Showing posts with label Creation. Show all posts
Showing posts with label Creation. Show all posts

Thursday, 16 April 2020

NARAYANEEYAM DASAKAM - 10 - VARIETY OF CREATION


Dasakam - 10 - Variety of Creation







Brahma having got the grace of Lord, started creation of yaksha, kinnara, other living and non-living things on earth. He also seeded ignorance by way of false apprehension, egoism, attachment, anger and fear in the living beings and later repenting for it, meditated upon the Lord for purification.

Four sages Sanaka, Sananda, Sanatanaand, Sanatkumara were created to help him with creation work. They spent time on meditation and contemplation due to extreme devotion to Lord and did not offer help. 

Brahma in anger then created Rudra. Rudra saw the world around and the undesirable happenings in it and started to shed tears, so Brahma named him rudra and asked him to start the creation. Rudra started to create beings which were frightful and so Brahma asked rudra to stop creation and directed him to perform penance for the sake of welfare of the world. 

Then came Dharmadeva, Karmadeva and Saraswathi. Brahma attracted to his own creation Saraswathi, later created vedas, puranas from his four faces and taught them to his sons. Unable to do creation further, Brahma surrendered to Lord once again, upon which he gained wisdom to create Male and female by dividing his body in to male concept and female concept. First male was called Swayambhumanu and female Satarupa who then took care of creation of species.

After explaining the process of creation of species, Bhattathiri prayed to Lord Guruvayoorappa who was responsible for evolution of human race, to cure him of his disease. Lord acknowledged his request immediately.


Lyrics of Dasakam 10



वैकुण्ठ वर्धित बलोऽथ भवत्प्रसादात्
अम्भोज्योनि:-असृजत् किल जीवदेहान् ।
स्थास्नूनि भूरुहमयानि तथा तिरश्चां
जातिं मनुष्य निवहानपि देव भेदान् ॥१॥

vaikuNTha vardhita balO(a)tha bhavatprasaadaat
ambhOjayOni: asR^ijat kila jiivadehaan |
sthaasnuuni bhuuruhamayaani tathaa tirashchaaM
jaatim manuShya nivahaanapi deva bhedaan || 1 ||

मिथ्याग्रहा-अस्मिमति-राग विकोपभीति:
अज्ञानवृत्तिं -इति पञ्चविधां स सृष्ट्वा ।
उद्दाम तामस पदार्थ विधानदून:
तेने त्वदीय चरण स्मरणं विशुद्ध्यै ॥२॥

mithyaagraha-asmimati-raaga vikOpa bhiiti:
aj~naana vR^ittim-iti pa~nchavidhaaM sa sR^iShTvaa |
uddaama taamasa padaartha vidhaanaduuna:
tene tvadiiya charaNa smaraNaM vishuddhyai || 2 ||

तावत् ससर्ज मनसा सनकं सनन्दं
भूय: सनातनमुनिं च सनत्कुमारं ।
ते सृष्टिकर्मणि तु तेन नियुज्यमाना:
त्वत्-पाद-भक्ति-रसिका जगृहुर्न वाणीम् ॥३॥

taavat sasarja manasaa sanakaM sanandaM
bhuuya: sanaatana muniM cha sanatkumaaram |
te sR^iShTi karmaNi tu tena niyujyamaanaa:
tvatpaada bhakti rasikaa jagR^uhurna vaaNiim || 3 ||

तावत् प्रकोपमुदितं प्रति रुन्धतोऽस्य
भ्रूमध्यतोऽजनि मृडो भवदेक देश: ।
नामानि मे कुरु पदानि च हा विरिञ्च-
इत्यादौ रुरोद किल तेन स रुद्रनामा ॥४॥

 taavat prakOpamuditaM prati rundhatO(a)sya
bhruumadhyatO(a)jani mR^iDO bhavadeka desha: |
naamaani me kuru padaani cha haa viri~ncha-
ityaadau rurOda kila tena sa rudranaamaa || 4 ||

एकादशाह्वयतया च विभिन्न रूपं
रुद्रं विधाय दयिता वनिताश्च दत्वा ।
तावन्त्यदत्त च पदानि भवत्-प्रणुन्न:
प्राह प्रजा विरचनाय च सादरं तम् ॥५॥

ekaadashaahvayatayaa cha vibhinna ruupaM
rudraM vidhaaya dayitaa vanitaashcha datvaa |
taavantyadatta cha padaani bhavat-praNunna:
praaha prajaa virachanaaya cha saadaraM tam || 5 ||

रुद्राभि सृष्ट भयदाकृति रुद्रसंघ-
सम्पूर्यमाण भुवनत्रय भीतचेता: ।
मा मा प्रजा: सृज तपश्चर मङ्गलाय-
इत्याचष्ट तं कमलभू: भवदीरितात्मा ॥६॥

rudraabhi: sR^iShTa bhayadaakR^iti rudrasangha-
sampuuryamaaNa bhuvanatraya bhiitachetaa: |
maa maa prajaa: sR^ija tapashchara mangalaaya
ityaachaShTa taM kamalabhuu: bhavadiiritaatmaa || 6 ||

तस्याथ सर्ग रसिकस्य मरीचिरत्रि:
तत्राङिगरा: क्रतुमुनि: पुलह: पुलस्त्य: ।
अङ्गाद-जायत भृगुश्च वसिष्ठ दक्षौ
श्रीनारदश्च भगवन् भवदंघ्रि दास: ॥७॥

tasyaatha sarga rasikasya mariichiratri:
tatraangiraa: kratumuni: pulaha: pulastya: |
angaada-jaayata bhR^igushcha vasiShTha dakshau
shriinaaradashcha bhagavan bhavadanghri daasa: || 7 ||

धर्मादिकान् अभिसृजन् अथ कर्दमं च
वाणीं विधाय विधि:-अङ्गज-संकुलोऽभूत् ।
त्वत्-बोधितै: सनक दक्ष मुखै: तनूजै:
उद्बोधिश्च विरराम तमो विमुञ्चन् ॥८॥

dharmaadikaan abhisR^ijann atha kardamaM cha
vaaNiiM vidhaaya vidhi: angaja-sankulO(a)bhuut |
tvat-bOdhitai: sanaka daksha mukhai: tanuujai:
udbOdhitashcha viraraama tamO vimu~nchan || 8 ||

वेदान् पुराण निवहानपि सर्व विद्या:
कुर्वन् निजानन गणात्-चतुराननोऽसौ ।
पुत्रेषु तेषु विनिधाय स सर्गवृद्धिं
अप्राप्नुवं-व पदाम्बुजं आश्रितोभूत् ॥९॥

vedaan puraaNa nivahaanapi sarvavidyaa:
kurvan nijaanana gaNaat-chaturaananO(a)sau |
putreShu teShu vinidhaaya sa sargavR^iddhim
apraapnuvam-tava padaambujam aashritO(a)bhuut || 9 ||

जानन् उपायं-अथ देहं-अजो विभज्य
स्त्री-पुंस-भावं-अभजत् मनु-तत्-वधूभ्यां
ताभ्यां च मानुषकुलानि विवर्धयन्
त्वं गोविन्द मारुतपुराधिप निरुन्धि रोगान् ॥१०॥

jaanann upaayam-atha deham-ajO vibhajya
strii-pumsa-bhaavam-abhajat manu-tat-vadhuubhyaam |
taabhyaaM cha maanuShakulaani vivardhayan
tvaM gOvinda maarutapuraadhipa nirundhi rOgaan || 10 ||


-------Sri Krishnarpanam------

NARAYANEEYAM DASKAM - 9 - CREATION OF THE UNIVERSE

Dasakam - 9 - Creation of the Universe







Brahma who originated from the Lotus, started to wonder the source of the lotus. He saw on all four sides with the help of his four faces and eight eyes. Yet, he found himself sitting alone on the lotus which was tossing due to the waves in the casual waters. Even with his mighty intellect, he could not figure out the source of the lotus. He descended through the hollow stem to its base using his yogic powers. Still he could not see Lord's enchanting form. The search continued for one hundred divine years.

Realising that, without Lord's grace, his efforts will not yield any result, Brahma followed Ashtanga yoga and did meditation with focused intellect for another hundred divine years. He was blessed with knowledge and divine vision to see the Lord reclining on Adhisesha. Bhattathiri worshipped that divine form of Lord, colour like that of a blue lily, sparkling like the Kalaya flower, decked with golden crown, bracelets, necklaces and shoulder ornaments, wearing yellow coloured silk robe, gold studded waist band and shining Kausthubh jewel round the neck.

Brahma happy and contented to have seen the Lord's divine form, worshipped him and requested Lord to protect him. Lord blessed him with capability to create the three worlds and directed Brahma to perform penance to beget the intense devotion which will help him accomplish everything. With tapas  for another 100 divine years, Brahma gathered spiritual and mental powers to start creation of three worlds and other beings. The Lotus swayed in the casual waters and he drank wind and water.

Brahma created the three worlds with the help of the Lotus which was possible only due to Lord's grace. Bhattathiri requested the Lord to bestow on him, mercy, like he did for Brahma and cure his ailments. Lord acknowledged his request immediately.


Lyrics of Dasakam 9



स्थितस्स कमलोद्भव: तव हि नाभिपङ्केरुहे
कुत: स्विदिदं-अम्बुधौ उदितं -इति-अनालोकयन् |
तदीक्षण कुतूहलात्-प्रतिदिशं विवृत्तानन:
चतुर्वदनतां-अगात् विकसदष्ट दृष्ट्यम्बुजाम् ॥१॥

sthitassa kamalOdbhava: tava hi naabhipankeruhe
kuta: svididam-ambudhaav uditam-iti-anaalOkayan |
tadiikshaNa kutuuhalaat pratidishaM vivR^ittaanana:
chaturvadanataam agaat vikasadaShTa dR^iShTyambujaam || 1 ||

महार्णव विघूर्णितं कमलमेव तत्-केवलं
विलोक्य तदुपाश्रयं तव तनुं तु नालोकयन् ।
क एष कमलोदरे महति निस्सहायो ह्यहं
कुत: स्विदिदं-अम्बुजं  समजनीति चिन्तामगात् ॥२॥

mahaarNava vighuurNitaM kamalameva tat kevalaM
vilOkya tadupaashrayaM tava tanuM tu naalOkayan |
ka eSha kamalOdare mahati nissahaayO hyahaM
kuta: svididam ambujaM samajaniiti chintaamagaat || 2 ||

अमुष्य हि सरोरुह: किमपि कारणं सम्भवेत्
इति स्म कृत निश्चय: स खलु नाल-रन्ध्राध्वना ।
स्व योगबल विद्यया समवरूढवान् प्रौढधी:
त्वदीयं अति-मोहनं न तु कलेबरं दृष्टवान् ॥३॥

amuShya hi sarOruha: kimapi kaaraNaM sambhaved
iti sma kR^ita nishchaya: sa khalu naala-randhraadhvanaa |
sva yOgabala vidyayaa samavaruuDhavaan prauDhadhii:
tvadiiyam ati mOhanaM na tu kalebaraM dR^iShTavaan || 3 ||

तत: सकल नालिका विवर मार्गगो मार्गयन्
प्रयस्य शत वत्सरं किमपि नैव संदृष्टवान् ।
निवृत्य कमलोदरे सुखनिषण्ण एकाग्रधी:
समाधि बलमादधे भवदनुग्रहैकाग्रही ॥४॥

tata: sakala naalikaa vivara maargagO maargayan
prayasya shata vatsaraM kimapi naiva sandR^iShTavaan |
nivR^itya kamalOdare sukhaniShaNNa ekaagradhii:
samaadhi balamaadadhe bhavadanugrahaikaagrahii || 4 ||

शतेन परिवत्सरै: दृढ-समाधि बन्धोल्लसत्-
प्रबोध विशदी कृत: स खलु पद्मिनी सम्भव: ।
अदृष्टचरं अद्भुतं तव हि रूपं अन्तर्दृशा
व्यचष्ट परितुष्टधी: भुजग भोग भागाश्रयम् ॥५॥

shatena parivatsarai: dR^iDha samaadhi bandhOllasat-
prabOdha vishadii kR^ita: sa khalu padminii sambhava: |
adR^iShTacharam adbhutaM tava hi ruupam antardR^ishaa
vyachaShTa parituShTadhii: bhujaga bhOga bhaagaashrayam || 5

किरीट मकुटोल्लसत्-कटक हारकेयूरयुग्-
मणिस्फुरित मेखलं सुपरिवीत पीताम्बरं  ।
कलाय कुसुमप्रभं गलत-लोल्लसत्  कौस्तुभं
वपुस्तदयि भावये कमलजन्मने दर्शितम् ॥६॥

kiriiTa makuTOllasat kataka haarakeyuurayug-
maNisphurita mekhalaM supariviita piitaambaram |
kalaaya kusumaprabhaM galata-lOllasat kaustubhaM
vapustadayi bhaavaye kamalajanmane darshitam || 6 ||

श्रुतिप्रकर दर्शित प्रचुर वैभव श्री पते
हरे जय जय प्रभो पदमुपैषि दिष्ट्या दृशो: ।
कुरुष्व धियमाशु मे भुवन निर्मितौ कर्मठां
इति द्रुहिण वर्णित स्वगुणबंहिमा पाहि माम् ॥७॥

shrutiprakara darshita prachura vaibhava shriipate
hare jaya jaya prabhO padamupaiShi diShTyaa dR^ishO: |
kuruShva dhiyamaashu me bhuvananirmitau karmaTaaM
iti druhiNavarNita svaguNabanhimaa paahi maam || 7 ||

लभस्व भुवनत्रयी रचनदक्षतां-अक्षतां
गृहाण मदनुग्रहं कुरु तपश्च भूयो विधे ।
भवत्वखिल साधनी मयि च भक्ति रत्युत्कटेति
उदीर्य गिरमादधा मुदित चेतसं वेधसम् ॥८॥

labhasva bhuvanatrayiir achanadakshataam-akshataaM
gR^ihaaNa madanugrahaM kuru tapashcha bhuuyO vidhe |
bhavatvakhila saadhanii mayi cha bhakti ratyutkaTeti
udiirya giramaadadhaa mudita chetasaM vedhasam || 8 ||

शतं कृत तपास्तत: स खलु दिव्य संवत्सरान्
अवाप्य च तपोबलं मतिबलं च पूर्वाधिकं ।
उदीक्ष्य किल कम्पितं पयसि पङ्कजं वायुना
भवत्-बल विजृम्भित: पवनपाथसी पीतवान् ॥९॥

shataM kR^ita tapaastata: sa khalu divya sanvatsaraan
avaapya cha tapObalaM matibalaM cha puurvaadhikam |
udiikshya kila kampitaM payasi pankajaM vaayunaa
bhavad-bala vijR^imbhita: pavanapaathasii piitavaan || 9 ||

तवैव कृपया पुन: सरसिजेन तेनैव स:
प्रकल्प्य भुवनत्रयीं प्रववृते प्रजा निर्मितौ ।
तथाविध कृपाभरो गुरुमरुत्पुराधीश्वर
त्वमाशु परिपाहि मां गुरुदयोक्षितै: ईक्षितै: ॥१०॥

tavaiva kR^ipayaa puna: sarasijena tenaiva sa:
prakalpya bhuvanatrayiiM pravavR^ite prajaa nirmitau |
tathaavidha kR^ipaabharO gurumarutpuraadhiishvara
tvamaashu paripaahi maaM gurudayOkshitai: iikshitai: ||10 ||


-------Sri Krishnarpanam------

Saturday, 11 April 2020

NARAYANEEYAM DASAKAM 5 - THE ORIGIN OF THE UNIVERSE (VIRAT PURUSHA)

Dasakam 5 - The Origin of the Universe (Virat Purusha)






Narayana Bhattathiri explained the creation of VIRAT purusha in this dasakam. If one has to be devoted to Lord, he must have the knowledge of his form. Hence Bhattathiri gives information about how Lord existed before and after the Pralaya and how universe came in to existence by the will of Lord.

When Mahapralayam or dissolution happened, Maya vanished in to the Lord himself. Since Maya was not there, this world also ceased to exist. The three Gunaas (Satwa, Rajas and Tamas) of Maya were in equilibrium, preventing any modification. At that time neither death nor liberation existed. Day and night also did not exist. Lord alone remained at that time as the Supreme Bliss Consciousness. The time or kaala, karma, gunas and jivas all lay within the supreme consciousness of the Lord Vishnu. Vedhas do not declare them as non-existent. If so, then how can they come in to existence again?

At the end of two prardha kala (100 years of Brahma, 311 trillion 40 billion (311,040,000,000,000) earth years) Lord decided to start creation again. With his mere glance, Lord brought out the maya and from it emerged the power of time, the Karma of Jivas and the nature resulting out of such karmas, helping in the creation of the universe. Lord has Maya by his side but not influenced by it. Vedhas say that he is the mere witness. Lord takes different forms of maya and appear as Jivas. 

Maya combined with intelligence which consists of Sattwa, Rajas and tamas gunas all in equal proportion is called mahat. In this sattva guna was more prominent due to which it recognises the collective of Jivas as "I". When more tamas were added to mahat, Individual "I" got created and thus came, the Ahamkara. This aham tatwa mixed with three gunas to form Satvika or vaikarika, Rajasa, tamasa ahamkara. The Satvika or the vaikarika ahamkara then created  presiding dieties of Jnanendriyas, which are Dik Devata (of hearing), Vaayu (of touch), Soorya (of seeing), Varuna (of taste) and Ashwini Devatas (of smell). Karmendriyaas - (organs of action) which are Agni (of speech), Indra (of hands), Vishnu (of the legs), Mitra (of excretion) and Prajaapati (of reproduction). Antahkarana -(Inner equipment consisting of Mana, Buddhi, Ahankaara and Chit) which are Moon (of mind), Brahma (of Buddhi- the intellect), Rudra (of Ahamkaara) and Kshetrajna (of Chitt -memory).

From the Raajasic aspect of the Ahankaara the ten Indriyaas were born (5 Karmendriyaas and 5 Jnanendriyaas). By Lord's will,  the subtle element of the sound (Shabda) was born from the tamasic aspect of ahamkara. From the Tanmaatra of  Sound (Shabda), came the element (Aakaash) Space and from it touch (Sparsha). From touch (Sparsha) came the element air (Vaayu) and from it form (Roopa). From  (Roopa) came the element fire (Agni) and from it Taste (Rasa). From the Tanmaatra of Taste (Rasa) came the element Water (Jala) and from it smell (Gandha). From smell (Gandha) came the element Earth (Bhoomi). Lord by his will, this created, the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceding one.

Even though all these elements, sense organs , the organs of action, and their presiding deities came into existence, they could not by themselves create the Brahmaanda or the universe. Then the presiding deities glorified Lord by various hymns and Lord entered into all of them, activated them and combined them, created the Hiranya Andam or the universe (the Golden Egg). This Brahmaanda remained in the cosmic waters, created by Lord for thousand years. Thereafter, Lord broke though the Brahmaanda and took the cosmic form or Viraat Roopa adorned with 14 worlds with thousands of hands, feet, heads  and appeared as collective form of all Jivatmas.

Bhattathiri prayed to Lord Guruvayoorappan who manifested as Virat Roopam in the beginning of creation to cure him of all his afflictions and Lord acknowledged his request immediately by nodding his head.

Lyrics of Dasakam 5


व्यक्ताव्यक्तमिदं न किञ्चित्-अभवत्-प्राक्-प्राकृत-प्रक्षये
मायायाम् गुण-साम्य-रुद्ध-विकृतौ त्वय्यागतायां लयम् ।
नो मृत्युश्च तदाऽमृतं च समभूत-नाह्नो न रात्रे: स्थिति:
तत्रैकस्त्वम्- अशिष्यथा: किल परानन्द-प्रकाश-आत्मना ॥१॥

vyaktaa-vyaktamidaM na ki~nchidabhavat-praak-praakR^ita-prakshaye
maayaayaam guNa-saamya-ruddha-vikR^itau tvayyaagataayaaM layam |
nO mR^ityushcha tadaa(a)mR^itaM cha samabhutu-naahnO na raatre: sthiti:
tatraikastvam-ashiShyathaa: kila paraananda-prakaash-aatmanaa ||1||

काल: कर्म गुणाश्च जीवनिवहा: विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनताम्-आययु: ।
तेषां नैव वदन्ति-असत्त्वम्-अयि भो: शक्त्यात्मना तिष्ठतां
नो चेत् किं गगन-प्रसून-सदृशां भूयो भवेत्-संभव: ॥२॥

kaalaH karma guNaashcha jiivanivahaa: vishvaM cha kaaryaM vibhO 
chilliilaaratimeyuShi tvayi tadaa nirliinataam-aayayu: | 
teShaaM naiva vadanti-asattvamayi bhO: shaktyaatmanaa tiShThataaM 
nO chet kiM gagana-prasuuna-sadR^ishaaM bhuuyO bhavet-sambhavaH ||2||

एवं च द्वि-परार्ध-काल-विगतौ-ईक्षां सिसृक्षात्मिकां
बिभ्राणे त्वयि चुक्षुभे त्रिभुवनी-भावाय माया स्वयम् ।
मायात: खलु काल-शक्ति: अखिलादृष्टं स्वभावोऽपि च
प्रादुर्भूय गुणान्-विकास्य विदधु: -तस्या: -सहायक्रियाम् ॥३॥

evaM cha dvi-paraardha-kaala-vigatov-iikshaaM sisR^ikshaatmikaaM 
bibhraaNe tvayi chukshubhe tribhuvanii-bhaavaaya maayaa svayam | 
maayaata: khalu kaalashakti:akhilaa-dR^iShTaM svabhaavO(a)pi cha 
praadurbhuuya guNaan-vikaasya vidadhu: tasyaa:-sahaayakriyaam ||3||

माया-सन्निहितो-अप्रविष्ट-वपुषा साक्षीति गीतो भवान्
भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।
कालादि-प्रतिबोधिताऽथ भवता संचोदिता च स्वयं
माया सा खलु बुद्धि-तत्त्वम्-असृजत्-योसौ महान्-उच्यते ॥४॥

maayaa-sannihitO-(a)praviShTa-vapuShaa saakshiiti giitO bhavaan 
bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaapara: | 
kaalaadi-pratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM
maayaa saa khalu buddhi-tattvam-asR^ijat-yO(a)sau mahaan-uchyate ||

तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं
जीवेऽस्मिन् खलु निर्विकल्पम्-अहम्-इति-उद्बोध-निष्पाद्क:|
चक्रेऽस्मिन् सविकल्प-बोधक-महन्तत्वं महान् खल्वसौ
सम्पुष्टं त्रिगुणै: तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥

tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaana: svayaM
jiive(a)smin khalu nirvikalpam-ahamiti-udbOdha-niShpaadakaH | 
chakresmin savikalpa-bOdhaka-mahantattvaM mahaan khalvasau 
sampuShTaM triguNai: tamO(a)tibahulaM viShNO bhavatpreraNaat ||

सोऽहं च त्रिगुणक्रमात् त्रिविधताम्-आसाद्य वैकारिक:
भूय: तैजस-तामसाविति भवन्-आद्येन सत्त्व-आत्मना
देवान्-इन्द्रियमानिनो-अकृत दिशा-वातार्क-पाश्यश्विनो
वह्नी-इन्द्र-अच्युत-मित्रकान् विधु-विधि-श्रीरुद्र-शारीरकान् ॥६॥

sO(a)haM cha triguNakramaat trividhataam-aasaadya vaikaarikO
bhuuya: taijasa-taamasaaviti bhavan-aadyena sattva-atmanaa |
devaan-indriyamaaninO-(a)kR^ita dishaa-vaataarka-paashyashvinO
vahni-indra-achyuta-mitrakaan vidhuvidhi:shriirudra-shaariirakaan ||6||

भूमन् मानस-बुद्ध्यहंकृति-मिलत्-चित्ताख्य-वृत्त्यन्वितं
तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।
जातस्तैजसतो दशेन्द्रियगण:-तत्तामसांशात्पुन:
तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥

bhuuman maanasa-buddhyahankR^iti-milat-chittaakhya vR^ittyanvitaM
tachchaanta: karaNaM vibhO tava balaat sattvaamsha evaasR^ijat | 
jaatastaijasatO dashendriyagaNa:-tattaamasaamshaatpuna:
tanmaatraM nabhasO marutpurapate shabdO(a)jani tvadbalaat ||7||

श्ब्दात्-व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं
तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।
एवं माधव पूर्व-पूर्व-कलनात्-आद्याद्य-धर्मान्वितं
भूतग्राममिमं त्वमेव भगवन् प्राकाशय:-तामसात् ॥८॥

shabdaadvyOma tata: sasarjitha vibhO sparshaM tatO maarutaM
tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim | 
evaM maadhava puurva-puurva-kalanaat-aadyaadya-dharmaanvitaM 
bhuutagraamamimaM tvameva bhagavan praakaashaya:taamasaat ||8||

एते भूतगणा:-तथेन्द्रियगणा:- देवाश्च जाता: पृथक्-
नो शेकुर्भुवनाण्डनिर्मिति-विधौ देवैरमीभिस्तदा ।
त्वं नानाविध-सूक्तिभि:-नुत-गुण:-तत्त्वान्यमून्याविशं-
चेष्टा-शक्तिम्-उदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥

ete bhuutagaNaa:-tathendriyagaNaa:-devaashcha jaataa: pR^ithak
nO shekurbhuvanaaNDa nirmiti-vidhau devairamiibhistadaa | 
tvaM naanaavidha suuktibhi: nutaguNa:-tattvaanyamuunyaavishan
cheShThaa-shaktim-udiirya taani ghaTayan hairaNyamaNDaM vyadhaa: ||9||

अण्डं तत्खलु पूर्व-सृष्ट-सलिले-अतिष्ठत् सहस्रं समा:
निर्भिन्दन्-अकृथा:-चतुर्दश-जगत्-रूपं विराडाह्वयम् ।
साहस्त्रै: करपादमूर्धनिवहै: -निश्शेष जीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥

aNDaM tatkhalu puurva-sR^iShTa-salile-(a)tiShThat sahasraM samaa:
nirbhindann-akR^ithaa:-chaturdasha-jagat-ruupaM viraaDaahvayam | 
saahasrai: karapaadamuurdhanivahai: nishsheSha-jiivaatmakO
nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat ||10||


-------Sri Krishnarpanam------