Bhakti

Bhakti is the pleasant, smooth, direct path to God.

THE ORIGIN OF THE UNIVERSE --(The Concept of the "VIRATA PURUSHA")

Narayaneeyam  Dashaka -5

THE ORIGIN OF THE UNIVERSE --(The Concept of the "VIRATA PURUSHA")

Dasakam: 05 -- Shlokam: 01
व्यक्ताव्यक्तमिदं न किञ्चिदभवत्प्राक्प्राकृतप्रक्षये
मायायाम् गुणसाम्यरुद्धविकृतौ त्वय्यागतायां लयम् ।
नो मृत्युश्च तदाऽमृतं च समभून्नाह्नो न रात्रे: स्थिति-
स्तत्रैकस्त्वमशिष्यथा: किल परानन्दप्रकाशात्मना ॥१॥
 
vyaktaavyaktamidaM na ki~nchidabhavatpraakpraakR^itaprakshaye
maayaayaam guNasaamyaruddhavikR^itau tvayyaagataayaaM layam |
nO mR^ityushcha tadaa(a)mR^itaM cha samabhuunnaahnO na raatreH sthitistatraikastvamashiShyathaaH
kila paraanandaprakaashaatmanaa ||1

Oh Guruvayoorappa! During the Prakrita Pralaya, this universe made up of the gross and the subtle did not exist.The creative power 'Maya' was lying latent in ThySupreme Consciousness - i.e. Lord Vishnu.

Dasakam: 005 -- Shlokam: 02 
काल: कर्म गुणाश्च जीवनिवहा विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनतामाययु: ।
तेषां नैव वदन्त्यसत्त्वमयि भो: शक्त्यात्मना तिष्ठतां
नो चेत् किं गगनप्रसूनसदृशां भूयो भवेत्संभव: ॥२॥


 kaalaH karma guNaashcha jiivanivahaa vishvaM cha kaaryaM vibhO
chilliilaaratimeyuShi tvayi tadaa nirliinataamaayayuH |
teShaaM naiva vadantyasattvamayi bhOHshaktyaatmanaa tiShThataaM
nO chet kiM gaganaprasuunasadR^ishaaM bhuuyO bhavetsambhavaH ||2


Oh Guruvayoorappa! Before Pralaya time everything in the Universe viz. Kala (time), Karma(action), Guna (mood), the Jivathmas (individual souls ) all lay merged in Thy supremeform. The effects of the three qualities of'Sathwa', 'Rajas' and 'Tamas' were neutralisedby keeping them in equilibrium.The Lord alone was there as the supreme bliss and consciousness.   The very concept of "Time",the sum-total of "Karmas"and the three 'Gunas', all the 'Jivas'and the whole Universe were absorbed in the Pure-Bliss-Consciousness. The Srutis do not declare them as being non existent. They remained in causal form. Otherwise, like the non existence of the flowers in the sky, how could they come into existence again.

Dasakam: 005 -- Shlokam: 03
एवं च द्विपरार्धकालविगतावीक्षां सिसृक्षात्मिकां
बिभ्राणे त्वयि चुक्षुभे त्रिभुवनीभावाय माया स्वयम् ।
मायात: खलु कालशक्तिरखिलादृष्टं स्वभावोऽपि च
प्रादुर्भूय गुणान्विकास्य विदधुस्तस्यास्सहायक्रियाम् ॥३॥

evaM cha dviparaardhakaalavigataaviikshaaM sisR^ikshaatmikaaM
bibhraaNe tvayi chukshubhe tribhuvaniibhaavaaya maayaa svayam |
maayaataH khalu kaalashaktirakhilaadR^iShTaM svabhaavO(a)pi cha
praadurbhuuya guNaanvikaasya vidadhustasyaassahaayakriyaam ||

At the end of the Prakrita Pralaya consistingof hundred divine years of Brahma, This state lasted for two Parardhas. Lord Vishnu, the Consciosness wakes up.By His mere "glance" ("Eekshana"),'Maya' (the magic power of delusion) came out from the Lord ready for the 'Srishti' (Creation) of the three worlds.Along with Maya also issued forth the concept of Time.



Dasakam: 005 -- Shlokam: 04
मायासन्निहितोऽप्रविष्टवपुषा साक्षीति गीतो भवान्
भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।
कालादिप्रतिबोधिताऽथ भवता संचोदिता च स्वयं
माया सा खलु बुद्धितत्त्वमसृजद्योऽसौ महानुच्यते ॥४॥
maayaasannihitO(a)praviShTavapuShaa saakshiiti giitO bhavaan
bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaaparaH |
kaalaadipratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM
maayaa saa khalu buddhitattvamasR^ijadyO(a)sau mahaanuchyate ||




O Lord! Thou have Maya by Thy side, but are not influenced by it. The scriptures declare Thee as mere witness. Thou art the one and only individual soul reflected on Maya in different forms. Time, action, nature have all been ordained by Thee. Maayaa being aroused by time and prompted by Thee, projected the principle of Intelligence, which is called Mahat.
 

Dasakam: 005 -- Shlokam: 05
तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं
जीवेऽस्मिन् खलु निर्विकल्पमहमित्युद्बोधनिष्पाद्क: ।
चक्रेऽस्मिन् सविकल्पबोधकमहन्तत्त्वं महान् खल्वसौ
सम्पुष्टं त्रिगुणैस्तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥


tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaanaH svayaM
jiive(a)smin khalu nirvikalpamahamityudbOdhaniShpaadakaH |
chakresmin savikalpabOdhakamahantattvaM mahaan khalvasau
sampuShTaM triguNaistamO(a)tibahulaM viShNO bhavatpreraNaat ||




Oh Guruvayoorappa! This principle of intelligence is endowed with the three gunas. Being activated by that Supreme Consciosness,and being roused by Time. The principle of Intelligence was projected by Maya.This came to be known as "MAHAT". Although a f "Prakriti" with its constituent qualities of Sathwa, Rajas and Tamas,the 'mahat' was predominantly Sathwa in nature with no separate individuality or status of its own.A bit more of "TAMAS" was then added to "Mahat"and it now came to be known as "AHAMKARA" (Egoity),rooted in separateness, difference and plurality.
 
Dasakam: 005 -- Shlokam: 06
सोऽहं च त्रिगुणक्रमात् त्रिविधतामासाद्य वैकारिको

भूयस्तैजसतामसाविति भवन्नाद्येन सत्त्वात्मना
देवानिन्द्रियमानिनोऽकृत दिशावातार्कपाश्यश्विनो
वह्नीन्द्राच्युतमित्रकान् विधुविधिश्रीरुद्रशारीरकान् ॥६॥

sO(a)haM cha triguNakramaat trividhataamaasaadya vaikaarikO
bhuuyastaijasataamasaaviti bhavannaadyena sattvaatmanaa |
devaanindriyamaaninO(a)kR^ita dishaavaataarkapaashyashvinO
vahniindraachyutamitrakaan vidhuvidhishriirudrashaariirakaan ||6




Oh Guruvayoorappa! This Ahamkara was again mixed with Sathwa, Rajas and Tamas in various proportions, permutations and combinations.From this came  "VAIKARIKA" (Sathwa predominant),TAIJASA" (Rajas predominant) and "TAMASA" (Tamas predominant).From Vaikarika (Sathwic) were created the Godswho preside over the organs of sense and action and the mind. They are the presiding deities of Gyanendriyaas -(organs of knowledge) 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).

Dasakam: 005 -- Shlokam: 07
भूमन् मानसबुद्ध्यहंकृतिमिलच्चित्ताख्यवृत्त्यन्वितं
तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।
जातस्तैजसतो दशेन्द्रियगणस्तत्तामसांशात्पुन-
स्तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥


bhuuman maanasa buddhyahankR^iti milachchittaakhya vR^ittyanvitaM
tachchaantaH karaNaM vibhO tava balaat sattvaamsha evaasR^ijat |
jaatastaijasatO dashendriyagaNastattaamasaamshaatpunastanmaatraM
nabhasO marutpurapate shabdO(a)jani tvadbalaat ||




O Lord! The Satwic aspect of Ahamkara created also the ANTHAKKARANA CHITTA,the inner equipments (the mind stuff).From the Rajasic aspect of Ahamkara,the ten sense organs were created(5 Karmendriyaas and 5 Jnanendriyaas). From the Tamasic Ahamkara, sound was born.From sound came space and the element of touch and then came air, fire, taste, water, smell amd earth.These elements by themselves could not create anything.The Supreme Consciousness, the Lord (energy) entered them and activated them and thus created the "BRAHMANDA".

Dasakam: 005 -- Shlokam: 08
श्ब्दाद्व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं
तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।
एवं माधव पूर्वपूर्वकलनादाद्याद्यधर्मान्वितं
भूतग्राममिमं त्वमेव भगवन् प्राकाशयस्तामसात् ॥८॥

shabdaadvyOma tataH sasarjitha vibhO sparshaM tatO maarutaM
tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim |
evaM maadhava puurvapuurvakalanaadaadyaadyadharmaanvitaM
bhuutagraamamimaM tvameva bhagavan praakaashayastaamasaat ||



Oh Guruvayoorappa! From the Tanmaatra of (Shabda) the subtle element of sound, came the element (Aakaash) Space and from it touch (Sparsh). From touch (Sparsh) came the element Air (Vaayu) and from it form (Roopa). From form (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). O Maadhava! By Thy will, thus from the Tamasa aspect of Ahankaara, were born the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceeding one.
 
Dasakam: 005 -- Shlokam: 09

एते भूतगणास्तथेन्द्रियगणा देवाश्च जाता: पृथङ्-
नो शेकुर्भुवनाण्डनिर्मितिविधौ देवैरमीभिस्तदा ।
त्वं नानाविधसूक्तिभिर्नुतगुणस्तत्त्वान्यमून्याविशं-
श्चेष्टाशक्तिमुदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥


ete bhuutagaNaastathendriyagaNaa devaashcha jaataaH pR^ithak
nO shekurbhuvanaaNDa nirmitividhau devairamiibhistadaa |
tvaM naanaavidha suuktibhirnutaguNastattvaanyamuunyaavishanshcheShThaa
shaktimudiirya taani ghaTayan hairaNyamaNDaM vyadhaaH ||



O Lord! 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. Then the presiding deities sang Thee by various hymns and Thou entered into all of them, activated them and combining them, created the Hiranya Andam which is the Universe.
 
Dasakam: 005 -- Shlokam: 10


 अण्डं तत्खलु पूर्वसृष्टसलिलेऽतिष्ठत् सहस्रं समा:
निर्भिन्दन्नकृथाश्चतुर्दशजगद्रूपं विराडाह्वयम् ।
साहस्रै: करपादमूर्धनिवहैर्निश्शेषजीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥
aNDaM tatkhalu puurvasR^iShTasalile(a)tiShThat sahasraM samaaH
nirbhindannakR^ithaashchaturdashajagadruupaM viraaDaahvayam |
saahasraiH karapaadamuurdhanivahairnishsheShajiivaatmakO
nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat10



This Brahmanda remained latent for a thousand years.And then came the 14 worlds as "VIRAT",with thousands of hands, thousands of feet, thousands of heads etc. which is known as Thy Viraat Roopa (cosmic form); O Lord of Guruvayoor,Thou who did make these 14 worlds (VIRAT)!Kindly protect me from all my ailments!

Yoga and its Attainment Narayaneeyam Dashaka -4


The author of "Narayaneeyam", Bhattatiri is talking to the Lord in this episode.
  Dasakam: 004 -- Shlokam: 01
कल्यतां मम कुरुष्व तावतीं कल्यते भवदुपासनं यया ।
स्पष्टमष्टविधयोगचर्यया पुष्टयाशु तव तुष्टिमाप्नुयाम् ॥१॥
kalyataaM mama kuruShva taavatiiM kalyate bhavadupaasanaM yayaa |
spaShTamaShTavidhayOgacharyayaa puShTayaa(a)(a)shu tava tuShTimaapnuyaam || 1
Bhattatiri,implores upon the Lord of Guruvayoor to bless him with normal health necessary to worship Thee. Then he shall practice the eight-limbed yoga (Ashtanga Yoga) and earn Thy grace. As per the  "ASHTANGA YOGA", the purpose of lifeis to worship the Lord through the eight-fold steps leading to spiritual realization.The eight limbs are Yama, Niyama, Asana, Pranayama,Pratyahara, Dharana, Dhyana, and Samadhi.
 
Dasakam: 04 -- Shlokam: 02
 ब्रह्मचर्यदृढतादिभिर्यमैराप्लवादिनियमैश्च पाविता: ।
कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥
  brahmacharya dR^iDhataadibhiryamairaaplavaadi niyamaishcha paavitaaH |
kurmahe dR^iDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaaH ||2


O Lord, give me that much of healthwhich will enable me to perform Thy worship.Soon I will observe the disciplines of self -control (Yama)and also follow a code of conduct (Niyama)like taking baths at the proper hour etc.Thereafter I will sit in an appropriate posture (Asana)like Padmasana or Sukhasana etc.I will then control and regulate breathing (Pranayama)and steadily withdraw the sense organs from sense objects (Pratyahara).Afterwards, I will try hard to fix my mind (Dharana)on the lotus feet of the hazily perceived form of the Lord. I (we) will then practice steady postures (Asanaa) like Sukhaasanaa and Padmaasanaa etc. for meditating on.

Dasakam: 004 -- Shlokam: 03
तारमन्तरनुचिन्त्य सन्ततं प्राणवायुमभियम्य निर्मला: ।
इन्द्रियाणि विषयादथापहृत्यास्महे भवदुपासनोन्मुखा: ॥३॥
taaramantaranuchintya santataM praaNavaayumabhiyamya nirmalaaH |
indriyaaNi viShayaadathaapahR^ityaa(a)(a)smahe bhavadupaasanOnmukhaaH || 3
O Lord! by regulating my breath through Pranayama and having purified myself I will continuously chant the Pranava (Om) mantra mentally. Thus, withdrawing my senses from the sense objects, and being purified, I will prepare myself for meditation on Thee. When I will succeed in this effort,I can go in for meditation (Dhyana) on your beautiful form.This will ultimately lead me to the experienceof the Bliss of Brahmic Realization (Samadhi).
Dasakam: 004 -- Shlokam: 04
 अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।

तेन भक्तिरसमन्तरार्द्रतामुद्वहेम भवदङ्घ्रिचिन्तका ॥४॥
asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhuH |
tena bhaktirasamantaraardrataamudvahema bhavadanghrichintakaaH || 4
O Lord! I will then start meditating on Thee. Initially with great effort I shall try to fix my mind on Thy form, which is intangible. But by meditating onThy lotus feet again and again Through repeated effort I shall try to focus my mind on Thy form which I shall try to capture the ecstasy of true devotion. I shall attain bliss of devotion and tenderness of heart.
Dasakam: 004 -- Shlokam: 05
विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिरशीलनावशात् ।
अश्रमं मनसि चिन्तयामहे ध्यानयोगनिरतास्त्वदाश्रयाः ॥५॥
visphuTaavayavabhedasundaraM tvadvapuH suchirashiilanaavashaat |
ashramaM manasi chintayaamahe dhyaanayOganirataastvadaashrayaaH ||5
O Lord! I, By intense and repeated effort I shall be able to visualize through my mind's eye the loveliness of each and every limb of Thy divine form and effortlessly meditate on it. So I will devote myself to meditation, without any effort, always surrendering to Thee.
Dasakam: 004 -- Shlokam: 06
ध्यायतां सकलमूर्तिमीदृशीमुन्मिषन्मधुरताहृतात्मनाम् ।
सान्द्रमोदरसरूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥


dhyaayataaM sakala muurtimiidR^ishiiM unmiShanmadhurataa hR^itaatmanaam |
saandramOda rasa ruupamaantaraM brahmaruupamayi te(a)vabhaasate ||
O Lord! By thus performing dhyaana on Thee and getting captivated by the sweetness of Thy formful aspect (Saguna), and gradually their minds shall enjoy the concentrated bliss of Thy impersonal aspect (Nirguna), which shines as the Brahman or eternal truth and bliss.
Dasakam: 004 -- Shlokam: 07
तत्समास्वदनरूपिणीं स्थितिं त्वत्समाधिमयि विश्वनायक ।
आश्रिता: पुनरत: परिच्युतावारभेमहि च धारणादिकम् ॥७॥
tatsamaasvadanaruupiNiiM sthitiM tvatsamaadhimayi vishvanaayaka
aashritaaH punarataH parichyutaavaarabhemahi cha dhaaraNaadikam ||
O Lord of the Universe! When I have attained that state of experiencing Thee as the Brahman, i.e. Nirvikalpa Samaadhi, which is supreme bliss ,if I slip down from that state, I shall again start the meditation process from Dhaarana  and follow the same steps in ascending order.
Dasakam: 004 -- Shlokam: 08
 इत्थमभ्यसननिर्भरोल्लसत्त्वत्परात्मसुखकल्पितोत्सवा: ।
मुक्तभक्तकुलमौलितां गता: सञ्चरेम शुकनारदादिवत् ॥८॥
itthamabhyasana nirbharOllasat tvatparaatmasukha kalpitOtsavaaH |
muktabhaktakulamaulitaaM gataaH sa~ncharema shukanaaradaadivat || 8
Oh Guruvayurappa! The constant practice of this process of concentration is in itself an enjoyableexperience in the attainment of supreme bliss. Our souls will be liberated by thisprocess and be free to wander about like the most exalted devotees. O Lord, Bless me to move about like Narada and Sukadeva who are always established in Thee and are ever singing Thy glory.
Dasakam: 004 -- Shlokam: 09
त्वत्समाधिविजये तु य: पुनर्मङ्क्षु मोक्षरसिक: क्रमेण वा ।
योगवश्यमनिलं षडाश्रयैरुन्नयत्यज सुषुम्नया शनै: ॥९॥


tvatsamaadhivijaye tu yaH punarma~Nkshu mOksharasikaH krameNa vaa |
yOgavashyamanilaM ShaDaashrayairunnayatyaja suShumnayaa shanaiH || 9
O Lord! the Yogi who attains the final stage of Samadhi, is able to control his life breath and draw it upward long the Sushumna nerve past the six nerve centres in his quest for salvation. Otherwise, he passes through various planes of experiencein higher worlds and finally merges with the Supreme in Kramamukthi.
Dasakam: 004 -- Shlokam: 10
लिङ्गदेहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।
ऊर्ध्वलोककुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥
lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |
uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10
Oh Guruvayurappa! One who is leaving this earthly body gives up through his Aagyaa chakra his gross body as well as the subtle bodies and merges in Thee. The one who desires to visit the heavenly regions Kramamukthi"before attaining liberation he passes through various planes of experiencein higher worlds and goes out through the orifice in the crown of the head ( the Brahmarandhra).
Dasakam: 004 -- Shlokam: 11
 अग्निवासरवलर्क्षपक्षगैरुत्तरायणजुषा च दैवतै: ।
प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तमीयते ॥११॥
agnivaasaravalarkshapakshagair uttaraayaNajuShaa cha daivataiH |
praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantamiiyate || 11
O Lord of the Universe, Thy devotee who follows the Krama Mukti path is led by the presiding deities of fire, day time, the bright fortnight, and Uttaraayana to the plane of the sun and enjoying in each of these spheres and goes on to the world of Dhruva.Then  the Yogi is not born again into this world.
Dasakam: 004 -- Shlokam: 12
आस्थितोऽथ महरालये यदा शेषवक्त्रदहनोष्मणार्द्यते ।
ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥
aasthitO(a)tha maharaalaye yadaa sheShavaktradahanOShmaNaardyate |
iiyate bhavadupaashrayastadaa vedasaH padamataH puraiva vaa || 12
Oh Guruvayurappa! Reaching the abode of Dhruvapadam Then, after a long sojourn proceeds to Maharloka. Thy devotee, as soon as he is afflicted by the scorching fire eminates from the mouth of Aadishesha, he takes refuge in Thee or even before that, reachesSatyaloka or the world of Brahma.
Dasakam: 004 -- Shlokam: 13
तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् ।
स्वेच्छया खलु पुरा विमुच्यते संविभिद्य जगदण्डमोजसा ॥१३॥
tasya cha kshitipayO mahO(a)niladyOmahatprakR^iti saptakaavR^itiiH |
 svechChayaa khalu puraa vimuchyate sanvibhidya jagadaNDamOjasaa || 13
Oh Guruvayurappa! Residing there in Brahmaloka or in Thy abode, Vaikuntha, he is liberated at the time of Maha Pralaya. Thy devotee attains salvation at his own will, breaking through the Brahmanda and releasing himself by his yogic power and is not born again into this world.
Dasakam: 004 -- Shlokam: 14
तस्य च क्षितिपयोमहोऽनिलद्योमहत्प्रकृतिसप्तकावृती: ।
तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥


archiraadigatimiidR^ishiiM vrajan vichyutiM na bhajate jagatpate |
tattadaatmakatayaa vishan sukhii yaati te padamanaavR^itaM vibhO ||14
Oh Lord ! Thy devotee enters each of the seven sheath of the cosmic sphere,i.e. earth, water, fire, air, space, the cosmic intelligence, and primordial nature. Thy devotee breaks through all these barriers and enjoys the bliss and finally  reach Thy unobstructed stateand merge in Thee  and attains salvation at Thy lotus feet.

Dasakam 04    Shlogam-15

अर्चिरादिगतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।
सच्चिदात्मक भवत् गुणोदयानुच्चरन्तमनिलेश पाहि माम् ॥१५॥

tatra vaa tava pade(a)thavaa vasan praakR^itapralaya eti muktataam |
sachchidaatmaka bhavadguNOdayaanuchcharantamanilesha paahi maam ||15
O Lord of the Universe! The devotee who successfully completes this arduous soul does not fall any more to the netherworlds. O Lord of Guruvaayur! who art the embodiment of truth and reality ; . I am Thy humble devotee singing Thy praises. Please protect me!

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My Daily Prayer!

கலையாத கல்வியும் குறையாத வயதுமோர் கபடு வாராத நட்பும்
கன்றாத வளமையுங் குன்றாத ­ளமையும் கழுபிணியிலாத உடலும்
சலியாத மனமும் அன்பு அகலாத மனைவியும் தவறாத சந்தானமும்
தாழாத கீர்த்தியும் மாறாத வார்த்தையும் தடைகள் வாராத கொடையும்
தொலையாத நிதியமும் கோணாத கோலும் ஒரு துன்பமில்லாத வாழ்வும்
துய்ய நின் பாதத்தில் அன்பும் உதவி பெரிய தொண்டரொடு கூட்டு கண்டாய்
அலையாழி அறிதுயிலு மாயனது தங்கையே! ஆதிகட வூரின் வாழ்வே!
அமுதீசர் ஒருபாகம் அகலாத சுகபாணி! அருள்வாமி! அபிராமியே
- அபிராமி பட்டர்
“Learning that goes not awry, a life span that is not shortened, and friendship that knows no guile,
Prosperity that never diminishes, youth that does not whither, and a body that sees no disease,
A mind that is never vexed, a wife whose love wavers not, and children who never know disobedience,
Fame that never decreases, a word that I go back on not, and charity that has no hurdles,
Wealth that is not thieved, a government that is never Adhaarmic, and a life that knows no despair,
At your esteemed feet, you gave me love and support,
and made me one amongst the great people who serve you,
The sister of he who lies in sleep on the milk ocean, the one who lives in the town of Kadavoor,
Oh thee, who separates not from one side of the body of Amutheeswarar,
Oh Goddess with the hands that bestows boons, bless us with these, Oh Abhiraami”
- Abhiraami Bhattar

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