><div>vaksha: shriivatsa ramyaM taralatara samuddiipra haara prataanam |</div><div>naanaa varNa prasuunaavali kisalayiniiM vanyamaalaaM vilOlat </div><div>lOlambaaM lambamaanaam urasi tava tathaa bhaavaye ratnamaalaam || 6 ||</div><div><br /></div><div>अङ्गे पञ्चाङ्ग रागै: अतिशय विकसत् सौरभाकृष्टलोकं</div><div>लीनानेक त्रिलोकी विततिमपि कृशां बिभ्रतं मध्यवल्लीम् ।</div><div>शक्राश्मन्यस्त तप्तोज्ज्वल कनकनिभं पीतचेलं दधानं</div><div>ध्यायामो दीप्त रश्मि स्फुटमणि रशना किङ्किणी मण्डितं त्वां ॥७॥</div><div><br /></div><div>ange pa~nchaanga raagai: atishaya vikasat saurabhaakR^iShTalOkaM</div><div>liinaaneka trilOkii vitatimapi kR^ishaaM bibhrataM madhyavalliim |</div><div>shakraashmanyasta taptOjvala kanakanibhaM piita chelaM dadhaanaM</div><div>dhyaayaamO diipta rashmi sphuTamaNi rashanaa kinkiNii maNDitaM tvaam || 7 ||</div><div><br /></div><div>ऊरू चारू तवोरू घनमसृण रुचौ चित्तचोरौ रमाया:</div><div>विश्वक्षोभं विशङ्क्य ध्रुवम् अनिशम् उभौ पीतचेलावृताङ्गौ ।</div><div>आनम्राणां पुरस्तात् न्यसन धृत समस्तार्थ पालीसमुद्गत्</div><div>छायं जानुद्वयं च क्रमपृथुल मनोज्ञे च जङ्घे निषेवे ॥८॥</div><div><br /></div><div>uuruu chaaruu tavOruu ghanamasR^iNa ruchau chittachOrau ramaayaa:</div><div>vishvakshObhaM vishankya dhruvam anisham ubhau piitachelaavR^itaangau |</div><div>aanamraaNaaM purastaat nyasana dhR^ita samastaartha paalii samudgat</div><div>chChaayaM jaanudvayancha kramapR^ithula manOj~ne cha janghe niSheve || 8 ||</div><div><br /></div><div>मञ्जीरं मञ्जुनादैरिव पदभजनं श्रेय इत्यालपन्तं</div><div>पादाग्रं भ्रान्तिमज्जत् प्रणत जन मनो मन्दरोद्धार कूर्मम् ।</div><div>उत्तुङ्गाताम्र-राजन्नखर-हिमकर-ज्योत्स्नया च-आश्रितानां</div><div>सन्ताप ध्वान्त हन्त्रीं ततिम् अनुकलये मङ्गलाम् अङ्गुलीनाम् ॥९॥</div><div><br /></div><div>ma~njiiraM ma~njunaadairiva padabhajanaM shreya ityaalapantaM</div><div>paadaagraM bhraantimajjat praNata jana manO mandarOddhaara kuurmam |</div><div>uttungaataamra-raajannakhara-himakara-jyOtsnayaa cha-ashritaanaaM</div><div>santaapa dhvaanta hantriiM tatim anukalaye mangalaam anguliinaam || 9 ||</div><div><br /></div><div>योगीन्द्राणां त्वदङ्गेषु अधिक सुमधुरं मुक्ति भाजां निवासो</div><div>भक्तानां कामवर्ष द्युतरु किसलयं नाथ ते पादमूलम् ।</div><div>नित्यं चित्त स्थितं मे पवनपुरपते कृष्ण कारुण्यसिन्धो</div><div>हृत्वा निश्शेष तापान् प्रदिशतु परमानन्द सन्दोह लक्ष्मीम् ॥१०॥</div><div><br /></div><div>yOgiindraaNaaM tvadangeShu adhika sumadhuraM mukti bhaajaaM nivaasO</div><div>bhaktaanaaM kaamavarSha dyutaru kisalayaM naatha te paadamuulam |</div><div>nityaM chitta sthitaM me pavanapurapate kR^iShNa kaaruNyasindhO</div><div>hR^itvaa nishsheSha taapaan pradishatu paramaananda sandOha lakshmiim || 10 ||</div><div><br /></div><div>अज्ञात्वा ते महत्वं यदिह निगदितं विश्वनाथ क्षमेथा:</div><div>स्तोत्रं चैतत् सहस्रोत्तरम् अधिकतरं त्वत् प्रसादाय भूयात् ।</div><div>द्वेधा नारायणीयं श्रुतिषु च जनुषा स्तुत्यता वर्णनेन</div><div>स्फीतं लीलावतारै: इदमिह कुरुताम् आयु: आरोग्य सौख्यम् ॥११॥</div><div><br /></div><div>aj~naatvaa te mahattvaM yadiha nigaditaM vishvanaatha kshamethaa:</div><div>stOtraM chaitat sahasrOttaram adhikataraM tvat prasaadaaya bhuuyaat |</div><div>dvedhaa naaraayaNiiyaM shrutiShu cha januShaa stutyataa varNanena</div><div>sphiitaM liilaavataarai: idamiha kurutaam aayu: aarOgya saukhyam || 11 ||</div></div><div><br /></div><div><br /></div><div><i>PS: It is customary to conclude Narayaneeyam singing or chanting with the first slokam of first dasakam, so that we do not mark an end, but continue to chant always.</i></div><div><br /></div><div><br /></div><div><div class="separator" style="clear: both;">सान्द्रानन्दावबोधात्मकं अनुपमितं कालदेशावधिभ्यां </div><div class="separator" style="clear: both;">निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानं।</div><div class="separator" style="clear: both;">अस्पष्टं दृष्टमात्रे पुन: उरु-पुरुषार्थात्मकं ब्रह्म तत्वं</div><div class="separator" style="clear: both;">तत् तावत् भाति साक्षात् गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १ ॥</div><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">SaandraanandaavabOdhaatmakam-anupamitaM kaaladeshaavadhibhyaaM</div><div class="separator" style="clear: both;">nirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .</div><div class="separator" style="clear: both;">aspaShTaM dR^iShTamaatre puna: uru-puruShaarthaatmakaM brahma tatvaM</div><div class="separator" style="clear: both;">tat-taavat-bhaati saakshaat-gurupavanapure hanta bhaagyaM janaanaam <span style="font-family: times, "times new roman", serif; text-align: justify;">||1||</span></div></div><div><br /></div><div><br /></div><div><br /></div><div><div style="text-align: center;">कायेन वाचा मनसेन्द्रियैर्वा ।</div><div style="text-align: center;">बुद्ध्यात्मना वा प्रकृतिस्वभावात् ।</div><div style="text-align: center;">करोमि यद्यत्सकलं परस्मै ।</div><div style="text-align: center;">नारायणयेति समर्पयामि ॥</div><div style="text-align: center;"><br /></div><div style="text-align: center;">Kaayena Vaacaa Manasendriyair-Vaa</div><div style="text-align: center;">BuddhAatmanaa Vaa Prakrte: Svabhaavaat |</div><div style="text-align: center;">Karomi Yad-Yat-Sakalam Parasmai</div><div style="text-align: center;">Naaraayannayeti Samarpayaami ||</div></div><div style="text-align: center;"><br /></div><div style="text-align: center;">---------Sri Krishnarpanam--------</div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com14tag:blogger.com,1999:blog-1510659436089481314.post-33001745762877224112020-09-25T00:05:00.008-07:002020-09-25T00:16:45.122-07:00NARAYANEEYAM DASAKAM - 99 - VEDA STUTI<h2 style="text-align: center;"> <u><span style="color: #2b00fe;">Dasakam - 99 - Veda Stuti</span></u></h2><div style="text-align: left;"><br /></div><div style="text-align: left;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-HOy29taCNMo/X20dCLnmt6I/AAAAAAAAtgo/8BapFJsGaJ0gI-ZiOgDUCa6CKGzkgKOiQCLcBGAsYHQ/s624/99.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="468" data-original-width="624" height="300" src="https://1.bp.blogspot.com/-HOy29taCNMo/X20dCLnmt6I/AAAAAAAAtgo/8BapFJsGaJ0gI-ZiOgDUCa6CKGzkgKOiQCLcBGAsYHQ/w400-h300/99.jpg" width="400" /></a></div><div style="text-align: left;"><div><br /></div><div><br /></div><div><br /></div><div>In this dasakam, Narayana Bhattathiri described about the glory of the Lord.</div><div><br /></div><div>Lord Krishna measured the three worlds with his three strides and made this world experience joy with wealth and prosperity by mere touch of his feet. He is the supporter of the three worlds. Bhattathiri wondered if anyone can even explain the greatness of Lord, just like how one cannot count the sand particles in the universe. He pleaded to Guruvayoorappan for a place in Vaikuntam, the abode of Lord, in the present birth itself, where the juice of immortality flows freely and devotees stay happily for ever, enjoying the bliss. Lord nodded his head and acknowledged his request immediately. </div><div><br /></div><div>One who is devoted to Lord, meditates on him every minute and gives 'havis' with great love by performing yagna. One who describes Lord as one who exists from the beginning, responsible for creation and protection appearing in different dimensions, describes glory of Sri Krishna more than any other form is sure to experience happiness and be celebrated during his life and in the end reaches his abode. Bhattathiri requested poets to sing the detailed glory of Lord, the essence of all Vedas, detailing his various incarnations taken in this earth. He requested the knowledgeable to chant the names of the Lord which only can give the endless joy. Bhattathiri wished to earn the supreme consciousness by singing or chanting the Lord's various names. </div><div><br /></div><div>One should reflect and meditate on the great deeds of Lord Vishnu, by which he destroyed the evil and protected the good, and established righteousness, helped Indra sometimes as a servant and some times as a friend, bringing welfare to the entire universe through his incarnations. The great saints and siddha purushas contemplated always on his supreme state of consciousness. Learned Brahmins perform the austerities and chant vedas, praise his glory through various shloka and enlighten everyone about Lord's abode. There is no one in this universe who knew Lord's glory completely either in the past or going to know in the future. Having known that chanting Lord's names gives the best life, Bhattathiri chanted his names often and invoked the Lord who resides in the vaikunta above all the three lokas, with hymns and stotras in praise of his glory.</div><div><br /></div><div>This world was filled with water in the very beginning. Lord appeared in this water body in the reclined position and was embodiment of all jivas. A lotus flower arose from the navel of the Lord, who has no birth nor death. Sages treat the Lotus as this world and its petals as the directions and the bud as the Meru Mountain. Bhattathiri empathised with those people who are not aware that Lord Vishnu created this world. Many have not realised that his limitless form, different from the jivatma, resides in the every soul. This is due to the fact that they are blinded by maya and always concentrate on fulfilling their sensual and material desires and involve themselves in doing things to make themselves happy. It is sad to note that such people are not devoted to Lord Mukunda.</div><div><br /></div><div>Lord with his thousands of heads, eyes and feet fill the whole universe and transcend beyond it. Yet he is present in the limited space of the heart of the people. He existed in the past and will remain in the future too. He is all pervading in body and senses still enjoys the supreme state of liberation. Lord constitutes three worlds and also transcends beyond it as eternal, pure, knowledge consciousness form and his limitless glory is the only reason for it. Bhattathiri prostrated and surrendered before that supreme consciousness, of which only one-fourth, constitute the three worlds. Remaining three-fourth transcends all the worlds and is in a state of eternal bliss.</div><div><br /></div><div>Lord's unmanifested form (Nirguna swaroopam) is very difficult to grasp. However his pure, sattva, supreme blissful form (Saguna swaroopam) could be understood clearly. This shining Krishna form is appearing like waves in the ocean of nectar. Hence Bhattathiri loved to pray and offer pooja to the idol of the Lord Krishna who is supreme among qualities and attributes, affectionate, attractive to mind and requested the Lord to cure him of all his afflictions. Lord Guruvayoorappan nodded his head and acknowledged his request immediately.</div><div><br /></div><div><br /></div><h2 style="text-align: center;"><u><span style="color: #2b00fe;">Lyrics of Dasakam 99</span></u></h2><div><br /></div><div><br /></div><div><div>विष्णो: र्वीर्याणि को वा कथयतु धरणे: कश्च रेणून्मिमीते</div><div>यस्यैवाङ्घ्रि त्रयेण त्रिजगदभिमितं मोदते पूर्णसम्पत्</div><div>योसौ विश्वानि धत्ते प्रियमिह परमं धाम तस्याभियायां</div><div>त्वद्भक्ता यत्र माद्यन्ति अमृत रसमरन्दस्य यत्र प्रवाह: ॥१॥</div><div><br /></div><div>viShNO: viiryaaNi kO vaa kathayatu dharaNe: kashcha reNuunmimiite</div><div>yasyaivaanghri trayeNa trijagadabhimitaM mOdate puurNasampat |</div><div>yO(a)sau vishvaani dhatte priya miha paramaM dhaama tasyaabhiyaayaaM</div><div>tadbhaktaa yatra maadyanti amR^ita rasamarandasya yatra pravaaha: || 1 ||</div><div><br /></div><div>आद्यायाशेष कर्त्रे प्रति निमिष नवीनाय भर्त्रे विभूते:</div><div>भक्तात्मा विष्णवे य: प्रदिशति हविरादीनि यज्ञार्चनादौ ।</div><div>कृष्णाद्यं जन्म यो वा महदिह महतो वर्णयेत् सोयमेव</div><div>प्रीत: पूर्णो यशोभि: त्वरितमभिसरेत् प्राप्यमन्ते पदं ते ॥२॥</div><div><br /></div><div>aadyaayaasheShakartre prati nimiSha naviinaaya bhartre vibhuute:</div><div>bhaktaatmaa viShNave ya: pradishati haviraadiini yaj~naarchanaadau |</div><div>kR^iShNaadyaM janma yO vaa mahadiha mahatO varNayet sO(a)yameva</div><div>priita: puurNO yashObhi: tvaritam-abhisaret praapyamante padaM te || 2 ||</div><div><br /></div><div>हे स्तोतार: कवीन्द्रा: तमिह खलु यथा चेतयध्वे तथैव</div><div>व्यक्तं वेदस्य सारं प्रणुवत जननोपात्त लीला कथाभि: ।</div><div>जानन्तश्चास्य नामानि अखिल सुख कराणीति सङ्कीर्तयध्वं</div><div>हे विष्णो कीर्तनाद्यै: तव खलु महत: तत्त्व बोधं भजेयम् ॥३॥</div><div><br /></div><div>he stOtaara: kaviindraa: tamiha khalu yathaa chetayadhve tathaiva</div><div>vyaktaM vedasya saaraM praNuvata jananOpaatta liilaa kathaabhi: |</div><div>jaanantashchaasya naamaani akhila sukhakaraaNiiti sankiirtayadhvaM</div><div>he viShNO kiirtanaadyai: tava khalu mahata: tattva bOdhaM bhajeyam || 3 ||</div><div><br /></div><div>विष्णो: कर्माणि सम्पश्यत मनसि सदा यै: स धर्मानबध्नाद्</div><div>यानीन्द्रस्यैष भृत्य: प्रियसख इव च व्यातनोत् क्षेमकारी ।</div><div>वीक्षन्ते योगसिद्धा: परपदम् अनिशं यस्य सम्यक् प्रकाशं<span style="white-space: pre;"> </span></div><div>विप्रेन्द्रा जागरूका: कृत बहुनुतयो यच्च निर्भासयन्ते ॥४॥</div><div><br /></div><div>viShNO: karmaaNi sampashyata manasi sadaa yai: sa dharmaanabadhnaad</div><div>yaaniindrasyaiSha bhR^itya: priyasakha iva cha vyaatanOt kshemakaarii |</div><div>iikshante yOgasiddhaa: parapadam anishaM yasya samyak prakaashaM</div><div>viprendraa jaagaruukaa: kR^ita bahunutayO yachcha nirbhaasayante || 4 ||</div><div><br /></div><div>नो जातो जायमानोऽपि च समधिगत: त्वन्महिम्नोऽवसानं</div><div>देव श्रेयांसि विद्वान् प्रतिमुहुरपि ते नाम शंसामि विष्णो ।</div><div>तं त्वां संस्तौमि नानाविध नुतिवचनै: अस्य लोकत्रयस्यापि</div><div>ऊर्ध्वं विभ्राजमाने विरचित वसतिं तत्र वैकुण्ठ लोके ॥५॥</div><div><br /></div><div>nO jaatO jaayamaanO(a)pi cha samadhigata: tvanmahimnO(a)vasaanaM</div><div>deva shreyaamsi vidvaan pratimuhurapi te naama shamsaami viShNO |</div><div>taM tvaaM samstaumi naanaavidha nutivachanai: asya lOkatrayasyaapi</div><div>uurdhvaM vibhraajamaane virachita vasatiM tatra vaikuNTha lOke || 5 ||</div><div><br /></div><div>आप: सृष्ट्यादि जन्या: प्रथमम अयि विभो गर्भदेशे दधुस्त्वां</div><div>यत्र त्वय्येव जीवा जलशयन हरे सङ्गता ऐक्यम् आपन् ।</div><div>तस्याजस्य प्रभो ते विनिहितम् अभवत् पद्मम् एकं हि नाभौ</div><div>दिक्पत्रं यत् किलाहु: कनक धरणिभृत् कर्णिकं लोक रूपम् ॥६॥</div><div><br /></div><div>aapa: sR^iShTyaadi janyaa: prathamam ayi vibhO garbhadeshe dadhustvaaM</div><div>yatra tvayyeva jiivaa jalashayana hare sangataa aikyam aapan |</div><div>tasyaajasya prabhO te vinihitam abhavat padmam ekaM hi naabhau</div><div>dik patraM yatkilaahu: kanaka dharaNibhR^it karNikaM lOka ruupam || 6 ||</div><div><br /></div><div>हे लोका विष्णुरेतत् भुवनम् अजनयत् तन्न जानीथ यूयं</div><div>युष्माकं ह्यन्तरस्थं किमपि तदपरं विद्यते विष्णु रूपम् ।</div><div>नीहार प्रख्य माया परिवृत मनसो मोहिता नाम रूपै:</div><div>प्राण प्रीत्येक तृप्ता: चरथ मखपरा हन्त नेच्छा मुकुन्दे ॥७॥</div><div><br /></div><div>he lOkaa viShNuretat bhuvanam ajanayat tanna jaaniitha yuuyaM</div><div>yuShmaakaM hyantarasthaM kimapi tadaparaM vidyate viShNuruupam |</div><div>niihaara prakhya maayaa parivR^ita manasO mOhitaa naama ruupai:</div><div>praaNa priityaika tR^iptaa: charatha makhaparaa hanta nechChaa mukunde || 7 ||</div><div><br /></div><div>मूर्ध्नाम् अक्ष्णां पदानां वहसि खलु सहस्राणि सम्पूर्य विश्वं</div><div>तत् प्रोत्क्रम्यापि तिष्ठन् परिमित विवरे भासि चित्तान्तरेऽपि ।</div><div>भूतं भव्यं च सर्वं परपुरुष भवान् किञ्च देहेन्द्रियादिषु</div><div>आविष्टोपि उद्गतत्वात् अमृत सुखरसं चानुभुङ्क्षे त्वमेव ॥८॥</div><div><br /></div><div>muurdhnaam akshNaaM padaanaaM vahasi khalu sahasraaNi sampuurya vishvaM</div><div>tat prOtkramyaapi tiShThan parimita vivare bhaasi chittaantare(a)pi|</div><div>bhuutaM bhavyaM cha sarvaM parapuruSha bhavaan ki~ncha dehendriyaadiShu</div><div>aaviShTOpi udgatatvaat amR^ita mukharasaM chaanubhunkshe tvameva || 8 ||</div><div><br /></div><div>यत्तु त्रैलोक्य रूपं दधदपि च ततो निर्गतो-अनन्त शुद्ध-</div><div>ज्ञानात्मा वर्तसे त्वं तव खलु महिमा सोऽपि तावान् किमन्यत् ।</div><div>स्तोकस्ते भाग एव अखिल भुवनतया दृश्यते त्र्यंशकल्पं</div><div>भूयिष्ठं सान्द्र मोदात्मकम् उपरि ततो भाति तस्मै नमस्ते ॥९॥</div><div><br /></div><div>yattu trailOkya ruupaM dadhadapi cha tatO nirgato-ananta shuddha</div><div>j~naanaatmaa vartase tvaM tava khalu mahimaa sO(a)pi taavaan kimanyat |</div><div>stOkaste bhaaga eva akhila bhuvanatayaa dR^ishyate tryamshakalpaM</div><div>bhuuyiShThaM saandra mOdaatmakam upari tatO bhaati tasmai namaste || 9 ||</div><div><br /></div><div>अव्यक्तं ते स्वरूपं दुरधिगम तमं तत्तु शुद्धैक सत्त्वं</div><div>व्यक्तं चाप्येतदेव स्फुटममृत रसाम्भोधि कल्लोल तुल्यम् ।</div><div>सर्वोत्कृष्टाम् अभीष्टां तदिह गुणरसेनैव चित्तं हरन्तीं</div><div>मूर्तिं ते संश्रयेऽहं पवनपुरपते पाहि मां कृष्ण सर्व रोगात् ॥१०॥</div><div><br /></div><div>avyaktaM te svaruupaM duradhigama tamaM tattu shuddhaika sattvaM</div><div>vyaktaM chaapyetadeva sphuTamamR^ita rasaambhOdhi kallOla tulyam |</div><div>sarvOtkR^iShTaam abhiiShTaaM tadiha guNarasenaiva chittaM harantiiM</div><div>muurtiM te samshraye(a)haM pavanapurapate paahimaaM kR^iShNa sarva rOgaat || 10 ||</div></div><div><br /></div><div><br /></div><div style="text-align: center;">-------Sri Krishnarpanam-------</div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-52316402447489932472020-09-23T20:14:00.003-07:002020-09-23T21:51:08.434-07:00NARAYANEEYAM DASAKAM - 98 - NISHKALA BRAHMOPASANA<h2 style="text-align: center;"><span style="color: #2b00fe;"><u>Dasakam - 98 - Nishkala Brahmopasana</u></span></h2><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-BE5TotheotI/X2vAXTW1MsI/AAAAAAAAtf8/fnbNrgfG9s8JfjADx0VYkY_i2HyFl9WzQCLcBGAsYHQ/s624/Picture1.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="290" data-original-width="624" height="186" src="https://1.bp.blogspot.com/-BE5TotheotI/X2vAXTW1MsI/AAAAAAAAtf8/fnbNrgfG9s8JfjADx0VYkY_i2HyFl9WzQCLcBGAsYHQ/w400-h186/Picture1.jpg" width="400" /></a></div><br /><p>Bhattathiri offered his salutations to the Parabrahman or the Lord Guruvayoorappan, who is responsible for creation and protection of this universe, who is in the form of the universe, whose radiance gives brightness for this universe, whose description is beyond words and comprehension, whose true nature cannot be understood by even Devas and divine sages.</p><p>Bhattathiri prostrated to that Brahman who is beyond the birth and death cycle, who is beyond good and bad deeds, who is above three attributes Sattva, rajas and tamas, yet to bless the people living in the world, accepted the Maya, exhibited knowledge-ignorance, wealth and though formless took up various forms to protect the people of the world, while remaining in state of Supreme bliss.</p><p>The Parabrahman form is neither a bird, nor an animal, human, deva, asura, female, male, not even five elements of nature, good or bad deeds, not three attributes, living or non-living. If there is some thing left behind all these, then that form which even hundreds of vedas find it difficult to explain is the supreme Brahman and Bhattathiri offered his humble prostrations to that swaroopam.</p><p>Bhattathiri offered his salutations to the Brahman or the Lord who reflects himself in his Maya and created the whole universe like a projection of dream using the Mahat, Ahankara, five tanmatras namely sound, smell, taste, form and touch, panchabhutas namely fire, earth, space, water and earth and senses. During pralaya (deluge), the entire creation is destroyed and pulled back to the supreme Brahman form just like how the tortoise pulls its body inside its shell, causing an intense darkness everywhere, yet the supreme Brahman shines unaffected by the darkness.</p><p>Bhattathiri offered his salutations to the Brahman or Lord Krishna, who is mentioned as primeval sound, actions, atom, time, whose supreme form is explained in Vedas as Purusha, Supreme consciousness, atma, who has the ability to create the maya just from the corner of his eye.</p><p>It is difficult to explain Lord's swaroopam as to whether it exists or non-existing due to ignorance, just like it is difficult to differentiate between a rope and a snake in darkness. By singing the praises of the Lord and practising those mentioned in scriptures, one can gain the knowledge to cut the dark forest of Samsara. Bhattathiri offered his salutations to that divine merciful form of the Lord.</p><p>Jewels are made of gold, Pots are made of mud. Similarly while exploring of what makes this human form; there are lot of philosophical meanings that are derived. Things perceived in dream disappear after waking up. Similarly, what was perceived as snake in darkness of night, becomes clear as rope during the day light. Similarly one understands the divine form only after gaining the divine knowledge. Bhattathiri offered salutations to that form of Lord.</p><p>Bhattathiri prostrated to Lord Krishna, from whom the sun, fire, wind, brahma, devas originated, learnt to do their work as purpose of the creation and loose their positions after the purpose is over and who created and control this entire universe.</p><p>Bhattathiri prayed to Lord Guruvayoorappan through Karma, jnana and bhakti yoga, the creator of the three worlds made of sattva, Rajas and tamas gunas, One who is the meaning of the three letter word, ''Pranava'' mantra, one who is the manifestation of the trinity, whose true nature is described by three vedas, who is the pure consciousness and exists in all the three states, awakening, sleeping, dreaming, who measured this entire universe in just his three strides, who remains unchanged in past, present and future times.</p><p>Lord's form is eternal, pure, ever awake, devoid of bondages and actions, transcends all dualities, changeless, the originating point of forgiveness or tolerance, truth, mercy, wealth and all good qualities, causeless, taintless and exhibiting limitless glory, latent in hearts of the attachment-free saints, shines with supreme consciousness.</p><p>Lord's wheel of time with its twelve spokes (months), and 360 teeth (days) is irreversible, going round with dangerously high speed, capable of destroying the world in a minute. Having surrendered at the lotus feet of merciful Guruvayoorappan, Bhattathiri pleaded protection from the woes caused by the time wheel and from all afflictions. Lord Guruvayoorappan nodded his head and acknowledged Bhattathiri's salutations and requests immediately.</p><p><br /></p><h2 style="text-align: center;"><u><span style="color: #2b00fe;">Lyrics of Dasakam 98</span></u></h2><p><br /></p><div style="text-align: left;"><div>यस्मिन्नेतत् विभातं यत इदम् अभवत् येन चेदं य एतत्</div><div>यो अस्मात् उत्तीर्ण रूप: खलु सकलमिदं भासितं यस्य भासा ।</div><div>यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रा:</div><div>नो विद्यु: तत्त्वरूपं किमु पुनरपरे कृष्ण तस्मै नमस्ते ॥१॥</div><div><br /></div><div>yasminnetat vibhaataM yata idam abhavat yena chedaM ya etat</div><div>yo asmaat uttiirNa ruupa: khalu sakalamidaM bhaasitaM yasya bhaasaa |</div><div>yO vaachaaM duuraduure punarapi manasaaM yasya devaa muniindraa:</div><div>nO vidyu: tattvaruupaM kimu punarapare kR^iShNa tasmai namaste || 1 ||</div><div><br /></div><div>जन्माथो कर्म नाम स्फुटमिह गुण दोषादिकं वा न यस्मिन्</div><div>लोकानामूतये य: स्वयमनु भजते तानि मायानुसारी ।</div><div>विभ्रच्छक्तीररूपोऽपि च बहुतर रूपोऽवभात्यद्भुतात्मा</div><div>तस्मै कैवल्य धाम्ने पर रस परिपूर्णाय विष्णो नमस्ते ॥२॥</div><div><br /></div><div>janmaathO karma naama sphuTamiha guNa dOShaadikaM vaa na yasmin</div><div>lOkaanaamuutaye ya: svayamanu bhajate taani maayaanusaarii |</div><div>bibhrachChaktiiraruupOpi cha bahutara ruupO(a)vabhaatyadbhutaatmaa</div><div>tasmai kaivalya dhaamne para rasa paripuurNaaya viShNO namaste || 2 ||</div><div><br /></div><div>नो तिर्यञ्चम् न मर्त्यं न च सुरम् असुरम् न स्त्रियं नो पुंमांसं</div><div>न द्रव्यं कर्म जातिं गुणमपि सदसद्वापि ते रूपमाहु: ।</div><div>शिष्टं यत् स्यान्निषेधे सति निगम शतै: लक्षणावृत्तितस्तत्</div><div>कृच्छ्रेणावेद्यमानं परम सुखमयं भाति तस्मै नमस्ते ॥३॥</div><div><br /></div><div>nO tirya~nchaM na martyaM na cha suram asuraM na striyaM nO pumaamsaM</div><div>na dravyaM karma jaatiM guNamapi sadasadvaa(a)pi te ruupamaahu: |</div><div>shiShTaM yat syaanniShedhe sati nigama shatai: lakshaNaa vR^ittitastat</div><div>kR^ichChreNaavedyamaanaM paramasukhamayaM bhaati tasmai namaste || 3 ||</div><div><br /></div><div>मायायां बिम्बितस्त्वं सृजसि महत् अहङ्कार तन्मात्र भेदै:</div><div>भूत ग्रामेन्द्रियाद्यै: अपि सकल जगत् स्वप्न सङ्कल्प कल्पम् ।</div><div>भूय: संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्या</div><div>गम्भीरे जायमाने तमसि वितिमिरो भासि तस्मै नमस्ते ॥४॥</div><div><br /></div><div>maayaayaaM bimbitastvaM sR^ijasi mahat ahankaara tanmaatra bhedai:</div><div>bhuuta graamendriyaadyai: api sakala jagat svapna sankalpa kalpam |</div><div>bhuuya: samhR^itya sarvaM kamaTha iva padaanyaatmanaa kaalashaktyaa</div><div>gambhiire jaayamaane tamasi vitimirO bhaasi tasmai namaste || 4 ||</div><div><br /></div><div>शब्द ब्रह्मेति कर्मेत्यणुरिति भगवन् काल इत्यालपन्ति</div><div>त्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम् ।</div><div>वेदान्तैर्यत्तु गीतं पुरुष परचिदात्माभिधं तत्तु तत्त्वं</div><div>प्रेक्षा मात्रेण मूल प्रकृति विकृति कृत् कृष्ण तस्मै नमस्ते ॥५॥</div><div><br /></div><div>shabda brahmeti karmetyaNuriti bhagavan kaala ityaalapanti</div><div>tvaamekaM vishvahetuM sakalamayatayaa sarvathaa kalpyamaanam |</div><div>vedaantairyattu giitaM puruSha parachidaatmaabhidhaM tattu tattvaM</div><div>prekshaa maatreNa muula prakR^iti vikR^iti kR^it kR^iShNa tasmai namaste || 5 ||</div><div><br /></div><div>सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपा</div><div>धत्ते यासावविद्या गुण फणिमतिवत् विश्व दृश्यावभासम् ।</div><div>विद्यात्वं सैव याता श्रुति वचन लवै: यत्कृपास्यन्द लाभे</div><div>संसारारण्य सद्य: त्रुटन परशुताम् एति तस्मै नमस्ते ॥६॥</div><div><br /></div><div>sattvenaasattayaa vaa na cha khalu sadasattvena nirvaachyaruupaa</div><div>dhatte yaa(a)saavavidyaa guNa phaNimativat vishva dR^ishyaavabhaasam |</div><div>vidyaatvaM saiva yaataa shruti vachana lavai: yatkR^ipaasyanda laabhe</div><div>samsaaraaraNya sadya: truTana parashutaam eti tasmai namaste || 6 ||</div><div><br /></div><div>भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकावत्</div><div>तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुना अपि अद्वितीयं वपुस्ते ।</div><div>स्वप्नद्रष्टु: प्रबोधे तिमिरलय विधौ जीर्ण रज्जोश्च यद्वत्</div><div>विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण तस्मै नमस्ते ॥७॥</div><div><br /></div><div>bhuuShaasu svarNavadvaa jagati ghaTasharaavaadike mR^ittikaavat</div><div>tattve san~nchintyamaane sphurati tadadhunaa api advitiiyaM vapuste |</div><div>svapnadraShTu: prabOdhe timiralaya vidhau jiirNa rajjOshcha yadvat</div><div>vidyaalaabhe tathaiva sphuTamapi vikaset kR^iShNa tasmai namaste || 7 ||</div><div><br /></div><div>यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्ये</div><div>यद्भीता: पद्मजाद्या: पुनरुचितबलीन् आहरन्तेऽनुकालम् ।</div><div>येनैवारोपिता: प्राङ्निज पदमपि ते च्यावितारश्च पश्चात्</div><div>तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण कुर्म: प्रणामम् ॥८॥</div><div><br /></div><div>yadbhiityOdeti suuryO dahati cha dahanO vaati vaayustathaa(a)nye</div><div>yadbhiitaa: padmajaadyaa: punaruchitabaliin aaharante(a)nukaalam |</div><div>yenaivaarOpitaa: praa~Nnija padamapi te chyaavitaarashcha pashchaat</div><div>tasmai vishvaM niyantre vayamapi bhavate kR^iShNa kurma praNaamam || 8 ||</div><div><br /></div><div>त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैक वाच्यं</div><div>त्रीशानाम् ऐक्यरूपं त्रिभिरपि निगमै: गीयमान स्वरूपम् ।</div><div>तिस्रोवस्था विदन्तं त्रियुग जनिजुषं त्रिक्रमाक्रान्त विश्वं</div><div>त्रैकाल्ये भेदहीनं त्रिभिरहम् अनिशं योगभेदै: भजे त्वाम् ॥९॥</div><div><br /></div><div>trailOkyaM bhaavayantaM triguNamayamidaM tryaksharasyaika vaachyaM</div><div>triishaanaam aikyaruupaM tribhirapi nigamai: giiyamaana svaruupaM |</div><div>tisrO(a)vasthaa vidantaM triyuga janijuShaM trikramaakraanta vishvaM</div><div>traikaalye bhedahiinaM tribhiraham anishaM yOgabhedai: bhaje tvaam || 9 ||</div><div><br /></div><div>सत्यं शुद्धं विबुद्धं जयति तव वपु: नित्यमुक्तं निरीहं</div><div>निर्द्वन्द्वं निर्विकारं निखिल गुण गण व्यञ्जनाधार भूतम् ।</div><div>निर्मूलं निर्मलं तन्निरवधि महिमोल्लासि निर्लीनमन्त:</div><div>निस्सङ्गानां मुनीनां निरुपम परमानन्द सान्द्र प्रकाशम् ॥१०॥</div><div><br /></div><div>satyaM shuddhaM vibuddhaM jayati tava vapu: nityamuktaM niriihaM</div><div>nirdvandvaM nirvikaaraM nikhila guNa gaNa vya~njanaadhaara bhuutam |</div><div>nirmuulaM nirmalaM tanniravadhi mahimOllaasi nirliinamanta:</div><div>nissangaanaaM muniinaaM nirupama paramaananda saandra prakaasham || 10 ||</div><div><br /></div><div>दुर्वारं द्वादशारं त्रिशत परिमिलत् षष्टि पर्वाभिवीतं</div><div>सम्भ्राम्यत् क्रूरवेगं क्षणमनु जगदाच्छिद्य सन्धावमानम् ।</div><div>चक्रं ते कालरूपं व्यथयतु न तु मां त्वत् पदैकावलम्बं</div><div>विष्णो कारुण्य सिन्धो पवनपुरपते पाहि सर्वामयौघात् ॥११॥</div><div><br /></div><div>durvaaraM dvaadashaaraM trishata parimilat ShaShTi parvaabhiviitaM</div><div>sambhraamyat kruuravegaM kshaNamanu jagadaachChidya sandhaavamaanam |</div><div>chakraM te kaalaruupaM vyathayatu na tu maaM tvat padaikaavalambaM</div><div>viShNO kaaruNya sindhO pavanapurapate paahi sarvaamayaughaat || 11 ||</div><div><br /></div><div><br /></div><div style="text-align: center;">-------Sri Krishnarpanam-------</div></div><div><br /></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-27872624493214686402020-09-21T21:33:00.007-07:002022-01-18T07:30:54.340-08:00NARAYANEEYAM DASAKAM - 97 - UTTAMA BHAKTI PRARTHANA AND STORY OF MARKANDEYA <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 97 - Uttama Bhakti Prarthana and </u></span></h2>
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<span style="color: blue;"><u>Story of Markandeya</u></span></h2>
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<br /></div><div style="text-align: left;">Bhattathiri listed the highest devotional prayer in this dasakam which every one of us desiring for moksha should practice and pray and elaborated on the blessing received by Markandeya, pure devotee of the Lord.</div>
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All entities found in this world fall under the influence of three attributes - sublime, medium and low due to three gunas or virtues, sattva, Rajas and tamas. The knowledge that Lord and soul are same, trust in the athma, perseverance in devotion, interest in dwelling in forest, pleasure in drowning in supreme bliss, dedicating all actions as Lord's, eating pure and sattva food comes from Sattva guna. The thought that Lord and soul are different, the liking in leading a dharmic path, yearning to acquire knowledge, seeking pleasure in living in cities and villages and seeking pleasure in experiences gained due to knowledge, doing actions to gain victory, eating for pleasure of the sense organs comes from Rajo guna. The child like ignorance about the Lord or the soul, trusting in adharma, dwelling in ignorance, seeking happiness in drinking wine and playing game of dice, seeking pleasure in sleeping, doing actions not supposed to be doing, eating stale and old food are due to tamo guna. Bhattathiri highlighted that the only action which does not fall in to any of the above three categories is the one seeking Lord, visiting him in his temples and serving him. He prayed to Lord to bestow upon him that attribute so as to get Moksha which was immediately acknowledged by Lord Guruvayoorappan. </div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on">With mind fixed on the Lord, surrendering all actions and results, Bhattathiri intended to live happily. He wished to regularly visit temples visited by Lord's devotees in the past, present and future. He wanted to have a balanced outlook towards Brahmin or thief or animals and by shedding the defective attributes like dishonour, jealousy, enmity, he wanted to worship the Lord living in every human and every living form. Until such time, he is not able to realise that Lord lives in every soul in this universe, he preferred to continue worshipping and treating all forms alike. After gaining the knowledge of advaita, he wished to be one with Lord. Bhattathiri pleaded Lord to keep him always, in the path of devotion.</div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on">In order to continue in the path of bhakti yoga, one must possess good health and longevity. To gain that, one must surrender at the feet of the Lord, like taking medicine to cure the disease. Bhattathiri was inspired by Markandeya who worshipped Lord for over an year, when he was told by astrologer that he will live only up to 12 years. Due to his steadfast prayers, Lord sent his emissaries who drove away the yama dhoothas. Bhattathiri wanted to be devoted to Lord like Markandeya and immediately Lord Guruvayoorappan acknowledged it by his nod. With the boon to live long, Markandeya went to Badarikashrama and spent his life in the service of Lord, meditating on Lord and soaked in the supreme bliss, at the banks of Pushpa Bhadra. He spent six Manvantras like that and in the seventh Manvantra, Indra sent celestial women, cool breeze, Manmadan to distract him from his constant meditation. The heat due to his constant yoga practice burnt all of them. Who can win over the true devotee of the Lord?!</div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on">Happy with the austerity, Lord Narayana and friend for nara(jivatma) appeared before Markandeya. He was overwhelmed with joy and uttered prayers and hymns. Lord immediately granted several boons to distract him, however Markandeya refused to accept all of them, He requested to see the maya of the Lord. Bhattathiri wondered if Markandeya wanted to see Maya, because he had never experienced it before, by virtue of being soaked in the supreme consciousness always. Lord granted the boon and went to Badrikashrama. Immediately after, level in seven seas rose up due to torrential rain and submerged the mother earth. Markandeya wandered in these waters for several thousands of years and got exhausted. At that time, he saw the wonderful black complexioned Lord in infant form, lying on a banyan leaf, with his toe placed in the mouth of his lotus face. </div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on">Markandeya experienced goosebumps on seeing the wondrous form of the Lord and he went fast near the Lord to touch him. Lord breathed in and with the breath, Markandeya was drawn inside Lord's body. In Lord's stomach, Markandeya saw the fourteen lokas. When Lord breathed out, Markandeya was forced out of Lord's body. Lord glimpsed at Markandeya from the corner of his eye. Immediately Markandeya, in his great joy, tried to move closer and embrace the Lord. Lord disappeared from Markandaya's vision and before he could realise where Lord was, he was back at his Ashram like before. Lord Shiva together with his consort Parvathi came down to see Markandeya, the true devotee of Lord and granted him the boons of freedom from old age and death. Parameshwara is happy when one contemplates on Lord and is a true devotee. This itself clearly indicates that Lord is form of trinity and rules over this universe.</div><div dir="ltr" style="text-align: left;" trbidi="on"><br /></div><div dir="ltr" style="text-align: left;" trbidi="on">Brahmaloka, Vishnuloka and Shivaloka constitute the Satyaloka where the houses of Brahma, Vishnu and Shiva are present one above the other. From there, the trinity do the creation, protection and destruction activities. Above these lokas is the Vaikunta which is devoid of Mahath, Ahankar and other 16 attributes related to nature. In the Vaikunta, Lord is found in his sattva form in the primordial waters, in the cowherd's house and shine ever in the supreme blissful form. Bhattathiri contemplated on that satchitananda swaroopam of Lord Guruvayoorappan and requested to be protected from all his afflictions. Lord Guruvayoorappan nodded his head, acknowledging his request.</div><div dir="ltr" style="text-align: left;" trbidi="on">
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<br /></div><div><br /></div><h2 style="text-align: center;"><span style="color: #2b00fe;"><u>Lyrics of Dasakam 97</u></span></h2><div><br /></div><div><br /></div><div><div>त्रैगुण्यात् भिन्न रूपं भवति हि भुवने हीन मध्योत्तमं यत्</div><div>ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहार भेदा: ।</div><div>त्वत् क्षेत्र त्वत् निषेवादि तु यदिह पुन: त्वत् परं तत्तु सर्वं</div><div>प्राहु: नैगुण्य निष्ठं तदनु भजनतो मङ्क्षु सिद्धो भवेयम् ॥१॥</div><div><br /></div><div>traiguNyaat bhinnaruupaM bhavati hi bhuvane hiina madhyOttamaM yat</div><div>j~naanaM shraddhaa cha kartaa vasatirapi cha sukhaM karma chaahaara bhedaa: |</div><div>tvat kshetra tvat niShevaadi tu yadiha puna: tvat paraM tattu sarvaM</div><div>praahu: naiguNya niShThaM tadanu bhajanatO mankshu siddhO bhaveyam || 1 ||</div><div><br /></div><div>त्वय्येव न्यस्त चित्त: सुखमयि विचरन् सर्वचेष्टास्त्वदर्थं</div><div>त्वद्भक्तै: सेव्यमानानपि चरित चरान् आश्रयन् पुण्यदेशान् ।</div><div>दस्यौ विप्रे मृगादिष्वपि च सममति: मुच्यमानावमान-</div><div>स्पर्धासूयादि दोष: सततम् अखिल भूतेषु संपूजये त्वाम् ॥२॥</div><div><br /></div><div>tvayyeva nyastachitta: sukhamayi vicharan sarvacheShTaastvadarthaM</div><div>ttadbhaktai: sevyamaanaanapi charita charaan aashrayan puNyadeshaan |</div><div>dasyau vipre mR^igaadiShvapi cha samamati: muchyamaanaavamaana-</div><div>spardhaasuuyaadi dOSha: satatam akhila bhuuteShu sampuujaye tvaam || 2 ||</div><div><br /></div><div>त्वत् भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिं</div><div>कुर्वन्नैकात्म्य बोधे झटिति विकसति त्वन्मयोऽहं चरेयम् ।</div><div>त्वद्धर्मस्यास्य तावत् किमपि न भगवन् प्रस्तुतस्य प्रणाश:</div><div>तस्मात्सर्वात्मनैव प्रदिश मम विभो भक्तिमार्गं मनोज्ञम् ॥३॥</div><div><br /></div><div>tvadbhaavO yaavadeShu sphurati na vishadaM taavadevaM hyupaastiM</div><div>kurvannaikaatmya bOdhe jhaTiti vikasati tvanmayO(a)haM chareyam |</div><div>tvaddharmasyaasya taavat kimapi na bhagavan prastutasya praNaasha:</div><div>tasmaat sarvaatmanaiva pradisha mama vibhO bhaktimaargaM manOj~nam || 3 ||</div><div><br /></div><div>तं चैनं भक्तियोगं द्रढयितुमयि मे साध्यम् आरोग्यमायु:</div><div>र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो भेषजायेव दुग्धम् ।</div><div>मार्कण्डेयो हि पूर्वं गणक निगदित द्वादशाब्दायुरुच्चै:</div><div>सेवित्वा वत्सरं त्वां तव भट निवहै: द्रावयामास मृत्युम् ॥४॥</div><div><br /></div><div>taM chainaM bhaktiyOgaM draDhayitumayi me saadhyam aarOgyamaayu:</div><div>diShTyaa tatraapi sevyaM tava charaNamahO bheShajaayeva dugdham |</div><div>maarkaNDeyO hi puurvaM gaNaka nigadita dvaadashaabdaayuruchchai:</div><div>sevitvaa vatsaraM tvaaM tava bhaTa nivahai: draavayaamaasa mR^ityum || 4 ||</div><div><br /></div><div>मार्कण्डेयश्चिरायु: स खलु पुनरपि त्वत्पर: पुष्पभद्रा-</div><div>तीरे निन्ये तपस्यन् अतुल सुखरति: षट् तु मन्वन्तराणि ।</div><div>देवेन्द्र: सप्तमस्तं सुरयुवतिमरुन्मन्मथै: मोहयिष्यन्</div><div>योगोष्म प्लुष्यमाणै: न तु पुनरशकत् त्वज्जनं निर्जयेत् क: ॥५॥</div><div><br /></div><div>maarkaNDeyashchiraayu: sa khalu punarapi tvatpara: puShpabhadraa-</div><div>tiire ninye tapasyann atula sukharati: ShaT tu manvantaraaNi |</div><div>devendra: saptamastaM surayuvati marunmanmathai: mOhayiShyan</div><div>yOgOShma pluShyamaaNai: na tu punarashakat tvajjanaM nirjayet ka: || 5 ||</div><div><br /></div><div>प्रीत्या नारायणाख्य: त्वमथ नरसख: प्राप्तवानस्य पार्श्वं</div><div>तुष्ट्या तोष्टूयमान: स तु विविधवरै: लोभितो नानुमेने ।</div><div>द्रष्टुं माय़ां त्वदीयां किल पुनरवृणोत् भक्ति तृप्तान्तरात्मा</div><div>माया दु:खानभिज्ञ: तदपि मृगयते नूनम् आश्चर्य हेतो: ॥६॥</div><div><br /></div><div>priityaa naaraayaNaakhya: tvamatha narasakha: praaptavaanasya paarshvaM</div><div>tuShTyaa tOShTuuyamaana: sa tu vividhavarai: lObhitO naanumene |</div><div>draShTuM maayaaM tvadiiyaaM kila punaravR^iNOt bhakti tR^iptaantaraatmaa</div><div>maayaa duHkhaan abhij~na: tadapi mR^igayate nuunam aashcharya hetO: || 6 ||</div><div><br /></div><div>याते त्वय्याशु वाताकुल जलदगलत् तोयपूर्णाति घूर्णत्-</div><div>सप्तार्णोराशिमग्ने जगति स तु जले सम्भ्रमन् वर्षकोटी: ।</div><div>दीन: प्रैक्षिष्ट दूरे वट दल शयनं कञ्चित् आश्चर्य बालं</div><div>त्वामेव श्यामलाङ्गं वदनसरसिज न्यस्त पादाङ्गुलीकम् ॥७॥</div><div><br /></div><div>yaate tvayyaashu vaataakula jaladagalat tOyapuurNaati ghuurNat-</div><div>saptaarNOraashimagne jagati sa tu jale sambhraman varShakOTii: |</div><div>diina: praikshiShTa duure vaTa dala shayanaM ka~nchit aashcharya baalaM</div><div>tvaameva shyaamalaangaM vadanasarasija nyasta paadaanguliikam || 7 ||</div><div> </div><div>दृष्ट्वा त्वां हृष्टरोमा त्वरितम् उपगत: स्प्रष्टुकामो मुनीन्द्र:</div><div>श्वासेनान्त: निविष्ट: पुनरिह सकलं दृष्टवान् विष्टपौघम् ।</div><div>भूयोऽपि श्वास वातै: बहिरनुपतितो वीक्षित: त्वत्कटाक्षै:</div><div>मोदात् आश्लेष्टुकाम: त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत् ॥८॥</div><div><br /></div><div>dR^iShTvaa tvaaM hR^iShTarOmaa tvaritam upagata: spraShTukaamO muniindra:</div><div>shvaasenaanta: niviShTa: punariha sakalaM dR^iShTavaan viShTapaugham |</div><div>bhuuyO(a)pi shvaasa vaatai: bahiranupatitO viikshita: tvat kaTaakshai:</div><div>mOdaat aashleShTukaama: tvayi pihitatanau svaashrame praagvadaasiit || 8 ||</div><div><br /></div><div>गौर्या सार्धं तदग्रे पुरभिदथ गत: त्वत् प्रिय प्रेक्षणार्थी</div><div>सिद्धानेवास्य दत्वा स्वयमयमजरा मृत्यु तादीन् गतोऽभूत् । </div><div>एवं त्वत् सेवयैव स्मररिपुरपि स प्रीयते येन तस्मात्</div><div>मूर्ति त्रय्यात्मकस्त्वं ननु सकल नियन्तेति सुव्यक्तम् आसीत् ॥९॥ </div><div><br /></div><div>gauryaa saardhaM tadagre purabhidatha gata: tvatpriya prekshaNaarthii</div><div>siddhaanevaasya dattvaa svayamayamajaraa mR^ityutaadiin gatO(a)bhuut |</div><div>evaM tvat sevayaiva smararipurapi sa priiyate yena tasmaat</div><div>muurti trayyaatmakastvaM nanu sakala niyanteti suvyaktam aasiit || 9 ||</div><div><br /></div><div>त्र्यंशेस्मिन् सत्यलोके विधि हरि पुरभिन्मन्दिराणि ऊर्ध्वमूर्ध्वं</div><div>तेभ्योऽप्यूर्ध्वं तु माया विकृति विरहितो भाति वैकुण्ठ लोक: ।</div><div>तत्र त्वं कारणाम्भस्यपि पशुप कुले शुद्ध सत्त्वैक रूपी</div><div>सच्चित् ब्रह्माद्वयात्मा पवनपुरपते पाहि मां सर्व रोगात् ॥१०॥</div><div><br /></div><div>tryamshe(a)smin satyalOke vidhihari purabhinmandiraaNi uurdhva muurdhvaM</div><div>tebhyO(a)pyuurdhvaM tu maayaa vikR^iti virahitO bhaati vaikuNTha lOka: |</div><div>tatra tvaM kaaraNaambhasyapi pashupakule shuddha sattvaika ruupii</div><div>sachchit brahmaadvayaatmaa pavanapurapate paahi maaM sarvarOgaat ||10 ||</div></div><div><br /></div><div><div>॥ श्रीबालमुकुन्दाष्टकम् ॥</div><div>|| Shriibaalamukundaassttakam ||</div></div><div><br /></div><div><div>करारविन्देन पदारविन्दं</div><div>मुखारविन्दे विनिवेशयन्तम् ।</div><div>वटस्य पत्रस्य पुटे शयानं</div><div>बालं मुकुन्दं मनसा स्मरामि ॥१॥</div><div><br /></div><div>Kara-Aravindena Pada-Aravindam</div><div>Mukha-Aravinde Vi-Niveshay-Antam |</div><div>Vattasya Patrasya Putte Shayaanam</div><div>Baalam Mukundam Manasaa Smaraami ||1||</div></div><div><br /></div><div>My mind remembers that beautiful Bala Mukundam, who with his lotus like hands holds his lotus like feet, puts the toe in his lotus like mouth, rests on the fold of the banyan leaf (Vata)</div><div><br /></div><div><br /></div><div style="text-align: center;">-------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-12998823380373703472020-09-17T18:03:00.001-07:002020-09-17T18:08:39.202-07:00NARAYANEEYAM DASAKAM - 96 - VIBHUTI YOGAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 96 - Vibhuti Yogam</u></span></h2>
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Bhattathiri discussed about the glories of Lord, Bhagawat Vibhuti and explained about different types of yoga namely Jnana, Karma, Bhakti yoga in this dasakam.<br />
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Lord, the perceptible supreme is Parabrahman, He is the beginning letter Aa in the list of letters, Pranava mantra among mantras, Manu among kings, Bhrigu among brahma rishis, Narada among Devarishis, prahlada among asuras, Kamadhenu among the celestial cows, Garuda among birds, Ananthan among snakes, Ganga among rivers. Amongst the people who shower love on Brahmins, he is Mahabali, among the yajnas performed, he is Japa yajna (chanting Sahasranama), he is Arjuna among the warriors, and Uddhava among devotees. He is the strength of the mighty, luster of the lustrous human beings. Lord's power is limitless and he is omnipresent. He is the life, he is the nature, and there is nothing which he is not, in this universe.<br />
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People belonging to the four Varnas and those following four ashramas of life perform the duties as laid by vedas and shastras with devotion to Lord. Their mind matures in due course and they begin to perform the duties without attachment. Then they gain the enlightenment about the supreme blissful form of the Lord and the knowledge that he is omnipresent, he is present in everything in different forms, he is the one responsible for every cause including the birth-death cycle, yet he is beyond all of them, he is the purest form to be rightly termed as Paramathma.<br />
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Jnana, karma and Bhakti are the three different yogic paths to reach the Lord. For the person who has renounced all the worldly desires, the path of jnana yoga suits best. For the one who possess worldly attachments, the path of karma yoga is best to follow. Few who are attached still to the material world yet not completely and have some interest in knowing about Lord's glory, for such people Bhakthi yoga is the best path for attaining moksha. In this world, we follow Jnana or bhakthi path depending on our good karma. Whether in heaven or this world or even hell, the man crosses the samsara ocean using this body as the boat. Hence Bhattathiri requested Lord to give him, the Guru who will captain the boat and Lord aid the same by being the wind, facilitating the boat to cross the ocean of samsara and reach him.<br />
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People who prefer jnana yoga, search for the brahmam through ways told in Vedas, Upanishads and nyaya shastras, which is difficult to attain. Then after trying through different birth cycles, they attain moksha. The attainment is far fetched even through Karma yoga. But this bhakthi yoga keeps the person devoted and focused on Lord easily and helps in getting moksha at the earliest. Bhattathiri prayed to Lord to grant him that devotion to stay always in Bhakthi yoga. Sage Vyasa too has asked to avoid trying moksha through jnana yoga. He has mentioned that a person, who seeks meaning of Brahma thathvam, surrender at the feet of Lord, moksham is available at his fingertips (easily attainable). In Dhyana yoga too, there could exist hurdles equally like Jnana Yoga, due to distractions. But with practice and mercy of the Lord, one can overcome these hurdles and attain moksha.<br />
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Bhattathiri mentioned his disinterest in the path of karma yoga which has its challenges. He took interest in hearing to Lord's pastimes yet he was not fully devoid of desires. Still he wished to focus his mind on the Lord, with the awareness that having desires were not appropriate, he wanted to increase his devotion. When Lord comes in to one's heart, all the unwanted desires get destroyed on its own.<br />
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Once in Avanthi, a Brahmin earned and accumulated money by inappropriate means. One day, his wealth was looted by thieves, after which he lost attachment to wealth and property and became a sanyasi, Still people called him fake and harassed him. Considering that the trouble experienced by him was due to his own mind and not the people or time or actions or planets position, he attained peace and surrendered to Lord and eventually attained moksha. Bhattathiri requested Lord to bless him with such a peaceful mind.<br />
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King Pururavas, son of Ilaa fell in love with Oorvasi and lived with her for long. Then he got separated from her due to breach of a promise made by him, He did yagnas and earned her back at heaven. Later he realised that pleasure obtained from women is wretched one and started to concentrate on his devotion to Lord which gave him contentment, peace and happiness. Bhattathiri prayed to Lord and sought the removal of attachments and make him one of the best devotee. Lord Guruvayoorappan nodded his head immediately and acknowledged his request.<br />
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<u><span style="color: blue;">Lyrics of Dasakam 96</span></u></h2>
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त्वं हि ब्रह्मैव साक्षात् परमुरु महिमन् अक्षराणाम् अकार:<br />
तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु त्वं भृगुर्नारदोऽपि ।<br />
प्रह्लादो दानवानां पशुषु च सुरभि: पक्षिणां वैनतेयो<br />
नागानाम् असि अनन्त: सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥<br />
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tvaM hi brahmaiva saakshaat paramuru mahimann aksharaaNaam akaara:<br />
taarO mantreShu raaj~naaM manurasi muniShu tvaM bhR^igurnaaradO(a)pi |<br />
prahlaadO daanavaanaaM pashuShucha surabhi: pakshiNaaM vainateyO<br />
naagaanaam asyananta: surasaridapi cha srOtasaaM vishvamuurte || 1 ||<br />
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ब्रह्मण्यानां बलिस्त्वं क्रतुषु च जप यज्ञोऽसि वीरेषु पार्थो<br />
भक्तानाम् उद्धवस्त्वं बलमसि बलिनां धाम तेजस्विनां त्वम् ।<br />
नास्त्यन्तस्त्वत् विभूते: विकसत् अतिशयं वस्तु सर्वं त्वमेव<br />
त्वं जीवस्त्वं प्रधानं यदिह भवदृते तन्न किञ्चित् प्रपञ्चे ॥२॥<br />
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brahmaNyaanaaM balistvaM kratuShu cha japa yaj~nO(a)si viireShu paarthO<br />
bhaktaanaam uddhavastvaM balamasi balinaaM dhaama tejasvinaaM tvam |<br />
naastyantastvat vibhuute: vikasat atishayaM vastu sarvaM tvameva<br />
tvaM jiivastvaM pradhaanaM yadiha bhavadR^ite tanna ki~nchit prapa~nche || 2 ||<br />
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धर्मं वर्णाश्रमाणां श्रुति पथविहितं त्वत्परत्वेन भक्त्या<br />
कुर्वन्तोऽन्तर्विरागे विकसति शनकै: सन्त्यजन्तो लभन्ते ।<br />
सत्तास्फूर्ति प्रियत्वात्मकम् अखिल पदार्थेषु भिन्नेष्वभिन्नं<br />
निर्मूलं विश्वमूलं परमम् अहमिति त्वत् विबोधं विशुद्धम् ॥३॥<br />
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dharmaM varNaashramaaNaaM shruti pathavihitaM tvatparatvena bhaktyaa<br />
kurvantO(a)ntarviraage vikasati shanakai: santyajantO labhante |<br />
sattaasphuurti priyatvaatmakam akhila padaartheShu bhinneShvabhinnaM<br />
nirmuulaM vishvamuulaM paramam ahamiti tvat vibOdhaM vishuddham || 3 ||<br />
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ज्ञानं कर्मापि भक्ति: त्रितयमिह भवत् प्रापकं तत्र तावत्<br />
निर्विण्णानाम् अशेषे विषय इह भवेत् ज्ञानयोगे अधिकार: ।<br />
सक्तानां कर्मयोग: त्वयि हि विनिहितो ये तु नात्यन्तसक्ता:<br />
नाप्यत्यन्तं विरक्ता: त्वयि च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥<br />
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j~naanaM karmaapi bhakti: tritayamiha bhavat praapakaM tatra taavat<br />
nirviNNaanaam asheShe viShaya iha bhaved j~naanayOge(a)dhikaara: |<br />
saktaanaaM karmayOga: tvayi hi vinihitO ye tu naatyantasaktaa:<br />
naapyatyantaM viraktaa: tvayi cha dhR^itarasaa bhaktiyOgO hyamiiShaam || 4 ||<br />
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ज्ञानं त्वत् भक्ततां वा लघु सुकृत वशात् मर्त्य लोके लभन्ते<br />
तस्मात् तत्रैव जन्म स्पृहयति भगवन् नाकगो नारको वा ।<br />
आविष्टं मां तु दैवात् भवजल निधिपोतायिते मर्त्य देहे<br />
त्वं कृत्वा कर्णधारं गुरुम् अनुगुण वातायित: तारयेथा: ॥५॥<br />
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j~naanaM tvat bhaktataaM vaa laghu sukR^ita vashaat martya lOke labhante<br />
tasmaat tatraiva janma spR^ihayati bhagavan naakagO naarakO vaa |<br />
aaviShTaM maaM tu daivaat bhavajala nidhipOtaayite martya dehe<br />
tvaM kR^itvaa karNadhaaraM gurum anuguNa vaataayita: taarayethaa: || 5 ||<br />
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अव्यक्तं मार्गयन्त: श्रुतिभिरपि नयै: केवल ज्ञान लुब्धा:<br />
क्लिश्यन्तेऽतीव सिद्धिं बहुतर जनुषाम् अन्त एवाप्नुवन्ति ।<br />
दूरस्थ: कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग:<br />
त्वामूलादेव हृद्य: त्वरितमयि भवत् प्रापको वर्धतां मे ॥६॥<br />
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avyaktaM maargayanta: shrutibhirapi nayai: kevala j~naana lubdhaa:<br />
klishyante(a)tiiva siddhiM bahutara januShaam anta evaapnuvanti |<br />
duurastha: karmayOgO(a)pi cha paramaphale nanvayaM bhaktiyOga:<br />
tvaamuulaadeva hR^idya: tvaritamayi bhavat praapakO vardhataaM me || 6 ||<br />
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ज्ञानायैवातियत्नं मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन्<br />
गाढं त्वत्पाद भक्तिं शरणमयति यस्तस्य मुक्ति: कराग्रे ।<br />
त्वत् ध्यानेऽपीह तुल्या पुनरसुकरता चित्तचाञ्चल्य हेतो:<br />
अभ्यासादाशु शक्यं तदपि वशयितुं त्वत् कृपा चारुताभ्याम् ॥७॥<br />
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j~naanaayaivaatiyatnaM munirapavadate brahmatattvam tu shR^iNvan<br />
gaaDhaM tvatpaada bhaktiM sharaNamayati yastasya mukti: karaagre |<br />
tvat dhyaane(a)piiha tulyaa punarasukarataa chittachaa~nchalya hetO:<br />
abhyaasaadaashu shakyaM tadapi vashayituM tvat kR^ipaa chaarutaabhyaam || 7 ||<br />
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निर्विण्ण: कर्म मार्गे खलु विषमतमे त्वत् कथादौ च गाढं<br />
जातश्रद्धोऽपि कामान् अयि भुवनपते नैव शक्नोमि हातुम् ।<br />
तत् भूयो निश्चयेन त्वयि निहित मना दोष बुद्ध्या भजंस्तान्<br />
पुष्णीयां भक्तिमेव त्वयि हृदयगते मङ्क्षु नङ्क्ष्यन्ति सङ्गा: ॥८॥<br />
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nirviNNa: karma maarge khalu viShamatame tvat kathaadau cha gaaDhaM<br />
jaatashraddhO(a)pi kaamaan ayi bhuvanapate naiva shaknOmi haatum |<br />
tat bhuuyO nishchayena tvayi nihita manaa dOSha buddhyaa bhajamstaan<br />
puShNiiyaaM bhaktimeva tvayi hR^idayagate mankshu nankshyanti sangaa: || 8 ||<br />
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कश्चित् क्लेशार्जितार्थ क्षय विमल मति: नुद्यमानो जनौघै:<br />
प्रागेवं प्राह विप्रो न खलु मम जन: कालकर्म ग्रहा वा।<br />
चेतो मे दु:खहेतु: तदिह गुण गणं भावयत् सर्वकारी<br />
उक्त्वा शान्तो गतस्त्वां मम च कुरु विभो तादृशी चित्त शान्तिम् ॥९॥<br />
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kashchit kleshaarjitaartha kshaya vimala mati: nudyamaanO janaughai:<br />
praagevaM praaha viprO na khalu mama jana: kaalakarma grahaa vaa |<br />
chetO me duHkhahetu: tadiha guNa gaNaM bhaavayat sarvakaarii<br />
uktvaa shaantO gatastvaaM mama cha kuru vibhO taadR^ishii chitta shaantim || 9 ||<br />
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ऐल: प्रागुर्वशीं प्रत्यति विवशमना: सेवमानश्चिरं तां<br />
गाढं निर्विद्य भूयो युवति सुखमिदं क्षुद्रम् एवेति गायन् ।<br />
त्वत् भक्तिं प्राप्य पूर्ण: सुखतरम् अचरत् तत् वदुद्धूय सङ्गं<br />
भक्तोत्तंसं क्रिया मां पवनपुरपते हन्त मे रुन्धि रोगान् ॥१०॥<br />
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aila: praagurvashiiM pratyati vivashamanaa: sevamaanashchiraM taaM<br />
gaaDhaM nirvidya bhuuyO yuvati sukhamidaM kshudram eveti gaayan |<br />
tvat bhaktiM praapya puurNa: sukhataram acharat tat vaduddhuuya sangaM<br />
bhaktOttamsaM kriyaa maaM pavanapurapate hanta me rundhi rOgaan || 10 ||<br />
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-------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com2tag:blogger.com,1999:blog-1510659436089481314.post-17100841347567463852020-09-14T23:35:00.002-07:002020-09-14T23:36:51.725-07:00NARAYANEEYAM DASAKAM - 95 - DHYANA YOGA<div dir="ltr" style="text-align: left;" trbidi="on">
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<u><span style="color: blue;">Dasakam - 95 - Dhyana Yoga</span></u></h2>
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Bhattathiri discussed ways of devotion, methods of Dhyana yoga and advantage of practising them in this Dasakam.<br />
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During Mahapralaya, when Lord wanted to create a new universe, he took the form of Hiranya garbha. Then he became one among the jeevas by associating himself with characteristics of Maya like Mahat, ahankara, Panchabhoothas and Indriyams. The sattva guna which is essential for devotion increased more than the Rajo and tamo gunas and in the end became devoid of any attributes, Nirguna. Bhattathiri prayed to Lord to be granted this state of Nirguna, so that he can become completely like the Lord.<br />
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Even when Sattva Guna is more and knowledge of the miseries caused by material desire is present, with slightest increase in rajo and tamo gunas, inadvertently man starts to enjoy the material world. The mind and the desires which have got in to the mind together makes one to deviate from the path of journey towards moksha. Lord assuming the form of Swan advised that only way to be focused towards the path of journey towards mukthi is to keeps his mind and soul fixed on the Lord who is Nirguna by nature.<br />
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There are many paths laid out for men to adopt to attain benefits according to each one's tastes. But all these benefits are temporary. They give pleasure which are short-lived, some of which lead to heaven, but again one has to come back to the world. Hence Lord advised to Uddhava that only means of attaining supreme bliss and moksha is through the devotional path. The bliss experienced through devotion to Lord, is no comparison to those who enjoy benefits through worldly pursuits.<br />
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Just like a vessel which is submerged in water is surrounded only by water all around, a person deeply devoted to Lord, leaves all his worldly desires and experiences only bliss all the time. He does not prefer brahmaloka, satyaloka or yogic powers or even moksha which is bestowed upon him automatically. Sometimes it is difficult to win over and control the sense organs of the body but due to repeated involvement in devotion to Lord, the pleasures attainable due to bodily urges are weakened and finally lost. Just as the fire burns any log put in to it, devotion to Lord can remove any sin and suppresses the domination by bodily senses completely.<br />
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One's mind and heart melts and gets purified due to experiencing tears, goosebumps with devotion to Lord. One who has no devotion in his heart, gains nothing by penances and attainment of knowledge. Only by enjoying the pastimes of Lord often, mind and soul gets purified and attains tattva gnanam. Bhattathiri listed the ways to meditate upon Lord. One has to sit erect in a comfortable pose (sukhaasana) and gaze on the tip of the nose in between the two eyebrows. The vital breath energies should be controlled by regulating the breath through Pranayama. While doing this, one should imagine the downward lotus in the heart as facing upward and imagine the sun, moon and fire above it and Lord in a delicate dark blue form similar to the water bearing clouds, seated on the top. The form of Lord to be meditated upon is such that he has shining soft hair, wearing earrings in the shape of the fish, sporting a compassionate smile, neck adorned with Kaustubha maala, pearl garlands, sreevatsa mark, dressed in golden hued garment over his soft abdomen, soft hands and beautiful shaped thighs and lotus like feet.<br />
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Bhattathiri fixed his gaze in each and every part of Lord's body and finally concentrated on his smiling, lotus like face. By doing this, his mind would get fixed on the bliss enjoyed from the Adhwaitha roopam of Lord, forgetting himself and even the action of meditation. He wished to reach such higher states of meditation by practicing this method often. When one practices such a Dhyana yoga, the benefits attainable are manifold. The eight primary siddhis like Anima(reducing one's body even to the size of an atom), Mahima (expanding one's body to an infinitely large size) etc and the ten secondary siddhis that are possible to be achieved like anūrmi-mattvam (Being undisturbed by hunger, thirst, and other bodily appetites), dūra-śravaṇa (Hearing things far away), dūra-darśanam (Seeing things far away) etc.. Even though all these siddhis would come to Bhattathiri, competing with each other, when he practiced the Dhyana Yoga, still he did not wanted these siddhis which would eventually come in way of contemplating on Lord. Bhattathiri prayed to Lord to bless him with the mind which is always fixed on Lord and requested to be protected from all his afflictions. Lord Guruvayoorappan nodded his head immediately on acknowledgement.<br />
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<span style="color: blue;"><u>Lyrics of Dasakam 95</u></span></h2>
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आदौ हैरण्यगर्भीं तनुम् अविकल जीवात्मिकाम् आस्थितस्त्वं<br />
जीवत्वं प्राप्य माया गुण गण खचितो वर्तसे विश्वयोने ।<br />
तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन<br />
छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥<br />
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aadau hairaNyagarbhiiM tanum avikala jiivaatmikaam aasthitastvaM<br />
jiivatvaM praapya maayaa guNa gaNa khachitO vartase vishvayOne |<br />
tatrOdvR^iddhena sattvena tu guNayugalaM bhaktibhaavaM gatena<br />
Chittvaa sattvaM cha hitvaa punaranupahitO vartitaahe tvameva || 1 ||<br />
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सत्त्वोन्मेषात् कदाचित् खलु विषय रसे दोषबोधेऽपि भूमन्<br />
भूयोऽप्येषु प्रवृत्ति: सतमसि रजसि प्रोद्धते दुर्निवारा ।<br />
चित्तं तावत् गुणाश्च ग्रथितमिह मिथ: तानि सर्वाणि रोद्धुं<br />
तुर्ये त्वय्येक भक्ति: शरणमिति भवान् हंस रूपी न्यगादीत् ॥२॥<br />
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sattvOnmeShaat kadaachit khalu viShayarase dOShabOdhepi bhuuman<br />
bhuuyO(a)pyeShu pravR^itti: satamasi rajasi prOddhate durnivaaraa |<br />
chittaM taavat guNaashcha grathitamiha mitha: taani sarvaaNi rOddhuM<br />
turye tvayyeka bhakti: sharaNamiti bhavaan hamsaruupii nyagaadiit || 2 ||<br />
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सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि<br />
क्षुद्रानन्दाश्च सान्ता बहुविध गतय: कृष्ण तेभ्यो भवेयु: ।<br />
त्वं चाचख्याथ सख्ये ननु महित तमां श्रेयसां भक्तिमेकां<br />
त्वत् भक्त्यानन्द तुल्य: खलु विषयजुषां सम्मद: केन वा स्यात् ॥३॥<br />
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santi shreyaamsi bhuuyaamsyapi ruchibhidayaa karmiNaaM nirmitaani<br />
kshudraanandaashcha saantaa bahuvidha gataya: kR^iShNa tebhyO bhaveyu: |<br />
tvaM chaachakhyaatha sakhye nanu mahita tamaaM shreyasaaM bhaktimekaaM<br />
tvat bhaktyaananda tulya: khalu viShaya juShaaM sammada: kena vaa syaat || 3 ||<br />
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त्वत् भक्त्या तुष्ट बुद्धे: सुखमिह चरतो विच्युताशस्य चाशा:<br />
सर्वा: स्यु: सौख्यमय्य: सलिल कुहरगस्येव तोयैकमय्य: ।<br />
सोऽयं खलु इन्द्रलोकं कमलज भवनं योगसिद्धीश्च हृद्या:<br />
नाकाङ्क्षत्येतदास्तां स्वयम् अनुपतिते मोक्ष सौख्येऽप्यनीह: ॥४॥<br />
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tvat bhaktyaa tuShTa budbe: sukhamiha charatO vichyutaashasya chaashaa:<br />
sarvaa: syu: saukhyamayya: salila kuharagasyeva tOyaikamayya: |<br />
sO(a)yaM khalu indralOkaM kamalajabhavanaM yOgasiddhiishcha hR^idyaa:<br />
naakaankshatyetadaastaaM svayam anupatite mOksha saukhye(a)pyaniiha: || 4 ||<br />
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त्वत् भक्तो बाध्यमानोऽपि च विषय रसै: इन्द्रियाशान्तिहेतो:<br />
भक्त्यैवाक्रम्यमाणै: पुनरपि खलु तै: दुर्बलैर्नाभिजय्य: ।<br />
सप्तार्चि: दीपितार्चि: दहति किल यथा भूरि दारु प्रपञ्चं<br />
त्वत् भक्त्योघे तथैव प्रदहति दुरितं दुर्मद: क्वेन्द्रियाणाम् ॥५॥<br />
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tvat bhaktO baadhyamaanO(a)pi cha viShaya rasai: indriyaashaantihetO:<br />
bhaktyaivaakramyamaaNai: punarapi khalu tai: durbalairnaabhijayya: |<br />
saptaarchi: diipitaarchi: dahati kila yathaa bhuuri daaru prapa~nchaM<br />
tvadbhaktyOghe tathaiva pradahati duritaM durmada: kvendriyaaNaam || 5 ||<br />
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चित्तार्द्री भावमुच्चै: वपुषि च पुलकं हर्षवाष्पं च हित्वा<br />
चित्तं शुद्ध्येत्कथं वा किमु बहुतपसा विद्यया वीतभक्ते: ।<br />
त्वद्गाथास्वाद सिद्धाञ्जन सततमरी मृज्यमानोऽयम् आत्मा<br />
चक्षु: वत्तत्त्वसूक्ष्मं भजति न तु तथा अभ्यस्तया तर्ककोट्या॥६॥<br />
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chittaardrii bhaava muchchai: vapuShi cha pulakaM harShabaaShpaM cha hitvaa<br />
chittaM shudhyetkathaM vaa kimu bahutapasaa vidyayaa viitabhakte: |<br />
tvadgaathaa svaada siddhaa~njana satatamarii mR^ijyamaanO(a)yam aatmaa<br />
chakshu: vattattvasuukshmaM bhajati na tu tathaa abhyastayaa tarkakOTyaa || 6<br />
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ध्यानं ते शीलयेयं समतनु सुख बद्धासनो नासिकाग्र-<br />
न्यस्ताक्ष: पूरकाद्यै: जित पवन पथ: चित्तपद्मं त्ववाञ्चम्।<br />
ऊर्ध्वाग्रं भावयित्वा रवि विधु शिखिन: संविचिन्त्योपरिष्टात्<br />
तत्रस्थं भावये त्वां सजल जलधर श्यामलं कोमलाङ्गम् ॥७॥<br />
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dhyaanaM te shiilayeyaM samatanu sukha baddhaasanO naasikaagra<br />
nyastaaksha: puurakaadyai: jita pavana patha: chittapadmaM tvavaa~ncham |<br />
uurdhvaagraM bhaavayitvaa ravi vidhu shikhina: sanvichintyOpariShTaat<br />
tatrasthaM bhaavaye tvaaM sajala jaladhara shyaamalaM kOmalaangam || 7 ||<br />
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आनीलश्लक्ष्ण केशं ज्वलित मकरसत्कुण्डलं मन्दहास-<br />
स्यन्दार्द्रं कौस्तुभ श्री परिगत वनमालोरु हाराभिरामम् ।<br />
श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छाय चेलं<br />
चारु स्निग्धोरुम् अम्भोरुह ललित पदं भावयेऽहं भवन्तम् ॥८॥<br />
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aaniilashlakshNa keshaM jvalita makarasatkuNDalaM mandahaasa-<br />
syandaadraM kaustubha shrii parigata vanamaalOru haaraabhiraamam |<br />
shriivatsaankaM subaahuM mR^idulasadudaraM kaanchanachChaaya chelaM<br />
chaaru snigdhOrum ambhOruha lalita padaM bhaavaye(a)haM bhavantam || 8 ||<br />
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सर्वाङ्गेष्वङ्ग रङ्गत् कुतुकमिति मुहुर्धारयन्नीश चित्तं<br />
तत्राप्येकत्र युञ्जे वदन सरसिजे सुन्दरे मन्दहासे<br />
तत्रालीनं तु चेत: परम सुखचिदद्वैतरूपे वितन्वन्<br />
अन्यन्नो चिन्तयेयं मुहुरिति समुपारूढ योगो भवेयम् ॥९॥<br />
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sarvaangeShvanga rangat kutukamiti muhurdhaarayanniisha chittaM<br />
tatraapyekatra yu~nje vadana sarasije sundare mandahaase |<br />
tatraaliinaM tu cheta: parama sukhachidadvaitaruupe vitanvan<br />
anyannO chintayeyaM muhuriti samupaaruuDha yOgO bhaveyam || 9 ||<br />
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इत्थं त्वत् ध्यान योगे सति पुनरणिमाद्यष्ट संसिद्धयस्ता:<br />
दूरश्रुत्यादयोऽपि ह्यहम् अहमिकया सम्पतेयु: मुरारे ।<br />
त्वत् सम्प्राप्तौ विलम्बावहम् अखिलमिदं नाद्रिये कामयेऽहं<br />
त्वामेवानन्द पूर्णं पवनपुरपते पाहि मां सर्वतापात् ॥१०॥<br />
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itthaM tvat dhyaana yOge sati punaraNimaadyaShTa samsiddhayastaa:<br />
duurashrutyaadayO(a)pi hyaham ahamikayaa sampateyu muraare |<br />
tvat sampraaptau vilambaavaham akhilamidaM naadriye kaamaye(a)haM<br />
tvaamevaananda puurNaM pavanapurapate paahi maaM sarvataapaat || 10 ||<br />
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-------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-91205774808178775682020-09-11T18:33:00.006-07:002022-01-16T15:30:55.198-08:00NARAYANEEYAM DASAKAM - 94 - TATTVA JNANA UTPATTI<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 94 - Tatva Jnana Utpatti</u></span></h2>
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<br /><br />In this Dasakam, Bhattathiri explained the ways to get a philosophical approach in individual leading to enlightenment.<br />
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The people who follow the path of Dharma, without expecting the fruits of such actions realise the the supreme blissful form of the Lord (Nirguna swarupam) which is all pervasive and is different from the body, actions due to sense organs and Maya. Just like how the flame from fire varies in size depending on the size and quality of the log used, the realisation of the Swaroopam varies according to the quality of the person.<br />
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The fire of knowledge is ignited by the striking of two logs of wood, the lower one being the Guru's teachings, and the upper one the sishya who seeks knowledge. This fire of knowledge kindled, burns the forest full of many tendencies and desires due to an effect of past actions, and also the ignorance of identification with the body and the world. When mind becomes pure, the passion for knowledge fire subsides and results in realisation of Lord's form.<br />
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Surrendering to Lord alone can remove all afflictions. Just by practicing the systems prescribed by Ayurveda, the six types of practices like Sandhi, vigraha, yana(spiriutal practice) prescribed in Raja needhi, the six steps of actions prescribed by Dharma shastra like janam, yajanam, adhyayanam, athyapanam, dhaanam, Prathigraham are ineffective in completely removing or the recurrence of all sufferings. The rituals prescribed in the Vedas are hard to perform or practice without mistakes and even when one manages to perform these successfully, get results, go to heaven and become proud of his achievement and forgets Lord. Once the fruits of the actions are completed, such people come back again in to the world and suffer miseries.<br />
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Bhattathiri wondered as to which place in this universe could be fearless like vaikunta? Even Brahma experiences fear in satyaloka knowing well, that he will merge with Lord's form at the end of the Yuga, Hence beyond doubt, people living in the hell after committing sins with increased tamasic qualities, will be drowned in fear and insecurities. Bhattathiri prayed to Lord who saves people from miseries, to remove all his attachments.<br />
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To speak the truth, Bhattathiri (and so are we) is part of Lord himself and hence there is no aspect of attachment nor liberation. Lord's two aspects of Maya and enlightenment are like the two states of dreaming and awakening. While the attached one enjoys the fruits or pleasures sitting on the tree called body, the detached one enjoys the everlasting joy. The former is jivatma and later is Eshwara or paramathma. To obtain the supreme bliss or the mukthi, one has to keep his mind clean and pure. This is possible only by true devotion to Lord. Bhattathiri requested that he may be granted such a devotion which will enable him to surrender everything to Lord. With such devotion and guidance from the guru, he would then, be able to understand the tattva Jnanam and become one with Lord quickly.<br />
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Few are involved in rigorous training in Vedas and specialised in it, still they have not realised Lord which is explained by them. Those unfortunate ones who have wasted their efforts are like the cow which cannot give milk. Bhattathiri requested Lord to make him avoid such words which do not describe the glory of Lord, his various forms, his pastimes. He may not be aware of all the glory of Lord, his form, his actions, but he focuses himself on the Lord only with complete devotion. So he requested that he may be granted the company of people who praise Lord's glory and worship him through idols like venugopala, Balakrishna, do prostrations, sing in praise of his excellences, talk about Lord's attributes, the mercy shown by him on people and be attached to the lotus feet forever.<br />
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Bhattathiri wanted to surrender all the material benefits gained by him to Lord. He sought to be Lord's slave, clean the premises of the temple and do prayers to sun, fire, brahman, his atman and cow with the Lord in chathurbhuja form in his heart. By doing above, he hoped that the love in his heart melted and flowed like a torrential stream towards Lord through his devotion. Even with doing homa, fasting, following a disciplined life, penance and practicing Sankhya yoga, it is not easy to reach Lord or attain moksha. But the fortunate gopikas got moksha just by showing unconditional love to Lord and he respects that true love only. Hence Bhattathiri prayed to Lord to keep him permanently devoted and requested to be cured of his afflictions. Lord of Guruvayoor acknowledged his requests immediately with his nod.<br />
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<span style="color: blue;"><u>Lyrics of Daskam 94</u></span></h2>
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शुद्धा निष्काम धर्मै: प्रवर गुरुगिरा तत् स्वरूपं परं ते<br />
शुद्धं देहेन्द्रियादि व्यपगतम् अखिल व्याप्तम्आवेदयन्ते ।<br />
नानात्वस्थौल्य कार्श्यादि तु गुणजवपु: सङ्गतोऽध्यासितं ते<br />
वह्ने: दारु प्रभेदेषु इव महदणुता दीप्तता शान्ततादि ॥१॥<br />
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shuddhaa niShkaama dharmai: pravara gurugiraa tat svaruupaM paraM te<br />
shuddhaM dehendriyaadi vyapagatam akhila vyaaptam aavedayante |<br />
naanaatvasthaulya kaarshyaadi tu guNaja vapu: sangatO(a)dhyaasitaM te<br />
vahne: daaruprabhedeShu iva mahadaNutaa diiptataa shaantataadi || 1 ||<br />
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आचार्याख्य अधरस्थारणि समनुमिलच्छिष्य रूपोत्तरार-</div><div>
ण्यावेधोद्भासितेन स्फुटतर परिबोधाग्निना दह्यमाने ।<br />
कर्माली वासना तत् कृत तनु भुवन भ्रान्ति कान्तार पूरे<br />
दाह्या भावेन विद्या शिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥<br />
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aachaaryaakhya adharasthaaraNi samanumilachChiShya ruupOttaraara-<br />
NyaavedhOdbhaasitena sphuTatara paribOdhaagninaa dahyamaane |<br />
karmaalii vaasanaa tat kR^ita tanu bhuvana bhraanti kaantaara puure<br />
daahyaa bhaavena vidyaa shikhini cha virate tvanmayii khalvavasthaa || 2 ||<br />
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एवं त्वत् प्राप्तितोऽन्यो नहि खलु निखिल क्लेश हानेरुपायो<br />
नैकान्तात्यन्तिकास्ते कृषिवदगद षाड्गुण्य षट्कर्म योगा: ।<br />
दुर्वैकल्यैरकल्या अपि निगम पथा: तत् फलान्यप्यवाप्ता<br />
मत्तास्त्वां विस्मरन्त: प्रसजति पतने यान्त्यनन्तान् विषादान्॥३॥<br />
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evaM tvat praaptitO(a)nyO na hi khalu nikhila klesha haanerupaayO<br />
naikaantaatyantikaaste kR^iShivadagada ShaaTguNyaShaTkarmayOgaa: |<br />
durvaikalyairakalyaa api nigama pathaa: tat phalaanyapyavaaptaa<br />
mattaastvaaM vismaranta: prasajati patane yaantyanantaan viShaadaan || 3 ||<br />
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त्वल्लोकादन्य लोक: क्वनु भयरहितो यत् परार्ध द्वयान्ते<br />
त्वत् भीत: सत्यलोकेऽपि न सुखवसति: पद्मभू: पद्मनाभ ।<br />
एवं भावे तु अधर्मार्जित बहुतमसां का कथा नारकाणां<br />
तन्मे त्वं छिन्धि बन्धं वरद् कृपणबन्धो कृपापूरसिन्धो ॥४॥<br />
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tvallOkaadanya lOka: kvanu bhayarahitO yat paraardha dvayaante<br />
tvat bhiita: satyalOke(a)pi na sukhavasati: padmabhuu: padmanaabha |<br />
evaM bhaave tu adharmaarjita bahutamasaaM kaa kathaa naarakaaNaaM<br />
tanme tvaM Chindhi bandhaM varada kR^ipaNabandhO kR^ipaapuura sindhO || 4 ||<br />
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याथार्थ्यात् त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ<br />
माया विद्या तनुभ्यां तव तु विरचितौ स्वप्न बोधोपमौ तौ ।<br />
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको<br />
भुङ्क्ते देहद्रुमस्थो विषय फल रसान् नापरो निर्व्यथात्मा ॥५॥<br />
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yaathaarthyaat tvanmayasyaiva hi mama na vibhO vastutO bandhamOkshau<br />
maayaa vidyaa tanubhyaaM tava tu virachitau svapna bOdhOpamau tau |<br />
baddhe jiivadvimuktiM gatavati cha bhidaa taavatii taavadekO<br />
bhunkte dehadrumasthO viShaya phala rasaan naaparO nirvyathaatmaa || 5 ||<br />
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जीवन्मुक्तत्वम् एवं विधमिति वचसा किं फलं दूरदूरे<br />
तन्नामा शुद्ध बुद्धे: न च लघु मनस: शोधनं भक्तितोऽन्यत् ।<br />
तन्मे विष्णो कृषीष्ठा: त्वयि कृतसकल प्रार्पणं भक्ति भारं<br />
येन स्यां मङ्क्षु किञ्चिद् गुरु वचन मिलत् त्वत् प्रबोधस्त्वदात्मा ॥६॥<br />
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jiivan muktatvam evaM vidhamiti vachasaa kiM phalaM duuraduure<br />
tannaamaa shuddha buddhe: na cha laghu manasa: shOdhanaM bhaktitO(a)nyat |<br />
tanme viShNO kR^iShiiShThaa: tvayi kR^itasakala praarpaNaM bhaktibhaaraM<br />
yena syaam mankshu ki~nchid guru vachana milat tvat prabOdhastvadaatmaa || 6 ||<br />
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शब्द ब्रह्मण्यपीह प्रयतित मनस: त्वां न जानन्ति केचित्<br />
कष्टं वन्ध्यश्रमास्ते चिरतरमिह गां बिभ्रते निष्प्रसूतिम् ।<br />
यस्यां विश्वाभिरामा: सकलमलहरा दिव्य लीलावतारा:<br />
सच्चित् सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥७॥<br />
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shabda brahmaNyapiiha prayatita manasa: tvaaM na jaananti kechit<br />
kaShTaM vandhyashramaaste chirataramiha gaaM bibhrate niShprasuutim |<br />
yasyaaM vishvaabhiraamaa: sakalamalaharaa divyaliilaavataaraa:<br />
sachchit saandraM cha ruupaM tava na nigaditaM taaM na vaachaM bhriyaasam || 7 ||<br />
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यो यावान् यादृशो वा त्वमिति किमपि नैवावगच्छामि भूमन्<br />
एवम् च अनन्य-भाव: त्वदनुभजनमेवाद्रिये चैद्यवैरिन् ।<br />
त्वल्लिङ्गानां त्वदङ्घ्रि प्रियजनसदसां दर्शन स्पर्शनादि:<br />
भूयान्मे त्वत् प्रपूजा नति नुति गुण कर्मानु कीर्त्यादरोऽपि ॥८॥<br />
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yO yaavaan yaadR^ishO vaa tvamiti kimapi naivaavagachChaami bhuuman<br />
evaM cha ananya bhaava: tvadanubhajanamevaadriye chaidyavairin |<br />
tvallingaanaaM tvadanghri priyajana sadasaaM darshanasparshanaadi:<br />
bhuuyaanme tvat prapuujaa nati nuti guNa karmaanu kiirtyaadarO(a)pi || 8 ||<br />
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यद्यल्लभ्येत तत्तत् तव समुपहृतं देव दासोऽस्मि तेऽहं<br />
त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहु: कर्म निर्मायमेव ।<br />
सूर्याग्नि ब्राह्मणात्मादिषु लसित चतुर्बाहुमाराधये त्वां<br />
त्वत् प्रेमार्द्रत्वरूपो मम सततम् अभिष्यन्दतां भक्तियोग: ॥९॥<br />
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yadyallabhyeta tattat tava samupahR^itaM deva daasO(a)smi te(a)haM<br />
tvadgehOnmaarjanaadyaM bhavatu mama muhu: karma nirmaayameva |<br />
suuryaagni braahmaNaatmaadiShu lasita chaturbaahumaaraadhaye tvaam<br />
tvat premaardratvaruupO mama satatam abhiShyandataaM bhaktiyOga: || 9 ||<br />
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ऐक्यं ते दान होम व्रत नियम तप: सांख्ययोगैर्दुरापं<br />
त्वत् सङ्गेनैव गोप्य: किल सुकृति तमा: प्रापुरानन्द सान्द्रम् ।<br />
भक्तेष्वन्येषु भूय: स्वपि बहुमनुषे भक्तिमेव त्वमासां<br />
तन्मे त्वद्भक्तिमेव द्रढय हर गदान् कृष्ण वातालयेश ॥१०॥<br />
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aikyaM te daana hOma vrata niyama tapa: saankhyayOgairduraapaM<br />
tvat sangenaiva gOpya: kila sukR^ititamaa: praapuraananda saandram |<br />
bhakteShvanyeShu bhuuya: svapi bahumanuShe bhaktimeva tvamaasaaM<br />
tanme tvadbhaktimeva draDhaya hara gadaan kR^iShNa vaataalayesha || 10 ||</div>
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-------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com2tag:blogger.com,1999:blog-1510659436089481314.post-86317738161544569572020-09-08T23:15:00.002-07:002020-09-08T23:16:47.115-07:00NARAYANEEYAM - DASAKAM - 93 - TWENTY FOUR GURUS<div dir="ltr" style="text-align: left;" trbidi="on">
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<u><span style="color: blue;">Dasakam - 93 - Twenty Four Gurus</span></u></h2>
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Bhattathiri describes in this dasakam, the qualities he (and there by <u>all of us too</u>) should imbibe from nature and living beings around in this universe.</div>
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By the mercy of god, Bhattathiri wished to let go the attachment to his relatives. With mind fixed completely in the Lord and with clear understanding that whatever he saw around are all nothing but an expression of maya, Bhattathiri wanted to abandon all actions due to his mind, body and speech. As long as one possesses attachment to the self and to his varnam, ashramam, there will be some do's/don'ts, good/bad, acceptable/not acceptable. If one surrendered his mind completely to the Lord and understand that he is not different from Lord and possess a balanced mind, then there would be no question of likes or dislikes.</div>
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There are varieties of animals in this earth which have only sense of hunger and thirst. But </div>
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human beings alone have common sense to distinguish good and bad, hence taking birth as human being is the best of all. After taking such a best form in this world, such a human being becomes friend and enemy for himself. The one who fixes mind on Lord and learns to solve his miseries of birth/death cycle through that, becomes friend to his soul and one who differs from this becomes enemy to his own soul.</div>
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Everything in this universe becomes a spiritual teacher due to the grace of the God. One can learn patience from Mother earth which bears all life without any complaints. Wind though mixes with everything in the atmosphere yet does not loses its trait and hence teaches the sense of detachment. Without attachment, the soul should learn to be spread as wide as the sky. One can learn from water to be pure and clear in mind and thoughts. Any food or thing put in fire gets accepted by it and is independent of the defects in them. From fire, Bhattathiri wanted to learn the quality of being unaffected by defects or sins of others. Just like fire is present in every tree, he attempted to recognise himself in all beings. Just like waxing and waning of the moon, the growth and degeneration are only limited to the body and not for the soul. The reflection of the Sun appears different in different types of water, likewise Bhattathiri sought the Lord's grace to understand that the soul or the athma, though present in different physical forms, yet it is all one. </div>
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Bhattathiri does not want to get attached and experience miseries like the dove in a story which died because its loved ones were killed by a hunter. The python waits for its prey and takes only what it gets naturally. Likewise Bhattathiri sought to eat whatever food is available and bear hunger when not available. He wanted to adopt the mightiness shown by ocean. He prayed to Lord that he should not fall for the pleasures obtained through women and destroy himself, like the firefly seeking light, destroys itself by falling in to the fire eventually. He wants to attain the quality of assimilating the good like how the beetle sucks honey from flowers, at the same time prayed to Lord that he should not become greedy and destroy himself in accumulating wealth like it. </div>
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Male elephants are controlled by using female elephants, So Bhattathiri requested Lord that he should never fall for the beauty of woman and get captivated by them. He wishes not to learn the act of accumulating wealth from honey bee which gathers and stores honey. Just like how humans take the honey after driving away the bee, robbers will take away the accumulated wealth one day. He wished not to get attracted to sounds which does not be long to divinity unlike deer which falls to music played by hunters. Like a fish which falls in to the net for the want of prey, Bhattathiri wished not to fall in prey for material benefits. He wanted to be like Pingala, lady who slept well after she withdrew her interest in acquiring greater wealth. Kurram is a bird which is attacked by other birds as it holds and guards the meat on its beak. Bhattathiri wants not to be like this bird, in accumulating wealth and then suffer miseries in an effort to protect it.</div>
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Bhattathiri wished to be like a child in being happy and carefree. Two or more bangles on hand make noise, if it is one, it will not. Bhattathiri wanted to avoid unnecessary talks and arguments to have peace in life. He wants to stay focused on Lord like a person who aims his arrow does not get distracted by the jarring music of the instruments announcing King's arrival. Just like how snakes live in the hole made by the mouse, Bhattathiri wanted to stay happily, peacefully and unattached in house built by others.</div>
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Spider spins its web from the fluid emanating from its body and later pulls it onto itself. Similarly Lord creates the world but makes the people stay focused on himself. A wasp stings a worm continuously and make it always think about wasp and worm finally becomes a wasp itself. Similarly, Bhattathiri wanted to stay focused on the Lord and eventually get Lord's divya swaroopam. Finally, to Bhattathiri, his physical body which becomes ashes or feast to the worms in the end, suffering with the disease, was itself serving as the best Guru.</div>
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The attachment to the physical form only causes attachment to property, wife, wealth and makes one forget to contemplate on Lord's form without knowing the fact that this body becomes food to fire or dog. Bhattathiri wonders why the five senses does not stay controlled and keep wandering, never getting attracted to Lord's lotus feet. He prayed to Lord to remove his body afflictions as he is still not able to get over the attachment to his physical form. He has received the physical form of Brahmin by good Karma in his previous births. Hence sincerely requested Lord to protect his hard earned physical body from falling for sensuous desires and help him surrender only to Lord's lotus feet. Lord Guruvayoorappan nodded his head, acknowledging all his requests.</div>
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<span style="color: blue;"><u>Lyrics of Dasakam 93</u></span></h2>
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बन्धुस्नेहं विजह्यां तव हि करुणया त्वय्युपावेशितात्मा</div>
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सर्वं त्यक्त्वा चरेयं सकलमपि जगत् वीक्ष्य माया विलासम् ।</div>
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व्यासेधो वा कथं तौ त्वयि निहितमते: वीत वैषम्य बुद्धे: ॥१॥</div>
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bandhusnehaM vijahyaaM tava hi karuNayaa tvayyupaaveshitaatmaa</div>
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sarvaM tyaktvaa chareyaM sakalamapi jagat viikshya maayaavilaasam |</div>
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naanaatvaat bhraantijanyaat sati khalu guNadOShaavabOdhe vidhirvaa</div>
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vyaasedhO vaa kathaM tau tvayi nihitamate: viita vaiShamyabuddhe: || 1 ||</div>
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क्षुत् तृष्णा लोपमात्रे सतत कृतधियो जन्तव: सन्त्यनन्ता:</div>
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तेभ्यो विज्ञानवत्त्वात् पुरुष इह वर: तज्जनिर्दुर्लभैव ।</div>
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तत्राप्यात्मात्मन: स्यात्-सुहृदपि च रिपु: यस्त्वयि न्यस्तचेता:</div>
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तापोच्छित्ते: उपायं स्मरति स हि सुहृत् स्वात्मवैरी ततोऽन्य: ॥२॥</div>
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kshut tR^iShNaa lOpamaatre satata kR^itadhiyO jantava: santyanantaa:</div>
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tebhyO vij~naanavattvaat puruSha iha vara: tajjanirdurlabhaiva |</div>
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tatraapyaatmaa(a)(a)tmana: syaat-suhR^idapi cha ripu: yastvayi nyastachetaa:</div>
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taapOchChitte: upaayaM smarati sa hi suhR^it svaatmavairii tatO(a)nya: || 2 ||</div>
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त्वत्कारुण्ये प्रवृत्ते क इव न हि गुरु: लोकवृत्तेऽपि भूमन्</div>
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सर्वाक्रान्तापि भूमि: न हि चलति तत: सत्क्षमां शिक्षयेयम् ।</div>
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गृह्णीयाम् ईश तत्तत् विषय परिचयेपि अप्रसक्तिं समीरात्</div>
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व्याप्तत्वम् च आत्मनो मे गगन गुरुवशात् भातु निर्लेपता च ॥३</div>
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tvatkaaruNye pravR^itte ka iva na hi guru: lOkavR^itte(a)pi bhuuman</div>
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sarvaakraantaa(a)pi bhuumi: nahi chalati tata: satkshamaaM shikshayeyam |</div>
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gR^ihNiiyaam iisha tattat viShaya parichaye(a)pi aprasaktiM samiiraat</div>
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vyaaptatvaM chaatmanO me gagana guruvashaat bhaatu nirlepataa cha || 3 ||</div>
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स्वच्छ: स्यां पावनोऽहं मधुर उदकवत् वह्निवन्मा स्म गृह्णां</div>
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सर्वान्नीनोऽपि दोषं तरुषु तमिव मां सर्वभूतेष्ववेयाम् ।</div>
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पुष्टिर्नष्टि: कलानां शशिन इव तनो: नात्मनोऽस्तीति विद्यां</div>
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तोयादिव्यस्त मार्ताण्डवदपि च तनुष्वेकतां त्वत् प्रसादात् ॥४॥</div>
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svachCha: syaaM paavanO(a)haM madhura udakavat vahnivanmaa sma gR^ihNaaM</div>
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sarvaanniinO(a)pi dOShaM taruShu tamiva maaM sarvabhuuteShvaveyaam |</div>
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puShTirnaShTi: kalaanaaM shashina iva tanO: naatmanO(a)stiiti vidyaaM</div>
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tOyaadivyasta maartaaNDavadapi cha tanuShvekataaM tvat prasaadaat || 4 ||</div>
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स्नेहाद्व्याधात्त पुत्रव्यसन मृत कपोतायितो मा स्म भूवं</div>
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प्राप्तं प्राश्नन् सहेय क्षुधमपि शयुवत् सिन्धु वत्स्याम् अगाध: ।</div>
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मा पप्तं योषिदादौ शिखिनि शलभवत् भृङ्गवत् सारभागी</div>
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भूयासं किन्तु तद्वत् धनचयनवशात् माहमीश प्रणेशम् ॥५॥</div>
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snehaadvyaadhaasta putra vyasana mR^ita kapOtaayitO maa sma bhuuvaM</div>
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praaptaM praashnan saheya kshudhamapi shayuvat sindhu vatsyaam agaadha: |</div>
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maa paptaM yOShidaadau shikhini shalabhavat bhR^ingavat saarabhaagii</div>
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bhuuyaasaM kintu tadvat dhanachayanavashat maa(a)hamiisha praNesham || 5 ||</div>
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मा बद्ध्यासं तरुण्या गज इव वशया नार्जयेयं धनौघं</div>
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हर्तान्यस्तं हि माध्वीहर इव मृगवन् मा मुहं ग्राम्य गीतै: ।</div>
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नात्यासज्जेय भोज्ये झष इव बलिशे पिङ्गलावन् निराश:</div>
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सुप्यां भर्तव्य योगात् कुरर इव विभो सामिषोऽन्यैर्न हन्यै ॥६॥</div>
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maa badhyaasaM taruNyaa gaja iva vashayaa naarjayeyaM dhanaughaM</div>
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hartaa(a)nyastaM hi maadhviihara iva mR^igavan maa muhaM graamya giitai: |</div>
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naatyaasajjeya bhOjye jhaSha iva baLishe pingalaavan niraasha:</div>
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supyaaM bhartavya yOgaat kurara iva vibhO saamiShO(a)nyairna hanyai || 6 ||</div>
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वर्तेय त्यक्तमान: सुखमति शिशुवत् निस्सहायश्चरेयं</div>
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कन्याया एकशेषो वलय इव विभो वर्जितान्योन्य घोष: ।</div>
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त्वच्चित्तो नावबुध्यै परमिषुकृदिव क्ष्माभृदायान घोषं</div>
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गेहेषु अन्य प्रणीतेषु अहिरिव निवसानि उन्दुरोर्मन्दिरेषु ॥७॥</div>
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varteya tyaktamaana: sukhamati shishuvat nissahaayashchareyaM</div>
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kanyaayaa ekasheShO valaya iva vibhO varjitaanyOnya ghOSha: |</div>
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tvachchittO naavabudhyai paramiShukR^idiva kshmaabhR^idaayaana ghOShaM</div>
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geheShu anya praNiiteSu ahiriva nivasaani undurOrmandireShu || 7 ||</div>
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त्वय्येव त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां</div>
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त्वच्चिन्ता त्वत् स्वरूपं कुरुत इति दृढं शिक्षये पेशकारात् ।</div>
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विड्भस्मात्मा च देहो भवति गुरुवरो यो विवेकं विरक्तिं</div>
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धत्ते सञ्चिन्त्यमानो मम तु बहुरुजा-पीडितोऽयं विशेषात् ॥८॥</div>
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tvayyeva tvatkR^itaM taM kshapayasi jagadityuurNanaabhaat pratiiyaaM</div>
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tvachchintaa tvat svaruupaM kuruta iti dR^iDhaM shikshaye peshakaaraat |</div>
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viDbhasmaatmaa cha dehO bhavati guruvarO yO vivekaM viraktiM</div>
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dhatte sanchintyamaanO mama tu bahurujaa-piiDitO(a)yaM visheShaat || 8 ||</div>
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ही ही मे देहमोहं त्यज पवनपुराधीश यत्प्रेम हेतो: </div>
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गेहे वित्ते कलत्रादिषु च विवशिता: त्वत्पदं विस्मरन्ति ।</div>
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सोऽयं वह्नेश्शुनो वा परमिह परत: साम्प्रतम् चाक्षिकर्ण:</div>
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त्वग्जिह्वाद्या विकर्षन्ति अवशमत इत: कोऽपि न त्वत् पदाब्जे ॥९॥</div>
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hii hii me dehamOhaM tyaja pavanapuraadhiisha yatperamahetO:</div>
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gehe vitte kalatraadiShu cha vivashitaa: tvatpadaM vismaranti |</div>
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sO(a)yaM vahne: shunO vaa paramiha parata: saamprataM chaakshikarNa:</div>
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tvagjihvaadyaa vikarShanti avashamata ita: kO(a)pi na tvat padaabje || 9 ||</div>
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दुर्वारो देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान्</div>
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हृत्वा भक्तिं द्रढिष्ठां कुरु तव पद पङ्केरुहे पङ्कजाक्ष ।</div>
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नूनं नाना भवान्ते समधिगतममुं मुक्तिदं विप्रदेहं</div>
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क्षुद्रे हा हन्त मा मा क्षिप विषयरसे पाहि मां मारुतेश ॥१०॥</div>
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durvaarO dehamOhO yadi punaradhunaa tarhi nishsheSharOgaan</div>
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hR^itvaa bhaktiM draDhiShThaaM kuru tava pada pankeruhe pankajaaksha |</div>
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nuunaM naanaa bhavaante samadhigatamimaM muktidaM vipradehaM</div>
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kshudre haa hanta maa maa kshipa viShayarase paahi maaM maarutesha || 10 ||</div>
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--------Sri Krishnarpanam--------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com1tag:blogger.com,1999:blog-1510659436089481314.post-47419862655185269252020-09-04T12:56:00.007-07:002021-12-23T13:56:44.106-08:00NARAYANEEYAM DASAKAM - 92 - KARMA MISRA BHAKTHI<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 92 - Karma Misra Bhakthi</u></span></h2>
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Vedas have prescribed certain actions, which have to be done without expecting fruits of it. Bhattadiri requested mind strength to perform all such actions and surrender actions and their results to Lord's Lotus feet and attain freedom from action. He did not wish to do any action which is not listed in the vedas by his mind, intellect or speech. If by mistake, he committed any action not mentioned in vedas, he would surrender that karma also to Lord.<br />
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Singing glory of Lord through Bhajans is also a method of Karma yoga. Bhattathiri wished to pray Lord in the form of a Murthy/Vigraha made of mud, sand or any suitable material or just visualise Lord's Swaroopam in his mind and do pooja with flowers, sandalwood and perfumes, which are affordable to him and earn his blessings. If women and people of lower varna are not privileged to hear to Lord's glories and pastimes and chant Lord's names, they are still subjected to Lord's mercy. Bhattathiri says he is only worried about those people who were privileged to worship Lord and yet are not peaceful with themselves. He prays to the Lord that he should not be like those privileged ones who perform Yajnas for profession but not devoted to the Lord, turn proud and arrogant due to their fame, obtained out of their karmas.<br />
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This world comprises of undevoted people who laugh at the devotees and say that these devotees, in order to hide their misconduct, are chanting names like Rama and Krishna. Such people accuse the devotees of hindering the fame due to them. They go to the extent of calling the devoted brethren as hypocrites and laugh at them for worshipping Lord always. Bhattathiri prayed to Lord that never should he become like those undevoted people.<br />
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People worshipped Lord in white colour as Brahmacharya and pleased him through their meditation and penance in krita Yuga. In treta Yuga, Lord was worshipped as clad with sruka and sruva appearing in red colour like an yagna purusha. In Dwapara Yuga, Lord was worshipped as one with chakra and mace and with a black or dark coloured complexion. In Kali Yuga, Lord who is blue in complexion is worshipped through Nama sankeerthanam. The Kali is better than other yugas, because with small effort through the ways of Namasankeerthanam, one can attain the best fruit of life, the Moksham. Therefore people who were born in treta and dwapara yuga would like to be born in kali. Bhattathiri requested Lord to help the people including him born in kali to be not attracted to material desires.<br />
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In this Kali, there will more people devoted to Lord and they will be mostly living in the Dravidian land. In that too, they would live along the banks of Kaveri, Tamiraparani, Vaigai and the banks of those rivers flowing towards west. Bhattathiri requested to be born in such regions and be devoted to Lord all the time, never should be bonded emotionally through desires and have a complete devotion. In olden days, King Pareekshit took his sword to kill Kali who was detrimental to dharma. Since he knew the essence of truth, he spared the Kali, as it had some good qualities as well. Only in Kali, service to God gives the best benefit sooner than even the sins. Even Kali is scared to afflict Lord's devotees. Only, before one turns to be Lord's devotee, he perhaps afflict them with diseases and only for that sake, Bhattathiri requested Lord to punish the Kali.<br />
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Great Saints have advised that in Kali yuga, Ganga, Gita, Gayathri, Tulsi, Gopichandanam, Shalagrama pooja, Ekadashi fasting and eight aksharas denoting Lord's Nama increases Lord's grace and grants moksham quickly. Hence Bhattathiri requested Lord to make him intensely interested in these eight things. If one abandons all actions and take a total surrender at Lord's feet, he becomes relieved from any debt towards Gods, Sages, Pitrus and is no longer a servant to them. Lord resides in such person and removes all his sins. Bhattathiri requested Lord to remove all his afflictions caused due to sins committed by him. Lord Guruvayoorappan acknowledged his request immediately by nodding his head.<br />
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PS: Doing Bhakthi while discharging duties as per the varnashrama without material desires and surrendering the fruits of action to Lord - Karma Misra Bhakthi<br />
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<u><span style="color: blue;">Lyrics of Dasakam 92</span></u></h2>
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वेदैस्सर्वाणि कर्माणि अफल परतया वर्णितानीति बुध्वा<br />
तानि त्वयि अर्पितानि एव हि समनुचरन् यानि नैष्कर्म्यं ईश ।<br />
मा भूत् वेदै: निषिद्धे कुहचिदपि मन:कर्मवाचां प्रवृत्ति:<br />
र्दुर्वर्जं चेदवाप्तं तदपि खलु भवत्यर्पये चित्प्रकाशे ॥१॥<br />
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vedaissarvaaNi karmaaNi aphala paratayaa varNitaaniiti buddhvaa<br />
taani tvayi arpitaani eva hi samanucharan yaani naiShkarmyam iisha |<br />
maa bhuud vedai: niShiddhe kuhachidapi mana: karmavaachaaM pravR^itti:<br />
durvarjaM chedavaaptaM tadapi khalu bhavatyarpaye chitprakaashe || 1 ||<br />
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यस्त्वन्य: कर्मयोग: तव भजनमय: तत्र चाभीष्ट मूर्तिं<br />
हृद्यां सत्त्वैक रूपां दृषदि हृदि मृदि क्वापि वा भावयित्वा ।<br />
पुष्पै:-गन्धै: निवेद्यै: अपि च विरचितै: शक्तितो भक्तिपूतै:<br />
नित्यं वर्यां सपर्यां विदधत् अयि विभो त्वत्प्रसादं भजेयम् ॥२॥<br />
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yastvanya: karmayOga: tava bhajanamaya: tatra chaabhiiShTa muurtim<br />
hR^idyaaM satvaika ruupaaM dR^iShadi hR^idi mR^idi kvaapi vaa bhaavayitvaa |<br />
puShpai: gandhai: nivedyai: api cha virachitai: shaktitO bhaktipuutai:<br />
nityam varyaam saparyaam vidadhad ayi vibhO tvatprasaadam bhajeyam || 2 ||<br />
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स्त्री शूद्रा: त्वत् कथादि श्रवण विरहिता आसतां ते दयार्हा:<br />
त्वत्पादासन्नयातान् द्विजकुल जनुषो हन्त शोचाम्यशान्तान् ।<br />
वृत्त्यर्थं ते यजन्तो बहुकथितमपि त्वां अनाकर्णयन्तो<br />
दृप्ता विद्याभिजात्यै: किमु न विदधते तादृशं मा कृथा माम् ॥३॥<br />
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strii shuudraa: tvat kathaadi shravaNa virahitaa aasataaM te dayaarhaa:<br />
tvatpaadaasannayaataan dvijakula januShO hanta shOchaamyashaantaan |<br />
vR^ittyartham te yajantO bahukathitamapi tvaamanaakarNayantO<br />
dR^iptaa vidyaabhijaatyai: kimu na vidadhate taadR^isham maa kR^ithaa maam || 3 ||<br />
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पापोऽयं कृष्ण रामेत्यभिलपति निजं गूहितुं दुश्चरित्रं<br />
निर्लज्जस्यास्य वाचा बहुतर कथनीयानि मे विघ्नितानि ।<br />
भ्राता मे वन्ध्यशीलो भजति किल सदा विष्णुं इत्थं बुधांस्ते<br />
निन्दन्त्युच्चैर्हसन्ति त्वयि निहित मतीन् तादृशं मा कृथा माम् ॥४॥<br />
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paapO(a)yaM kR^iShNa raameti abhilapati nijaM guuhituM dushcharitraM<br />
nirlajjasyaasya vaachaa bahutara kathaniiyaani me vighnitaani |<br />
bhraataa me vandhyashiilO bhajati kila sadaa viShNum itthaM budhaamste<br />
nindantyuchchairhasanti tvayi nihita matiin taadR^ishaM maa kR^ithaa maam || 4 ||<br />
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श्वेतच्छायं कृते त्वां मुनिवरवपुषं प्रीणयन्ते तपोभि:<br />
त्रेतायां स्रुक् स्रुवाद्यङ्कितं अरुणतनुं यज्ञरूपं यजन्ते ।<br />
सेवन्ते तन्त्र मार्गै: विलसदरिगदं द्वापरे श्यामलाङ्गं<br />
नीलं सङ्कीर्तनाद्यै: इह कलि समये मानुषास्त्वां भजन्ते ॥५॥<br />
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shvetachChaayaM kR^ite tvaaM munivaravapuShaM priiNayante tapObhi:<br />
tretaayaaM sruk sruvaadyankitam aruNatanuM yaj~naruupaM yajante |<br />
sevante tantra maargai: vilasadarigadaM dvaapare shyaamalaangam<br />
niilaM sankiirtanaadyai: iha kali samaye maanuShaastvaam bhajante || 5 ||<br />
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सोऽयं कालेयकालो जयति मुररिपो यत्र सङ्कीर्तनाद्यै:<br />
र्निर्यत्नैरेव मार्गै: अखिलद न चिरात् त्वत्प्रसादं भजन्ते ।<br />
जातास्त्रेता कृतादौ अपि हि किल कलौ सम्भवं कामयन्ते<br />
दैवात्तत्रैव जातान् विषय विषरसै: मा विभो वञ्चयास्मान् ॥६॥<br />
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sO(a)yaM kaaleya kaalO jayati muraripO yatra sankiirtanaadyai:<br />
niryatnaireva maargai: akhilada na chiraat tvatprasaadaM bhajante |<br />
jaataastretaa kR^itaadau api hi kila kalau sambhavaM kaamayante<br />
daivaattatraiva jaataan viShaya viSharasai: maa vibhO va~nchayaasmaan || 6 ||<br />
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भक्ता: तावत्कलौ स्यु: द्रमिलभुवि ततो भूरिशस्तत्र चोच्चै:<br />
कावेरीं ताम्रपर्णीं अनु किल कृतमालां च पुण्यां प्रतीचीम् ।<br />
हा मामप्येतत् अन्तर्भवमपि च विभो किञ्चिदञ्चत् रसं त्वयि<br />
आशापाशै: निबध्य भ्रमय न भगवन् पूरय त्वन्निषेवाम् ॥७॥<br />
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bhaktaa: taavatkalau syu: dramilabhuvi tatO bhuurishastatra chOchchai:<br />
kaaveriim taamraparNiim anu kila kR^itamaalaaM cha puNyaam pratiichiim |<br />
haa maamapyetat antarbhavamapi cha vibhO ki~nchida~nchat rasaM tvayi<br />
aashaapaashai: nibadhya bhramaya na bhagavan puuraya tvanniShevaam || 7 ||<br />
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दृष्ट्वा धर्मद्रुहं तं कलिमप करुणं प्राङ्महीक्षित् परीक्षित्<br />
हन्तुं व्याकृष्ट खड्गोऽपि न विनिहितवान् सारवेदी गुणांशात् ।<br />
त्वत् सेवाद्याशु सिद्ध्येत् असदिह न तथा त्वत्परे चैष भीरु:</div><div dir="ltr" style="text-align: left;" trbidi="on">
यत्तु प्रागेव रोगादिभि: अपहरते तत्र हा शिक्षयैनम् ॥८॥<br />
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dR^iShTvaa dharmadruhaM taM kalimapa karuNaM praa~Nmahiikshit pariikshit<br />
hantuM vyaakR^iShTa khaDgO(a)pi na vinihitavaan saaravedii guNaamshaat |<br />
tvat sevaadyaashu siddhyet asadiha na tathaa tvatpare chaiSha bhiiru:<br />
yattu praageva rOgaadibhi: apaharate tatra haa shikshayainam || 8 ||<br />
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गङ्गा गीता च गायत्र्यपि च तुलसिका गोपिका चन्दनं तत्<br />
सालग्रामाभि पूजा परपुरुष तथा एकादशी नामवर्णा: ।<br />
एतान्यष्टापि अयत्नानि अयि कलि समये त्वत् प्रसाद प्रवृद्ध्या<br />
क्षिप्रं मुक्ति प्रदानीति अभिदधु: ऋषय: तेषु मां सज्जयेथा: ॥९॥<br />
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gangaa giitaa cha gaayatryapi cha tulasikaa gOpikaa chandanaM tat<br />
saalagraamaabhi puujaa parapuruSha tathaikaadashii naamavarNaa: |<br />
etaanyaShTaapi ayatnaani ayi kali samaye tvat prasaada pravR^iddhyaa<br />
kshipraM mukti pradaaniiti abhidadhu: R^iShaya: teShu maam sajjayethaa: || 9 ||<br />
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देवर्षीणां पितृणामपि न पुन: ऋणी किङ्करो वा स भूमन् ।<br />
योऽसौ सर्वात्मना त्वां शरणं उपगत: सर्व कृत्यानि हित्वा ।<br />
तस्योत्पन्नं विकर्मापि अखिलं अपनुदस्येव चित्त स्थितस्त्वं<br />
तन्मे पापोत्थ तापान् पवनपुरपते रुन्धि भक्तिं प्रणीया: ॥१०॥<br />
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devarShiiNaaM pitR^INaamapi cha puna: R^iNii kinkarO vaa sa bhuuman<br />
yO(a)sau sarvaatmanaa tvaaM sharaNam upagata: sarvakR^ityaani hitvaa |<br />
tasyOtpannaM vikarmaapi akhilam apanudasyeva chitta sthitastvam<br />
tanme paapOttha taapaan pavanapurapate rundhi bhaktiM praNiiyaa: || 10 ||<br />
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--------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-63174506402644533862020-09-02T14:19:00.003-07:002020-09-04T12:58:24.408-07:00NARAYANEEYAM DASAKAM - 91 - BHAKTHI MAHATVAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 91 - Bhakthi Mahatvam</u></span></h2><div><span style="color: blue;"><u><br /></u></span></div>
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<a href="https://1.bp.blogspot.com/-xqAA-3c1rTs/X02ywQWZdfI/AAAAAAAAtPI/A2CANYO2qmEj5QTc604jJXz9UF7ORvK2gCLcBGAsYHQ/s1600/91.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://1.bp.blogspot.com/-xqAA-3c1rTs/X02ywQWZdfI/AAAAAAAAtPI/A2CANYO2qmEj5QTc604jJXz9UF7ORvK2gCLcBGAsYHQ/s400/91.jpg" width="400" /></a></div>
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In this Dasakam, Bhattathiri listed the significance of devotional path and ways to lead to it which leads to Moksha.</div>
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For those who are attached to their body and material world, which are illusory in nature, only way to expel their fear of death, is to surrender, serve and worship the lotus feet of Lord Krishna, the God of all gods and the soul of all beings in the world. When such people, who follow the devotional path as advised by Lord himself, slips out of the righteous path by chance, he will be redirected to the righteous path automatically. In other words, persons in devotional path never err.</div>
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Bhattathiri surrendered his body, speech and mind and the actions done out of them at the feet of the Supreme Lord. One who surrenders his actions, speech, senses and vital energies at Lord's feet, even if he is born out of a lower Varna, he will purify this world. It is not so in the case of person born as Brahmin but is indifferent towards Lord.</div>
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Fear is induced in the mind only due to the consciousness of a second entity which is different from oneself and that also is just the projection of one's own mind. Jivatma and Paramatma are the same. A pot is made up of clay, still the pot is eventually the clay. Similarly, what has arised out of Brahman is Brahman itself. Bhattathiri says that he will take effort to control his mind with this discriminative intelligence so as to realise that everything is Brahman. Once the mind is inflicted by maya and indulges in lust and anger, then however tried to bring the mind back to the path of devotion, it is still not the same as before. Hence Bhattathiri requested Lord to give him a focused mind which makes him always devoted to Lord and that would ultimately ward off his fears and miseries.</div>
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In this world, anyone who associates himself with people blessed by Mahalakshmi, gains wealth. Similarly association with devotees, who contemplate on Lord's feet generates and grows more devotion. Bhattathiri prayed to Lord to grant him more association with such devotees. Hearing Lord's glories and narration of his pastimes through devotees, by the grace of Lord, one can attain firm and intense devotion which can ward off sins.</div>
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Among many paths available to reach Moksham, Bhattathiri requested Lord to make him more interested in the bhakthi margam, listening to stories of Lord's various incarnations, pastimes, chanting his many different names, sometimes singing them happily, melting sometimes with tears and sometimes shouting them out in ecstasy. Bhattathiri requested that he may be granted mercy so that he could live in this world free from all inhibitions and attachments.</div>
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Bhattathiri saluted the five elements of nature and the world created out of them, the birds, fishes, animal species, human beings who live in it, his friends, enemies with devotion and balanced mind as they are all forms of Lord only. He believes that firm devotion, dispassion and knowledge of the true nature of the supreme Lord are obtained automatically, by worshipping and serving Lord constantly.</div>
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Having kept the mind and its focus on the Supreme Lord, Bhattathiri does not experience thirst, hunger due to bodily attachments. He wanted to be focused on meditating the Lord's feet all the time and does not want to have likes or dislikes on anything. He wanted to nurture on the thought that everything is Maya and hence liked to be free of happiness or sad. He wanted to practice the balanced state of mind always and keep his mind as cool as the moon of the Lord's toe nails.</div>
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If Lord feels that Bhattathiri had not matured enough to see Lord in every living thing including animals at that point of time, then he requested that he may be granted devotion, love towards the devotees of Lord, compassion towards ignorant people, tolerance towards enemies. If Lord still felt that Bhattathiri was not eligible for that also, then at least he may be granted increased devotion to worship Lord in the form of idol. He felt confident that by following one of the many paths of devotion, a devotee will definitely become the best devotee to Lord.</div>
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Lord of the worlds has hidden his true form and appears as earth, water, air and other elements in combination with Maya. The jivatmas, due to their past karmas are born again and again without having the ability to control their mind, suffering constantly due to Maya. Bhattathiri prayed to Lord, that he may be spared from the Lord's Maya and requested only devotion to the Lord's feet. He requoted the statement of a Siddha yogi, Praputtar who advised the King Nimi of Videha, that only way to escape from the clutches of Maya is to be devoted firmly with mind fixed on Lord's feet.</div>
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Seeing how the people face difficulties in life, Bhattathiri requested that he gets more philosophical maturity, which will fetch him a good master or guru. He would learn to realise the true form of the Lord and sing his glory and stories which will increase his devotion, thereby win over the Maya and experience the eternal bliss. Staying devoted to Lord is the first step. Bhattathiri prayed to the Lord to bless him with such a guru so that he can win over Maya and experience the true bliss and requested relief from all his ailments. Lord Guruvayoorappan nodded his head in acknowledgement.</div>
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<span style="color: blue;"><u>Lyrics of Dasakam 91</u></span></h2>
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श्रीकृष्ण त्वत् पदोपासनम् अभयतमं बद्धमिथ्यार्थ दृष्टे:</div>
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मर्त्यस्यार्तस्य मन्ये व्यपसरति भयं येन सर्वात्मनैव ।</div>
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यत्तावत् त्वत् प्रणीतानिह भजनविधीन् आस्थितो मोहमार्गे</div>
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धावन् अपि आवृताक्ष: स्खलति न कुहचित् देव देवाखिलात्मन् ॥१॥</div>
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shriikR^iShNa tvat padOpaasanam abhayatamaM baddhamithyaartha dR^iShTe:</div>
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martasyaartasya manye vyapasarati bhayaM yena sarvaatmanaiva |</div>
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yattaavat tvat praNiitaaniha bhajanavidhiin aasthitO mOhamaarge</div>
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dhaavann api aavR^itaaksha: skhalati na kuhachit deva devaakhilaatman || 1 ||</div>
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भूमन् कायेन वाचा मुहुरपि मनसा त्वत् बल प्रेरितात्मा</div>
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यद्यत् कुर्वे समस्तं तदिह परतरे त्वय्यसौ अर्पयामि ।</div>
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जात्यापीह श्वपाक: त्वयि निहितमन: कर्म वागिन्द्रियार्थ-</div>
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प्राणो विश्वं पुनीते न तु विमुखमना: त्वत्पदात् विप्रवर्य: ॥२॥</div>
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bhuuman kaayena vaachaa muhurapi manasaa tvat bala preritaatmaa</div>
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yadyat kurve samastaM tadiha paratare tvayyasaav arpayaami |</div>
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jaatyaapiiha shvapaaka: tvayi nihita mana: karma vaagindriyaartha-</div>
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praaNO vishvaM puniite na tu vimukhamanaa: tvatpadaat vipravarya: || 2 ||</div>
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भीतिर्नाम द्वितीयात् भवति ननु मन:कल्पितं च द्वितीयं</div>
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तेनैक्याभ्यास शीलो हृदयमिह यथा शक्ति बुद्ध्या निरुन्ध्याम् ।</div>
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मायाविद्धे तु तस्मिन् पुनरपि न तथा भाति मायाधि नाथं</div>
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तं त्वां भक्त्या महत्या सततमनुभजन् ईश भीतिं विजह्याम् ॥३॥</div>
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bhiitirnaama dvitiiyaat bhavati nanu mana: kalpitaM cha dvitiiyaM</div>
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tenaikyaabhyaasa shiilO hR^idayamiha yathaa shakti buddhyaa nirundhyaam |</div>
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maayaaviddhe tu tasmin punarapi na tathaa bhaati maayaadhi naathaM</div>
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tam tvaaM bhaktyaa mahatyaa satatamanubhajann iisha bhiitiM vijahyaam || 3 ||</div>
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भक्तेरुत्पत्ति वृद्धी तव चरणजुषां सङ्गमेनैव पुंसाम्</div>
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आसाद्ये पुण्यभाजां श्रिय इव जगति श्रीमतां सङ्गमेन ।</div>
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तत्सङ्गो देव भूयात् मम खलु सततं तन्मुखात् उन्मिषद्भि:</div>
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त्वन्माहात्म्य प्रकारै: भवति च सुदृढा भक्तिरुद्धूत पापा ॥४॥</div>
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bhakterutpatti vR^Iddhii tava charaNajuShaaM sangamenaiva pumsaam</div>
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aasaadye puNyabhaajaaM shriya iva jagati shriimataaM sangamena |</div>
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tatsangO deva bhuuyaat mama khalu satataM tanmukhaat unmiShadbhi:</div>
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tvanmaahaatmya prakaarai: bhavati cha sudR^iDhaa bhaktiruddhuuta paapaa || 4 ||</div>
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श्रेयोमार्गेषु भक्तौ अधिक बहुमति: जन्मकर्माणि भूयो</div>
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गायन् क्षेमाणि नामान्यपि तदुभयत: प्रद्रुतं प्रद्रुतात्मा ।</div>
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उद्यद्धास: कदाचित् कुहचिदपि रुदन् क्वापि गर्जन् प्रगायन्</div>
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उन्मादीव प्रनृत्यन् अयि कुरु करुणां लोक बाह्यश्चरेयम् ॥५॥</div>
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shreyOmaargeShu bhaktow adhika bahumati: janmakarmaaNi bhuuyO</div>
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gaayan kshemaaNi naamaanyapi tadubhayata: pradrutaM pradrutaatmaa |</div>
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udyaddhaasa: kadaachit kuhachidapi rudan kvaapi garjan pragaayan</div>
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unmaadiiva pranR^ityann ayi kuru karuNaaM lOka baahyashchareyam || 5 ||</div>
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भूतान्येतानि भूतात्मकम् अपि सकलं पक्षि मत्स्यान् मृगादीन्</div>
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मर्त्यान् मित्राणि शत्रूनपि यमितमति: त्वन्मयान्यानमानि ।</div>
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त्वत् सेवायां हि सिद्ध्येत् मम तव कृपया भक्तिदार्ढ्यं विराग:</div>
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त्वत् तत्त्वस्यावबोधोऽपि च भुवनपते यत्नभेदं विनैव ॥६॥</div>
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bhuutaanyetaani bhuutaatmakam api sakalaM pakshi matsyaan mR^igaadiin</div>
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martyaan mitraaNi shatruunapi yamitamati: tvanmayaanyaanamaani |</div>
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tvatsevaayaaM hi siddhyet mama tava kR^ipayaa bhaktidaarDhyaM viraaga:</div>
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tvat tattvasyaavabOdhO(a)pi cha bhuvanapate yatnabhedaM vinaiva || 6 ||</div>
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नो मुह्यन् क्षुत्तृडाद्यै: भवसरणिभवै: त्वन्निली नाशयत्वात्</div>
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चिन्तासातत्यशाली निमिष लवमपि त्वत् पदात् अप्रकम्प: ।</div>
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इष्टा निष्टेषु तुष्टि व्यसन विरहितो मायिकत्वावबोधात्</div>
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ज्योत्स्नाभि: त्वन्नखेन्दो: अधिक-शिशिरितेन आत्मना सञ्चरेयम् ॥७॥</div>
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nO muhyan kshuttR^iDaadyai: bhavasaraNi bhavai: tvannilii naashayatvaat</div>
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chintaasaatatyashaalii nimiSha lavamapi tvat padaat aprakampa: |</div>
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iShTaa niShTeShu tuShTi vyasana virahitO maayikatvaavabOdhaat</div>
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jyOtsnaabhi: tvannakhendO: adhika shishiritena atmanaa sanchareyam || 7 || </div>
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भूतेष्वेषु त्वदैक्य स्मृति समधिगतौ नाधिकारो अधुना चेत्</div>
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त्वत्प्रेम त्वत्कमैत्री जडमतिषु कृपा द्विट्सु भूयात् उपेक्षा ।</div>
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अर्चायां वा समर्चाकुतुकम् उरुतर श्रद्धया वर्धतां मे</div>
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त्वत् संसेवी तथापि द्रुतम् उपलभते भक्त लोकोत्तमत्वम् ॥८॥</div>
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bhuuteShveShu tvadaikya smR^iti samadhigatau naadhikaarO adhunaa chet</div>
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tvatprema tvatkamaitrii jaDamatiShu kR^ipaa dviTsu bhuuyaad upekshaa |</div>
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archaayaaM vaa samarchaa kutukam urutara shraddhayaa vardhataaM me</div>
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tvat samsevii tathaa(a)pi drutam upalabhate bhaktalOkOttamatvam || 8 ||</div>
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आवृत्य त्वत्स्वरूपं क्षिति जलमरुदाद्यात्मना विक्षिपन्ती</div>
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जीवान् भूयिष्ठ कर्मावलि विवश गतीन् दु:खजाले क्षिपन्ती ।</div>
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त्वन्माया मा अभिभूत् माम् अयि भुवनपते कल्पते तत्प्रशान्त्यै</div>
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त्वत्पादे भक्तिरेवेति अवदत् अयि विभो सिद्धयोगी प्रबुद्ध: ॥९॥</div>
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aavR^itya tvatsvaruupaM kshiti jalamarudaadyaatmanaa vikshipantii</div>
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jiivaan bhuuyiShTha karmaavali vivasha gatiin duHkhajaale kshipantii |</div>
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tvanmaayaa maa abhibhuut maam ayi bhuvanapate kalpate tatprashaantyai</div>
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tvatpaade bhaktireveti avadat ayi vibhO siddhayOgii prabuddha: || 9 ||</div>
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दु:खान्यालोक्य जन्तुषु अलमुदित विवेकोऽहम् आचार्यवर्यात्</div>
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ल्लब्ध्वा त्वत् रूप तत्वं गुणचरित कथादि उद्भवत् भक्ति भूमा ।</div>
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मायामेनां तरित्वा परम सुखमये त्वत्पदे मोदिताहे</div>
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तस्यायं पूर्वरङ्ग: पवनपुरपते नाशयाशेषरोगान् ॥१०॥</div>
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duHkhaanyaalOkya jantuShu alamudita vivekO(a)ham aachaaryavaryaat</div>
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labdhvaa tvat ruupa tattvaM guNacharita kathaadi udbhavat bhakti bhuumaa |</div>
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maayaamenaaM taritvaa parama sukhamaye tvatpade mOditaahe</div>
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tasyaayaM puurvaranga: pavanapurapate naashayaasheSharOgaan || 10 ||</div>
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-------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-22333599577027824022020-08-28T19:02:00.006-07:002021-12-17T13:19:32.635-08:00NARAYANEEYAM DASAKAM - 90 - VISHNU MAHATVA STHAPANAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 90 - Vishnu Mahatva Sthapanam</u></span></h2>
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Bhattathiri completed stories about Lord and from this Dasakam onwards, speaks about his glory, philosophy and ways to reach him.<br />
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From the stories of Vrikasuran, Bhrigu Muni, Mohini avathara and Ambarisha, it is evident that Lord's glory rules over glory of all devas and devathas including Parameshwaran. What is formless and still not any different from the form of Brahma, Vishnu and Shiva is the form of Lord. It can be concluded that amongst the trinities, Lord Narayana/Hari/Krishna has the greatest glory.<br />
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Shaivites mention five forms of gods, namely, Brahma, Vishnu, Shivan, Eshwaran, Sadasivam and say that Parameshwaran exists as these five forms.In this Sadashivam is one another form of the supreme Lord only. Eshwaran existing in vaikuntam is also the Lord Hari only. Lord exists in Brahmaloka in the form of Brahma, Shivaloka in the form of Shiva and Vaikunta in the form of Vishnu.<br />
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In trinities, the one who has maximum sattvic qualities, is mentioned as Vishnu, one who possess sattvic qualities but have more rajasic qualities is called as Brahma and the one who has more sattvic qualities but actions of tamasic qualities is called as Shankaran. Transcending the trinity, Lord is considered Supreme and is the essence of all. Shaivas consider Parameshwaran as the one form of Lord and there are enough proofs in support of this truth.<br />
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Bhagavatpada Shri Adi Shankaracharya who is considered as Shiva avathar, has respected and honoured Supreme Lord's form, the most. He never favoured one deity. He has written commentaries on sahasranama, Bhagavad Geetha and has said in them, that it all denotes Lord Narayana/Hari /Krishna only. He wrote works depicting Lord and sung his praises and attained moksha at the end. In his explanation about Manthra Sastras, Shri Adi Shankaracharya has mentioned Lord as supreme over the Trinity - Brahma, Vishnu and Shiva. He has described Lord Narayana/Hari/Krishna as one appearing similar to a beautiful blue lily and one who is Lord of the universe, the Lord of all. When describing about Pranava, he has mentioned about Nishkala meditation on the Lord's supreme form only and not about forms of other deities.<br />
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In Purana sangraha, which summarizes all puranas, only Lord's glory has been discussed and explained. It is mentioned that Satyaloka where the trinities exist is bigger and glorious than the three worlds. Above Satyaloka is the Vaikunta, where Lord Narayana/Hari/Krishna exists and it is more glorious and transcending than Satyaloka. There are no reference to the abode of Shiva. The present Brahma Kalpa, in its beginning, Lord revealed his cosmic form to Brahma as mentioned in Second skandam of Srimad Bhagavatam. Sri Madhvacharya who was devotee of Shiva has mentioned in his puranasara, this form of Lord revealed to Brahma only as Lord Vishnu, Shiva.<br />
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People who by their instinct in previous births are devoted to Shiva and for such people, the liberation come through firm devotion to Shiva. While encouraging and motivating such persons, Sage Vyasa in Puranas like Skanda, has spoken about glory of Shiva more that of Lord. Arthavadam is classified in to Bhoodarthavadam, Anuvadam, Vritta Arthavadam. Talking about how their God protected his devotees from bad elements it is called Bhoodaarthavadham. Talking the glory of their respective god and mentioning that it is the fortune of that particular individual to have the desire to worship that god, is Anuvadam.Talking about the negatives of the other gods to highlight the supremacy of their favourite deity is Vritta arthavadam. This is also to increase the devotion towards the favourite deity for that individual. Sage Vyasa has mentioned in skanda puranas that Vishnu possess more of thamo Gunas, have got advice from Shiva. This was to increase the devotion of the worshippers of Shiva and not to be considered as something where Lord's glory is spoken less.<br />
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Bhattathiri mentioned at this context, that he is ignorant and what little he tried to say above, were the ones, which have been explained well in Manthra Sashtras. Amongst various puranas scripted by Sage Vyasa, the most significant one is Bhagavata purana, in which he spoke glory of Lord Krishna. Bhattathiri worshipped that Lord to remove all his miseries and requested to make him more devoted to him. Guruvayoorappan from sanctum immediately nodded his head in approval.<br />
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<span style="color: blue;"><u>Lyrics of Dasakam 90</u></span></h2>
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वृक भृगु मुनि मोहिन् अम्बरीषादि वृत्तेषु<br />
अयि तव हि महत्त्वं सर्व शर्वादि जैत्रम् ।<br />
स्थितमिह परमात्मन् निष्कलार्वागभिन्नं<br />
किमपि तदवभातं तद्धि रूपं तवैव ॥१॥<br />
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vR^ika bhR^igu muni mOhini ambariiShaadi vR^itteShu<br />
ayi tava hi mahattvaM sarva sharvaadi jaitram |<br />
sthitamiha paramaatman niShkalaarvaagabhinnaM<br />
kimapi tadavabhaataM taddhi ruupaM tavaiva || 1 ||<br />
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मूर्ति त्रयेश्वर सदाशिव पञ्चकं यत्<br />
प्राहु: परात्म वपुरेव सदाशिवोऽस्मिन् ।<br />
तत्रेश्वरस्तु स विकुण्ठ पदस्त्वमेव<br />
त्रित्वं पुनर्भजसि सत्य पदे त्रिभागे ॥२॥<br />
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muurti trayeshvara sadaashiva pa~nchakaM yat<br />
praahu: paraatma vapureva sadaashivO(a)smin |<br />
tatreshvarastu sa vikuNTha padastvameva<br />
tritvaM punarbhajasi satya pade tribhaage || 2 ||<br />
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तत्रापि सात्त्विकतनुं तव विष्णुमाहु:<br />
धाता तु सत्त्व विरलो रजसैव पूर्ण: ।<br />
सत्त्वोत्कट त्वमपि चास्ति तमोविकार-<br />
चेष्टादिकं च तव शङ्कर नाम्नि मूर्तौ ॥३॥<br />
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tatraapi saattvikatanuM tava viShNumaahu:<br />
dhaataa tu sattva viralO rajasaiva puurNa: |<br />
sattvOtkaTatvamapi chaasti tamOvikaara-<br />
cheShTaadikaM cha tava shankara naamni muurtau || 3 ||<br />
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तं च त्रिमूर्त्यतिगतं परपूरुषं त्वां<br />
शर्वात्मनापि खलु सर्वमयत्व हेतो: ।<br />
शंसन्त्युपासन विधौ तदपि स्वतस्तु<br />
त्वत् रूपं इत्यति दृढं बहु न: प्रमाणम् ॥४॥<br />
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taM cha trimuurtyatigataM parapuuruShaM tvaaM<br />
sharvaatmanaa(a)pi khalu sarva mayatva hetO: |<br />
shamsantyupaasana vidhau tadapi svatastu<br />
tvad ruupam ityati dR^iDhaM bahu na: pramaaNam || 4 ||<br />
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श्रीशङ्करोऽपि भगवान् सकलेषु तावत्<br />
त्वामेव मानयति यो न हि पक्षपाती ।<br />
त्वन्निष्ठमेव स हि नाम सहस्रकादि<br />
व्याख्यद् भवत्स्तुति परश्च गतिं गतोऽन्ते ॥५॥<br />
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shriishankarO(a)pi bhagavaan sakaleShu taavat<br />
tvaameva maanayati yO na hi pakshapaatii |<br />
tvanniShThameva sa hi naama sahasrakaadi<br />
vyaakhyad bhavatstuti parashcha gatiM gatOnte || 5 ||<br />
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मूर्ति त्रयातिगं उवाच च मन्त्रशास्त्र-<br />
स्यादौ कलायसुषमं सकलेश्वरं त्वाम् ।<br />
ध्यानं च निष्ककलं असौ प्रणवे खलूक्त्वा<br />
त्वामेव तत्र सकलं निजगाद नान्यम् ॥६॥<br />
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muurti trayaatigam uvaacha cha mantrashaastra:<br />
aadau kalaayasuShumaM sakaleshvaram tvaam |<br />
dhyaanaM cha niShkalam asau praNave khaluuktvaa<br />
tvaameva tatra sakalaM nijagaada naanyam || 6 ||<br />
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समस्त सारे च पुराण सङ्ग्रहे<br />
विसंशयं त्वन्महिमैव वर्ण्यते ।<br />
त्रिमूर्तियुक् सत्यपद त्रिभागत:<br />
परं पदं ते कथितं न शूलिन: ॥७॥<br />
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samasta saare cha puraaNa sangrahe<br />
visamshayaM tvanmahimaiva varNyate |<br />
trimuurtiyuk satyapada tribhaagata:<br />
paraM padaM te kathitaM na shuulina: || 7 ||<br />
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यत् ब्राह्मकल्प इह भागवत द्वितीय-<br />
स्कन्धोदितं वपु: अनावृतं ईश धात्रे ।<br />
तस्यैव नाम हरि शर्वमुखं जगाद<br />
श्रीमाधव: शिवपरोऽपि पुराण सारे ॥८॥<br />
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yad braahmakalpa iha bhaagavata dvitiiya-<br />
skandhOditaM vapu: anaavR^itam iisha dhaatre |<br />
tasyaiva naama hari sharvamukhaM jagaada<br />
shriimaadhava: shivaparO(a)pi puraaNa saare || 8 ||<br />
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ये स्व प्रकृत्यनुगुणा गिरिशं भजन्ते<br />
तेषां फलं हि दृढयैव तदीय भक्त्या।<br />
व्यासो हि तेन कृतवान् अधिकारि हेतो:<br />
स्कन्दादिकेषु तव हानि वचोऽर्थवादै: ॥९॥<br />
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ye sva prakR^ityanuguNaa girishaM bhajante<br />
teShaaM phalaM hi dR^iDhayaiva tadiiya bhaktyaa |<br />
vyaasO hi tena kR^itavaanadhikaarihetOH<br />
skaandaadikeShu tava haanivachO(a)rthavaadaiH || 9 ||<br />
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भूतार्थ कीर्तिरनुवाद विरुद्धवादौ<br />
त्रेधार्थवाद गतय: खलु रोचनार्था: ।<br />
स्कान्दादिकेषु बहवोऽत्र विरुद्ध वादा:<br />
त्वत् तामसत्व परिभूति उपशिक्षणाद्या: ॥१०॥<br />
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bhuutaartha kiirti ranuvaada viruddha vaadau<br />
tredhaa(a)rthavaada: khalu rOchanaarthaa: |<br />
skaandaadikeShu bahavO(a)tra viruddha vaadaa:<br />
tvat taamasatva paribhuuti upashikshaNaadyaa: || 10 ||<br />
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यत् किञ्चिदपि अविदुषाऽपि विभो मयोक्तं<br />
तन्मन्त्र शास्त्र वचनाद्यभि दृष्टमेव ।<br />
व्यासोक्ति सारमय भागवतोप गीत<br />
क्लेशान् विधूय कुरु भक्तिभरं परात्मन् ॥११॥<br />
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yatki~nchidapi aviduShaa(a)pi vibhO mayOktaM<br />
tanmantra shaastra vachanaadyabhi dR^iShTameva |<br />
vyaasOkti saaramaya bhaagavatOpa giita<br />
kleshaan vidhuuya kuru bhaktibharaM paraatman || 11 ||<br />
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-------Sri Krishnarpanam--------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-59348270063107638462020-08-25T15:05:00.002-07:002021-12-16T06:58:45.737-08:00NARAYANEEYAM DASAKAM - 89 - VRIKASURA VADHAM AND SRI VISHNU PARATVAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: blue;"><u>Dasakam - 89 - Vrikasura Vadham and </u></span></h2>
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<span style="color: blue;"><u>Sri Vishnu Paratvam</u></span></h2>
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Bhattathiri described the best results of Krishna upasanai. Guruvayoorappan, consort of Maha Lakshmi, never gives wealth immediately to those who are devoted to him. Wealth increases arrogance and madness. So he makes them humble and get a balanced state of mind before offering prosperity. At any time, Lord's devotees do not have less of anything.<br />
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There are people who pray Brahma and Shiva who can be easily pleased and angered, according to their nature. Due to absence of long standing goal, they are not successful in this attempt and end up angering the devatha. Vrikasuran, son of Shakuni is a best example for such people who worship other devathas for benefit and experience downfall. Once, Vrikasuran enquired Narada as to which God will give darshan easily on prayers. Narada suggested praying to Lord Shiva. Krishna is never happy with people possessing bad virtues. Hence Narada did not suggest his name.<br />
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Vrikasuran did severe penance for seven days and on the seventh day, he tried to cut his head. Shiva gave darshan to Vrikasuran. Immediately Vrikasuran requested mean and cruel boon, that the person on whose head he keeps his hand, that person should die. It is quite natural for non-devotees of Krishna to not possess good thoughts or actions. Shiva, Lord of three worlds, granted the boon. Immediately Vrikasuran tried to test this on Shiva himself. Shiva ran here and there to protect himself, but none in the three worlds came to his support. Finally Shiva reached Lord's abode, Vaikunta.<br />
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Seeing the asura running and approaching Vaikuntam, Krishna in the guise of a soft-spoken Brahmin went and stood before him. Krishna asked Vrikasuran, why he was running here and there to test the boon when he could test it simply on himself. Vrikasuran attracted by the charm of the brahmin, without thinking kept his hand on his head and fell like a tree whose root was cut. This is how downfall happens to those who worship devathas other than Krishna. Thus Krishna only protected Shiva, Lord of three worlds.<br />
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Once sages living along saraswati river got a doubt as to which god among trinities is more sattvic in nature, They sent sage Bhrigu to the three lokas on this mission. On reaching Brahma loka, Brigu did not pray to Brahma which angered him but then he controlled it. Next Brigu went to Shiva. Lord Shiva on seeing Bhrigu coming, ran towards him to hug him. Bhrigu pulled himself off and said Shiva does not follow perfect aacharams. This angered Shiva, however, Parvathy intervened and pacified Shiva. <br />
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Then Bhrigu reached vaikunta. Krishna was sleeping on Mahalakshmi's lap. Sage Bhrigu went and kicked him on his chest. Krishna got up immediately, begged pardon and said the scar made by Bhrigu's kicking will remain like a jewel in his chest always. Sages at Saraswati river learnt about this incident through Bhrigu and concluded that Krishna is the only god to have sattvic virtue the most. The sages since then were completely devoted to Lord and reached Moksham. Bhattathiri worshipped the Sattva form of Lord, which never had the quality of downfall from its total sattvic nature. When this universe was formed, the vedas and upanishads prayed to Lord. He is the only god who is in Sat-Chit-ananda form, advaitha form and Paramatma. Bhattathiri offered worship to that Lord, who is the fortune of Gopikas, to protect him from all sorrows. Lord Guruvayoorappan acknowledged his request by nodding his head immediately.<br />
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<u><span style="color: blue;">Lyrics of Dasakam 89</span></u></h2>
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रमाजाने जाने यदिह तव भक्तेषु विभवो<br />
न सद्य: सम्पद्य: तदिह मदकृत्त्वा दशमिनाम् ।<br />
प्रशान्तिं कृत्वैव प्रदिशसि तत: काममखिलं<br />
प्रशान्तेषु क्षिप्रं न खलु भवदीये च्युतिकथा ॥१॥<br />
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ramaajaane jaane yadiha tava bhakteShu vibhavO<br />
na sadya: sampadya: tadiha madakR^ittvaa dashaminaam |<br />
prashaantiM kR^itvaiva pradishasi tata: kaamamakhilaM<br />
prashaanteShu kshipraM na khalu bhavadiiyechyuti kathaa || 1 ||<br />
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सद्य: प्रसाद रुषितान् विधि शङ्करादीन्<br />
केचित्-विभो निजगुणानुगुणं भजन्त: ।<br />
भ्रष्टा भवन्ति बत कष्टमदीर्घदृष्ट्या </div><div>स्पष्टं वृकासुर उदाहरणं किलास्मिन् ॥२॥<br />
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sadyaH prasaadaruShitaan vidhishankaraadiin<br />
kechidvibhO nijaguNaanuguNaM bhajantaH |<br />
bhraShTaa bhavanti bata kaShTam adiirgha dR^iShTyaa<br />
spaShTaM vR^ikaasura udaaharaNaM kilaasmin || 2 ||<br />
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शकुनिज: स तु नारदमेकदा<br />
त्वरिततोषम् अपृच्छदधीश्वरम् ।<br />
स च दिदेश गिरीशम् उपासितुं<br />
न तु भवन्तम् अबन्धुम् असाधुषु ॥३॥<br />
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shakunija: sa tu naaradamekadaa<br />
tvaritatOSham apR^ichChadadhiishvaram |<br />
sa cha didesha giriisham upaasituM<br />
na tu bhavantam abandhum asaadhuShu || 3 ||<br />
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तपस्तप्त्वा घोरं स खलु कुपित: सप्तम दिने<br />
शिर: छित्वा सद्य: पुरहरम् उपस्थाप्य पुरत: ।<br />
अतिक्षुद्रं रौद्रं शिरसि करदानेन निधनं<br />
जगन्नाथात् वव्रे भवति विमुखानां क्व शुभधी: ॥४॥<br />
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tapastaptvaa ghOraM sa khalu kupita: saptama dine<br />
shirashChitvaa sadya: puraharam upasthaapya purata: |<br />
atikshudraM raudraM shirasi karadaanena nidhanaM<br />
jagannaathaat vavre bhavati vimukhaanaaM kva shubhadhii: || 4 ||<br />
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मोक्तारं बन्धमुक्तो हरिणपतिरिव प्राद्रवत्सोऽथ रुद्रं<br />
दैत्यात् भीत्या स्म देवो दिशि दिशि वलते पृष्ठतो दत्तदृष्टि: ।<br />
तूष्णीके सर्वलोके तव पदम् अधिरोक्ष्यन्तम् उद्वीक्ष्य शर्वं<br />
दूरादेवाग्रतस्त्वं पटुवटु वपुषा तस्थिषे दानवाय ॥५॥<br />
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mOktaaraM bandhamuktO hariNapatiriva praadravat sO(a)tha rudraM<br />
daityaat bhiityaa sma devO dishi dishi valate pR^iShThatO dattadR^iShTi: |<br />
tuuShNiike sarvalOke tava padam adhirOkshyantam udviikshya sharvaM<br />
duuraadevaagratastvaM paTuvaTu vapuShaa tasthiShe daanavaaya || 5 ||<br />
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भद्रं ते शाकुनेय भ्रमसि किमधुना त्वं पिशाचस्य वाचा<br />
सन्देहश्चेन्म दुक्तौ तव किमु न करोषि अङ्गुलीमङ्ग मौलौ ।<br />
इत्थं त्वद्वाक्यमूढ: शिरसि कृतकर: सोऽपतच्छिन्नपातं<br />
भ्रंशो ह्येवं परोपासितुरपि च गति: शूलिनोऽपि त्वमेव ॥६||<br />
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bhadraM te shaakuneya bhramasi kimadhunaa tvaM pishaachasya vaachaa<br />
sandehashchenma duktau tava kimu na karOShi anguliimanga maulau |<br />
itthaM tvadvaakya muuDha: shirasi kR^itakara: sO(a)patachChinna paataM<br />
bhramshO hyevaM parOpaasiturapi cha gatiH shuulinO(a)pi tvameva || 6 ||<br />
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भृगुं किल सरस्वती निकट वासिनस्तापसा:<br />
त्रिमूर्तिषु समादिशन् अधिक सत्त्वतां वेदितुम् ।<br />
अयं पुनरनादरात् उदित रुद्ध रोषे विधौ<br />
हरेऽपि च जिहिंसिषौ गिरिजया धृते त्वाम् अगात् ॥७॥<br />
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bhR^iguM kila sarasvatii nikaTa vaasinastaapasaa:<br />
trimuurtiShu samaadishann adhika sattvataaM veditum |<br />
ayaM punaranaadaraat udita ruddha rOShe vidhau<br />
hare(a)pi cha jihimsiShau girijayaa dhR^ite tvaam agaat || 7<br />
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सुप्तं रमाङ्कभुवि पङ्कज लोचनं त्वां<br />
विप्रे विनिघ्नति पदेन मुदोत्थितस्त्वम् ।<br />
सर्वं क्षमस्व मुनिवर्य भवेत् सदा मे<br />
त्वत् पादचिन्हमिह भूषणम् इत्यवादी: ॥८॥<br />
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suptaM ramaankabhuvi pankaja lOchanaM tvaaM<br />
vipre vinighnati padena mudOtthitastvam |<br />
sarvaM kshamasva munivarya bhavet sadaa me<br />
tvat paadachihnamiha bhuuShaNam ityavaadii: || 8 ||<br />
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निश्चित्य ते च सुदृढं त्वयि बद्धभावा:<br />
सारस्वता मुनिवरा दधिरे विमोक्षम् ।<br />
त्वामेवमच्युत पुनश्च्युति दोषहीनं<br />
सत्त्वोच्चयैक तनुमेव वयं भजाम: ॥९॥<br />
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nishchitya te cha sudR^iDhaM tvayi baddhabhaavaa:<br />
saarasvataa munivaraa dadhire vimOksham |<br />
tvaamevamachyuta punashchyuti dOShahiinaM<br />
satvOchchayaika tanumeva vayaM bhajaama: || 9 ||<br />
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जगत् सृष्ट्यादौ त्वां निगम निवहै: वन्दिभिरिव<br />
स्तुतं विष्णो सच्चित् परम रस निर्द्वैत वपुषम् ।<br />
परात्मानं भूमन् पशुप वनिता भाग्य निवहं<br />
परितापश्रान्त्यै पवन पुरवासिन् परि भजे ॥१०॥<br />
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jagat sR^iShTyaadau tvaaM nigama nivahai: vandibhiriva<br />
stutaM viShNO sachchit parama rasa nirdvaita vapuSham |<br />
paraatmaanaM bhuuman pashupa vanitaa bhaagya nivahaM<br />
pariitaapashraantyai pavana puravaasin pari bhaje ||10 ||<br />
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--------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-58517732439371309242020-08-18T20:31:00.008-07:002021-12-15T08:07:30.525-08:00NARAYANEEYAM DASAKAM - 88 - SANTHANA GOPALAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<u><span style="color: blue;">Dasakam - 88 - Santhana Gopalam</span></u></h2>
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Earlier, Krishna had brought back the life of Guru Sandeepani's son and returned him to his guru as guru dakshina. Quoting this incident, Devaki requested Krishna to show her, the six children born to her and got killed by Kamsa. Krishna went to Suthala, where he was honoured by Mahabali. Earlier due to Brahma's curse, Sage Marichi's sons were born as children of Hiranyakashipu and eventually they were born as Vasudeva's children. After bringing the children from Suthala loka and showing the children to Devaki, Krishna sent them to Devaloka.</div>
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At Mithila, there were two devotees of Krishna, Sruthadevan, famous Brahmin and King called Bahulasvan. At their invite, Krishna went to both the houses at the same time, taking two forms. While Bahulasvan being a king, offered a grand welcome and pooja with gold and expensive items, Sruthadevan offered fruits, vegetables available on that day and performed Pooja. Krishna blessed both of them equally and gave them moksham.</div>
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One Brahmin at Dwaraka lost his child and was in grief. His family was ranting about the loss. Hearing the brahmin's lamentation, Krishna said that no one can go against destiny. Actually Krishna wanted to remove the pride of Arjuna and change his immature thought that Krishna is just a human like himself, show him the vaikuntam and make him realise that Krishna is paramatma swaroopam. Hence he acted as if he neglected the brahmin's complaint. </div>
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Like this, the brahmin got eight children and all of them died. People in Dwaraka began to speak that such sorrows happen only due to Krishna's indifference to the brahmin's woes. Around that time, Arjuna came to Dwaraka to live with his friend Krishna. At the same time, the brahmin lost his ninth child also and brahmin's grief and wailing had no limits. Seeing his condition, Arjuna made a vow that he would bring back his children, else would jump into the fire. </div>
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Thinking that he is the protector of people who come to him, Arjuna without even asking Krishna, went to the brahmin's house and protected the delivery room with row of arrows and still the Brahmin lost his baby. Arjuna went to Yama, Indra loka with his yogic powers and searched for the children but in vain. When he tried to jump into the fire to keep up his vow, Krishna prevented him. He took Arjuna quickly in his chariot in the west direction to Loka lokam, which was dark. Krishna using his sudarshana chakra removed the darkness and facilitated Arjuna to see Vaikunta, Krishna's abode. Arjuna saw Krishna, who is greatest among trinities and who is the originator of Vedas and scriptures, lying on bed made by adhiseshan, completely decked with jewellery and holding weapons, with Mahalakshmi in his chest. Arjuna saw Krishna himself as the supreme form there and prostrated to that form along with Krishna.</div>
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Lord at Vaikuntam told Arjuna that both of you are myself. But divinity is potent in one form(paramathma) and latent in the other (Jeevathma), which is the cause of difference between Krishna and Arjuna. To make Arjuna understand this fact, Lord abducted the children. Arjuna with pride shattered, prostrated at Lord's feet and offered prayers. Lord at Vaikuntam, gave back the children which was returned to the brahmin. Like this, Krishna through his leelas delighted the world, made the vrishni clan prosper, pleased the beautiful eyed wives with his sportive activities and helped brahmins perform yagnas. In order to reduce the burden of the earth, he liberated many devotees who surrendered at this lotus feet and helped them cross the ocean of Samsara, which was the main reason for his incarnation. Krishna was the incarnate of the infinite brahman which appeared in human form amongst the yadava clan.</div>
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Sage Narada, an ardent devotee of the Lord was staying in Dwaraka most of the time. Vasudevan, virtuous father of Krishna received the insight in to spiritual knowledge from Sage Narada. Uddhavar, the prime devotee and intelligent amongst all devotees of Lord, attained spiritual knowledge from Krishna. He continues to stay at Bhadri for the benefit of mankind. The incarnation of Krishna is one of the best incarnations where everyone overcame the sorrows and could attain spiritual union with Lord effortlessly. Pandavas with their friendship, Kamsan through his fear, Nandan and vasudevan through their affection, Shishupalan through his hatred, Gopikas through their attachment, attained Moksham. Bhattathiri requested the Lord who incarnated for removal of sorrows. to bless him and all of us too with complete devotion. Lord Guruvayoorappan acknowledged his request immediately.</div>
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<h2 style="text-align: center;">
<span style="color: blue;"><u>Lyrics of Dasakam 88</u></span></h2>
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प्रागेवाचार्य पुत्राहृति निशमनया स्वीय षट्सूनुवीक्षां</div>
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काङ्क्षन्त्या मातुरुक्त्या सुतलभुवि बलिं प्राप्य तेनार्चितस्त्वम् ।</div>
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धातु: शापात् हिरण्यान्वित कशिपु भवान् शौरिजान् कंसभग्नान्</div>
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आनीयैनान् प्रदर्श्य स्वपदमनयथा: पूर्वपुत्रान् मरीचे: ॥१॥</div>
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praagevaachaarya putraahR^iti nishamanayaa sviiya ShaTsuunuviikshaaM</div>
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kaankshantyaa maaturuktyaa sutalabhuvi baliM praapya tenaarchitastvam |</div>
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dhaatu: shaapaat hiraNyaanvita kashipu bhavaan shaurijaan kamsabhagnaan</div>
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aaniiyainaan pradarshya svapadamanayathaa: puurvaputraan mariiche: || 1 ||</div>
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श्रुतदेव इति श्रुतं द्विजेन्द्रं</div>
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बहुलाश्वं नृपतिं च भक्ति पूर्णम् ।</div>
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युगपत्त्वम् अनुग्रहीतु कामो</div>
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मिथिलां प्रापिथं तापसै: समेत: ॥२॥</div>
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shrutadeva iti shrutaM dvijendraM</div>
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bahulaashvaM nR^ipatin cha bhakti puurNam |</div>
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yugapattvam anugrahiitu kaamO</div>
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mithilaaM praapitha taapasai: sameta: || 2 ||</div>
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गच्छन् द्विमूर्ति: उभयो: युगपन्निकेतम्</div>
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एकेन भूरि विभवै: विहितोपचार: ।</div>
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अन्येन तद्दिन भृतैश्च फलौदनाद्यै:</div>
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स्तुल्यं प्रसेदिथ ददाथ च मुक्तिमाभ्याम् ॥३॥</div>
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gachChan dvimuurti: ubhayO: yugapan-niketam</div>
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ekena bhuuri vibhavai: vihitOpachaara: |</div>
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anyena taddina bhR^itaishcha phalaudanaadyai:</div>
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tulyaM praseditha dadaatha cha muktimaabhyaam || 3 ||</div>
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भूयोऽथ द्वारवत्यां द्विज तनय मृतिं तत् प्रलापानपि त्वं</div>
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को वा दैवं निरुन्ध्यात् इति किल कथयन् विश्ववोढाप्यसोढा: ।</div>
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जिष्णोर्गर्वं विनेतुं त्वयि मनुज धिया कुण्ठितां चास्य बुद्धिं</div>
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तत्त्वारूढां विधातुं परमतमपद प्रेक्षणेनेति मन्ये ॥४॥</div>
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bhuuyO(a)tha dvaaravatyaaM dvija tanaya mR^itiM tat pralaapaanapi tvaM</div>
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kO vaa daivaM nirundhyaat iti kila kathayan vishvavODhaa(a)pyasO(a)DhaaH |</div>
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jiShNOrgarvaM vinetuM tvayi manuja dhiyaa kuNThitaaM chaasya buddhiM</div>
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tattvaaruuDhaaM vidhaatuM paramatamapada perakshaNeneti manye || 4 ||</div>
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नष्टा अष्टास्य पुत्रा: पुनरपि तव तूपेक्षया कष्टवाद:</div>
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स्पष्टो जातो जनानामथ तदवसरे द्वारकामार पार्थ: ।</div>
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मैत्र्या तत्रोषितोऽसौ नवमसुतमृतौ विप्रवर्यप्ररोदं</div>
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श्रुत्वा चक्रे प्रतिज्ञां अनुपहृत सुत: सन्निवेक्ष्ये कृशानुम् ॥५॥</div>
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naShTaa aShTaasya putraa: punarapi tava tuupekshayaa kaShTavaada:</div>
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spaShTO jaatO janaanaamatha tadavasare dvaarakaamaara paartha: |</div>
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maitryaa tatrOShitO(a)sau navamasutamR^itau vipravaryaprarOdaM</div>
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shrutvaa chakre pratij~naaM anupahR^ita suta: sannivekshye kR^ishaanum || 5 ||</div>
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मानी स त्वां अपृष्ट्वा द्विजनिलयगतो बाणजालै: महास्त्रै</div>
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रुन्धान: सूतिगेहं पुनरपि सहसा दृष्टनष्टे कुमारे ।</div>
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याम्यामैन्द्रीं तथाऽन्या: सुरवर नगरी: विद्ययाऽऽसाद्य सद्यो</div>
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मोघोद्योग: पतिष्यन् हुतभुजि भवता सस्मितं वारितोऽभूत् ॥६॥</div>
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maanii sa tvaam apR^iShTvaa dvijanilayagatO baaNajaalai: mahaastrai:</div>
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rundhaana: suutigehaM punarapi sahasaa dR^iShTa naShTe kumaare |</div>
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yaamyaamaindriiM tathaa(a)nyaa: suravara nagarii: vidyayaa(a)(a)saadya sadyO</div>
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mOghOdyOga: patiShyan hutabhuji bhavataa sasmitaM vaaritO(a)bhuut || 6 ||</div>
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सार्धं तेन प्रतीचीं दिशमतिजविना स्यन्दनेनाभियातो</div>
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लोकालोकं व्यतीत: तिमिरभरमथो चक्रधाम्ना निरुन्धन् ।</div>
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चक्रांशु क्लिष्ट दृष्टिं स्थितमथ विजयं पश्य पश्येति वारां</div>
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पारे त्वं प्राददर्श: किमपि हि तमसां दूरदूरं पदं ते ॥७॥</div>
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saardhaM tena pratiichiiM dishamati javinaa syandanenaabhiyaatO</div>
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lOkaalOkaM vyatiita: timirabharamathO chakradhaamnaa nirundhan |</div>
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chakraamshu kliShTa dR^iShTiM sthitamatha vijayaM pashya pashyeti vaaraaM</div>
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paare tvaM praadadarsha: kimapi hi tamasaaM duura duuraM padaM te || 7 ||</div>
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तत्रासीनं भुजङ्गाधिप शयन तले दिव्य भूषायुधाद्यै:</div>
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रावीतं पीतचेलं प्रति नव जलद श्यामलं श्रीमदङ्गम् ।</div>
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मूर्तीनां ईशितारं परमिह तिसृणाम् एकमर्थं श्रुतीनां</div>
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त्वामेव त्वं परात्मन् प्रिय सख सहितो नेमिथ क्षेमरूपम् ॥८॥</div>
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tatraasiinaM bhujangaadhipa shayana tale divyabhuuShaayudhaadyai:</div>
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aaviitaM piitachelaM prati nava jalada shyaamalaM shriimadangam |</div>
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muurtiinaam iishitaaraM paramiha tisR^iNaam ekamarthaM shrutiinaaM</div>
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tvaameva tvaM paraatman priya sakha sahitO nemitha kshemaruupam || 8 ||</div>
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युवां मामेव द्वौ अधिक विवृतान्तर्हिततया</div>
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विभिन्नौ सन्द्रष्टुं स्वयं अहमहार्षं द्विजसुतान् ।</div>
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नयेतं द्रागेतानिति खलु वितीर्णान् पुनरमून्</div>
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द्विजाय आदायादा: प्रणुत महिमा पाण्डु जनुषा ॥९॥</div>
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yuvaaM maameva dvaav adhika vivR^itaantarhitatayaa</div>
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vibhinnau sandraShTuM svayam ahamahaarShaM dvijasutaan |</div>
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nayetaM draagetaaniti khalu vitiirNaan punaramuun</div>
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dvijaaya adaayaadaa: praNuta mahimaa paaNDu januShaa || 9 ||</div>
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एवं नानाविहारै: जगदभिरमयन् वृष्णिवंशं प्रपुष्णन्</div>
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ईजानो यज्ञभेदै: अतुल विहृतिभि: प्रीणयन्नेण नेत्रा: ।</div>
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भूभार क्षेपदम्भात् पद कमलजुषां मोक्षणायावतीर्ण:</div>
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पूर्णं ब्रह्मैव साक्षात् यदुषु मनुजता रूषितस्त्वं व्यलासी: ॥१०॥</div>
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evaM naanaavihaarai: jagadabhiramayan vR^iShNivamshaM prapuShNan</div>
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iijaanO yaj~nabhedai: atulavihR^itibhi: priiNayanneNa netraa: |</div>
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bhuubhaara kshepadambhaat pada kamalajuShaaM mOkshaNaayaavatiirNa:</div>
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puurNaM brahmaiva saakshaat yaduShu manujataa ruuShitastvaM vyalaasii: || 10 ||</div>
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प्रायेण द्वारवत्यां अवृतदयि तदा नारदस्त्वत् रसार्द्र:</div>
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तस्माल्लेभे कदाचित् खलु सुकृत निधि: त्वत् पिता तत्त्वबोधम् ।</div>
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भक्तानां अग्रयायी स च खलु मतिमान् उद्धवस्त्वत्त एव</div>
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प्राप्तो विज्ञानसारं स किल जनहिताया-अधुनाऽऽस्ते बदर्याम् ॥११॥</div>
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praayeNa dvaaravatyaam avR^itadayi tadaa naaradastvat rasaardra:</div>
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tasmaallebhe kadaachit khalu sukR^ita nidhi: tvat pitaa tattvabOdham |</div>
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bhaktaanaam agrayaayii sa cha khalu matimaan uddhavastvatta eva</div>
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praaptO vij~naanasaaraM sa kilajanahitaaya-adhunaa(a)(a)ste badaryaam || 11 ||</div>
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सोऽयं कृष्णावतारो जयति तव विभो यत्र सौहार्दभीति-</div>
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स्नेह द्वेषानुराग प्रभृतिभि: अतुलै: अश्रमै: योगभेदै: ।</div>
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आर्तिं तीर्त्वा समस्ताम् अमृत पदं अगु: सर्वत: सर्वलोका:</div>
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स त्वं विश्वार्ति शान्त्यै पवनपुरपते भक्ति पूर्त्यै च भूया: ॥१२॥</div>
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sO(a)yaM kR^iShNaavataarO jayati tava vibhO yatra sauhaarda bhiiti</div>
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sneha dveShaanuraaga prabhR^itibhi: atulai: ashramai: yOgabhedai: |</div>
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aartiM tiirtvaa samastaam amR^ita padamagu: sarvata: sarvalOkaa:</div>
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sa tvaM vishvaarti shaantyai pavanapurapate bhakti puurtyai cha bhuuyaa: || 12 ||</div>
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--------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-39809157645588290992020-08-16T16:45:00.005-07:002021-12-09T07:14:24.008-08:00NARAYANEEYAM DASAKAM - 87 - KUCHELOPAKYANAM<div style="background-color: white;"><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><h2 style="color: black; font-family: "Times New Roman"; text-align: center;"><span style="color: #2b00fe;"><u>Dasakam - 87 - Kuchelopakyanam</u></span></h2><div><span style="color: #2b00fe;"><u><br /></u></span></div><div><span style="color: #2b00fe;"><u><br /></u></span></div></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-vsLf2UwoiUI/XznGSUXg8gI/AAAAAAAAs6k/LOnfDx4kW2w-F6Z-w2XBWFmKx3NGitZNgCLcBGAsYHQ/s479/87.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="315" data-original-width="479" src="https://1.bp.blogspot.com/-vsLf2UwoiUI/XznGSUXg8gI/AAAAAAAAs6k/LOnfDx4kW2w-F6Z-w2XBWFmKx3NGitZNgCLcBGAsYHQ/s0/87.jpg" /></a></div><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><br /></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><div style="color: black; font-family: "Times New Roman"; font-size: medium;"><div>During Krishna's stay at Saandeepani Ashram, a brahmin named Kuchela studied in the gurukul along with him. He was always deeply devoted to Krishna, as a result he had controlled state of mind and was not having interests on any worldly desires. Kuchela's wife was equally of the same nature, less the balanced state of mind. One day, she suggested to Kuchela to go and meet his friend Krishna, consort of Mahalakshmi to get some means to manage the livelihood. </div><div><br /></div><div>Kuchels's wife suggested the above, only because of the miseries faced due to hunger. Kuchela did not have interest in wealth and knows that possession of it, can make one mad. Still due to interest in meeting Krishna, he took the suggestion and left with some beaten rice folded and kept in his cloth, to give as gift to Krishna.When Kuchela entered Dwaraka, he felt happy as though he has entered Vaikuntam. Krishna welcomed him with honours which made Kuchela more happy. </div><div><br /></div><div>Krishna asked his wife to fan for his friend and he did the pooja. Krishna held the hands of Kuchela and discussed memories of their stay at Saandeepani ashram. Krishna reminded him of an instance, when Guru-pathni sent them to forest to bring wooden logs for fire and they were caught unaware in rain and how they managed it. While Kuchela was embarrassed at the hospitality and affection showered on him, Krishna snatched forcibly the beaten rice which Kuchela was feeling shy to give it to him. Krishna took one handful of beaten rice and ate it with affection. When he took the second time, Rukmini stopped Krishna from eating further and alerted Krishna that they have no more wealth to give Kuchela if Krishna eats the beaten rice, the second time. </div><div><br /></div><div>The whole night Krishna spent happily with his devotee and friend Kuchela, talking all stories of their student hood and next day morning Kuchela returned to his place without asking Krishna for anything. Yet strange are the ways, Krishna shows mercy and compassion for his devotees. While on his return, Kuchela wondered what answer he can give to his wife. Perhaps if he had requested wealth, Krishna would have given but he felt too embarrassed to ask anything. Then he drowned himself in the thoughts of happy times spent with Krishna and reached home. </div><div><br /></div><div>On entering his house, Kuchela was stunned and even doubted if he had entered a wrong house. He saw his wife decked with ornaments made of gold and rubies, surrounded by her friends. Kuchela felt overwhelmed and surprised at Lord's mercy. Though Kuchela lived in the palatial house made of rubies, he spent his days fixing his mind on Krishna and after living long time, he reached Moksham. Bhattathiri worshipped the Lord, who was kind enough to grant desires of his devotee and friend Kuchela, to cure his ailments.</div><div style="text-decoration-line: underline;"><br /></div></div><div style="color: black; font-family: "Times New Roman"; font-size: medium; text-decoration-line: underline;"><br /></div><h2 style="color: black; font-family: "Times New Roman"; text-align: center;"><span style="color: #2b00fe;"><u>Lyrics of Dasakam 87 </u></span></h2></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">कुचेल नामा भवत: सतीर्थ्यतां </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">गत: स सान्दीपनि मन्दिरे द्विज: ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">त्वदेक रागेण धनादि निस्स्पृहो </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">दिनानि निन्ये प्रशमी गृहाश्रमी ॥१॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">kuchela naamaa bhavata: satiirthyataaM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">gata: sa saandiipani mandire dvija: |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">tvadeka raageNa dhanaadi niHspR^ihO</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">dinaani ninye prashamii gR^ihaashramii || 1 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">समान शीलाऽपि तदीय वल्लभा </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">तथैव नो चित्तजयं समेयुषी ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">कदाचिदूचे बत वृत्ति लब्धये </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">रमापति: किं न सखा निषेव्यते ॥२॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">samaana shiilaapi tadiiya vallabhaa</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">tathaiva nO chittajayaM sameyuShii |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">kadaachiduuche bata vR^ittilabdhaye</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">ramaapatiH kiM na sakhaa niShevyate || 2 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">इतीरितोऽयं प्रियया क्षुधार्तया</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">जुगुप्समानोऽपि धने मदावहे ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">तदा त्वदालोकन कौतुकात् ययौ</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">वहन् पटान्ते पृथुकानुपायनम् ॥३॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">itiiritO(a)yaM priyayaa kshudhaa(a)(a)rtayaa</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">jugupsamaanO(a)pi dhane madaavahe |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">tadaa tvadaalOkana kautukaat yayau</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">vahan paTaante pR^ithukaanupaayanam || 3 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">गतोऽयम् आश्चर्यमयीं भवत्पुरीं </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">गृहेषु शैब्या भवनं समेयिवान् ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">प्रविश्य वैकुण्ठम् इवाप निर्वृतिं </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">तवाति सम्भावनया तु किं पुन: ॥४॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">gatO(a)yam aashcharyamayiiM bhavatpuriiM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">gR^iheShu shaibyaa bhavanaM sameyivaan |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">pravishya vaikuNTham ivaapa nirvR^itiM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">tavaati sambhaavanayaa tu kiM puna: || 4 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">प्रपूजितं तं प्रियया च वीजितं </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">करे गृहीत्वा अकथय: पुराकृतम् ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">यदिन्धनार्थं गुरुदार चोदितै:</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">अपर्तुवर्ष तदमर्षि कानने ॥५॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">prapuujitaM taM priyayaa cha viijitaM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">kare gR^ihiitvaa (a)kathaya: puraakR^itam |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">yadindhanaarthaM gurudaara chOditai:</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">apartu varShaM tadamarShi kaanane || 5 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">त्रपाजुषोऽस्मात् पृथुकं बलादथ </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">प्रगृह्य मुष्टौ सकृदाशिते त्वया ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">कृतं कृतं नन्वियतेति संभ्रमा</span></span><span style="color: #222222; font-size: 13.2px;">त्</span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">रमा किलोपेत्य करं रुरोध ते ॥६॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">trapaajuShO (a)smaat pR^ithukaM balaadatha</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">pragR^ihya muShTau sakR^idaashite tvayaa |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">kR^itaM kR^itaM nanviyateti sambhramaad</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">ramaa kilOpetya karaM rurOdha te || 6 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">भक्तेषु भक्तेन स मानितस्त्वया </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">पुरीं वसन्नेक निशां महासुखम् ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">बतापरेद्यु: र्द्रविणं विना ययौ </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">विचित्र रूप: तव खल्वनुग्रह: ॥७॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">bhakteShu bhaktena sa maanitastvayaa</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">puriiM vasanneka nishaaM mahaasukham |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">bataaparedyu: draviNaM vinaa yayau</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">vichitra ruupa: tava khalvanugraha: || 7 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">यदि ह्ययाचिष्यम् अदास्यदच्युतो </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">वदामि भार्यां किमिति व्रजन्नसौ ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">त्वदुक्ति लीलास्मित मग्नधी: पुन: </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">क्रमादपश्यन् मणि दीप्रमालयम् ॥८॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">yadi hyayaachiShyam adaasyadachyutO</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">vadaami bhaaryaaM kimiti vrajannasau |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">tvadukti liilaasmita magnadhii: puna:</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">kramaadapashyan maNi diipramaalayam || 8 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">किं मार्ग विभ्रंश इति भ्रंमन् क्षणं </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">गृहं प्रविष्ट: स ददर्श वल्लभाम् ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">सखी परीतां मणिहेम भूषितां </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">बुबोध च त्वत् करुणां महाद्भुताम् ॥९॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">kiM maarga vibhramsha iti bhraman kshaNaM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">gR^ihaM praviShTaH sa dadarsha vallabhaam |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">sakhii pariitaaM maNihema bhuuShitaaM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">bubOdha cha tvat karuNaaM mahaadbhutaam || 9 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">स रत्नशालासु वसन्नपि स्वयं </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">समुन्नमद् भक्ति भरोऽमृतं ययौ ।</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">त्वमेवम् आपूरित भक्त वाञ्छितो </span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">मरुत्पुराधीश हरस्व मे गदान् ॥१०॥</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">sa ratnashaalaasu vasannapi svayaM</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">samunnamad bhakti bharO(a)mR^itaM yayau |</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">tvamevam aapuurita bhakta vaanChitO</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">marutpuraadhiisha harasva me gadaan || 10 ||</span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;"><br /></span></span></div><div style="text-align: center;"><span face="arial, tahoma, helvetica, freesans, sans-serif" style="color: #222222;"><span style="font-size: 13.2px;">-------Sri Krishnarpanam-------</span></span></div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-46520651616050408742020-08-14T13:51:00.016-07:002021-12-07T06:54:23.784-08:00NARAYANEEYAM DASAKAM - 86 - SAALVA VADHAM AND MAHABHARATA YUDDHAM<h2 style="text-align: center;"><u><span style="color: #2b00fe;">Dasakam - 86 - Saalva Vadham and </span></u></h2><h2 style="text-align: center;"><u><span style="color: #2b00fe;">Mahabharata Yuddham</span></u></h2><p><br /></p><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-UfmECeYym8Y/XzXQbxWkDOI/AAAAAAAAs1g/LnY7l-_mY708OBFcCvoNEXDlT-HACL7yQCLcBGAsYHQ/s960/86.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://1.bp.blogspot.com/-UfmECeYym8Y/XzXQbxWkDOI/AAAAAAAAs1g/LnY7l-_mY708OBFcCvoNEXDlT-HACL7yQCLcBGAsYHQ/w400-h300/86.jpg" width="400" /></a></div><p><br /></p><p>Saalvan was defeated during Rukmini kalyanam by yadava army. He prayed to Lord Parameswara and got Soubham, the aerial car as boon from him. When Krishna left to Indraprastha for the rajasuya yagna, Saalvan attacked Dwaraka. Pradyumna fought with him courageously and killed his minister Dhyuman. The battle went on for 27 days. Krishna came to Dwaraka with Balarama and destroyed Saalvan's army. Saalvan pushed Krishna's bow and arrow down and with his magic made a fake Vasudeva, Krishna's father and killed him, to confuse Krishna. Some say that even Krishna did not realise that it was an illusion for some time. But Sage Vyasa has denied that fact.</p><p>Krishna broke the aerial car with his mace and threw it in the ocean. Krishna killed Saalvan by chopping his head with the Sudarshan Chakra. Dantavakra opposed Krishna and continued to fight with him. Krishna took his Kowmodahi and killed Dantavakra. Since he was virtuous and devoted to Krishna in his previous birth, he merged with Lord just like Shishupala and attained Salvation, Bhattathiri wondered, if Krishna's avatar itself was only to give salvation to his devotees who had their minds fixed on the Lord in their previous births.</p><p>After Krishna returned to Dwaraka, Duryodana, who could not bear insult by Draupadi and Bhima, invited Pandavas for a game of dice at Hastinapur. Duryodhana tricked Yudhisthira in this game and with help of his maternal uncle Sakuni, he won the game. As a result, Yudhisthira lost wealth, his brothers, himself and finally Draupadi. Duchaadanan, brother of Duryodhana, brought Draupadi forcibly to the court holding her hair and stripped her for clothes from her hip. Helpless Draupadi cried and surrendered to Krishna for help and he granted her endless length of clothes and protected her modesty at the assembly of Kurus. Later during the pandavas stay in the forest, Sage Durvasa visited them after they had taken food. Dharmaputra did pooja for the rishi and requested him to have food at their place. Rishi also agreed and went to take bath at the river. Draupadi had a divine bowl given by Surya God which can give food only once. After consuming it that day and bowl washed, it did not have the power to give food again. Draupadi was helpless again and in the fear of Rishi's curse, she prayed to Krishna. Krishna went there and consumed the speck of greens sticking to the vessel and satiated the hunger of Durvasa rishi and other sages who accompanied him.</p><p>When the fight between Pandavas and Kauravas was planned, Arjuna requested Krishna's help on his side while Duryodhana requested only Krishna's army on his side. Krishna granted the army to Duryodhana and stood by Arjuna's side. Then Krishna went as a messenger to Hastinapur at the request of Pandavas to see if he can stop the fight from happening. Though Bhishma and Drona were happy with his coming, Duryodhana refused any peace talks. Krishna showed his Cosmic form to the assembly of sages and shook the entire Hastinapur and returned to Dwaraka.</p><p>In the battle field, Krishna played the role of Charioteer to Arjuna. Seeing his own relatives and acharyas on the opposite front at the battle field, the compassionate Arjuna was upset and had no will to kill them. Krishna looked at the sad and dejected warrior and questioned him why he was sad? He advised Arjuna that Aatma is eternal and one. There is an atma in every form of life which is pure and cannot be destroyed. Hence asked him to leave the fear of killing his relatives and asked him to surrender his mind to Krishna and do his rightful duty as Kshatriya. Krishna revealed his cosmic form to Arjuna which restored balance to his confused mind.</p><p>Bhishma, one of the prime devotees of Krishna, attacked and killed 10000 warriors everyday to aid Krishna's intention of reducing the evil in the world. Arjuna had become tired of resisting Bheeshma;'s arrows. Noticing this, Krishna who had vowed not to take weapons in the war, broke the vow and took the Sudarshan chakra and ran towards Bhishma as if he was angry. Bheeshma put his weapons down and put his head down and prayed to Krishna. This pleased Krishna and he returned back. When Arjuna was fighting with Drona, Narakasura's son Bhagadatta used Vaishnava Asthram to kill Arjuna. Krishna took the asthram on his chest thereby protecting Arjuna. Then he masked sunlight and made Arjuna kill Jayathrathan. Karna used his Nagastra to kill Arjuna. Krishna stepped his foot hard and made the chariot go few inches below the earth and let the arrow take Arjuna's crown but spare his life. Bhattathiri was surprised at the various feats of Krishna to protect Pandavas.</p><p>Before the start of the battle, Balaram went on pilgrimage to Naimisharanya. When Balaram reached Naimisharanya, Sutha Puranikar did not get up to respect him and hence Balaram killed him. He then made Sutha Puranikar's son assume his father's position there to continue conducting the discourses. Valkalan, an asura was destroying the yagnas conducted during various seasons. Balarama killed Balvalan and completed his pilgrimage and returned at the time when Duryodhana and Bhima were fighting with mace terrifically towards the end of the battle. After watching the prolonged fight, Balarama returned to Dwaraka.</p><p>Drona's son Ashwathama killed Draupadi's sons, the upa-pandavas while they were sleeping. Krishna advised Arjuna to retract the Brahmastra sent by Ashwathama in a bid to kill Arjuna. The Asthra discharged by Arjuna clipped of Ashwathama's crest Jewel. As per Krishna's advice, Arjuna took possession of the crest jewel. Later Ashwathama in a bid to remove future generations of Pandavas sent a Brahmastra in to Uttara's (Abhimanyu's wife) womb to kill the foetus. Uttara worshipped Krishna to protect her. Krishna took a miniscule form of the size of a thumb and entered her womb with sudarshan chakra and protected Uttara and the foetus.</p><p>Bhishma who was defeated in the war and the one who had the power of deciding the moment of his death, was lying in the bed of arrows. He advised all about Dharmas to Yudhisthira. Then by his will, keeping his vision fixed on Krishna, Bheeshma took his last breath and attained Salvation. Krishna enabled Yudhisthira to perform three yagnas to fulfill all his aspirations and returned to Dwaraka. Bhattathiri worshipped the Lord who did so much acts to protect Pandavas and uphold Dharma on Earth, and requested to protect him too from all his ailments.</p><div><br /></div><h2 style="text-align: center;"><span style="color: #2b00fe;"><u>Lyrics of Dasakam 86</u></span></h2><div><br /></div><div><br /></div><div><div>साल्वो भैष्मी विवाहे यदुबल विजित: चन्द्रचूडात् विमानं</div><div>विन्दन् सौभं स मायी त्वयि वसति कुरून् त्वत् पुरीं अभ्यभाङ्क्षीत् ।</div><div>प्रद्युम्नस्तं निरुन्धन् निखिल यदुभटै: र्न्यग्रहीदुग्र वीर्यं</div><div>तस्यामात्यं द्युमन्तं व्यजनि च समर: सप्त-विंशत्यहान्त: ॥१॥</div><div><br /></div><div>saalvO bhaiShmii vivaahe yadubala vijita: chandrachuuDaat vimaanaM</div><div>vindan saubhaM sa maayii tvayi vasati kuruun tvatpuriim abhyabhaankshiit |</div><div>pradyumnastaM nirundhan nikhila yadubhaTai: nyagrahiidugra viiryaM</div><div>tasyaamaatyaM dyumantaM vyajani cha samara: sapta-vimshatyahaanta: || 1 ||</div><div><br /></div><div>तावत्त्वं रामशाली त्वरितं-उपगत: खण्डित प्रायसैन्यं</div><div>सौभेशं तं न्यरुन्धा: स च किल गदया शार्ङ्गम् अभ्रंशयत्ते ।</div><div>मायातातं व्यहिंसीत्-अपि तव पुरत: तत्त्वयापि क्षणार्धं</div><div>नाज्ञायीत्याहुरेके तदिदं अवमतं व्यास एव न्यषेधीत् ॥२॥</div><div><br /></div><div>taavattvaM raamashaalii tvaritamupagata: khaNDita praayasainyaM</div><div>saubheshaM taM nyarundhaa: sa cha kila gadayaa shaarngam abhramshayatte |</div><div>maayaataataM vyahimsiit-api tava purata: tattvayaapi kshaNaardhaM</div><div>naajnaayiityaahureke tadidam avamataM vyaasa eva nyaShedhiit || 2 ||</div><div><br /></div><div>क्षिप्त्वा सौभं गदाचूर्णितं उदकनिधौ मङ्क्षु साल्वेऽपि चक्रेण</div><div>उत्कृत्ते दन्तवक्त्र: प्रसभं अभिपतन् अभ्यमुञ्चत् गदां ते ।</div><div>कौमोदक्या हतोऽसौ अपि सुकृत निधि: चैद्यवत् प्रापदैक्यं</div><div>सर्वेषां एष पूर्वं त्वयि धृत मनसां मोक्षणार्थ: अवतार: ॥३॥</div><div><br /></div><div>kshiptvaa saubhaM gadaa chuurNitam udakanidhau mankshu saalve(a)pi chakreNa</div><div>UtkR^itte dantavaktra: prasabham abhipatann abhyamunchat gadaaM te |</div><div>kaumOdakyaa hatO(a)saau api sukR^ita nidhi: chaidyavat praapadaikyaM</div><div>sarveShaam eSha puurvaM tvayi dhR^ita manasaaM mOkshaNaartha: avataara: ||</div><div><br /></div><div>त्वय्यायातेऽथ जाते किल कुरुसदसि द्यूतके संयताया:</div><div>क्रन्दन्त्या याज्ञसेन्या: सकरुणमकृथा: चेलमालां अनन्तां ।</div><div>अन्नान्त प्राप्त शर्वांशज मुनिचकित द्रौपदी चिन्तितोऽथ</div><div>प्राप्त: शाकान्नमश्नन् मुनिगणं अकृथा: तृप्तिमन्तं वनान्ते ॥४॥</div><div><br /></div><div>tvayyaayaate(a)tha jaate kila kurusadasi dyuutake sanyataayaa:</div><div>krandantyaa yaajnasenyaa: sakaruNamakR^ithaa: chelamaalaam anantaam |</div><div>annaanta praapta sharvaamshaja muni chakita draupadii chintitO(a)tha</div><div>praapta: shaakaannamashnan munigaNam akR^ithaa: tR^iptimantaM vanaante || 4 ||</div><div><br /></div><div>युद्धोद्योगेऽथ मन्त्रे मिलति सति वृत: फल्गुनेन त्वमेक:</div><div>कौरव्ये दत्त सैन्य: करिपुपुरं अगमो दूत्यकृत् पाण्डवार्थं ।</div><div>भीष्म द्रोणादि मान्ये तव खलु वचने धिक्कृते कौरवेण</div><div>व्यावृण्वन् विश्वरूपं मुनिसदसि पुरीं क्षोभयित्वा आगतोऽभू: ॥५॥</div><div><br /></div><div>yuddhOdyOge(a)tha mantre milati sati vR^ita: phalgunena tvameka:</div><div>kauravye datta sainya: karipuram agamO dautyakR^it paaNDavaartham |</div><div>bhiiShma drONaadi maanye tava khalu vachane dhikkR^ite kauraveNa</div><div>vyaavR^iNvan vishvaruupaM muni sadasi puriiM kshObhayitva agatO(a)bhuu: || 5 ||</div><div><br /></div><div>जिष्णोस्त्वं कृष्ण सूत: खलु समरमुखे बन्धुघाते दयालुं</div><div>खिन्नं तं वीक्ष्य वीरं किमिदमयि सखे नित्य एकोऽयं आत्मा ।</div><div>को वध्य: कोऽत्र हन्ता तदिह वधभियं प्रोज्झ्य मय्यर्पितात्मा</div><div>धर्म्यं युद्धं चरेति प्रकृति मनयथा दर्शयन् विश्वरूपम् ॥६॥</div><div><br /></div><div>jiShNOstvaM kR^iShNa suuta: khalu samaramukhe bandhughaate dayaaluM</div><div>khinnaM taM viikshya viiraM kimidamayi sakhe nitya ekOyam aatmaa |</div><div>kO vadhya: kO(a)tra hantaa tadiha vadhabhiyaM prOjjhya mayyarpitaatmaa</div><div>dharmyaM yuddhaM chareti prakR^iti manayathaa darshayan vishvaruupam || 6 ||</div><div><br /></div><div>भक्तोत्तंसेऽथ भीष्मे तव धरणिभर क्षेपकृत्यैक सक्ते</div><div>नित्यं नित्यं विभिन्दति अवनिभृदयुतं प्राप्तसादे च पार्थे ।</div><div>निश्शस्त्रत्व प्रतिज्ञां विजह दरिवरं धारयन् क्रोधशाली-</div><div>वाधावन् प्राञ्जलिं तं नतशिरसम् अथो वीक्ष्य मोदादपागा: ॥७॥</div><div><br /></div><div>bhaktOttamsetha bhiiShme tava dharaNibhara kshepa kR^ityaikasakte</div><div>nityaM nityaM vibhindati avani bhrudayutaM praaptasaade cha paarthe |</div><div>nishshastratva pratij~naaM vijaha darivaraM dhaarayan krOdhashaalii</div><div>vaadhaavan praa~njaliM taM natashirasam athO viikshya mOdaadapaagaa: || 7 ||</div><div><br /></div><div>युद्धे द्रोणस्य हस्ति स्थिर रण भगदत्तेरितं वैष्णवास्त्रं</div><div>वक्षस्याधत्त चक्र-स्थगितर विमहा: प्रार्दयन् सिन्धु राजं ।</div><div>नागास्त्रे कर्णमुक्ते क्षितिमवनमयन् केवलं कृत्त मौलिं</div><div>तत्रे तत्रापि पार्थं किमिव नहि भवान् पाण्डवानां अकार्षीत् ॥८॥</div><div><br /></div><div>yuddhe drONasya hasti sthira raNa bhagadatteritaM vaiShNavaastraM</div><div>vakshasyaadhatta chakra-sthagitara vimahaa: praardayan sindhuraajam |</div><div>naagaastre karNamukte kshitimavanamayan kevalaM kR^ittamauliM</div><div>tatre tatraapi paarthaM kimiva nahi bhavaan paaNDavaanaam akaarShiit || 8 ||</div><div><br /></div><div>युद्धादौ तीर्थगामी स खलु हलधरो नैमिश क्षेत्रमृच्छन्</div><div>अप्रत्युत्थायि सूतक्षयकृदथ सुतं तत्पदे कल्पयित्वा ।</div><div>यज्ञघ्नं बल्वलं पर्वणि परिदलयन् स्नाततीर्थो रणान्ते</div><div>सम्प्राप्तो भीम दुर्योधन रणमशमं वीक्ष्य यात: पुरीं ते ॥९॥</div><div><br /></div><div>yuddhaadau tiirthagaamii sa khalu haladharO naimisha kshetra mR^ichChan</div><div>apratyutthaayi suutakshaya kR^idatha sutaM tatpade kalpayitvaa |</div><div>yaj~naghnaM balvalaM parvaNi paridalayan snaatatiirthO raNaante</div><div>sampraaptO bhiima duryOdhana raNamashamaM viikshya yaataH puriiM te || 9</div><div><br /></div><div>संसुप्त द्रौपदेय क्षपण हतधियं द्रौणिमेत्य त्वदुक्त्या</div><div>तन्मुक्तं ब्राह्ममस्त्रं समहृत विजयो मौलिरत्नं च जह्रे ।</div><div>उच्छित्यै पाण्डवानां पुनरपि च विशति उत्तरा गर्भं अस्त्रे </div><div>रक्षन् अङ्गुष्ठमात्र: किल जठरमगा: चक्रपाणि: विभो त्वम् ॥१०॥</div><div><br /></div><div>samsupta draupadeya kshapaNa hatadhiyaM drauNimetya tvaduktyaa</div><div>tanmuktaM braahmamastraM samahR^ita vijayO mauliratnaM cha jahre |</div><div>uchChityai paaNDavaanaaM punarapi cha vishatyuttaraa garbham astre</div><div>rakshann anguShThamaatra: kila jaTharamagaa: chakrapaaNi: vibhO tvam || 10 ||</div><div><br /></div><div>धर्मौघं धर्मसूनो: अभिदधदखिलं छन्द मृत्यु: स भीष्म:</div><div>त्वां पश्यन् भक्ति भूम्नैव हि सपदि ययौ निष्कल ब्रह्म भूयम् ।</div><div>संयाज्याथ अश्वमेधै: त्रिभिरति महितै: धर्मजं पूर्णकामं</div><div>स्म्प्राप्तो द्वारकां त्वं पवनपुरपते पाहि मां सर्वरोगात् ॥११॥</div><div><br /></div><div>dharmaughaM dharmasuunO: abhidadhadakhilaM Chanda mR^ityu: sa bhiiShma:</div><div>tvaaM pashyan bhakti bhuumnaiva hi sapadi yayau niShkala brahmabhuuyam |</div><div>sanyaajyaatha ashvamedhai: tribhiratimahitai: dharmajaM puurNakaamaM</div><div>sampraaptO dvaarakaaM tvaM pavanapurapate paahi maaM sarvarOgaat || 11 ||</div></div><div><br /></div><div><br /></div><div style="text-align: center;">---------Sri Krishnarpanam---------</div><div><br /></div><div><br /></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-69330332007080714002020-08-13T16:14:00.002-07:002020-08-13T16:15:18.554-07:00NARAYANEEYAM DASAKAM - 85 - JARASANDHA VADHAM AND SHISHUPALA MOKSHAM<h2 style="text-align: center;"><u><span style="color: #2b00fe;">Dasakam - 85 - Jarasandha Vadham and Shishupala Moksham</span></u></h2><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-gnIH06c02P4/XzNBh7c4rYI/AAAAAAAAs0o/Rn5GIvJQrtIMByRexAl9P0xkXycu6EvWQCLcBGAsYHQ/s796/85.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="719" data-original-width="796" height="361" src="https://1.bp.blogspot.com/-gnIH06c02P4/XzNBh7c4rYI/AAAAAAAAs0o/Rn5GIvJQrtIMByRexAl9P0xkXycu6EvWQCLcBGAsYHQ/w400-h361/85.jpg" width="400" /></a></div><p><br /></p><p>Jarasandha, King of Magadha held 20800 kings in his captivity for long time and were torturing them. The kings in hostage prayed to Krishna and sent an emissary requesting Krishna to free them from the captivity. Nothing to say more, but they prayed for killing of the Magadha king. Krishna with his Yadava army intended to start to Magadha when Narada came there and informed about Rajasuya Yagna being done by Yudhisthira. Krishna was confused as to which task he should take up first. Uddhava pointed out to Krishna that sacrifice demands conquering of enemies, so going to yagna will meet both the purposes. Immediately Krishna left to Indraprastha along with all his wives and the yadavas.</p><p>With Krishna's grace through his glance and blessings, Yudhisthira and his brothers gained lot of strength and conquered the earth and amassed lot of wealth. Then he sent Krishna, Bheema and Arjuna to Jarasandha. Krishna, Arjuna and Bhima went to Girivraja in the guise of Brahmins and Krishna invited Jarasandha to fight with Bheema. Krishna along with Arjuna remained as onlookers. The fight went on for 27 days as both were equally strong. Finally Krishna signaled Bheema the way to kill Jarasandha by tearing a twig apart and so Bheema ripped him to two pieces and threw the pieces on either side, thus ending his life. Krishna made his son Sahdev the king of Magadha and released the kings from captivity and blessed them with devotion. The kings were not having any material desire, yet Krishna advised them to rule the earth as per dharma.</p><p>Yudhisthira then performed the Rajasuya yagna. Kings who were under the control of Yudhistira happily participated in the yagna. Krishna who is the Lord of the universe, personally washed the feet of holy men and brahmins and dried their feet with his silk robe. How fortunate Yudhistira was! It was required in the yagna that Yudhistira had to honour and offer puja to the most noteworthy person among the guests. Sahadeva advised that the worship and honour be offered to their family god Sri Krishna. Dharmaputra with lot of happiness, worshipped and honoured Sri Krishna, the soul of every atma. This made all devas, gods and humans satisfied and happy.</p><p>While the kings and holy men were worshipping and honouring Krishna, the king of Chedi, Shishupala sprang up from his seat and hurled abuses on Krishna. He called everyone who were honouring and worshipping the cowherd boy, fools. With some more abuses, he carried weapons and came towards the Lord. Pandavas confronted him immediately and prevented him from advancing further.</p><p>Krishna stopped his allies, Pandavas to confront Shishupala and cut his head with his sudarshan chakra which cuts the heads of asuras. Having seeded hostility for past three births (as Hiranyakashipu, Ravana and Shishupala), he kept thinking of Lord in all through his births, got the moksham for the pure minded Shishupala by merging with the Lord, which was very difficult to attain for even yogis.</p><p>Rajasuya yagna was completed well by the grace of the Lord. Everyone praised Dharmaputra and blessed victory to him and left the venue. Hearing the glory of Pandavas, Duryodhana grew jealous and upset and came to visit them at the palace built by Mayan. The assembly hall was built in such a way that the water area looked like floor and the dry floor area looked like water. Duryodhana mistook wet places and dry places in the palace as he walked in and slipped. Draupadi and Bhima laughed at Duryodana's ignorance. Krishna planning to reduce the evil people in the earth, made Draupadi and Bheema to laugh more by his glances. Bhattathiri offered worship to the Lord who intended to reduce the evil, to protect him from his ailments.</p><div><br /></div><h2 style="text-align: center;"><u><span style="color: #2b00fe;">Lyrics of Dasakam 85</span></u></h2><div><br /></div><div><br /></div><div><div>ततो मगध भूभृता चिरनिरोध संक्लेशितं</div><div>शताष्टक युतायुत द्वितयमीश भूमी भृताम् ।</div><div>अनाथ शरणाय ते कमपि पूरुषं प्राहिणोत्</div><div>अयाचत स मागध क्षपणमेव किं भूयसा ॥१॥</div><div><br /></div><div>tatO magadha bhuubhR^itaa chiranirOdha sankleshitaM</div><div>shataaShTaka yutaayuta dvitayamiisha bhuumii bhR^itaam |</div><div>anaatha sharaNaaya te kamapi puuruShaM praahiNOt</div><div>ayaachata sa maagadha kshapaNameva kiM bhuuyasaa || 1 ||</div><div><br /></div><div>यियासुरभिमागधं तदनु नारदोदीरितात्</div><div>युधिष्ठिर मखोद्यमात् उभय कार्य पर्याकुल: ।</div><div>विरुद्ध जयिनोऽध्वरात् उभय सिद्धिरित्युद्धवे</div><div>शशंसुषि निजै: समं पुरमियेथ यौधिष्ठिरीम् ॥२॥</div><div><br /></div><div>yiyaasurabhimaagadhaM tadanu naaradOdiiritaat</div><div>yudhiShThira makhOdyamaat ubhaya kaarya paryaakulaH |</div><div>viruddha jayinO(a)dhvaraat ubhaya siddhirityuddhave</div><div>shashamsuShi nijai: samaM puramiyetha yaudhiShThiriim || 2 ||</div><div><br /></div><div>अशेष दयितायुते त्वयि समागते धर्मजो</div><div>विजित्य सहजैर्महीं भवदपाङ्ग संवर्धितै: ।</div><div>श्रियं निरुपमां वहन् अहह भक्त दासायितं</div><div>भवन्तमयि मागधे प्रहितवान् सभीमार्जुनम् ॥३॥</div><div><br /></div><div>asheSha dayitaayute tvayi samaagate dharmajO</div><div>vijitya sahajairmahiiM bhavadapaanga sanvardhitai: |</div><div>shriyaM nirupamaaM vahann ahaha bhakta daasaayitaM</div><div>bhavantamayi maagadhe prahitavaan sabhiimaarjunam|| 3 ||</div><div><br /></div><div>गिरिव्रजपुरं गता: तदनु देव यूयं त्रयो</div><div>ययाच समरोत्सवं द्विजमिषेण तं मागधम् ।</div><div>अपूर्ण सुकृतं त्वमुं पवनजेन संग्रामयन्</div><div>निरीक्ष्य सह जिष्णुना त्वमपि राजयुद्ध्वा स्थित: ॥४॥</div><div><br /></div><div>girivrajapuraM gataa: tadanu deva yuuyaM trayO</div><div>yayaacha samarOtsavam dvijamiSheNa taM maagadham |</div><div>apuurNa sukR^itaM tvamuM pavanajena sangraamayan</div><div>niriikshya saha jiShNunaa tvamapi raajyayudhvaa sthita: || 4 ||</div><div><br /></div><div>अशान्त समरोद्धतं बिटप पाटना संज्ञया</div><div>निपात्य जरस: सुतं पवनजेन निष्पाटितम् ।</div><div>विमुच्य नृपतीन् मुदा समनुगृह्य भक्तिं परां</div><div>दिदेशिथ गतस्पृहानपि च धर्मगुप्त्यै भुव: ॥५॥</div><div><br /></div><div>ashaanta samarOddhataM viTapa paaTanaa sanj~nayaa</div><div>nipaatya jarasa: sutaM pavanajena niShpaaTitam |</div><div>vimuchya nR^ipatiin mudaa samanugR^ihya bhaktiM paraaM</div><div>dideshitha gataspR^ihaanapi cha dharmaguptyai bhuva: || 5</div><div><br /></div><div>प्रचक्रुषि युधिष्ठिरे तदनु राजसूयाध्वरं</div><div>प्रसन्न भृतकी भवत् सकल राजक व्याकुलम् ।</div><div>त्वमप्ययि जगत्पते द्विज पदावनेजादिकं</div><div>चकर्थ किमु कथ्यते नृपवरस्य भाग्योन्नति: ॥६॥</div><div><br /></div><div>prachakruShi yudhiShThire tadanu raajasuuyaadhvaraM</div><div>prasanna bhR^itakii bhavat sakala raajaka vyaakulam |</div><div>tvamapyayi jagatpate dvija padaavanejaadikaM</div><div>chakartha kimu kathyate nR^ipavarasya bhaagyOnnati: || 6 ||</div><div><br /></div><div>तत: सवन कर्मणि प्रवरमग्र्य पूजाविधिं</div><div>विचार्य सहदेववाक् अनुगत: स धर्मात्मज: ।</div><div>व्यधत्त भवते मुदा सदसि विश्व भूतात्मने</div><div>तदा ससुर मानुषं भुवनमेव तृप्तिं दधौ ॥७॥</div><div><br /></div><div>tataH savana karmaNi pravaramagra puujaavidhiM</div><div>vichaarya sahadeva vaaganugata: sa dharmaatmaja: |</div><div>vyadhatta bhavate mudaa sadasi vishva bhuutaatmane</div><div>tadaa sasura maanuShaM bhuvanameva tR^iptiM dadhau || 7 ||</div><div><br /></div><div>तत: सपदि चेदिपो मुनि नृपेषु तिष्ठत्स्वहो</div><div>सभाजयति को जड: पशुप दुर्दुरूटं वटुम् ।</div><div>इति त्वयि स दुर्वचो विततिम् उद्वमन् आसनात्</div><div>उदापत दुदायुध: समपतन्नमुं पाण्डवा: ॥८॥</div><div><br /></div><div>tata: sapadi chedipO muninR^ipeShu tiShThatsvahO</div><div>sabhaajayati kO jaDa: pashupad urduruuTaM vaTum |</div><div>iti tvayi cha durvachO vitatim udvamann aasanaat</div><div>udaapata dudaayudha: samapatannamuM paaNDavaa: || 8 ||</div><div><br /></div><div>निवार्य निजपक्षगानभिमुखस्यविद्वेषिण-</div><div>स्त्वमेव जहृषे शिरो दनुजदारिणा स्वारिणा ।</div><div>जनुस्त्रितय लब्धया सततचिन्तया शुद्धधी-</div><div>स्त्वया स परमेकतामधृत योगिनां दुर्लभाम् ॥९॥</div><div><br /></div><div>nivaarya nijapakshagaan abhimukhasya vidveShiNa:</div><div>tvameva jahR^iShe shirO danujadaariNaa svaariNaa |</div><div>janusitrataya labdhayaa satatachintayaa shuddhadhii:</div><div>tvayaa sa paramekataamadhR^ita yOginaaM durlabhaam || 9 ||</div><div><br /></div><div>तत: सुमहिते त्वया क्रतुवरे निरूढे जनो</div><div>ययौ जयति धर्मजो जयति कृष्ण इत्यालपन्।</div><div>खल: स तु सुयोधनो धुतमना: सपत्नश्रिया</div><div>मयार्पित सभामुखे स्थल जल भ्रमादभ्रमीत् ॥१०॥</div><div><br /></div><div>tata: sumahite tvayaa kratuvare niruuDhe janO</div><div>yayau jayati dharmajO jayati kR^iShNa ityaalapan |</div><div>khalaH sa tu suyOdhanO dhutamanaa: sapatnashriyaa</div><div>mayaarpita sabhaamukhe sthalajalabhramaad abhramiit || 10 ||</div><div><br /></div><div>तदा हसितम् उत्थितं द्रुपदनन्दना भीमयो:</div><div>अपाङ्ग कलया विभो किमपि तावदुज्जृम्भयन् ।</div><div>धराभर निराकृतौ सपदि नाम बीजं वपन्</div><div>जनार्दन मरुत्पुरीनिलय पाहि माम् आमयात् ॥११॥</div><div><br /></div><div>tadaa hasitam utthitaM drupadanandanaa bhiimayO:</div><div>apaanga kalayaa vibhO kimapi taavadujjR^imbhayan |</div><div>dharaabhara niraakR^itau sapadi naama biijaM vapan</div><div>janaardana marutpuriinilaya paahi maam aamayaat || 11 ||</div><div><br /></div></div><div><br /></div><div style="text-align: center;">-------Sri Krishnarpanam-------</div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com1tag:blogger.com,1999:blog-1510659436089481314.post-45444164500460389412020-08-09T21:43:00.003-07:002020-08-13T16:16:34.035-07:00NARAYANEEYAM DASAKAM - 84 - SAMANTA PANCHAKA<h2 style="text-align: center;"><span style="color: #2b00fe;"><u> Dasakam - 84 - Samanta Panchaka</u></span></h2><div><span style="color: #2b00fe;"><u><br /></u></span></div><div><span style="color: #2b00fe;"><u><br /></u></span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-1mXQ-DdN048/XzBV42yo8WI/AAAAAAAAsw8/uexWWB5P2WgGurtaHSVPUetHTYXMP5dxgCLcBGAsYHQ/s960/84.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://1.bp.blogspot.com/-1mXQ-DdN048/XzBV42yo8WI/AAAAAAAAsw8/uexWWB5P2WgGurtaHSVPUetHTYXMP5dxgCLcBGAsYHQ/w400-h300/84.jpg" width="400" /></a></div><p><br /></p><p><br /></p><p>On an occasion of Solar Eclipse, Krishna entrusted Dwaraka to Kritavarma and Aniruddha and went to Samanta Panchaka along with yadavas and their womenfolk. Krishna took dip in the holy water to sanctify it for the benefit of human race. He gave gifts and money to Brahmins and interacted with Pandavas and Kauravas. Draupadi who was devoted to Krishna met Rukmini and Satyabhama and spent time with them. She came to know from Rukmini and Satyabhama, how Krishna married them and shared it with other women happily.</p><p>Nandagopan and other gopas had also come to the holy place. Krishna met them, honoured them and spent time with them. Gopikas, who were caught in the pangs of separation from Krishna, were excited to see him again. Krishna made the gopikas happy as before. He went to Radha, hugged her and told her that he could not meet her only because of the continuous attack by the enemies and fight. Radha was overwhelmed and forgot herself in his affection. </p><p>After spending good times with Gopikas and Radha as before, he made them realize that he is form of supreme bliss consciousness and the Supreme Brahman, their innermost self. When Uddhava advised them before by meeting them at Gokula, they experienced mixed feeling of joy and sorrow of separation. After Krishna advised the philosophical knowledge of Brahman, they experienced only Supreme bliss at the thoughts of him.</p><p>Krishna's father Vasudeva requested Sage Narada and Saint Vyasa to advice him the good deeds to perform to overcome sins. They just laughed and told him when Lord only is his son and he is staying with him, he need not do anything more. Still for his satisfaction, they arranged for an yagna. </p><p>The Yagna began and was happening well. It was well attended by friends. Yadavas honoured the Gopas who came for the ritual. Thus Gopas enjoyed the association with Krishna for those three months. After the completion of Yagna, Krishna went to Radha and hugged her tightly. Hebid her farewell after ascertaining that she is happy and not affected by pains of separation from him anymore and returned to Dwaraka. Bhattathiri prayed to the Lord, who removed the miseries of Gopas, gopikas and Radha, to remove his ailments.</p><p><br /></p><h2 style="text-align: center;"><span style="color: #2b00fe;"><u>Lyrics of Dasakam 84</u></span></h2><p><br /></p><p><br /></p><p>क्वचिदथ तपनोपराग काले</p><p>पुरि निदधत् कृतवर्म कामसूनू ।</p><p>यदुकुल महिलावृत: सुतीर्थं </p><p>समुपगतोऽसि समन्त पञ्चकाख्यम् ॥१॥</p><p><br /></p><p>kvachidatha tapanOparaaga kaale</p><p>puri nidadhat kR^itavarma kaamasuunuu |</p><p>yadukula mahilaavR^itaH sutiirthaM</p><p>samupagatO(a)si samanta pa~nchakaakhyam || 1 ||</p><p><br /></p><p>बहुतर जनता हिताय तत्र </p><p>त्वमपि पुनन् विनिमज्य तीर्थ तोयम् ।</p><p>द्विजगण परिमुक्त वित्तराशि: </p><p>सममिलथा: कुरुपाण्डवादि मित्रै: ॥२॥</p><p><br /></p><p>bahutara janataa hitaaya tatra</p><p>tvamapi punan vinimajjya tiirtha tOyaM |</p><p>dvijagaNa parimukta vittaraashi:</p><p>samamilathaa: kurupaaNDavaadi mitrai: || 2 ||</p><p><br /></p><p>तव खलु दयिता जनै: समेता </p><p>द्रुपद सुता त्वयि गाढभक्तिभारा ।</p><p>तदुदित भवदा हृति प्रकारै: </p><p>अति मुमुदे सममन्य भामिनीभि: ॥३॥</p><p><br /></p><p>tava khalu dayitaajanai: sametaa</p><p>drupada sutaa tvayi gaaDha bhaktibhaaraa |</p><p>tadudita bhavadaa hR^iti prakaarai:</p><p>ati mumude samamanya bhaaminiibhi: || 3 ||</p><p><br /></p><p>तदनु च भगवन् निरीक्ष्य गोपान्</p><p>अति कुतुकात् उपगम्य मानयित्वा।</p><p>चिरतर विरहा तुराङ्ग रेखा: </p><p>पशुप वधू: सरसं त्वमन्वयासी: ॥४॥</p><p><br /></p><p>tadanu cha bhagavan niriikshya gOpaan</p><p>ati kutukaat upagamya maanayitvaa |</p><p>chiratara virahaa turaanga rekhaa:</p><p>pashupa vadhuu: sarasaM tvamanvayaasii: || 4 ||</p><p><br /></p><p>सपदि च भवदीक्षणोत्सवेन</p><p>प्रमुषित मानहृदां नितम्बिनीनाम् ।</p><p>अति रस परिमुक्त कञ्चुलीके </p><p>परिचय हृद्यतरे कुचे न्यलैषी: ॥५॥</p><p><br /></p><p>sapadi cha bhavadiikshaNOtsavena</p><p>pramuShita maanahR^idaaM nitambiniinaam |</p><p>ati rasa parimukta ka~nchuliike</p><p>parichaya hR^idyatare kuche nyalaiShii: || 5 ||</p><p><br /></p><p>रिपुजन कलहै: पुन: पुनर्मे </p><p>समुपगतैरियती विलम्बनाऽभूत् ।</p><p>इति कृत परिरम्भणे त्वयि द्राक् </p><p>अति विवशा खलु राधिका निलिल्ये ॥६॥</p><p><br /></p><p>ripujana kalahai: puna: punarme</p><p>samupagatairiyatii vilambanaa(a)bhuut |</p><p>iti kR^ita parirambhaNe tvayi draak</p><p>ati vivashaa khalu raadhikaa nililye || 6 ||</p><p><br /></p><p>अपगत विरह व्यथास्तदा ता </p><p>रहसि विधाय ददाथ तत्त्व बोधम् ।</p><p>परम सुख चिदात्मकोऽहम् आत्मेति</p><p>उदयतु व: स्फुटमेव चेतसीति ॥७॥</p><p><br /></p><p>apagata viraha vyathaastadaa taa</p><p>rahasi vidhaaya dadaatha tattvabOdham |</p><p>parama sukha chidaatmakO(a)ham aatmeti</p><p>udayatu va: sphuTameva chetasiiti || 7 ||</p><p><br /></p><p>सुख रस परिमिश्रितो वियोग: </p><p>किमपि पुराऽभवत् उद्धवोपदेशै: ।</p><p>समभवदमुत: परं तु तासां</p><p>परमसुखैक्य मयी भवत् विचिन्ता ॥८॥</p><p><br /></p><p>sukha rasa parimishritO viyOga:</p><p>kimapi puraa(a)bhavat uddhavOpadeshai: |</p><p>samabhavadamuta: paran tu taasaaM</p><p>paramasukhaikya mayii bhavat vichintaa || 8 ||</p><p><br /></p><p>मुनिवर निवहै: तवाथ पित्रा </p><p>दुरित शमाय शुभानि पृच्छ्यमानै: ।</p><p>त्वयि सति किमिदं शुभान्तरै: इति</p><p>उरु हसितै: अपि याजितस्तदाऽसौ ॥९॥</p><p><br /></p><p>munivara nivahai: tavaatha pitraa</p><p>durita shamaaya shubhaani pR^ichChyamaanai: |</p><p>tvayi sati kimidaM shubhaantarai: iti</p><p>uru hasitai: api yaajitastadaa(a)sau || 9 ||</p><p><br /></p><p>सुमहति यजने वितायमाने </p><p>प्रमुदित मित्र जने सहैव गोपा: ।</p><p>यदुजन महिता: त्रिमास मात्रं </p><p>भवदनुषङ्ग रसं पुरेव भेजु : ॥१०॥</p><p><br /></p><p>sumahati yajane vitaayamaane</p><p>pramudita mitra jane sahaiva gOpaa: |</p><p>yadujana mahitaa: trimaasa maatraM</p><p>bhavadanuShanga rasaM pureva bheju: || 10 ||</p><p><br /></p><p>व्यपगम समये समेत्य राधां </p><p>दृढमुपगूह्य निरीक्ष्य वीतखेदाम् ।</p><p>प्रमुदित हृदय: पुरं प्रयात: </p><p>पवनपुरेश्वर पाहि मां गदेभ्य: ॥११॥</p><p><br /></p><p>vyapagama samaye sametya raadhaaM</p><p>dR^iDhamupaguuhya niriikshya viitakhedaam |</p><p>pramudita hR^idaya: puraM prayaata:</p><p>pavanapureshvara paahi maaM gadebhya: || 11 ||</p><p><br /></p><p style="text-align: center;">---------Sri Krishnarpanam---------</p><p><br /></p>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-81571229159126234512020-08-07T21:18:00.004-07:002020-08-07T21:19:25.075-07:00NARAYANEEYAM DASAKAM - 83 - PAUNDRAKA AND SUDHAKSHINA VATHAM<h2 style="text-align: center;"><span style="color: #2b00fe;"><u> Dasakam - 83 - Paundraka and Sudhakshina Vatham</u></span></h2><div><span style="color: #2b00fe;"><br /></span></div><div><span style="color: #2b00fe;"><br /></span></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-QynaZWhPEok/Xy4JBEvewKI/AAAAAAAAsvc/IXQKwvTJvM0szewXrCw8vV8lVpVXrovwQCLcBGAsYHQ/s960/83.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="960" height="300" src="https://1.bp.blogspot.com/-QynaZWhPEok/Xy4JBEvewKI/AAAAAAAAsvc/IXQKwvTJvM0szewXrCw8vV8lVpVXrovwQCLcBGAsYHQ/w400-h300/83.jpg" width="400" /></a></div><span style="color: #2b00fe;"><br /></span></div><div><span style="color: #2b00fe;"><br /></span></div><div><span style="color: #2b00fe;"><br /></span></div><div>Balarama went to gokula and had great time with damsels. He changed the course of river Yamuna when it did not oblige to his invite. Meanwhile Paundraka thought himself as Vasudeva childishly after his fellow supporters flattered him by saying so. He sent a messenger to Krishna, conveying that he is the Mahavishnu and so Shankham and Chakram belongs to him. He commanded that Krishna give those to him and surrender to him. Ugrasenan and other courtiers on hearing the message sent by Paundraka laughed and made fun of it.</div><div><div><br /></div><div>After messenger left, Krishna went with his yadhava army to Kashi and met Paundraka. He was boasting with srivathsam in his chest by a burnt sign, expensive kousthubam in his neck, fish shaped ear drops, Peethambaram in his waist. On seeing Krishna, he threw the Sudharshana chakra made of Iron on him. Immediately, Krishna retaliated with his sudharshana chakra which is capable of emitting fire sparks during pralaya and cut his head off. Krishna destroyed the army and cut the head of King of Kasi and made it fall in the land of Kashi itself. </div><div><br /></div><div>Paundarika was foolish to consider himself as Vasudeva, still he was thinking of Vasudeva all through his life and hence attained Moksham. No one can say whose good deeds will lead him to where?! Sudhakshinan was son of King of Kashi and was a great devotee of Lord Shiva. He used his strength and acquired some black magic powers, sent an evil fire called Kruthya over Krishna. He also took the support of bhoothaganaas by force, who ran away when Krishna fought with Banasura. </div><div><br /></div><div>Kruthya had legs as big as trunk of Palmyra trees and it burnt everything which came in its way. The people of the town got scared and came running to Krishna and surrendered to him. Krishna was playing a game of dice, he effortlessly sent the kaala chakra. When the brilliant chakra attacked Kruthya, it retreated with fear and started to attack Sudakshina who impressed it initially and burnt him and city of Kashi to ashes.</div><div> </div><div>During thretha yug, when Lord took the incarnation as Rama, Vividha was helpful in killing of Ravana. But during incarnation as Krishna, he was born with bad virtues and was minister in Narakasuran's kingdom. He aided Narakasuran in doing mischief to the people of Dwaraka. Balaraman killed Vividha effortlessly and he fell down dead. Samba, Jambavathi's son tried to abduct Lakshmanai, Duryodanan's daughter and was caught and tied by Kauravas. Balarama went to mediate talks and release Samba from Kauravas. When talks failed Balarama shook the city of Hastinapura fiercely with his plough that Kauravas released Samba in fear of destruction to their city. Krishna did not send his army of Yadavas to kill kauravas then, as he waited for Pandavas to kill the kauravas. Bhattathiri worshipped the Lord, whose playtimes(leelas) cannot be understood easily by all and seeked protection from all his afflictions.</div><div style="color: #2b00fe; text-decoration-line: underline;"><br /></div></div><div style="color: #2b00fe; text-decoration-line: underline;"><br /></div><h2 style="color: #2b00fe; text-align: center; text-decoration-line: underline;">Lyrics of Dasakam 83</h2><div style="color: #2b00fe; text-decoration-line: underline;"><br /></div><div><div><br /></div><div>रामेऽथ गोकुल गते प्रमदा प्रसक्ते</div><div>हूतानुपेत यमुना दमने मदान्धे ।</div><div>स्वैरं समारमति सेवक वादमूढो</div><div>दूतं न्ययुङ्क्त तव पौण्ड्रक वासुदेव: ॥१॥</div><div><br /></div><div>raame(a)tha gOkula gate pramadaa prasakte</div><div>huutaanupeta yamunaa damane madaandhe |</div><div>svairaM samaaramati sevaka vaada muuDhO</div><div>duutaM nyayunkta tava pauNDraka vaasudeva: || 1 ||</div><div><br /></div><div>नारायणोऽहम् अवतीर्ण इहास्मि भूमौ</div><div>धत्से किल त्वमपि मामक लक्षणानि ।</div><div>उत्सृज्य तानि शरणं व्रज मामिति त्वां</div><div>दूतो जगाद सकलै: हसित: सभायाम् ॥२॥</div><div><br /></div><div>naaraayaNO(a)ham avatiirNa ihaasmi bhuumau</div><div>dhatse kila tvamapi maamaka lakshaNaani |</div><div>utsR^ijya taani sharaNaM vraja maamiti tvaaM</div><div>duutO jagaada sakalai: hasita: sabhaayaam || 2 ||</div><div><br /></div><div>दूतेऽथ यातवति यादव सैनिकैस्त्वं</div><div>यातो ददर्शिथ वपु: किल पौण्ड्रकीयम् ।</div><div>तापेन वक्षसि कृताङ्कम् अनल्पमूल्य-</div><div>श्री कौस्तुभं मकर कुण्डल पीतचेलम् ॥३॥</div><div><br /></div><div>duute(a)tha yaatavati yaadava sainikaistvaM</div><div>yaatO dadarshitha vapu: kila pauNDrakiiyam |</div><div>taapena vakshasi kR^itaankam analpamuulya-</div><div>shrii kaustubhaM makara kuNDala piita chelam || 3 ||</div><div><br /></div><div>कालायसं निज सुदर्शनम् अस्यतोऽस्य</div><div>कालानलोत्कर किरेण सुदर्शनेन ।</div><div>शीर्षं चकर्तिथ ममर्दिथ चास्य सेनां</div><div>तन्मित्र काशिप शिरोऽपि चकर्थ काश्याम् ॥४॥</div><div><br /></div><div>kaalaayasaM nija sudarshanam asyatO(a)sya</div><div>kaalaanalOtkara kireNa sudarshanena |</div><div>shiirShaM chakartitha mamarditha chaasya sainyaM</div><div>tanmitra kaashipa shirO(a)pi chakartha kaashyaam || 4 ||</div><div><br /></div><div>जाड्येन बालक गिराऽपि किलाहमेव</div><div>श्रीवासुदेव इति रूढमतिश्चिरं स: ।</div><div>सायुज्यमेव भवदैक्य धिया गतोऽभूत्</div><div>को नाम कस्य सुकृतं कथम् इत्यवेयात् ॥५॥</div><div><br /></div><div>jaaDyena baalaka giraa(a)pi kilaahameva</div><div>shrii vaasudeva iti ruuDhamatishchiraM sa: |</div><div>saayujyameva bhavadaikya dhiyaa gatO(a)bhuut</div><div>kO naama kasya sukR^itaM katham ityaveyaat || 5 ||</div><div><br /></div><div>काशीश्वरस्य तनयोऽथ सुदक्षिणाख्य:</div><div>शर्वं प्रपूज्य भवते विहिताभिचार: ।</div><div>कृत्यानलं कमपि बाण रणाति भीतै:</div><div>भूतै: कथञ्चन वृतै: सममभ्यमुञ्चत् ॥६॥</div><div><br /></div><div>kaashiishvarasya tanayO(a)tha sudakshiNaakhya:</div><div>sharvaM prapuujya bhavate vihitaabhichaara: |</div><div>kR^ityaanalaM kamapi baaNa raNaati bhiitai:</div><div>bhuutai: katha~nchana vR^itai: samamabhyamu~nchat || 6 ||</div><div><br /></div><div>तालप्रमाण चरणाम् अखिलं दहन्तीं</div><div>कृत्यां विलोक्य चकितै: कथितोऽपि पौरै: ।</div><div>द्यूतोत्सवे किमपि नो चलितो विभो त्वं</div><div>पार्श्वस्थम् आशु विससर्जिथ कालचक्रम् ॥७॥</div><div><br /></div><div>taalapramaaNa charaNaam akhilaM dahantiiM</div><div>kR^ityaaM vilOkya chakitai: kathitO(a)pi paurai: |</div><div>dyuutOtsave kimapi nO chalitO vibhO tvaM</div><div>paarshvastham aashu visasarjitha kaalachakram || 7 ||</div><div><br /></div><div>अभ्यापतत्यमित धाम्नि भवन् महास्त्रे</div><div>हा हेति विद्रुतवती खलु घोर कृत्या।</div><div>रोषात् सुदक्षिणम् अदक्षिण चेष्टितं तं</div><div>पुप्लोष चक्रमपि काशि पुरीम् अधाक्षीत् ॥८॥</div><div><br /></div><div>abhyaapatatyamita dhaamni bhavan mahaastre</div><div>haa heti vidrutavatii khalu ghOra kR^ityaa |</div><div>rOShaat sudakshiNa madakshiNa cheShTitaM taM</div><div>puplOSha chakramapi kaashi puriim adhaakshiit || 8 ||</div><div><br /></div><div>स खलु विविदो रक्षोघाते कृतोपकृति: पुरा</div><div>तव तु कलया मृत्युं प्राप्तुं तदा खलतां गत: ।</div><div>नरकसचिवो देशक्लेशं सृजन् नगरान्तिके</div><div>झटिति हलिना युध्यन्नद्धा: पपात तलाहत: ॥९॥</div><div><br /></div><div>sa khalu vividO rakshOghaate kR^itOpakR^iti: puraa</div><div>tava tu kalayaa mR^ityuM praaptuM tadaa khalataaM gata: |</div><div>narakasachivO deshakleshaM sR^ijan nagaraantike</div><div>jhaTiti halinaa yudhyannaddhaa: papaata talaahata: || 9 ||</div><div><br /></div><div>साम्बं कौरव्यपुत्री हरण नियमितं सान्त्वनार्थी कुरूणां</div><div>यातस्तद्वाक्य रोषोद्धृतकरि नगरो मोचयामास राम: ।</div><div>ते घात्या: पाण्डवेयैरिति यदु पृतनां नामुचस्त्वं तदानीं</div><div>तं त्वां दुर्बोधलीलं पवनपुरपते तापशान्त्यै निषेवे ॥१०॥</div><div><br /></div><div>saambaM kauravyaputrii haraNa niyamitaM saantvanaarthii kuruuNaaM</div><div>yaatastadvaakya rOShOddhR^itakari nagarO mOchayaamaasa raama: |</div><div>te ghaatyaa: paaNDaveyairiti yadu pR^itanaaM naamuchastvaM tadaaniiM</div><div>taM tvaaM durbOdhaliilaM pavanapurapate taapashaantyai niSheve || 10 ||</div><div><br /></div><div><br /></div><div style="text-align: center;">--------Sri Krishnarpanam-------</div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com1tag:blogger.com,1999:blog-1510659436089481314.post-62028105912160868052020-08-06T20:33:00.010-07:002021-11-26T07:34:03.727-08:00NARAYANEEYAM DASAKAM - 82 - DEFEAT OF BANASURA AND NRUGA MOKSHAM<h2 style="text-align: center;"><span style="color: #2b00fe;"><u>Dasakam - 82 - Defeat of Banasura and Nruga Moksham</u></span></h2><div><span style="color: #2b00fe;"><div class="separator" style="clear: both;"><a href="https://1.bp.blogspot.com/--4laHrU7NzY/Xyt8dGU8ZkI/AAAAAAAAsts/uFYvvjf_d1Qg6bdjLlwE-Bg1YO3pPjUMgCLcBGAsYHQ/s933/82.jpg" style="display: block; padding: 1em 0px; text-align: center;"><img border="0" data-original-height="719" data-original-width="933" height="308" src="https://1.bp.blogspot.com/--4laHrU7NzY/Xyt8dGU8ZkI/AAAAAAAAsts/uFYvvjf_d1Qg6bdjLlwE-Bg1YO3pPjUMgCLcBGAsYHQ/w400-h308/82.jpg" width="400" /></a></div><u><br /></u></span></div><div><div>Pradhyumna was the son of Rukmini and Krishna, an aspect of Krishna. He was abducted by Sambaran when he was an infant and thrown in to the sea. Pradhyumna was swallowed by fish and the fish was caught in the net by some fisherman and given to Sambaran as offering. While the cook cut the fish, he found the baby inside and handed it over to Rathi Devi, who was in that house. Rathi brought him up. When he was in youth, she realized that Pradhyumna is her husband Manmatha who was burnt by Shiva to ashes and developed love for him. Later Pradhyumna killed Sambaran and married Rathi devi and reached Dwaraka. He also carried away the virutos Rukmavati, daughter of his uncle Rukmi and married her. His virtuous son Aniruddhan married Rukmi's granddaughter Rochanai and in that marriage, a game of dice was played. Though Balarama won the game, Rukmi declared that he lost and Krishna got Rukmi killed eventually by Balarama.</div><div><br /></div><div>Mahabali had a son called Banasuran. He was a great Shiva bhakta and possessed one thousand arms. His esteemed daughter Ushai had not seen Aniruddha but fell in love with him in her dreams. When she woke up, she suffered from pangs of separation. Her friend Chitralekha was a women with yogic powers and was skilled. She drew several portraits of young men. Ushai identified Aniruddha and Chitralekha using her yogic powers, brought Aniruddha from the palace of Dwaraka during night.</div><div><br /></div><div>In the private chamber of Ushai, Aniruddha was sporting with her and having a great time. That time, with great difficulty, Shiva Bhakta Banasura tied him up and kept him in bondage. Krishna heard this news thro Sri Narada and immediately went to Shonitapura in a fit of rage and attacked Banasura with the help of Yadavas. The consort of Mountain king's daughter Parvathi, Lord Shiva was protecting the city of his bhakta due to his affection for him. He, with his army of Bhootaganaas blocked the army of Yadavas fearlessly. Banasura fought with Saathyaki, Skanda with Balarama and Krishna with Parameshwara, the one who destroyed the thripura. </div><div><br /></div><div>Krishna blocked all the asthrams, Shiva used and defeated him with mohasthara. Shiva's army of bhoothaganaas ran away in fear, while Shiva stood attracted to Krishna. Pradhyumna won over Skanda and Balarama killed Banasura's minister Kumbapandan easily, like breaking a new pot. Banasura then attacked Krishna with 500 bow and arrow in his 1000 arms. Krishna broke all the bows and arrows and his chariot. Banasura went back defeated. Then the Shaiva fever, head of all fevers fought with Vaishnava fever. Later it understood the significance of the Lord and sang in appreciation of Krishna and requested that whoever reads this story should be protected from any kind of fever. Rudra's followers are good natured and knowledgeable but sometimes due to thamo guna they became arrogant.</div><div> </div><div>Banasura again attacked ferociously with many weapons. Krishna cut all his arms. Shiva prayed to Krishna with stothras and pleased Krishna granted two arms two arms to Banasura and spared him from the fear of death. Pleased with Krishna's mercy, Banasura gave lot of wealth and Krishna returned to Dwaraka with Aniruddha and Ushai and wealth. Lord won over Indra many times, lifted Govardhana hills, brought Parijata tree from Devaloka, won over varuna when he took Nandagopan and Yama when he went to save his Guru's son from jaws of death. He drank the fire when forest fire spread and thus won over Agni who was friend to vaayu god. When Brahma hid the cows, Krishna won over Brahma also. Bhattathiri exclaimed that Lord's incarnation as Sri Krishna is best of all.</div><div><br /></div><div>Nruga became a chameleon due to a brahmin's curse and Krishna relieved him of it and sent him to Swargaloka. Krishna instructed the children in his family to give supreme respect to the holy Brahmins, forever. Bhattathiri requested Lord Guruvayoorappa to protect him from his ailments.</div><div style="text-decoration-line: underline;"><br /></div></div><div style="text-decoration-line: underline;"><br /></div><div style="text-decoration-line: underline;"><br /></div><h2 style="text-align: center;"><span style="color: #2b00fe;"><u>Lyrics of Dasakam 82</u></span></h2><div style="text-decoration-line: underline;"><br /></div><div style="text-decoration-line: underline;"><br /></div><div><div>प्रद्युम्नो रौक्मिणेय: स खलु तव कला शम्बरेणाहृतस्तं-</div><div>हत्वा रत्या सहाप्तो निजपुरमहरत् रुक्मि कन्यां च धन्याम् ।</div><div>तत् पुत्रोऽथ अनिरुद्धो गुणनिधिरवहत् रोचनां रुक्मि पौत्रीम्</div><div>तत्रोद्वाहे गतस्त्वं न्यवधि मुसलिना रुक्म्यपि द्यूत वैरात् ॥१॥</div><div><br /></div><div>pradyumnO raukmiNeya: sa khalu tava kalaa shambareNaahR^itastaM</div><div>hatvaa ratyaa sahaaptO nijapuramaharat rukmi kanyaaM cha dhanyaam |</div><div>tatputrO(a)tha aniruddhO guNanidhiravahat rOchanaaM rukmi pautriiM</div><div>tatrOdvaahe gatastvaM nyavadhi musalinaa rukmyapi dyuuta vairaat || 1 ||</div><div><br /></div><div>बाणस्य सा बलिसुतस्य सहस्र बाहो:</div><div>र्माहेश्वरस्य महिता दुहिता किलोषा ।</div><div>त्वत् पौत्रमेनम् अनिरुद्धम् अदृष्ट पूर्वम्</div><div>स्वप्ने अनुभूय भगवन् विरहातुराऽभूत् ॥२॥</div><div><br /></div><div>baaNasya saa balisutasya sahasrabaahO:</div><div>maaheshvarasya mahitaa duhitaa kilOShaa |</div><div>tvat pautramenam aniruddham adR^iShTa puurvaM</div><div>svapne(a)nubhuuya bhagavan virahaaturaa(a)bhuut || 2 ||</div><div><br /></div><div>योगिन्यतीव कुशला खलु चित्रलेखा</div><div>तस्या: सखी विलिखती तरुणान् अशेषान् ।</div><div>तत्र अनिरुद्धम् उषया विदितं निशायाम्</div><div>आनेष्ट योगबलतो भवतो निकेतात् ॥३॥</div><div><br /></div><div>yOginyatiiva kushalaa khalu chitralekhaa</div><div>tasyaa: sakhii vilikhatii taruNaan asheShaan |</div><div>tatra aniruddham uShayaa viditaM nishaayaam</div><div>aaneShTa yOgabalatO bhavatO niketaat || 3 ||</div><div><br /></div><div>कन्यापुरे दयितया सुखम् आरमन्तं</div><div>चैनं कथञ्चन बबन्धुषि शर्वबन्धौ ।</div><div>श्रीनारदोक्त तदुदन्तदुरन्त रोषै:</div><div>त्वं तस्य शोणितपुरं यदुभि: न्यरुन्धा: ॥४॥</div><div><br /></div><div>kanyaapure dayitayaa sukham aaramantaM</div><div>chainaM katha~nchana babandhuShi sharvabandhau |</div><div>shriinaaradOkta tadudanta-duranta rOShai:</div><div>tvaM tasya shONitapuraM yadubhi: nyarundhaa: || 4 ||</div><div><br /></div><div>पुरीपाल: शैलप्रिय दुहितृ नाथोऽस्य भगवान्</div><div>समं भूतव्रातै: यदुबलम् अशङ्कं निरुरुधे ।</div><div>महाप्राणो बाणो झटिति युयुधानेन युयुधे</div><div>गुह: प्रद्युम्नेन त्वमपि पुरहन्त्रा जघटिषे ॥५॥</div><div><br /></div><div>puriipaala: shailapriya duhitR^i naathO(a)sya bhagavaan</div><div>samaM bhuutavraatai: yadubalam ashankaM nirurudhe |</div><div>mahaapraaNO baaNO jhaTiti yuyudhaanena yuyudhe</div><div>guha: pradyumnena tvamapi purahantraa jaghaTiShe || 5 ||</div><div><br /></div><div>निरुद्धाशेषास्त्रे मुमुहुषि तवास्त्रेण गिरिशे</div><div>द्रुता भूता भीता: प्रमथ कुलवीरा: प्रमथिता: ।</div><div>परास्कन्द्त् स्कन्द: कुसुम शरबाणैश्च सचिव:</div><div>स कुम्भाण्डो भाण्डं नवमिव बलेनाशु बिभिदे ॥६॥</div><div><br /></div><div>niruddhaasheShaastre mumuhuShi tavaastreNa girishe</div><div>drutaa bhuutaa bhiitaa: pramatha kulaviiraa: pramathitaa: |</div><div>paraaskandat skanda: kusuma sharabaaNaishcha: sachiva:</div><div>sa kumbhaaNDO bhaaNDaM navamiva balenaashu bibhide || 6 ||</div><div><br /></div><div>चापानां पञ्चशत्या प्रसभम् उपगते छिन्न चापेऽथ बाणे</div><div>व्यर्थे याते समेतो ज्वरपति: अशनै: अज्वरि त्वज्ज्वरेण ।</div><div>ज्ञानी स्तुत्वाऽथ दत्वा तव चरित जुषां विज्वरं स ज्वरोऽगात्</div><div>प्रायो अन्त: ज्ञानवन्तोऽपि च बहुतमसा रौद्र चेष्टा हि रौद्रा: ॥७॥</div><div><br /></div><div>chaapaanaaM pa~nchashatyaa prasabham upagate Chinna chaape(a)tha baaNe</div><div>vyarthe yaate sametO jvarapati: ashanai: ajvari tvajjvareNa |</div><div>j~naanii stutvaa(a)tha dattvaa tava charita juShaaM vijvaraM sa jvarO(a)gaat</div><div>praayO anta: j~naanavantO(a)pi cha bahutamasaa raudra cheShTaa hi raudraa: || 7 ||</div><div><br /></div><div>बाणं नानायुधोग्रं पुनरभि पतितं दर्पदोषात् वितन्वन्</div><div>निर्लूनाशेष दोषं सपदि बुबुधुषा शङ्करेणोप गीत: ।</div><div>तद्वाचा शिष्ट बाहु द्वितयम् उभयतो निर्भयं तत् प्रियं तं-</div><div>मुक्त्वा तद्दत्तमानो निजपुरम् अगम: सानिरुद्ध: सहोष: ॥८॥</div><div><br /></div><div>baaNaM naanaayudhOgraM punarabhi patitaM darpadOShaat vitanvan</div><div>nirluunaasheSha dOShaM sapadi bubudhuShaa shankareNOpa giita: |</div><div>tadvaachaa shiShTa baahu dvitayam ubhayatO nirbhayaM tat priyaM taM-</div><div>muktvaa taddattamaanO nijapuram agama: saaniruddha: sahOSha: || 8 ||</div><div><br /></div><div>मुहुस्तावत् शक्रं वरुणम् अजयो नन्दहरणे</div><div>यमं बालानीतौ दव दहन पाने अनिल सखम् ।</div><div>विधिं वत्सस्तेये गिरिशमिह बाणस्य समरे</div><div>विभो विश्वोत्कर्षी तदयमवतारो जयति ते ॥९॥</div><div><br /></div><div>muhustaavat ChakraM varuNam ajayO nandaharaNe</div><div>yamaM baalaaniitau dava dahana paane (a)nila sakham |</div><div>vidhiM vatsasteye girishamiha baaNasya samare</div><div>vibhO vishvOtkarShii tadayamavataarO jayati te || 9 ||</div><div><br /></div><div>द्विजरुषा कृकलास वपुर्धरं नृग नृपं </div><div><span style="white-space: pre;"> </span>त्रिदिवालयम् आपयन् ।</div><div>निज जने द्विज भक्तिम् अनुत्तमाम् उपदिशन् </div><div><span style="white-space: pre;"> </span>पवनेश्वर् पाहि माम् ॥१०॥</div><div><br /></div><div>dvijaruShaa kR^ikalaasa vapurdharaM nR^iga nR^ipaM </div><div><span style="white-space: pre;"> </span>tridivaalaya maapayan |</div><div>nija jane dvija bhaktim anuttamaam upadishan </div><div><span style="white-space: pre;"> </span>pavaneshvara paahi maam ||10</div><div><br /></div><div><br /></div><div style="text-align: center;">--------Sri Krishnarpanam--------</div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-74844095035098391222020-08-05T00:29:00.009-07:002021-11-23T07:38:50.309-08:00NARAYANEEYAM DASAKAM - 81 - NARAKASURA VATHAM, KALINDHI, BHADRAI VIVAHAM AND PARIJATHA HARANAM<h2 style="text-align: center;"><font color="#2b00fe"><u>Dasakam - 81 - Narakasura Vatham,</u></font></h2><h2 style="text-align: center;"><font color="#2b00fe"><u> Kalindhi, Bhadrai Vivaham and Parijatha Haranam</u></font></h2><div><font color="#2b00fe"><u><br /></u></font></div><div><font color="#2b00fe"><u><br /></u></font></div><div><font color="#2b00fe"><u><br /></u></font></div><div><font color="#2b00fe"><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-4QKocuqNjaY/XylT5by7ZzI/AAAAAAAAsss/H2p1ApuqyW4g-8MWZk55OsBbEFig2E4CQCLcBGAsYHQ/s750/81.png" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="562" data-original-width="750" height="384" src="https://1.bp.blogspot.com/-4QKocuqNjaY/XylT5by7ZzI/AAAAAAAAsss/H2p1ApuqyW4g-8MWZk55OsBbEFig2E4CQCLcBGAsYHQ/w512-h384/81.png" width="512" /></a></div><u><br /></u></font></div><div><font color="#2b00fe"><u><br /></u></font></div><div><font color="#2b00fe"><u><br /></u></font></div><div>Krishna spent happy times with his dearest Sathyabhama. He went to Hastinapur with Sathyabhama to attend Draupadi's wedding. As per Pandavas request, Krishna stayed in Hastinapur for some time, built a separate kingdom Indraprastha for them with the help of divine architect Vishwakarma and returned to Dwaraka. Duryodhana sought hand of Krishna's dearest sister Subhadra from Balarama and he agreed. Arjuna, Son of Indra, also expressed his interest and so Krishna let him abduct her in the guise of a sage, which enraged Balarama. Krishna pacified Balarama and attended their marriage along with Sathyabhama and Balarama.</div><div><br /></div><div><div>Krishna met Kalindi on the banks of Yamuna when he went for hunting and married her. Krishna pleased the God of fire by letting him consume the Kandava forest and returned to Dwaraka. Mithravindha, Krishna's aunt Rajaathi devi's daughter was greatly devoted to Krishna but was scared of her brothers. Krishna abducted helpless Mitravinda, amidst Avanthi kings and married her. Inorder to marry Kosala King Nagnajit's daughter Bhadrai, Krishna overpowered seven bulls by taking seven forms. Santardanan and his brothers gave their sister Bhadrai in marriage to Krishna. She was also Krishna's aunt Sruthakeerthi's daughter.</div><div><br /></div><div>The target which was mere a reflection of fish mark in water could not be hit by even Arjuna, but Krishna hit it and married the daughter of King of Madra, Lakshmanai. He had eight wives married in similar manner. Narakasuran, son of Bhooma Devi, stole the earrings of Athithi, mother of Indra and was causing lot of troubles to people. Krishna came to know of his misdeeds through Indra.</div><div><br /></div><div>Krishna sat on his garuda, placing Sathyabhama on his lap, left quickly as if visiting a flower garden, went to the city of Praagjyotish, where Narakasuran lived. He destroyed the fort walls, killed the army and converted the city from Praagjyotish to Shonitapura, meaning city of blood. The five faced asura, Muran attacked Krishna from the middle of the forest, only to be killed by Krishna's sudarshana chakram. Narakasura gave a tough fight with his regiment of mighty four tusked elephants. After a prolonged fight, Krishna cut his head with Sudarshan chakra and made him cross the ocean of samsara, saving from the suffering of hell.</div><div><br /></div><div>Bhoomi Devi, mother of Narakasura sang in praise of Krishna. Bhagadatha, son of Narakasura was crowned as King and given one elephant by Krishna. Then he freed sixteen thousand maidens kept as hostage by Narakasura and sent them along with rest of the elephants and wealth to Dwaraka. Krishna went to Devaloka to return the earrings of Athithi which Narakasuran had taken away. Indra and other Devas honoured Krishna and Sathyabhama, whose beauty put the rest of the devaloka women to shame.</div><div>While returning, Krishna took way the Paarijatha tree/Kalpavrusha. Angered Indra attacked Krishna, but was overpowered by Krishna very soon and returned to the city. Krishna did this to demonstrate to the world that prosperity will generate evil.</div><div> </div><div>After planting the Paarijatha tree in Sathyabhama's courtyard, Krishna married sixteen thousand maidens freed by him. He made them stay in separate houses and took sixteen thousand forms with his powers and led a happy life with all of them. Sage Narada came to see how Krishna is leading his life with all these maidens and was surprised to see that Krishna was doing nityakarmas in each house in its prescribed time. Krishna carried out all duties of a grihastha in every house and got ten children with each of them. Bhattathiri prayed to such Lord who was carrying out his duties sincerely in all 16,000 houses and requested him to save him from his afflictions.</div><div><br /></div><div><br /></div><h2 style="text-align: center;"><font color="#2b00fe"><u>Lyrics of Dasakam 81</u></font></h2><div><br /></div><div><br /></div><div><div>स्निग्धां मुग्धां सततमपि तां लालयन् सत्यभामां</div><div>यातो भूय: सह खलु तया याज्ञसेनी विवाहम् ।</div><div>पार्थप्रीत्यै पुनरपि मनाक् आस्थितो हस्तिपुर्यां</div><div>शक्रप्रस्थं पुरमपि विभो संविधाय आगतोऽभू: ॥१॥</div><div><br /></div><div>snigdhaaM mugdhaam satatamapi taaM laalayan satyabhaamaaM</div><div>yaatO bhuuya: saha khalu tayaa yaaj~nasenii vivaaham |</div><div>paartha priityai punarapi manaak aasthitO hasti puryaaM</div><div>shakraprasthaM puramapi vibhO sanvidhaaya agatO(a)bhuu: || 1 ||</div><div><br /></div><div>भद्रां भद्रां भवदवरजां कौरवेणार्थ्यमानां</div><div>त्वद्वाचा तामहृत कुहनामस्करी शक्रसूनु: ।</div><div>तत्र क्रुद्धं बलम् अनुनयन् प्रत्यगास्तेन सार्धं</div><div>शक्रप्रस्थं प्रिय सखमुदे सत्यभामा सहाय: ॥२॥</div><div><br /></div><div>bhadraaM bhadraaM bhavadavarajaaM kauraveNaarthyamaanaaM</div><div>tvadvaachaa taamahR^ita kuhanaamaskarii shakrasuunu: |</div><div>tatra kruddhaM balam anunayan pratyagaastena saardhaM</div><div>shakraprasthaM priya sakhamude satyabhaamaa sahaaya: || 2 ||</div><div> </div><div>तत्र क्रीडन्नपि च यमुनाकूल दृष्टां गृहीत्वा</div><div>तां कालिन्दीं नगरं अगम: खाण्डव प्रीणिताग्नि: ।</div><div>भ्रातृ त्रस्तां प्रणयविवशां देव पैतृष्वसेयीं</div><div>राज्ञां मध्ये सपदि जहृषे मित्रविन्दां अवन्तीम् ॥३॥</div><div><br /></div><div>tatra kriiDannapi cha yamunaakuula dR^iShTaaM gR^ihiitvaa</div><div>taaM kaalindiiM nagaramagama: khaaNDava priiNitaagni: |</div><div>bhraatR^i trastaaM praNayavivashaaM deva paitR^iShvaseyiiM</div><div>raaj~naaM madhye sapadi jahR^iShe mitravindaam avantiim || 3 ||</div><div><br /></div><div>सत्यां गत्वा पुनरुदवहो नग्नजित्-नन्दनां तां</div><div>बध्वा सप्तापि च वृषवरान् सप्तमूर्ति: निमेषात् ।</div><div>भद्रां नाम प्रददुरथ ते देव सन्तर्दनाद्या:</div><div>तत्-सोद्र्या: वरद भवत: साऽपि पैतृष्वसेयी ॥४॥</div><div><br /></div><div>satyaaM gatvaa punarudavahO nagnajinnandanaaM taaM</div><div>baddhvaa saptaapi cha vR^iShavaraan saptamuurti: nimeShaat</div><div>bhadraaM naama pradaduratha te deva santardanaadyaa:</div><div>tat-sOdaryaa: varada bhavata: saa(a)pi paitR^iShvaseyii || 4 ||</div><div><br /></div><div>पार्थाद्यै: अप्यकृत-लवनं तोयमात्राभि लक्ष्यं</div><div>लक्षं छित्वा शफरमवृथा लक्ष्मणां मद्रकन्याम् ।</div><div>अष्टावेवं तव समभवन् वल्लभास्तत्र मध्ये</div><div>शुश्रोथ त्वं सुरपति गिरा भौमदुश्चेष्टितानि ॥५॥</div><div><br /></div><div>paarthaadyai: apyakR^ita-lavanaM tOyamaatraabhi lakshyaM</div><div>lakshaM Chitvaa shapharamavR^ithaa lakshmaNaaM madrakanyaaM |</div><div>aShTaavevam tava samabhavan vallabhaastatra madhye</div><div>shushrOtha tvaM surapati giraa bhaumadushcheShTitaani || 5 ||</div><div><br /></div><div>स्मृतायातं पक्षि प्रवरं अधिरूढ: त्वं अगमो</div><div>वहन्नङ्के भामाम् उपवनं इवाराति भवनम् ।</div><div>विभिन्दन् दुर्गाणि त्रुटित पृतना शोणित रसै:</div><div>पुरं तावत् प्राग्ज्योतिषं अकुरुथा: शोणितपुरम् ॥६॥</div><div><br /></div><div>smR^itaayaataM pakshi pravaram adhiruuDha: tvam agamO</div><div>vahannanke bhaamaam upavanam ivaaraati bhavanam |</div><div>vibhindan durgaaNi truTita pR^itanaa shONitarasai:</div><div>puraM taavat praagjyOtiSham akuruthaa: shONita puram || 6 ||</div><div><br /></div><div>मुरस्त्वां पञ्चास्यो जलधि वनं उध्यात् उदपतत् </div><div>स चक्रे चक्रेण प्रदलितशिरा मङ्क्षु भवता ।</div><div>चतुर्दन्तै: दन्तावल पतिभि: इन्धान समरं</div><div>रथाङ्गेन छित्वा नरकं अकरो: तीर्ण नरकम् ॥७॥</div><div><br /></div><div>murastvaaM pa~nchaasyO jaladhi vanamadhyaat udapatat</div><div>sa chakre chakreNa pradalitashiraa mankshu bhavataa |</div><div>chaturdantai: dantaavala patibhi: indhaana samaraM</div><div>rathaangena Chitvaa narakam akarO: tiirNa narakam || 7 ||</div><div><br /></div><div>स्तुतो भूम्या राज्यं सपदि भगदत्तेऽस्य तनये</div><div>गजम् च-एकं दत्वा प्रजिघयिथ नागान्निजपुरीम् ।</div><div>खलेनाबद्धानां स्वगत मनसां षोडश पुन:</div><div>सहस्राणि स्त्रीणामपि च धनराशिं च विपुलं ॥८॥</div><div><br /></div><div>stutO bhuumyaa raajyaM sapadi bhagadatte(a)sya tanaye</div><div>gajaM chaikaM dattvaa prajighayitha naagaannijapuram |</div><div>khalenaabaddhaanaaM svagata manasaaM ShODasha puna:</div><div>sahasraaNi striiNaamapi cha dhanaraashiM cha vipulam || 8 ||</div><div><br /></div><div>भौमापाहृत कुण्डलं तददिते: दातुं प्रयातो दिवं</div><div>शक्राद्यै: महित: समं दयितया द्युस्त्रीषु दत्तह्रिया ।</div><div>हृत्वा कल्पतरुं रुषाभि पतितं जित्वेन्द्रं अभ्यागम:</div><div>तत्तु श्रीमददोष ईदृश इति व्याख्यातुं एवाकृथा: ॥९॥</div><div><br /></div><div>bhaumaapaahR^ita kuNDalaM tadadite: daatuM prayaatO divaM</div><div>shakraadyai: mahita: samam dayitayaa dyustriiShu dattahriyaa |</div><div>hR^ittvaa kalpataruM ruShaa(a)bhi patitaM jitvendram abhyaagama:</div><div>tattu shriimadadOSha iidR^isha iti vyaakhyaatum evaakR^ithaa: || 9 ||</div><div><br /></div><div>कल्पद्रुं सत्यभामा भवनभुवि सृजन् द्व्यष्ट साहस्रयोषा:</div><div>स्वीकृत्य प्रत्यगारं विहित बहुवपु: लालयन् केलिभेदै: ।</div><div>आश्चर्यात् नारद आलोकित विविध गति: तत्र तत्रापि गेहे</div><div>भूय: सर्वासु कुर्वन् दश दश तनयान् पाहि वातालयेश ॥१०॥</div><div><br /></div><div>kalpadruM satyabhaamaa bhavana bhuvi sR^ijan dvyaShTasaahasra yOShaa:</div><div>sviikR^itya pratyagaaraM vihita bahuvapu: laalayan keli bhedai: |</div><div>aashcharyaat naarada aalOkita vividha gati: tatra tatraapi gehe</div><div>bhuuya: sarvaasu kurvan dasha dasha tanayaan paahi vaataalayesha || 10 ||</div><div><br /></div><div><br /></div><div style="text-align: center;">--------Sri Krishnarpanam-------</div></div><div style="text-decoration-line: underline;"><br /></div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com1tag:blogger.com,1999:blog-1510659436089481314.post-37097251180023983892020-08-02T20:25:00.003-07:002021-10-19T08:29:31.680-07:00NARAYANEEYAM DASAKAM - 80 - SYAMANTAKA MANI<h2 style="text-align: center;"><u><span style="color: #2b00fe;">Dasakam - 80 - Symantaka Mani</span></u></h2><div><u><span style="color: #2b00fe;"><br /></span></u></div><div><u><span style="color: #2b00fe;"><br /></span></u></div><div><u><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-hNtG6_t_tR4/XyI9PK-a2yI/AAAAAAAAsnQ/vEIMdmM9pbESoFI2EmfVrwDkQbscdwK5wCLcBGAsYHQ/s739/80.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="617" data-original-width="739" height="334" src="https://1.bp.blogspot.com/-hNtG6_t_tR4/XyI9PK-a2yI/AAAAAAAAsnQ/vEIMdmM9pbESoFI2EmfVrwDkQbscdwK5wCLcBGAsYHQ/w400-h334/80.jpg" width="400" /></a></div><span style="color: #2b00fe;"><br /></span></u></div><div><u><span style="color: #2b00fe;"><br /></span></u></div><div><u><span style="color: #2b00fe;"><br /></span></u></div><div><u><span style="color: #2b00fe;"><br /></span></u></div><div><div>Satraajit, a yadhava, prayed to Sun-god and got Syamantaka Mani, a priceless jewel as gift. Krishna asked Satraajit to give that jewel to him. Reasons for asking could have been many, but one main reason could be the strategy to marry his daughter Sathyabhama, who was in love with Krishna. Narrow minded Satrajit did not give it to Krishna, instead gave it to his brother Prasena. When he wore it around his neck and went for hunting, a lion thinking the jewel is flesh, attacked and killed him and took it. Jaambavaan, King of all animals, killed the lion and took the jewel and gifted it to his child.</div><div><br /></div><div>Satraajit announced that Krishna has stolen the jewel and people believed it too. A small blemish in conduct, if found in good people, everyone will keep talking about it with great interest. Krishna knew everything that has happened to the jewel but still he took his men and went in search of the jewel. He came across Prasena lying dead and nearby another lion too dead. The footsteps of monkey seen, led him to cave of Jaambavaan. Due to old age, Jaambavaan failed to recognise Krishna and exclaimed that no one can win him, who has Mukundan as the saviour. With prayers to Lord Ram, he did pooja for (fought with) Krishna with the blow of fists for long time, for almost 21 days. </div><div><br /></div><div>Later Jaambavaan recognised that the person whom he fought with is Sri Krishna himself and gave his beautiful daughter Jaambhavati in marriage to Krishna and returned the syamantaka mani. Krishna returned the jewel to Satraajit. Satraajit felt ashamed and embarrassed that he had accused Krishna wrongly. He had verbally promised Kadanva that he will give his daughterin marriage to him But after this incident, he gave his daughter, the beautiful eyed Satyabhama in marriage to Krishna and gifted the Syamantaka mani also. Having received the stree ratnam Sathyabhama itself, Krishna was happy and hence returned the jewel to Satraajit himself.</div><div><br /></div><div>Krishna was having a delightful time with Satyabhama. News of Kunti's sons burnt in wax palace reached Krishna and he immediately left to Hastinapur. Meanwhile with promptings of Akrura and Kritivermaa, Shatadanva killed Satraajit and took away the syamantaka mani. Hearing about the father's death, Satyabhama was struck with grief and she reached Hastinapur. Krishna immediately killed Shatadanva and pleased Satyabhama. Balaram went to Mithila and there, he trained Duryodhana in the art of wielding the mace. </div><div><br /></div><div>Akrurar, extremely devoted to Krishna, had prompted the killing of Satraajit, due to his love for Krishna in order to avenge for the blame, Satrajit put on Krishna initially. Krishna did not take the jewel from Akrurar but let him keep the jewel himself. Krishna in his mind, wanted to bring prosperity to Akrura and hence did not recover the jewel and blessed him. Akrurar was humbled by the magnanimity shown by Krishna to him. Still once again, Akrurar fled in fear along with Kritivermaa. Krishna brought Akrurar back along with the jewel and showed it to Balaram and others. Krishna let Akrurar, the one who does virtuous deeds, have the jewel for himself. Bhattathiri worshipped that Lord who spent his time happily with Satyabhama to protect him from his ailments.</div><div><br /></div><div><br /></div><h2 style="text-align: center;"><font color="#2b00fe"><u>Lyrics of Dasakam 80</u></font></h2><div><br /></div><div><br /></div><div><div>सत्राजितस्त्वमथ लुब्धवदर्कलब्धं</div><div>दिव्यं स्यमन्तकमणिं भगवन्नयाची: ।</div><div>तत् कारणं बहुविधं मम भाति नूनं</div><div>तस्यात्मजां त्वयि रतां छलतो विवोढुम् ॥१॥</div><div><br /></div><div>satraajitastvamatha lubdhavadarkalabdhaM</div><div>divyaM syamantakamaNiM bhagavannayaachiiH |</div><div>tat kaaraNaM bahuvidhaM mama bhaati nuunaM</div><div>tasyaatmajaaM tvayi rataaM ChalatO vivODhum || 1 ||</div><div><br /></div><div>अदत्तं तं तुभ्यं मणिवरम् अनेन अल्प मनसा</div><div>प्रसेनस्तत् भ्राता गलभुवि वहन् प्राप मृगयाम् ।</div><div>अहन्नेनं सिंहो मणिमहसि मांस भ्रम वशात्</div><div>कपीन्द्रस्तं हत्वा मणिमपि च बालाय ददिवान् ॥२॥</div><div><br /></div><div>adattaM taM tubhyaM maNivaraM anena alpa manasaa</div><div>prasenastat bhraataa galabhuvi vahan praapa mR^igayaam |</div><div>ahannenaM sinhO maNimahasi maamsa bhrama vashaat</div><div>kapiindrastaM hatvaa maNimapi cha baalaaya dadivaan || 2 ||</div><div><br /></div><div>शशंसु: सत्राजित् गिरमनु जनास्त्वां मणिहरं</div><div>जनानां पीयूषं भवति गुणिनां दोषकणिका ।</div><div>तत: सर्वज्ञोऽपि स्वजनसहितो मार्गण पर:</div><div>प्रसेनं तं दृष्ट्वा हरिमपि गतोऽभू: कपिगुहाम् ॥३॥</div><div><br /></div><div>shashamsu: satraajit giramanu janaastvaaM maNiharaM</div><div>janaanaaM piiyuuShaM bhavati guNinaaM dOShakaNikaa |</div><div>tataH sarvaj~nO(a)pi svajana sahitO maargaNapara:</div><div>prasenaM taM dR^iShTvaa harimapi gatO(a)bhuu: kapiguhaam || 3 ||</div><div><br /></div><div>भवन्तम् अवितर्कयन् अतिवया: स्वयं जाम्बवान्</div><div>मुकुन्द शरणं हि मां क इह रोद्धुम् इत्यालपन् ।</div><div>विभो रघुपते हरे जय जय इत्यलं मुष्टिभि:</div><div>श्चिरं तव समर्चनं व्यधित भक्त चूडामणि: ॥४॥</div><div><br /></div><div>bhavantaM avitarkayan ativayaa: svayaM jaambavaan</div><div>mukunda sharaNaM hi maaM ka iha rOddhum ityaalapan |</div><div>vibhO raghupate hare jaya jaya ityalaM muShTibhi:</div><div>chiram tava samarchanaM vyadhita bhakta chuuDaamaNi: || 4 ||</div><div><br /></div><div>बुध्वाऽथ तेन दत्तां नवरमणीं </div><div> वरमणिं च परिगृह्णन् ।</div><div>अनुगृह्णन् अमुमागा: सपदि च</div><div> सत्राजिते मणिं प्रादा: ॥५॥</div><div><br /></div><div>buddhavaa(a)tha tena dattaaM navaramaNiiM</div><div><span style="white-space: pre;"> </span>varamaNiM cha parigR^ihNan |</div><div>anugR^ihNann amumaagaa: sapadi cha </div><div><span style="white-space: pre;"> </span>satraajite maNiM praadaa: || 5 ||</div><div><br /></div><div>तदनु स खलु व्रीला लोलो विलोल विलोचनां</div><div>दुहितरमहो धीमान् भामां गिरैव परार्पिताम् ।</div><div>अदित मणिना तुभ्यं लभ्यं समेत्य भवानपि</div><div>प्रमुदितमना: तस्यैवादान्मणिं गहनाशय: ॥६॥</div><div><br /></div><div>tadanu sa khalu vriilaa lOlO vilOla vilOchanaaM</div><div>duhitaramahO dhiimaan bhaamaaM giraiva paraarpitaam |</div><div>adita maNinaa tubhyaM labhyaM sametya bhavaanapi</div><div>pramuditamanaa: tasyaivaadaanmaNiM gahanaashaya: || 6 ||</div><div><br /></div><div>व्रीलाकुलां रमयति त्वयि सत्यभामां</div><div>कौन्तेयदाह कथयाथ कुरून् प्रयाते ।</div><div>ही गान्दिनेय कृतवर्म गिरा निपात्य</div><div>सत्राजितं शतधनु: मणिम् आजहार ॥७॥</div><div><br /></div><div>vriilaakulaam ramayati tvayi satyabhaamaaM</div><div>kaunteya daaha kathayaa(a)tha kuruun prayaate |</div><div>hii gaandineya kR^itavarma giraa nipaatya</div><div>satraajitaM shatadhanu: maNim aajahaara || 7 ||</div><div><br /></div><div>शोकात् कुरून् उपगताम् अवलोक्य कान्तां</div><div>हत्वा द्रुतं शतधनुं समहर्षयस्त्वं।</div><div>रत्ने सशङ्क इव मैथिल गेहमेत्य</div><div>रामो गदां समशिशिक्षत धार्तराष्ट्रम् ॥८॥</div><div><br /></div><div>shOkaat kuruun upagataaM avalOkya kaantaaM</div><div>hatvaa drutaM shatadhanuM samaharShaya: taam |</div><div>ratne shashanka iva maithila gehametya</div><div>raamO gadaaM samashishikshata dhaartaraaShTram || 8 ||</div><div><br /></div><div>अक्रूर एष भगवन् भवदिच्छयैव</div><div>सत्राजित: कुचरितस्य युयोज हिंसाम् ।</div><div>अक्रूरतो मणिम् अनाहृतवान् पुनस्त्वं</div><div>तस्यैव भूतिम् उपधातुम् इति ब्रुवन्ति ॥९॥</div><div><br /></div><div>akruura eSha bhagavan bhavadichChayaiva</div><div>satraajita: kucharitasya yuyOja himsaam |</div><div>akruuratO maNim anaahR^itavaan punastvaM</div><div>tasyaiva bhuutim upadhaatum iti bruvanti || 9 ||</div><div><br /></div><div>भक्तस्त्वयि स्थिरतर: स हि गान्दिनेय:</div><div>तस्यैव कापथमति: कथमीश जाता ।</div><div>विज्ञानवान् प्रशमवान् अहम् इत्युदीर्णं</div><div>गर्वं ध्रुवं शमयितुं भवता कृतैव ॥१०॥</div><div><br /></div><div>bhaktastvayi sthiratara: sa hi gaandineya:</div><div>tasyaiva kaapathamati: kathamiisha jaataa |</div><div>vij~naanavaan prashamavaan aham ityudiirNaM</div><div>garvaM dhruvaM shamayituM bhavataa kR^itaiva || 10 ||</div><div><br /></div><div>यातं भयेन कृतवर्मयुतं पुनस्तम्</div><div>आहूय तत् विनिहितम् च मणिं प्रकाश्य ।</div><div>तत्रैव सुव्रत धरे विनिधाय तुष्यन्</div><div>भामा कुचान्त शयन: पवनेश पाया: ॥११॥</div><div><br /></div><div>yaataM bhayena kR^itavarmayutaM punastaM</div><div>aahuuya tat vinihitaM cha maNiM prakaashya |</div><div>tatraiva suvrata dhare vinidhaaya tuShyan</div><div>bhaamaa kuchaanta shayana: pavanesha paayaa: || 11 ||</div></div><div><br /></div><div><br /></div><div style="text-align: center;">--------Sri Krishnarpanam-------</div><div><br /></div></div>Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-78126692925596432562020-07-24T15:59:00.004-07:002020-07-24T16:06:48.580-07:00NARAYANEEYAM DASAKAM - 79 - RUKMINI VIVAHAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<u><span style="color: blue;">Dasakam 79 - Rukmini Vivaham</span></u></h2>
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Krishna entered Kundini kingdom and Bhishmaka, King of Kundini welcomed him with honours.<br />
Balaraman got to know that Krishna had gone to Kundini and took his army and reached Kundini to be of support to Krishna. The Brahmin approached Rukmini and informed her of Krishna's arrival. Rukmini was overjoyed by the news and prostrated the Brahmin immediately. The people of Kundini saw the beautiful and charming Krishna and felt sad about Rukmi's decision to give Rukmini in marriage to Shishupala. They spent entire night, sleepless and in sorrow.<br />
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Next day morning Rukmini, who face resembled as beautiful as moon, decked in her bridal dress and jewelry, came out of her palace. Having set her mind, heart and soul on Krishna, Rukmini, surrounded by guards, went to the Ambika temple to pray to goddess Parvati. Rukmini entered the temple with the noble women and did pooja for Goddess Parvati and prostrated at her feet. She prayed again and again that only Krishna should marry her.<br />
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The kings assembled outside the temple eagerly to see the beautiful princess Rukmini. Krishna also was standing along with them but little aloof. As she came out of the temple, her radiating beauty mesmerised the kings and people on all sides. Krishna was enchanted by her when she cast her side glance on him. Krishna went near her and asked where she was heading to and while speaking only, he took her hand, led her to the chariot and drove away with her. There was a loud protest from the onlookers.<br />
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The angered kings including Salva searched where the cowherd boy had gone and put up a fight. They were easily defeated by Yadavas. A lion is not affected by the barking of dogs, similarly Krishna was unaffected by the enraged and evil minded kings. Next, enraged Rukmi attacked Krishna. Defeating him effortlessly, Krishna was refrained from killing him by Rukmini. Krishna then tied his hands with a vasthra and shaved of his beard and hair thus humbling his pride. With request of Balarama, Krishna released Rukmi from bondage and proceeded to Dwaraka with Rukmini, who is Mahalakshmi herself.<br />
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Rukmini felt shy with her union with Krishna and her joy increased with the love experienced. Krishna sported with her in privacy and Rukmini's face beamed with charming smile. Krishna delighted Rukmini, day and night, with his pleasant talks and jokes. One time, Krishna with his doubtful words made the simple and honest minded Rukmini to get agitated. Krishna teased her for wanting to get married to a cowherd-boy when so many kings were seeking her hand. He said she had listened to the Brahman's words and decided to marry Krishna, who does not own any kingdom. He went to the extent of telling that she can chose a different person too, instead. Hearing this, Rukmini fell unconscious. Then Krishna consoled her and made her happy again.<br />
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Krishna and Rukmini were given a jubilant welcome at Dwarka and marriage took place with great pomp and glory. Their union was inevitable on earth as they were divine consorts, Vishnu and Mahalakshmi. Having spoken only the glory of Lord always, Bhattathiri requested that he be protected from all miseries due to the disease. Lord Guruvayoorappan promptly acknowledged his request.<br />
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<h2 style="text-align: center;"><u><span style="color: blue;">Lyrics of Dasakam 79</span></u></h2>
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बल समेत बलानुगतो भवान् </div>
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पुरमगाहत भीष्मक मानित: ।</div>
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द्विज सुतं त्वदुपागम वादिनं </div>
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धृतरसा तरसा प्रणनाम सा ।।१॥</div>
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bala sameta balaanugatO bhavaan </div>
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puramagaahata bhiiShmaka maanita: |</div>
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dvija sutaM tvadupaagama vaadinaM </div>
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dhR^itarasaa tarasaa praNanaama saa || 1 ||</div>
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भुवन कान्तम् अवेक्ष्य भवत् वपु: </div>
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र्नृप सुतस्य निशम्य च चेष्टितम् ।</div>
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विपुल खेदजुषां पुरवासिनां </div>
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सरुदितै: उदितै: अगमन्निशा ॥२॥</div>
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bhuvana kaantam avekshya bhavat vapu:</div>
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nR^ipa sutasya nishamya cha cheShTitam |</div>
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vipula khedajuShaaM puravaasinaaM </div>
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saruditai: uditai: agamannishaa || 2 ||</div>
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तदनु वन्दितुम् इन्दुमुखी शिवां </div>
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विहित मङ्गल भूषण भासुरा ।</div>
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निरगमत् भवदर्पित जीविता </div>
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स्वपुरत: पुरत: सुभटावृता ॥३॥</div>
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tadanu vanditum indumukhii shivaaM </div>
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vihita mangala bhuuShaNa bhaasuraa |</div>
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niragamat bhavadarpita jiivitaa </div>
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svapurata: purata: subhaTaavR^itaa || 3 ||</div>
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कुल वधूभि: उपेत्य कुमारिका</div>
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गिरिसुतां परिपूज्य च सादरम् ।</div>
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मुहुरयाचत तत्पद पङ्कजे </div>
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निपतिता पतितां तव केवलम् ॥४॥</div>
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kula vadhuubhi: upetya kumaarikaa</div>
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girisutaaM paripuujya cha saadaram |</div>
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muhurayaachata tatpada pankaje </div>
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nipatitaa patitaaM tava kevalam || 4 ||</div>
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समवलोक कुतूहल सङ्कुले </div>
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नृपकुले निभृतं त्वयि च स्थिते ।</div>
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नृपसुता निरगात् गिरिजालयात् </div>
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सुरुचिरं रुचि रञ्जित दिङ्मुखा ॥५॥</div>
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samavalOka kutuuhala sankule </div>
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nR^ipakule nibhR^itaM tvayi cha sthite |</div>
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nR^ipasutaa niragaad girijaalayaat</div>
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suruchiraM ruchira~njita di~Nmukhaa || 5 ||</div>
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भुवन मोहन रूपरुचा तदा </div>
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विवशिताखिल राज कदम्बया ।</div>
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त्वमपि देव कटाक्ष विमोक्षणै: </div>
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प्रमदया मदयाञ्चकृषे मनाक् ॥६॥</div>
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bhuvana mOhana ruuparuchaa tadaa </div>
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vivashitaakhila raaja kadambayaa |</div>
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tvamapi deva kaTaaksha vimOkshaNai:</div>
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pramadayaa madayaaMchakR^iShe manaak || 6 ||</div>
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क्वनु गमिष्यसि चन्द्रमुखीति तां </div>
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सरसमेत्य करेण हरन् क्षणात् ।</div>
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समधिरोप्य रथं त्वम् अपाहृथा </div>
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भुवि ततो विततो निनदोद्विषाम् ॥७॥</div>
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kvanu gamiShyasi chandramukhiiti taaM </div>
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sarasametya kareNa haran kshaNaat |</div>
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samadhirOpya rathaM tvam apaahR^ithaa</div>
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bhuvi tatO vitatO ninadOdviShaam || 7 ||</div>
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क्व नु गत: पशुपाल इति क्रुधा </div>
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कृतरणा यदुभिश्च जिता नृपा: ।</div>
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न तु भवान् उदचाल्यत तैरहो </div>
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पिशुनकै: शुनकैरिव केसरी ॥८॥</div>
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kvanu gata: pashupaala iti krudhaa</div>
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kR^itaraNaa yadubhishcha jitaa nR^ipaa: |</div>
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na tu bhavaan udachaalyata tairahO </div>
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pishunakai: shunakairiva kesarii || 8 ||</div>
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तदनु रुक्मिणम् आगतम् आहवे </div>
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वधमुपेक्ष्य निबध्य विरूपयन् ।</div>
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हृतमदं परिमुच्य बलोक्तिभि: </div>
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पुरमया रमया सह कान्तया ॥९॥</div>
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tadanu rukmiNam aagatam aahave</div>
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vadhamupekshya nibadhya viruupayan |</div>
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hR^itamadaM parimuchya balOktibhi:</div>
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puramayaa ramayaa saha kaantayaa || 9 ||</div>
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नव समागम लज्जित मानसां </div>
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प्रणय कौतुक जृम्भित मन्मथाम् ।</div>
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अरमय: खलु नाथ यथासुखं </div>
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रहसि तां हसितांशुल सन्मुखीम् ॥१०॥</div>
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nava samaagama lajjita maanasaaM </div>
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praNaya kautuka jR^imbhita manmathaam |</div>
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aramaya: khalu naatha yathaa sukhaM </div>
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rahasi taaM hasitaamshula sanmukhiim || 10 ||</div>
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विविध नर्मभिरेवम् अहर्निशं</div>
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प्रमदम् आकलयन् पुनरेकदा ।</div>
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ऋजुमते: किल वक्रगिरा भवान् </div>
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वरतनो रतनोत् अति लोलताम् ॥११॥</div>
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vividha narmabhirevam aharnishaM</div>
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pramadam aakalayan punarekadaa |</div>
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R^ijumate: kila vakragiraa bhavaan </div>
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varatanO ratanOt ati lOlataam || 11 ||</div>
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तदधिकैरथ लालन कौशलै: </div>
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प्रणयिनीम् अधिकं सुखयन्निमाम् ।</div>
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अयि मुकुन्द भवच्चरितानि न: </div>
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प्रगदतां गदतान्तिम् अपाकुरु ॥१२॥</div>
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tadadhikairatha laalana kaushalai:</div>
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praNayiniim adhikaM sukhayannimaam |</div>
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ayi mukunda bhavachcharitaani na:</div>
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pragadataaM gadataantim apaakuru || 12 ||</div>
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<div style="text-align: center;">
--------Sri Krishnarpanam--------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com6tag:blogger.com,1999:blog-1510659436089481314.post-47347806862084016202020-07-22T19:51:00.002-07:002021-10-11T07:46:11.363-07:00NARAYANEEYAM DASAKAM - 78 - DWARAKA VASAM, BALARAMAN VIVAHAM, RUKMINI SANDESHAM<div dir="ltr" style="text-align: left;" trbidi="on">
<h2 style="text-align: center;">
<span style="color: blue;"><u>Dasakam - 78 - Dwaraka Vaasam, </u></span></h2>
<h2 style="text-align: center;">
<span style="color: blue;"><u>Balaraman Vivaham, Rukmini Sandesham</u></span></h2>
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Vishwakarma, the divine architect, put all his exemplary skills to built Dwaraka in the middle of the sea. Divine Gods gave majesties to make it prosperous. But it was beautified more only by the presence of Krishna. Under the instructions of Brahma, Revathan's son, Karuthmaan gave his daughter Revati in marriage to Balaram. Krishna together with Yadavas performed the festive celebration with grandeur.<br />
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The King of Vidarbha, Bheeshmaka's daughter Rukmini was in love with Krishna. But her brother Rukmi, in his total ignorance, decided to give his sister in marriage to Chedi king, Shishupala. Rukmi was friend with non-virtuous Shishupala. Rukmini having nurtured love for Krishna for a long time, became upset over her brother's decision to marry her to Shishupala. She sent a Brahmin as messenger to Krishna, conveying her love and the pain she was experiencing due to the threat of non fulfillment of her wish to marry Krishna.<br />
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Dwaraka is not reachable for those with evil thoughts and actions but the Brahmin messenger reached it faster. Krishna, the one who removes the afflictions of worldly pleasures, welcomed him and honoured him. Brahmin then conveyed to Krishna that Kundina (capital of Vidarbha) princess Rukmini is in love with him and has sent him to convey her mind. Knowing excellence of Krishna, Rukmini is attracted to Krishna and has already chosen him as her husband. Now chedi king Shishupala is planning to marry her. So she requested Krishna to intervene and protect her. She had also mentioned that she would not live if Krishna fails to protect her.<br />
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Krishna conveyed that he is equally in love with Rukmini and promised to the Brahmin that he will come to Vidarbha and carry the princess in front of all the kings assembled there for the marriage and marry the dark-eyed Rukmini. Krishna left to Kundina immediately with the Brahmin in the chariot. Bhattathiri worshipped the Lord of Guruvayoor to protect him from his afflictions and was duly acknowledged by the Lord.<br />
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<h2 style="text-align: center;">
<span style="color: blue;"><u>Lyrics of Dasakam 78</u></span></h2>
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त्रिदश वर्धकि वर्धित कौशलं<br />
त्रिदश दत्त समस्त विभूतिमत् ।<br />
जलधि मध्यगतं त्वमभूषयो<br />
नवपुरं वपुरञ्चित रोचिषा ॥१॥<br />
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tridasha vardhaki vardhita kaushalaM<br />
tridasha datta samasta vibhuutimat |<br />
jaladhi madhyagataM tvam abhuuShayO<br />
navapuraM vapura~nchita rOchiShaa || 1 ||<br />
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ददुषि रेवत भूभृति रेवतीं<br />
हलभृते तनयां विधि शासनात् ।<br />
महितम् उत्सव घोषम् अपूपुष:<br />
समुदितै: र्मुदितै: सह यादवै: ॥२॥<br />
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daduShi revata bhuubhR^iti revatiiM<br />
halabhR^ite tanayaaM vidhi shaasanaat |<br />
mahitam utsava ghOSham apuupuSha:<br />
samuditai: muditai: sahayaadavai: || 2 ||<br />
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अथ विदर्भ सुतां खलु रुक्मिणीं<br />
प्रणयिनीं त्वयि देव सहोदर: ।<br />
स्वयमदित्सत चेदि महीभुजे<br />
स्व तमसा तमसाधुम् उपाश्रयन् ॥३॥<br />
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atha vidarbha sutaaM khalu rukmiNiiM<br />
praNayiniiM tvayi deva sahOdara: |<br />
svayamaditsata chedi mahiibhuje<br />
sva tamasaa tamasaadhum upaashrayan || 3 ||<br />
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चिरधृत प्रणया त्वयि बालिका<br />
सपदि काङ्क्षित भङ्ग समाकुला ।<br />
तव निवेदयितुं द्विजमादिशत्<br />
स्वकदनं कदनङ्ग विनिर्मितं ॥४॥<br />
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chiradhR^ita praNayaa tvayi baalikaa<br />
sapadi kaankshita bhanga samaakulaa |<br />
tava nivedayituM dvijamaadishat<br />
svakadanaM kadananga vinirmitam || 4 ||<br />
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द्विज सुतोऽपि च तूर्णम् उपाययौ<br />
तव पुरं हि दुराश दुरासदम् ।<br />
मुदमवाप च सादर पूजित:<br />
स भवता भवताप हृता स्वयम् ॥५॥<br />
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dvija sutO(a)pi cha tuurNam upaayayau<br />
tava puraM hi duraasha duraasadam |<br />
mudamavaapa cha saadara puujita:<br />
sa bhavataa bhavataapa hR^itaa svayam || 5 ||<br />
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स च भवन्तम् अवोचत कुण्डिने<br />
नृपसुता खलु राजति रुक्मिणी ।<br />
त्वयि समुत्सुकया निज धीरता -<br />
रहितया हि तया प्रहितोऽस्म्यहम् ॥६॥<br />
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sa cha bhavantamavOchata kuNDine<br />
nR^ipasutaa khalu raajati rukmiNii |<br />
tvayi samutsukayaa nija dhiirataa -<br />
rahitayaa hi tayaa prahitOsmyaham || 6 ||<br />
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तव हृताऽस्मि पुरैव गुणैरहं<br />
हरति मां किल चेदिनृपोऽधुना ।<br />
अयि कृपालय पालय मामिति<br />
प्रजगदे जगदेक पते तया ॥७॥<br />
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tava hR^itaa(a)smi puraiva guNairahaM<br />
harati maaM kila chedinR^ipO(a)dhunaa ||<br />
ayi kR^ipaalaya paalaya maamiti<br />
prajagade jagadeka pate tayaa || 7 ||<br />
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अशरणां यदि मां त्वमुपेक्षसे<br />
सपदि जीवितमेव जहाम्यहम् ।<br />
इति गिरा सुतनोरतनोत् भृशं<br />
सुहृदयं हृदयं तव कातरम् ॥८॥<br />
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asharaNaaM yadi maaM tvamupekshase<br />
sapadi jiivitameva jahaamyaham |<br />
iti giraa sutanOratanOt bhR^ishaM<br />
suhR^idayaM hR^idayaM tava kaataram || 8 ||<br />
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अकथय: त्वमथैन मये सखे<br />
तदधिका मम मन्मथ वेदना ।<br />
नृप समक्षम् उपेत्य हराम्यहं<br />
तदयि तां दयिताम् असितेक्षणाम् ॥९॥<br />
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akathaya: tvamathaina maye sakhe<br />
tadadhikaa mama manmatha vedanaa |<br />
nR^ipa samaksham upetya haraamyahaM<br />
tadayi taaM dayitaam asitekshaNaam || 9 ||<br />
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प्रमुदितेन च तेन समं तदा<br />
रथ गतो लघु कुण्डिनम् एयिवान्।<br />
गुरुमरुत्पुरनायक मे भवान्<br />
वितनुतां तनुतां निखिलापदाम् ॥१०॥<br />
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pramuditena cha tena samaM tadaa<br />
ratha gatO laghu kuNDinam eyivaan |<br />
gurumarutpura naayaka me bhavaan<br />
vitanutaaM tanutaaM nikhilaapadaam || 10 ||<br />
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<div style="text-align: center;">
--------Sri Krishnarpanam-------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-86059502423114012102020-07-21T20:24:00.012-07:002021-10-07T08:37:25.220-07:00NARAYANEEYAM DASAKAM 77 - UPASHLOKA JANANAM, JARASANDHA AND KAALAYAVANA VADHAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<h2 style="text-align: center;">
<u><span style="color: blue;">Dasakam 77 - Upashloka Jananam,</span></u></h2>
<h2 style="text-align: center;">
<u><span style="color: blue;">Jarasandha and Kaalayavana Vadham</span></u></h2>
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Saiarandhari gave sandal paste to Krishna when he entered Mathura. In return, Krishna set right her hunchback and promised her that he will visit her house some day. She dressed herself well with costumes and jewellery, decorated her house well and waited for Krishna's arrival. Krishna decked in his beautiful costumes and jewellery went with Uddhava to Sairandhari's house. At his arrival, all her wishes got fulfilled and she welcomed Krishna and happily served him various offerings<br />
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Krishna wanted to grant a boon for her hospitality. Instead of asking for devotion to Krishna throughout her life or asking for his presence with her always, this ignorant woman asked his presence with her for few nights. Bhattathiri wonders at her ignorance of not asking "saamipyam" (being close with Lord) of the Lord or "saaujyam" (being one with Lord) from the Lord. Krishna granted her boon and made her happy the following few nights, as a result a son Upashloka was born to them. He learnt paancharathraagamam from Sage Narada and shone as an exponent forever.<br />
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Krishna together with Balarama and Uddhava went to Akrurar's house as promised to him. Akrurar welcomed them heartily and worshipped him singing his praises. Krishna sent Akrurar to know the whereabouts of Pandavas, sons of Kunthi. He came to know the return of Pandavas from exile and Bheema escaping from Duryodhana's attempt to kill him by poisoning him and pushing him into Ganges, through Akrura's meeting with Dhritarashtra.<br />
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Jarasandhan, father in law of Kamsan, angry with Kamsa vadham, lost his brains in anger, attacked Mathura. Krishna, taking help from Balarama and the chariot he got from devaloka, retaliated and killed 23 Akshouhinis (1 Akshouhini - 21,870 chariots, elephants, 65,610 cavalry and 1,09,350 infantry). Balarama somehow arrested Jarasandhan who was strongest king in the world at that time, having captured territories in all directions around. To make him come for fights more, Krishna freed him. Jarasandhan attacked 16 times and every time he was defeated and in all 391 Akshouhinis were killed by Krishna. When he came for the 18th time, Krishna took help of devaloka architect Vishwakarma and built a palace in Dwaraka amidst the sea and deported all his people to Dwaraka through his yogic powers.<br />
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Krishna then ran away acting coward outside the city. Kaalayavana, friend of Jarasandha chased him and Krishna purposefully ran into a cave as he wanted to avoid killing him with his hands thereby preventing salvation for Kaalayavana. As planned by Krishna, Kaalayavana stepped on Muchukunda who was sleeping inside the cave and got reduced to ashes by him. Pleased with Muchukunda, Krishna showed his Bhagavath Swaroopam to him. Krishna wanted to grant a boon, but Muchukunda being great devotee of Krishna requested only his blessings as he is not interested in anything else. Moved with his answer, Krishna granted deep devotion which will give him moksham at later stage and advised him to do penance to dilute the sin he had accumulated by hunting and killing animals and for having inflicted pain to his subjects during his rule.<br />
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Krishna returned to Mathura after Kaalayavana vatham and killed his armies. The Magadha king Jarasandha once again obstructed Krishna. This time once again, Krishna let Jarasandha get victory so that his ego is boosted up and will come for fight once again. Then Krishna fled to his kingdom Dwaraka situated in the middle of the ocean. Bhattathiri worshipped that Lord who gave false pride to Jarasandhan and went to Dwaraka, to protect him from his ailments and Lord immediately acknowledged his request.<br />
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<h2 style="text-align: center;">
<u><span style="color: blue;">Lyrics of Dasakam 77</span></u></h2>
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सैरन्ध्र्यास्तदनु चिरं स्मरातुराया<br />
यातोऽभू: सुललितम् उद्धवेन सार्धम् ।<br />
आवासं त्वदुपगमोत्सवं सदैव<br />
ध्यायन्त्या: प्रति दिन वास सज्जिकाया: ॥१॥<br />
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sairandhryaastadanu chiraM smaraaturaayaa<br />
yaatO(a)bhuu: sulalitam uddhavena saardham |<br />
aavaasaM tadupagamOtsavaM sadaiva<br />
dhyaayantyaa: prati dina vaasa sajjikaayaa: || 1 ||<br />
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उपगते त्वयि पूर्ण मनोरथां<br />
प्रमद सम्भ्रम कम्प्र पयोधराम् ।<br />
विविध माननम् आदधतीं मुदा<br />
रहसि तां रमयाञ्चकृषे सुखम् ॥२॥<br />
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upagate tvayi puurNa manOrathaaM<br />
pramada sambhrama kampra payOdharaam |<br />
vividha maananam aadadhatiiM mudaa<br />
rahasi taaM ramayaaMchakR^iShe sukham || 2 ||<br />
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पृष्टा वरं पुनरसौ अवृणोद्वराकी<br />
भूयस्त्वया सुरतमेव निशान्तरेषु ।<br />
सायुज्यम् अस्त्विति वदेत् बुध एव कामं<br />
सामीप्यमस्त्वनिशम् इत्यपि नाब्रवीत् किम् ॥३॥<br />
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pR^iShTaa varaM punarasaa vavR^iNOdvaraakii<br />
bhuuyastvayaa suratameva nishaantareShu |<br />
saayujyam astviti vadet budha eva kaamaM<br />
saamiipyamastvanisham ityapi naabraviit kim || 3 ||<br />
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ततो भवान् देव निशासु कासुचित्<br />
मृगीदृशं तां निभृतं विनोदयन् ।<br />
अदात्-उपश्लोक इति श्रुतं सुतं<br />
स नारदात् सात्त्वत तन्त्रविद् बभौ ॥४॥<br />
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tatO bhavaan deva nishaasu kaasuchit<br />
mR^igiidR^ishaM taaM nibhR^itaM vinOdayan |</div><div dir="ltr" style="text-align: left;" trbidi="on">adaat-upashlOka iti shrutaM sutaM<br />
sa naaradaat saattvata tantravid babhau || 4 ||<br />
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अक्रूर मन्दिरमितोऽथ बलोद्धवाभ्याम्<br />
अभ्यर्चितो बहु नुतो मुदितेन तेन ।<br />
एनं विसृज्य विपिनागत पाण्डवेय-<br />
वृत्तं विवेदिथ तथा धृतराष्ट्र चेष्टाम् ॥५॥<br />
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akruura mandiramitO(a)tha balOddhavaabhyaam<br />
abhyarchitO bahu nutO muditena tena |<br />
enaM visR^ijya vipinaagata paaNDaveya-<br />
vR^ittaM viveditha tathaa dhR^itaraaShTra cheShTaam || 5 ||<br />
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विघाताज्जामातु: परम सुहृदो भोज नृपते:<br />
जरासन्धे रुन्धत्यनवधि रुषान्धेऽथ मथुराम् ।<br />
रथाद्यैर्द्योर्लब्धै: कतिपय बलस्त्वं बलयुत:<br />
त्रयोविंशत्यक्षौहिणि तदुपनीतं समहृथा: ॥६॥<br />
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vighaataajjaamaatu: parama suhR^idO bhOja nR^ipate:<br />
jaraasandhe rundhatyanavadhi ruShaa(a)ndhe(a)tha mathuraam |<br />
rathaadyairdyOlabdhai: katipaya balastvaM balayuta:<br />
trayOvimshatyakshauhiNi tadupaniitaM samahR^ithaa: || 6 ||<br />
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बद्धं बलादथ बलेन बलोत्तरं त्वं<br />
भूयो बलोद्यमरसेन मुमोचिथैनम् ।<br />
निश्शेष दिग्जय समाहृत विश्वसैन्यात्<br />
कोऽन्य: ततो हि बल पौरुषवांस्तदानीम् ॥७॥<br />
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baddhaM balaadatha balena balOttaraM tvaM<br />
bhuuyO balOdyamarasena mumOchithainam |<br />
nishsheSha digjaya samaahR^ita vishvasainyaat<br />
kO(a)nya: tatO hi bala pauruShavaamstadaaniim || 7 ||<br />
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भग्न: स लग्न हृदयोऽपि नृपै: प्रणुन्नो<br />
युद्धं त्वया व्यधित षोडश कृत्व एवम् ।<br />
अक्षौहिणी: शिव शिवास्य जघन्थ विष्णो<br />
सम्भूय सैकनवति त्रिशतं तदानीम् ॥८॥<br />
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bhagna: sa lagna hR^idayO(a)pi nR^ipai: praNunnO<br />
yuddhaM tvayaa vyadhita ShODasha kR^itva evam |<br />
akshauhiNii: shiva shivaasya jaghantha viShNO<br />
sambhuuya saikanavati trishataM tadaaniim || 8 ||<br />
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अष्टादशेऽस्य समरे समुपेयुषि त्वं<br />
दृष्ट्वा पुरोऽथ यवनं यवन त्रिकोट्या ।<br />
त्वष्ट्रा विधाप्य पुरमाशु पयोधि मध्ये<br />
तत्राऽथ योग बलत: स्वजनान् अनैषी: ॥९॥<br />
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aShTaadashe(a)sya samare samupeyuShi tvaM<br />
dR^iShTvaa purO(a)tha yavanaM yavana trikOTyaa |<br />
tvaShTraa vidhaapya puramaashu payOdhi madhye<br />
tatraa(a)tha yOgabalata: svajanaan anaiShii: || 9 ||<br />
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पदभ्यां त्वं पद्ममाली चकित इव पुरात्-निर्गतो धावमानों<br />
लेच्छेशेनानुयातो वध सुकृत विहीनेन शैले न्यलैषी: ।<br />
सुप्तेनांघ्र्या हतेन द्रुतमथ मुचुकुन्देन भस्मी कृतेऽस्मिन्<br />
भूपायास्मै गुहान्त: सुललित वपुषा तस्थिषे भक्तिभाजे ॥१०॥<br />
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padbhyaaM tvaM padmamaalii chakita iva puraannirgatO dhaavamaanOm<br />lechCheshenaanuyaatO vadha sukR^ita vihiinena shaile nyalaiShii: |<br />
suptenaanghryaa hatena drutamatha muchukundena bhasmii kR^ite(a)smin<br />
bhuupaayaasmai guhaanta: sulalita vapuShaa tasthiShe bhaktibhaaje || 10 ||<br />
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ऐक्ष्वाकोऽहं विरक्तोऽस्मि अखिल नृपसुखे त्वत् प्रसादैक काङ्क्षी<br />
हा देवेति स्तुवन्तं वरविततिषु तं निस्पृहं वीक्ष्य हृष्यन् ।<br />
मुक्ते: तुल्यां च भक्तिं धुतसकल मलं मोक्षमप्याशु दत्वा<br />
कार्यं हिंसा विशुद्ध्यै तप इति च तदा प्रात्थ लोकप्रतीत्यै ॥११॥<br />
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aikshvaakO(a)haM viraktO(a)smi akhila nR^ipasukhe tvat prasaadaika kaankshii<br />
haa deveti stuvantaM varavitatiShu taM niHspR^ihaM viikshya hR^iShyan |<br />
mukte: tulyaaM cha bhaktiM dhutasakala malaM mOkshamapyaashu dattvaa<br />
kaaryaM himsaa vishuddhyai tapa iti cha tadaa praattha lOkapratiityai || 11 ||<br />
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तदनु मथुरां गत्वा हत्वा चमूं यवनाहृतां<br />
मगध पतिना मार्गे सैन्यै: पुरेव निवारित: ।<br />
चरमविजयं दर्पायास्मै प्रदाय पलायितो<br />
जलधि नगरीं यातो वातालयेश्वर पाहि माम् ॥१२॥<br />
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tadanu mathuraaM gatvaa hatvaa chamuuM yavanaahR^itaaM<br />
magadha patinaa maarge sainyai: pureva nivaarita: |<br />
charamavijayaM darpaayaasmai pradaaya palaayitO<br />
jaladhi nagariiM yaatO vaataalayeshvara paahi maam || 12 ||<br />
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--------Sri Krishnarppanam--------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0tag:blogger.com,1999:blog-1510659436089481314.post-16412486279249759842020-07-18T18:27:00.007-07:002021-10-04T08:20:15.040-07:00NARAYANEEYAM DASAKAM - 76 - UDDHAVAR DHOOTHYAM<div dir="ltr" style="text-align: left;" trbidi="on">
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<u><b><span style="color: blue;">Dasakam - 76 - Uddhavar Dhoothyam</span></b></u></h2>
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Krishna went to Guru Sandeepani ashram along with Balarama and mastered all arts in sixty four days. As gurudakshina, he brought back alive, Guru's dead son from Yama's abode and gave back to the guru and Guru's wife. Krishna returned back to Mathura sounding his Panchajanya, the conch.</div>
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Meanwhile, the gopikas in vraja were constantly thinking of Krishna and were soaked in the bliss all the time. Remembering their love, Krishna felt overwhelmed and decided to send Uddhava as a messenger to Gokulam, thereby creating an opportunity for Uddhava to understand the depth of devotion of the gopikas. Uddhava reached Gokulam by evening. He spent the night with Nanda and Yashoda enquiring about their well being and made them happy by describing the great deeds of Krishna. In the morning, seeing the chariot in front of Nanda's house, gopikas thought Krishna had returned and later got to know that an emissary of Krishna has come. They came to meet Krishna's friend Uddhava, abandoning their chores at home.</div>
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Gopikas saw Uddhava dressed in costumes and jewelry similar to that of Krishna. They were reminded of the leelas performed with Krishna before and became speechless. They forgot themselves and others and slowly composed themselves and started to speak with the choked voice. They asked if the merciless Krishna sent Uddhava to just meet his parents, Nanda and Yashoda. They wanted to know the whereabouts of Krishna who must have become the beloved one for Mathura girls, by then. Unable to forget the nectar like body of Krishna and the embraces, the funny talks and actions and the love he had given them, the gopikas lamented that it is very unlikely that they can forget him.</div>
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Gopikas remembered how during Rasaleela dance, Krishna's beautiful hair had loosened and dishevelled while his body glowed with sweat drops. They requested Uddhava to tell Krishna that they wanted to embrace Krishna and experience it once again. Uddhava imparted the spiritual message sent by Krishna to the grief struck gopikas and made them come back to their normal selves. Uddhava spent few more days in vraja, narrating various incidents about Krishna and made the gopikas more happier.</div>
<div><br /></div><div>Uddhava noticed that in Gokulam, only songs related to Krishna leelas were heard in every house while they did their household chores. Their talks were always centered around Krishna. The people talked about Krishna even in their dreams. Their actions imitated Krishna as they tried to personify him. Uddhava was left wonderstruck and stunned by these observations. Next, Uddhava met Radha and told her, how Krishna was always reminded of her. Krishna would talk about things Radha liked, the way she use to talk. If Uddhava was silent anytime, Krishna would ask why he was silent like his Radha. By conveying these, Uddhava made the lotus eyed Radha very happy.</div><div><br /></div><div>Krishna's message through Uddhava to Radha and gopikas was that he was unable to come to vraja due to his preoccupation and not due to his reduced love for them. Their devotion towards him was increasing in their separation and hence there is no need to grieve. Krishna will meet them soon and bless them with the supreme bliss after which union or separation from him will mean the same to them. Hearing these assuring words, gopikas were freed from grief. </div><div><br /></div><div>The devotion of gopikas were the rarest and best in the whole world. No one has ever heard nor seen such heights of devotion to the Lord. Uddhava felt that mere prostration to their feet is enough to attain salvation than doing penance or studying scriptures</div><div><br /></div><div>He returned to Mathura completely soaked in the bliss after meeting the gopikas. Bhattathiri prayed to the Lord who was happy with Uddhava's realisation about gopikas devotion, to protect him from him afflictions.</div><div><br /></div><div><br /></div><div><br /></div><h2 style="text-align: center;"><u><font color="#2b00fe">Lyrics of Dasakam 76</font></u></h2><div><br /></div><div><br /></div><div><div>गत्वा सान्दीपनिम् अथ चतुष्षष्टि मात्रै: अहोभि:</div><div>सर्वज्ञस्त्वं सह मुसलिना सर्वविद्या गृहीत्वा ।</div><div>पुत्रं नष्टं यमनिलयनात् आहृतं दक्षिणार्थं-</div><div>दत्वा तस्मै निजपुरमगा: नादयन् पाञ्च जन्यम् ॥१॥</div><div><br /></div><div>gatvaa saandiipanim atha chatuShShaShTi maatrai: ahObhi:</div><div>sarvaj~nastvaM saha musalinaa sarvavidyaa gR^ihiitvaa |</div><div>putraM naShTaM yamanilayanaat aahR^itaM dakshiNaarthaM-</div><div>dattvaa tasmai nijapuramagaa: naadayan paa~nchajanyam || 1 ||</div><div><br /></div><div>स्मृत्वा स्मृत्वा पशुप सुदृश: प्रेमभार प्रणुन्ना:</div><div>कारुण्येन त्वमपि विवश: प्राहिणो: उद्धवं तम् ।</div><div>किञ्चामुष्मै परमसुहृदे भक्त वर्याय तासां</div><div>भक्त्युद्रेकं सकल भुवने दुर्लभं दर्शयिष्यन् ॥२॥</div><div><br /></div><div>smR^itvaa smR^itvaa pashupa sudR^isha: premabhaara praNunnaa:</div><div>kaaruNyena tvamapi vivasha: praahiNO: uddhavaM tam |</div><div>kinchaamuShmai paramasuhR^ide bhakta varyaaya taasaaM</div><div>bhaktyudrekaM sakala bhuvane durlabhaM darshayiShyan || 2 ||</div><div><br /></div><div>त्वन्माहात्म्य प्रथिम पिशुनं गोकुलं प्राप्य सायं</div><div>त्वत् वार्ताभि: बहु स रमयामास नन्दं यशोदाम् ।</div><div>प्रात: दृष्ट्वा मणिमय रथं शङ्किता: पङ्कजाक्ष्य:</div><div>श्रुत्वा प्राप्तं भवदनुचरं त्यक्त कार्या: समीयु: ॥३॥</div><div><br /></div><div>tvanmaahaatmya prathima pishunaM gOkulaM praapya saayaM</div><div>tvat vaartaabhi: bahu sa ramayaamaasa nandaM yashOdaam |</div><div>praata: dR^iShTvaa maNimaya rathaM shankitaa: pankajaakshya:</div><div>shrutvaa praaptaM bhavadanucharaM tyakta kaaryaa: samiiyu: || 3 ||</div><div><br /></div><div>दृष्ट्वा चैनं त्वदुपमलसत् वेष भूषाभिरामं</div><div>स्मृत्वा स्मृत्वा तव विलसितानि उच्चकै: तानि तानि ।</div><div>रुद्धालापा: कथमपि पुन: गद्गदां वाचमूचु:</div><div>सौजन्यादीन् निजपरभिदाम् अप्यलं विस्मरन्त्य: ॥४॥</div><div><br /></div><div>dR^iShTvaa chainaM tvadupamalasat veSha bhuuShaabhiraamaM</div><div>smR^itvaa smR^itvaa tava vilasitaani uchchakai: taani taani |</div><div>ruddhaalaapaa: kathamapi puna: gadgadaaM vaachamuuchu:</div><div>saujanyaadiin nijaparabhidaam apyalaM vismarantya: || 4 ||</div><div><br /></div><div>श्रीमन् किं त्वं पितृजनकृते प्रेषितो निर्दयेन</div><div>क्वासौ कान्तो नगर सुदृशां हा हरे नाथ पाया: ।</div><div>आश्लेषाणाम् अमृत वपुषो हन्त ते चुम्बनानाम्</div><div>उन्मादानां कुहक वचसां विस्मरेत् कान्त का वा ॥५॥</div><div><br /></div><div>shriiman kiM tvaM pitR^ijanakR^ite preShitO nirdayena</div><div>kvaasau kaantO nagara sudR^ishaaM haa hare naatha paayaa: |</div><div>aashleShaaNaam amR^ita vapuShO hanta te chumbanaanaam</div><div>unmaadaanaaM kuhaka vachasaaM vismaret kaanta kaa vaa || 5 ||</div><div><br /></div><div>रासक्रीडा लुलित ललितं विश्लथत् केशपाशं</div><div>मन्दोद्भिन्न श्रमजलकणं लोभनीयं त्वदङ्गम् ।</div><div>कारुण्याब्धे सकृदपि समालिङ्गितुं दर्शय-इति</div><div>प्रेमोन्मादात् भुवनमदन त्वत्-प्रिया:-त्वां विलेपु: ॥६॥</div><div><br /></div><div>raasakriiDaa lulita lalitaM vishlathat keshapaashaM</div><div>mandOdbhinna shramajalakaNaM lObhaniiyaM tvadangam |</div><div>kaaruNyaabdhe sakR^idapi samaalingituM darshayeti</div><div>premOnmaadaat bhuvanamadana tvat priyaa: tvaaM vilepu: || 6 ||</div><div><br /></div><div>एवं प्रायै: विवश वचनै: आकुला गोपिका: ता:</div><div>त्वत् सन्देशै: प्रकृति मनयत् सोऽथ विज्ञानगर्भै: ।</div><div>भूय: ताभि: मुदित मतिभि: त्वन्-मयीभि: वधूभि:</div><div>तत् तत् वार्ता सरसमनयत् कानिचित् वासराणि ॥७॥</div><div><br /></div><div>evaM praaya: vivasha vachanai: aakulaa gOpikaastaa:</div><div>tvat sandeshai: prakR^iti manayat sO(a)tha vij~naana garbhai: |</div><div>bhuuya: taabhi: mudita matibhi: tvan-mayiibhi: vadhuubhi:</div><div>tat tat vaartaa sarasamanayat kaanichit vaasaraaNi || 7 ||</div><div><br /></div><div>त्वत् प्रोद्गानै: सहितम् अनिशं सर्वतो गेहकृत्यं</div><div>त्वत् वार्तैव प्रसरति मिथ: सैव चोत्स्वाप लापा: ।</div><div>चेष्टा: प्राय: त्वत् अनुकृतय: त्वन्मयं सर्वमेवं</div><div>दृष्ट्वा तत्र व्यमुहदधिकं विस्मयात् उद्धवोऽयम् ॥८॥</div><div><br /></div><div>tvat prOdgaanai: sahitamanishaM sarvatO gehakR^ityaM</div><div>tvat vaartaiva prasaratimitha: saiva chOtsvaapalaapaa: |</div><div>cheShTaa: praaya: tvat anukR^itaya: tvanmayaM sarvamevaM</div><div>dR^iShTvaa tatra vyamuhadadhikaM vismayaat uddhavO(a)yam || 8 ||</div><div><br /></div><div>राधाया मे प्रियतममिदं मत्प्रियैवं ब्रवीति</div><div>त्वं किं मौनं कलयसि सखे मानिनी मत् प्रियेव।</div><div>इत्याद्येव प्रवदति सखि त्वत् प्रियो निर्जने माम्</div><div>इत्थंवादै: अरमयदयं त्वत् प्रियाम् उत्पलाक्षीम् ॥९॥</div><div><br /></div><div>raadhaayaa me priyatamamidaM matpriyaivaM braviiti</div><div>tvaM kiM maunaM kalayasi sakhe maaninii matpriyeva |</div><div>ityaadyeva pravadati sakhi tvatpriyO nirjane maam</div><div>itthaM vaadai: aramayadayaM tvat priyaam utpalaakshiim || 9 ||</div><div><br /></div><div>एष्यामि द्राक् अनुपगमनं केवलं कार्य भारात्</div><div>विश्लेषेऽपि स्मरण दृढता सम्भवान्मास्तु खेद: ।</div><div>ब्रह्मानन्दे मिलति नचिरात् सङ्गमो वा वियोग:</div><div>तुल्यो व: स्यादिति तव गिरा सोऽकरोन् निर्व्यथास्ता: ॥१०॥</div><div><br /></div><div>eShyaami draak anupagamanaM kevalaM kaarya bhaaraat</div><div>vishleShepi smaraNad R^iDhataa sambhavaanmaa(a)stu kheda: |</div><div>brahmaanande milati nachiraat sangamO vaa viyOga:</div><div>tulyO vaH syaaditi tava giraa sO(a)karOn nirvyathaastaa: || 10 ||</div><div> </div><div>एवं भक्ति: सकल भुवने नेक्षिता न श्रुता वा</div><div>किं शास्त्रौघै: किमिह तपसा गोपिकाभ्यो नमोऽस्तु ।</div><div>इत्यानन्दा कुलम् उपगतं गोकुलात् उद्धवं तं-</div><div>दृष्ट्वा हृष्टो गुरुपुरपते पाहि माम् आमयौघात् ॥११॥</div><div><br /></div><div>evaM bhakti: sakala bhuvane nekshitaa na shrutaa vaa</div><div>kiM shaastraughai: kimiha tapasaa gOpikaabhyO namO(a)stu |</div><div>ityaanandaa kulam upagataM gOkulaat uddhavaM taM-</div><div>dR^iShTvaa hR^iShTO gurupurapate paahi maamaamayaughaat || 11 ||</div></div><div><br /></div><div><br /></div><div style="text-align: center;">-------Sri Krishnarpanam--------</div>
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Kalamalinihttp://www.blogger.com/profile/08602956831480174915noreply@blogger.com0