Bhakti

ஆதிசங்கரரின் ஸ்ரீமந்த்ர மாத்ருகா புஷ்பமாலா

2011-12-29T05:27:00.000-08:00

ஆதிசங்கரர் எழுதிய சுலோகம் மந்த்ர மாத்ருகா புஷ்பமாலா ஸ்தவம்

தேவி வழிப்பாட்டில் ஸ்ரீவித்யா மார்க்கத்தில் அம்பிகைக்குரிய முக்கிய மந்திரம் ஒன்று இருக்கிறது. பதினைந்து எழுத்துக்களால் - அக்ஷரங்களால் - ஆகியது.

    ஓர் அக்ஷரம் என்பதை நாம் சாதாரணமாக 'எழுத்து' என்று குறிப்பிடும் பொருளில் எடுத்துக் கொள்ளக்கூடாது. இதில் மெய்யெழுத்துக்களைச் சேர்ப்பதில்லை.

                    உதாரணமாக -
    'மந்த்ர மாத்ருகா புஷ்பமாலா ஸ்தவம்' என்பதில்
    'மந்த்ர' - 2 அக்ஷரங்கள்
    'மாத்ருகா' - 3 அக்ஷரங்கள்
    'புஷ்பமாலா' - 4 அக்ஷரங்கள்
    'ஸ்தவம்' - 2 அக்ஷரங்கள்
    'பாண்ட்ய' என்பதில் 2 அக்ஷரங்கள்தாம்.
                    ஒவ்வொரு எழுத்துக்கும் மாத்திரைக்கணக்கு என்பதும் உண்டு. மெய்யெழுத்து, உயிரெழுத்து, உயிர்மெய்யெழுத்து, நெடில், குறில், அளபு போன்றவற்றிற்கெல்லாம் குறிப்பிட்ட மாத்திரைக் கணக்கு உண்டு.

                    பதினைந்து அக்ஷரங்கள்.
                    ஆகையால் அதற்கு 'பஞ்சதசாக்ஷரி' என்று பெயர்.

                    பதினாறு பாடல்கள் அந்த தோத்திரத்தில் இருக்கும்.
                    பஞ்சதசாக்ஷரியில் இருக்கும் பதினைந்து பாடல்கள்.
                    பதினாறாவது பாடல் பலஸ்ருதி எனப்படும் பலன்களைச் சொல்லும் ஆசீர்வாதப்பாடல். தமிழில் இதனைத் 'திருக்கடைக்காப்பு' என்று குறிப்பிடுவார்கள்.

                    ஒவ்வொரு பாடலும் பஞ்சதாசாக்ஷரியின் ஒவ்வொரு எழுத்தில் தொடங்கும்.
    ஒவ்வொரு பாடலும் ஒவ்வொரு உபசாரத்தைச் செய்வதாக அறிவிக்கும்.

    முதற் பாடல்.

கல்லோ லோல்லஸித அம்ருதாப்தி லஹரி
    மத்யே விராஜன் மணீ
த்வீபே கல்பக வாடிகா பரிவ்ருதே
    காதம்பவாட் யுஜ்வலே
ரத்னஸ்தம்ப ஸஹஸ்ர நிர்மித ஸபா
    மத்யே விமானோத்தமே
சிந்தாரத்ன விநிர்மிதம் ஜனனி தே
    ஸிம்ஹாஸனம் பாவயே

    பொருள்: அலைகள் விளங்கும் அமுதக்கடலில் சோபிக்கும் மணித்தீவில்,
        கற்பகமரங்கள் சூழ்ந்த கதம்பவனத்தில், ரத்தினத் தூண்கள் நிறைந்த
        சபை நடுவில் இருக்கக்கூடிய விமானத்தில் உன்னுடைய சிந்தாமணி
என்னும் சிம்மாசனத்தைத் தியானம் செய்கிறேன்.

    இரண்டாவது பாடல்:

ஏணாங்கானல பானுமண்டல லஸத்
    ஸ்ரீசக்ர மத்யே ஸ்திதாம்
பாலார்க்க த்யுதி பாஸ¤ராம் கரதலை:
    பாசாங்குசௌ பிப்ரதீம்
சாபம் பாணம் அபி ப்ரஸன்ன வதனாம்
    கௌஸ¤ம்ப வஸ்த்ரான் விதாம்
தாம் த்வாம் சந்த்ர கலாவதம்ஸ மகுடாம்
    சாருஸ்மிதாம் பாவயே

பொருள்: சந்திர சூரிய அக்கினி மண்டலங்கள் கூடிய ஸ்ரீசக்கரத்தில்
    அமர்ந்து, கரங்களில் பாசம், அங்குசம், வில், அம்பு ஆகியவை
    தாங்கி, இளஞ்சூரியனாக மலர்ந்த முகமும், சிவந்த உடையும்,
    மகுடத்தில் பாதி மதியும் கொண்டு, மந்தஹாசத்துடன் விளங்கும்
    உன்னை தியானிக்கிறேன்.

    மூன்றாவது பாடல்:

ஈசானாதிபதம் சிவைக பலகம்
    ரத்னாசனம் தே சுபம்
பாத்யம் குங்கும சந்தனாதி பரிதைர்
    அர்க்யம் ஸரத்னாக்ஷதை:
சுத்தை ராசமனீயகம் தவ ஜலைர்
    பக்த்யா மயா கல்பிதம்
காருண்ய அம்ருத வாரிதே ததகிலம்
    ஸந்துஷ்டயே கல்பதாம்

பொருள்: ஈசன் முதலாகிய நான்கு தேவர்களைக் கால்களாகவும்
    சதாசிவனைப் பலகையாகவும்கொண்ட சிம்மாசனத்தையும்,
    குங்குமப்பூ, சந்தனாதி பொருட்கள் நிறைந்த நீரினால்
    பாத்யத்தையும், அர்க்யத்தையும், ரத்தின அக்ஷதையுடன்
    கூடிய நீர்களால் ஆசமனீயத்தையும் பக்தியுடன் உனக்குக்
    கல்பிக்கிறேன். இவை உனக்கு மகிழ்ச்சியை அளிக்கட்டும்.

    நான்காவது பாடல்:

லக்ஷ்யே யோகி ஜனஸ்ய ரக்ஷ¢த ஜகஜ்
    ஜாலே விசாலேக்ஷணே
ப்ராலேயாம்பு படீர குங்கும லஸத்
    கற்பூர மிச்ரோதகை:
கோக்ஷ£ரைரபி நாலிகேர ஸலிலை:
    சுத்தோதகைர் மந்த்ரிதை:
ஸ்நானம் தேவி தியா மயைத தகிலம்
    ஸந்துஷ்டயே கல்பதாம்

பொருள்: யோகிகளின் லட்சியமான தேவியே! அகண்ட விழிகளுடையவளே!
    குங்குமப்பூ, பச்சைக் கற்பூரம் முதலிய வாசனைப்பொருள்கள்
    நிறைந்த குளிர்ந்த நீர், பசும்பால், இளநீர், மந்திரிக்கப்பட்ட
    சுத்தமான நீர் முதலியவற்றால் நீ மகிழ்வுறும்வண்ணம்
    திருமஞ்சன நீராட்டு செய்வதாகப் பாவிக்கிறேன்.

    ஐந்தாவது பாடல்:

ஹ்ரீங்காராங்கித மந்த்ர லக்ஷ¢த தநோ
    ஹேமாசலாத் ஸஞ்சிதை:
ரத்னைருஜ்வலம் உத்தரீய ஸஹிதம்
    கௌஸ¤ம்பவர்ணாம் சுகம்
முக்தா ஸந்ததி யஜ்ஞஸ¥த்ர மமலம்
    ஸௌவர்ண தந்தூத்பவம்
தத் தம் தேவி தியா மயைத தகிலம்
    ஸந்துஷ்டயே கல்பதாம்

பொருள்: ஹ்ரீங்கார மந்திரத்தையே உடலாகக்கொண்டவளே! பார்வதியே!
    மணிக்கற்களால் பிரகாசிக்கும் உத்தரீயத்துடன் செந்நிற
    ஆடையும் பொற்தந்தியில் கோக்கப்பட்ட முத்துக்களால்
    ஆகிய பூணூலையும் உனக்கு சமர்ப்பிப்பதாகக் கல்பிக்கிறேன்.

    ஆறாவது பாடல்:

ஹம்ஸைரப் பதிலோபனீய கமனே
    ஹாரவலீம் உஜ்வலாம்
ஹித்தோல த்யுதிஹீர பூரி ததரே
    ஹேமாங்கதே கங்கணே
மஞ்சீரௌ மணிகுண்டலே மகுடம்
    அப்யர்த்தேந்து சூடாமணிம்
நாஸா மௌக்திகம் அங்குலீய கடகௌ
    காஞ்சீமபி ஸ்வீகுரு

பொருள்:    இந்தப் பாடலில் வெவ்வேறு விதமான ஆபரணங்களை
    அம்பிகைக்கு அணிவித்தலைக் குறிப்பிடுகின்றது. கடகம்,
    வாகுவளையம், கங்கணம், பாதகிங்கிணி, மணிகுண்டலம்,
    மகுடம், முத்து மூக்குத்தி-பில்லாக்கு, பொன் மோதிரம்,
    சூடாமணி, இடையணி முதலியவற்றை நான் உனக்கு
    (மானசீகமாக) அணிவிப்பதை நீ ஏற்றுக்கொள்வாயாக.

    ஏழாவது பாடல்:

ஸர்வாங்கே கனஸார குங்குமகன
    ஸ்ரீகந்த பங்காங்கிதம்
கஸ்தூரி திலகஞ்ச பாலபலகே
    கோரோசனா பத்ரகம்
கண்டாதர்சன மண்டலே நயனயோர்
    திவ்யாஞ்சனம் தேஅஞ்சிதம்
கண்டாப்ஜே ம்ருநாபி பங்கமமலம்
    த்வத் ப்ரீதயே கல்பதாம்

பொருள்: குங்குமப்பூ, நல்வாசனைப்பொருள்கள் சந்தனம் முதலியவற்றுடன்
    உடலுக்குப் பூச்சாக அணிவிக்கிறேன். கஸ்தூரி, கோரோசனை
    ஆகியவற்றால் நெற்றியில் திலகம் இடுகிறேன். முகம் பார்க்கும்
    கண்ணாடியுடன் கண்களில் திவ்வியமான அஞ்சன மையிடுகிறேன்.
    கழுத்துக்குக் கஸ்தூரி அணிவிப்பதாகக் கல்பிக்கிறேன்.

    எட்டாவது பாடல்:

கல்ஹாரோத்பல மல்லிகா மருவகை:
    ஸௌவர்ண பங்கேருஹை:
ஜாதீ சம்பக மாலதீ வகுலகைர்
    மந்தார குந்தாதிபி:
கேதக்யா கரவீரகைர் பஹ¤விதை:
    க்லுப்தா: ஸ்ரஜோ மாலிகா:
ஸங்கல்பேன ஸமர்ப்பயாமி வரதே
    ஸந்துஷ்டயே க்ருஹ்யதாம்

பொருள்: பலவிதமான மலர்கள் சூட்டி அம்பிகையை மகிழ்விப்பதை
    இப்பாடல் குறிப்பிடுகிறது. சென்க்கழுநீர், நீலம், மல்லிகை,
    மருக்கொழுந்து, பொற்றாமரை, ஜாதி மல்லிகை, முல்லை,
    மகிழம்பூ, மந்தாரை போன்ற மலர்களை என் சங்கல்பத்தால்
    உனக்கு சமர்ப்பிக்கிறேன். மகிழ்ச்சியுடன் ஏற்றுக்கொள்வாயாக.

    ஒன்பதாவது பாடல்:

ஹந்தாரம் மதஸ்ய நந்தயஸி யைர்
    அங்கைர் அனங்கோஜ்வலை:
யைர் ப்ருங்காவலி நீல குந்தல பரைர்
    பத்னாஸி தஸ்யாசயம்
தானீமானி தவாம்ப கோமலதரான்
    யாமோத லீலாக்ருஹான்
யாமோதாய தசாங்க குக்குலு க்ருதைர்
    தூபைர் அஹம் தூபயே

பொருள்: பலவகையான வாசனைப்பொருள்கள், மருத்துவ மூலிகைப்
    பொருள்கள், தசாங்கம், குங்கிலியம் போன்றவற்றைக்
    கலந்து, மன்மதனை எரித்த சிவனும் மோகிக்கும்
    உன் அங்கங்களுக்கும் அவனைக் கவரும் கூந்தலுக்கும்
    தூபம் காட்டுகிறேன்.

    பத்தாவது பாடல்:

லக்ஷ்மீ முஜ்வலயாமி ரத்ன நிவஹோத்
    பாஸ்வத்தரே மந்திரே
மாலாரூப விலம்பிதைர் மணிமய
    ஸ்தம்பேஷ¤ ஸம்பாவிதை:
சித்ரைர் ஹாடக புத்ரிகாகரத்ருதைர்
    கவ்யைர் க்ருதைர் வர்த்திதை:
திவ்யைர் தீபகணைர் தியா கிரிஸ¤தே
    ஸந்துஷ்டயே கல்பதாம்

பொருள்: பசு நெய்யால் ஏற்றப்பட்ட திவ்ய தீபங்கள் கொண்டு
    உன்னுடைய சிறந்த அழகை இன்னும் சோபிக்கச்செய்கிறேன்.

    பதினோராவது பாடல்:

ஹ்ரீங்காரேஸ்வரி தப்த ஹாடக க்ருதை:
    ஸ்தாலீ ஸஹஸ்ரைர் ப்ருதம்
திவ்யான்னம் க்ருதஸ¥ப சாகபரிதம்
    சித்ரான்ன பேதம் ததா
துக்தான்னம் மதுசர்க்கரா ததியுதம்
    மாணிக்யபாத்ரே ஸ்திதம்
மாஷாபூப ஸகஸ்ர மம்ப ஸபலம்
    நைவேத்ய மாவேதயே

பொருள்: பல பொற்பாத்திரங்களில் பசுவின் நெய், பருப்பு, கறிவகைகள்,
    திவ்யான்னம், சித்ரான்னங்கள், தேன், பாற்சோறு, பலவிதமான
    பழங்கள், வடைகள் முதலியவற்றை மாணிக்கப்பாத்திரங்களில்
    நைவேத்தியமாக சமர்ப்பிக்கின்றேன்.

பன்னிரண்டாவது பாடல்:

ஸச்சாயைர் வரகேத கீதல ருசா
    தாம்பூலவல்லீ தலை:
பூகைர் பூரிசூர்ணை: ஸ¤கந்தி மதுரை:
    கர்ப்பூர கண்டோஜ்வலை:
முக்தாசூர்ண விராஜிதைர் பஹ¤விதைர்
    வக்த்ராம் புஜா மோதிதை:
பூர்ணாரத்ன கலாசிகா தவமுதே
    ந்யஸ்தா புரஸ்தா துமே

பொருள்: வெற்றிலை, வாசனைப் பாக்குத்தூள், பச்சைக்கற்பூரம், முத்திலிருந்து
    தயாரிக்கப்பட்ட சுண்ணம் முதலியவை கொண்ட ரத்தினத்தால்
    ஆன வெற்றிலைப் பெட்டியைச் சமர்ப்பிக்கின்றேன்.

பதின்மூன்றாவது பாடல்:

கன்யாபி: கமனீய காந்திபிர்
    அலங்காரா மலாராத்ரிகா
பாத்ரே மௌக்திக சித்ர
    பங்க்தி விலஸத் கர்ப்பூர தீபாலிபி:
தத்தத் தால ம்ருதங்க கீத ஸஹிதம்
    ந்ருத்யத் பதாம்போருஹம்
மந்த்ராரான பூர்வகம் ஸ¤நிஹிதம்
    நீராஜனம் க்ருஹ்யதாம்

பொருள்: பாட்டு, தாளமேளம், நாட்டியம் முதலியவற்றுடன் முத்துக்கள்
    வரிசையுடன் சிறந்துவிளங்கும் தீபப் பாத்திரத்தில் காந்தியுடன்
    விளங்கும் கற்பூர தீபத்தை உன் பாஅங்களுக்கு நீராஜனமாகக்
    காட்டுகிறேன்; ஏற்றுக்கொள்.

பதினான்காவது பாடல்:

லக்ஷ்மீர் மௌக்திக லக்ஷ கல்பித
    ஸிதச்சத்ரம் து தத்தே ரஸாத்
இந்த்ராணீ ச ரதிச்ச சாமரவரே
    தத்தே ஸ்வயம் பாரதீ
வீணா மேண விலோசனா: ஸ¤மனஸாம்
    ந்ருத்யந்தி தத்ராகவத்
பாவைராங்கிக ஸாத்லிகை: ஸ்புடரஸம்
    மாதஸ் ததா லோக்யதாம்

பொருள்: லக்ஷ்மி குடை பிடிக்க, இந்திராணியும் ரதியும் சாமரம் வீச
    சரஸ்வதி வீணை வாசிக்க, தேவமகளிர் நாட்டியம் ஆட,
    இசையுடன் கூடிய பாட்டுக் கேட்கப்படட்டும்.

    பதினைந்தாவது பாடல்:

ஹ்ரீங்காரத்ரய ஸம்புடேண
    மனுனோபாஸ்யேத்ரயீ மௌலிபி:
வாக்யைர் லக்ஷ்யதனோ தவ ஸ்துதிவிதௌ
    கோ வா க்ஷமேதாம்பிகே
ஸல்லாபா: ஸ்துதய: ப்ரதக்ஷ¢ண சதம்
    ஸஞ்சார ஏவாஸ்து தே
ஸம்வேசோ மனஸ: ஸமாதி ரகிலம்
    த்வத்ப்ரீதயே கல்பதாம்

பொருள்: மூன்று ஹ்ரீங்காரங்கள் கூடிய மந்திரத்தால் உபாசிக்கப்
    படுபவளே! வேதாந்த வாக்கியங்களின் லட்சியமானவளே!
    என்னுடைய பேச்செல்லாம் உனக்கு தோத்திரங்களாகவும்,
    என் சஞ்சாரங்களெல்லாம் உனக்குப் பிரதட்சிணமாகவும்,
    நான் படுப்பதெல்லாம் உனக்கு நமஸ்காரங்களாகவும்
    இருக்கட்டும்.

    பதினாறாவது பாடலை பலஸ்ருதி என்னும் அமைப்பில்
பாடியுள்ளார். திருஞானசம்பந்தரின் திருப்பதிகங்களின் பதினோறாவது
பாடலாகிய திருக்கடைக்காப்புப் போன்றது.

ஸ்ரீ மந்த்ராக்ஷர மாலயா கிரிஸ¤தாம்
    ய: பூஜயேத் சேதஸா
ஸந்த்யாஸ¤ ப்ரதிவாஸரம் ஸ¤நியதஸ்
    தஸ்யாமலம் ஸயான்மன:
சித்தாம்போருஹ மண்டபே கிரிஸ¤தா
    ந்ருத்தம் விதத்தே ரஸாத்
வாணீ வக்த்ர ஸரோருஹே ஜலதிஜா
    கேஹே ஜகன் மங்களா

    இந்த மந்திர அட்சர மாலையினால் அம்பிகையை யார்
துதிக்கிறார்களோ, அவர்கள் சித்த சுத்தி அடைவார்கள்; அவர்கள்
மனதில் தேவி நர்த்தனம் புரிவாள்; வாக்கில் சரஸ்வதியும்
அவர்களின் இல்லங்களில் லக்ஷ்மியும் வாசம் செய்வார்கள்.

இதி கிரிவ்ரபுத்ரீ பாதராஜீவபூஷா
    புவன மமலயந்தீ ஸ¥க்தி ஸௌரப்ய ஸாரை:
சிவபத மகரந்த ஸ்யந்தினீயம் நிபத்தா
    மதயது கவிப்ருங்கான் மாதுருகா புஷ்பமாலா

இந்த மாத்ருகா புஷ்பமாலை மகிழ்ச்சியை தரட்டும இதெல்லாம் மானச பூஜை. அதுவும் பஞ்சதாசாட்சரி மந்திரம் அடங்கியது.

Source-சாக்தஸ்ரீ டாக்டர் எஸ்.ஜெயபாரதி

லக்ஷ்மி சுலோகம்

2011-12-29T05:18:00.000-08:00

அகத்தியர் எழுதிய லக்ஷ்மி சுலோகம்

அகத்திய முனிவர் தம்முடைய மனைவி லோபாமுத்திரையோடு கொல்லாபுரம் என்னும் ஊருக்குச் சென்றார். அங்கு திருமகள் திருக்கோயில் கொண்டிருக்கும் இடத்திற்குச் சென்றபோது திருமகள்மீது இப்பாடல்களைப் பாடிப்போற்றினார்.

அப்போது திருமகள் அகத்தியருக்குக் காட்சி கொடுத்து, "உன்னுடைய 'போற்றி' பாடல்களுக்கு நான் மனமகிழ்ந்தேன். இப்பாடலைப் பாடி போற்றினார் யாவரும் கெடுதற்கு அரிய, பெரிய இன்பங்களை நுகர்வார்கள். இப்பாடல்களை
எழுதப் பெற்ற ஏடானது இல்லத்திலே இருக்குமானால் வறுமையைக் கொடுக்கின்ற தவ்வையானவள் அவ்வில்லத்தை அடையமாட்டாள்", என்று
திருவாய் மலர்ந்தருளினாள்.
இப்பாடல்களை நாள்தோறும் படிப்பவர்கள் பெரும் செல்வத்தை
அடைந்து அச்செல்வத்தை நுகர்வர்.

இப்பாடல்கள் அதிவீரராமபாண்டியரால் மொழிபெயர்க்கப்பட்ட காசி காண்டத்தில் அவரால் மொழிபெயர்த்துப் பாடப்பட்டவை.

நூல்

மூவுலகும் இடறியற்றும் அடலவுணர்
   உயிரொழிய முனிவு கூர்ந்த
பூவையுறழ் திருமேனி அருட்கடவுள்
   அகன்மார்பில் பொலிந்து தோன்றித்
தேவர் உலகினும் விளங்கும் புகழ்க் கொல்லா
   புரத்தினிது சேர்ந்து வைகும்
பாவையிரு தாழ்தொழுது பழமறைதேர்
   குறுமுனிவன் பழிச்சுகின்றான்

கொழுதியிசை அளிமுரலும் தாமரைமென்
   பொகுட்டி லுறை கொள்கைபோல
மழையுறலும் திருமேனி மணிவண்ணன்
   இதயமலர் வைகுமானே
முழுதுலகும் இனிதீன்ற அருட்கொம்பே
   கரகமலம் முகிழ்த்தெந் நாளும்
கழிபெருங் காதலில் தொழுவோர் வினை தீர
   அருள்கொழிக்கும் கமலக்கண்ணாய்

கமலைதிரு மறுமார்பன் மனைக்கிழத்தி
   செழுங்கமலக் கையாய் செய்ய
விமலை பசுங்கழை குழைக்கும் வேனிலான்
   தனையீன்ற விந்தை தூய
அமுத கும்ப மலர்க்கரத்தாய் பாற்கடலுள்
   அவதரித்தோய் அன்பர் நெஞ்சத்
திமிரமகன்றிட ஒளிரும் செழுஞ்சுடரே என
   வணக்கம் செய்வான் மன்னோ

மடற்கமல நறும்பொகுட்டில் அரசிருக்கும்
   செந்துவர் வாய் மயிலே மற்றும்
கடைக்கணருள் படைத்தன்றோ மணிவண்ணன்
   உலகமெலாம் காவல் பூண்டான்
படைத்தனன் நான்முகக் கிழவன் பசுங்குழவி
   மதிபுனைந்த பரமன் தானும்
துடைத்தனன் நின் பெரும்சீர்த்தி எம்மனோ
   ரால் எடுத்துச் சொல்லற் பாற்றோ

மல்லல்நெடும் புவியனைத்தும் பொதுநீக்கித்
   தனிபுறக்கு மன்னர்தாமும்
கல்வியினில் பேரறிவில் கட்டழகில்
   நிகரில்லாக் காட்சியோரும்
வெல்படையில் பகை துரந்து வெஞ்சமரில்
   வாகை புனை வீரர் தாமும்
அல்லிமலர் பொகுட்டு றையும் அணியிழை நின்
   அருள்நோக்கம் அடைந்து ளாரே

செங்கமலப் பொலந்தாதில் திகழ்ந்தொளிறும்
   எழில்மேனி திருவே வேலை
அங்கண்உல கிருள்துரக்கும் அலர்கதிராய்
   வெண்மதியாய் அமரர்க் கூட்டும்
பொங்கழலாய் உலகளிக்கும் பூங்கொடியே
   நெடுங்கானில் பொருப்பில் மண்ணில்
எங்குளை நீ, அவணன்றோ மல்லல் வளம்
   சிறந்தோங்கி இருப்ப தம்மா

இலக்குமி தோத்திரப் பலன்

என்று தமிழ்க்குறுமுனிவன் பன்னியொடும்
   இருநிலத்தில் இறைஞ்ச லோடும்
"நன்றுனது துதி மகிழ்ந்தோம், நான்மறையோய்,
   இத்துதியை நவின்றோர் யாரும்
பொன்றலரும் பெரும்போகம் நுகர்ந்திடுவர்
   ஈங்கிதனைப் பொறித்த ஏடு
மன்றல்மனை அகத்திருப்பின் வறுமைதரு
   தவ்வை அவண் மருவல் செய்யாள்".

உரை

மூன்றுஉலகங்களுக்கும்துன்பத்தைச்செய்தவலிமைபொருந்தியஅசுரர்களுடைய உயிர்கள் உடலைவிட்டு ஒழியுமாறு சினம் கொண்ட காயாமலரை ஒத்த அழகிய உடலினை உடைய அருள் மிக்க திருமாலின் பரந்த மார்பினிடத்தில் விளங்கித் தோன்றி, தேவர்களுடைய உலகத்தைக் காட்டிலும் பெருமையில் சிறந்து திகழும் பெருமையை உடைய கொல்லாபுரம் என்னும் ஊரிலினிதாகச் சேர்ந்து வீற்றிருக்கின்ற பாவையாகிய திருமளின் இரண்டு திருவடிகளையும் பணிந்து பழமையான மறைகளையெல்லாம் ஆராய்ந்து உணர்ந்த அகத்திய முனிவர் புகழ்ந்து பாடலானார்

கொழுதியிசை அளிமுரலும் தாமரைமென்
   பொகுட்டி லுறை கொள்கைபோல
மழையுறலும் திருமேனி மணிவண்ணன்
   இதயமலர் வைகுமானே
முழுதுலகும் இனிதீன்ற அருட்கொம்பே
   கரகமலம் முகிழ்த்தெந் நாளும்
கழிபெருங் காதலில் தொழுவோர் வினை தீர
   அருள்கொழிக்கும் கமலக்கண்ணாய்

"வண்டுகள் கிண்டிப் பண்களைப் பாடுவதற்கு இடமாக விளங்கும் தாமரை மலரின் மென்மையான பொகுட்டின்மீது வாழும்தன்மையைப்போல
கருமுகிலை ஒத்த அழகிய உடலினை உடைய மணிவண்ணனாகிய
திருமாலின் உள்ளத் தாமரை மலரில் எழுந்தருளியிருக்கும் திருமகளே!
எல்லா உலகங்களையும் இனிதாகப் பெற்ற அருட்கொடியே! கையாகிய
தாமரை மலரைக் குவித்து, எந்த நாளும் மிகுந்த பேரன்பினோடு வணங்குபவர்களுடைய தீவினைகள் ஒழியுமாறு அருளைப் பொழியும்
தாமரை மலர் போலும் கண்களை உடையவளே!"

கமலைதிரு மறுமார்பன் மனைக்கிழத்தி
   செழுங்கமலக் கையாய் செய்ய
விமலை பசுங்கழை குழைக்கும் வேனிலான்
   தனையீன்ற விந்தை தூய
அமுத கும்ப மலர்க்கரத்தாய் பாற்கடலுள்
   அவதரித்தோய் அன்பர் நெஞ்சத்
திமிரமகன்றிட ஒளிரும் செழுஞ்சுடரே என
   வணக்கம் செய்வான் மன்னோ

"திருமகளே! அழகிய மறு அமைந்த மார்பினை உடையவனாகிய திருமாலின் இல்லக்கிழத்தியே! செழுமை வாய்ந்த தாமரை மலர்போன்ற கைகளை உடையவளே! செந்நிறமுள்ள விமலையே! பசுமையான கரும்பினை வில்லாக வளைக்கின்ற வேனிற் காலத்துக்கு உரியவனாகிய மன்மதனைப் பெற்ற திருமகளே!
தூய்மை வாய்ந்த அமுதம் நிறைந்த குடத்தை ஏந்திய தாமரை மலர் போன்ற கைகளையுடையவளே! திருப்பாற்கடலில் பிறந்தவளே! அன்பர் நெஞ்சத் திமிரமாகிய இருள் அகன்றிட விளங்குகின்ற செழுமையான பேரொளியே!"
என்று வணக்கம் செய்யலானான்.

மடற்கமல நறும்பொகுட்டில் அரசிருக்கும்
   செந்துவர் வாய் மயிலே மற்றும்
கடைக்கணருள் படைத்தன்றோ மணிவண்ணன்
   உலகமெலாம் காவல் பூண்டான்
படைத்தனன் நான்முகக் கிழவன் பசுங்குழவி
   மதிபுனைந்த பரமன் தானும்
துடைத்தனன் நின் பெரும்சீர்த்தி எம்மனோ
   ரால் எடுத்துச் சொல்லற் பாற்றோ

இதழ்களை உடைய மணமுள்ள தாமரைப்பூம்பொகுட்டில் அரசு வீற்றிருக்கின்ற செம்பவழம் போன்ற அதரத்தையுடைய மயில் போன்றவளே! உன்னுடைய கடைக்கண்ணின் அருள் பெற்றதனால் அல்லவா நீலமணி போன்ற வண்ணத்தையுடைய திருமால் உலகம் முழுவதையும் காத்தல் செய்யும் தொழிலை மேற்கொண்டான்? நான்முகனான பிரம்மன் படைத்தல் தொழிலை மேற்கொண்டான்?பசுமையான இளம்பிறையை அணிந்த சிவபெருமானும் அழிக்கும் தொழிலை மேற்கொண்டான்? உன்னுடைய பெரும் புகழானது எம்மைப் போன்றோரால் எடுத்துக்கூறுவதற்கு முடியக்கூடிய தன்மைபடைத்ததோ?

மல்லல்நெடும் புவியனைத்தும் பொதுநீக்கித்
   தனிபுறக்கு மன்னர்தாமும்
கல்வியினில் பேரறிவில் கட்டழகில்
   நிகரில்லாக் காட்சியோரும்
வெல்படையில் பகை துரந்து வெஞ்சமரில்
   வாகை புனை வீரர் தாமும்
அல்லிமலர் பொகுட்டு றையும் அணியிழை நின்
   அருள்நோக்கம் அடைந்து ளாரே

அகவிதழ்களையுடைய தாமரைப் பொகுட்டில் தங்கியிருக்கின்ற அழகிய அணிகலன்களை அணிந்த திருமகளே! பொதுவாக விளங்கும் தன்மையையுடைய வளம் பொருந்திய நெடும் உலகம் முழுவதையும் அதனுடைய அந்தப் பொதுவாக விளங்கும் தன்மையை நீக்கி, தமது தனியுடைமையாக்கி, அரசாட்சி செய்யும் மன்னர்களும், கல்வியிலும், பேரறிவிலும், மிகுந்த அழகிலும் ஒப்பில்லாத தன்மையைப் பெற்றவர்களும், வெல்லுகின்ற படையைக் கொண்டு பகைவர்களை விரட்டும் கொடிய
போரில் வெற்றிவாகை சூடும் வீரர்களும் உன்னுடைய திருவருள்
பார்வையைப் பெற்றவர்களே!

செங்கமலப் பொலந்தாதில் திகழ்ந்தொளிறும்
   எழில்மேனி திருவே வேலை
அங்கண்உல கிருள்துரக்கும் அலர்கதிராய்
   வெண்மதியாய் அமரர்க் கூட்டும்
பொங்கழலாய் உலகளிக்கும் பூங்கொடியே
   நெடுங்கானில் பொருப்பில் மண்ணில்
எங்குளை நீ, அவணன்றோ மல்லல் வளம்
   சிறந்தோங்கி இருப்ப தம்மா

செந்தாமரை மலரின் பொன்மயமாகிய மகரந்தத்தைப் போல சிறந்து விளங்குகின்ற அழகிய உடலினை உடைய திருமகளே! கடலால் சூழப்பட்ட அழகிய இடத்தை உடைய உலகத்திலுள்ள இருளை ஓட்டுகின்ற விரிந்த ஒளி உடைய சூரியனாக, வெண்மையான சந்திரனாக, தேவர்களுக்கு இன்பத்தைக் கொடுக்கும் பொங்கும் நெருப்பாக உலகத்தைக் காக்கின்ற பூங்கொடியே! நெடுக்கானகத்தில், மலையில், நிலத்தில், எங்கு நீ இருக்கின்றாயோ, அந்த இடத்தில் அல்லவோ புகழ்பெற்ற மிகுந்த செல்வமானது சிறப்படைந்து உயர்வாகத் திகழ்கின்றது, அம்மா!

லக்ஷ்மி சுலோகம் பலன்

என்று தமிழ்க்குறுமுனிவன் பன்னியொடும்
   இருநிலத்தில் இறைஞ்ச லோடும்
"நன்றுனது துதி மகிழ்ந்தோம், நான்மறையோய்,
   இத்துதியை நவின்றோர் யாரும்
பொன்றலரும் பெரும்போகம் நுகர்ந்திடுவர்
   ஈங்கிதனைப் பொறித்த ஏடு
மன்றல்மனை அகத்திருப்பின் வறுமைதரு
   தவ்வை அவண் மருவல் செய்யாள்".

என்று கூறித் தமிழை உணர்த்திய அகத்திய முனிவர் தம்முடைய மனைவியோடு நிலத்தில் வீழ்ந்து வணங்கியவுடன் (திருமகள் அகத்திய முனிவரைப் பார்த்து கூறினாள்) "நான்மறைகளிலும் வல்லவனே! நல்லது. உன்னுடைய புகழ்ப் பாடலுக்கு உள்ளம் களித்தோம். இப்புகழ்ப் பாடல்களைப் பாடியவர்கள் எல்லோரும் கெடாத பெரிய போகங்களை நுகர்வார்கள். இப்புகழ்ப் பாடல்கள் எழுதப்பெற்ற ஏடு, வளம்பொருந்திய வீட்டினிடத்தில் இருந்தால் வறுமையைக் கொடுக்கின்ற மூத்த தேவி அவ்விடத்தில் பொருந்துதலைச் செய்யமாட்டாள்".

Narayana Kavacham

2011-05-07T07:13:00.000-07:00

While surfing for Balaji kavasam I got this Narayana Kavasam fromhttp://www.hindupedia.com/en/Narayana_Kavacham . I loved the meaning of this sloga.Thanks Ramachander ji for wonderful Translation:) Thanks Hindu pedia!
Narayana Kavacham
[The Armour of Narayana]
Translated by P. R. Ramachander

The Narayana Kavacham occurs in chapter eight of the sixth skanda of Bhagavada Purana. It is an Armour to protect ourselves from our enemies seen and unseen.

Raja Parikshith, the son of Abhimanyu, asks his teacher, Sage Shuka for a means to protect himself from his enemies. Sage Shuka then teaches him the Narayana Kavacham, which was originally taught by Sage Viswaroopa, the son of Thwashtra, to Indra. It is believed that the soul of the man who reads this Kavacha becomes extremely holy and that any one who reads this would be protected by Lord Vishnu.

Sloka 4-11 of this great Stotra give us in detail about the preparations that we should take before reciting this kavacham.

Kavacham's should be learned by a Guru who is well versed in these procedures and chanted under his guidance. If that is not possible, than the kavacham can be recited without performing the Kara and Anga nyasa or simply recite the last four lines.

Before commencing the recital, chant ’Om Namo Naraayanaya’ or ‘Om Namo Bhagvadey Vaasudevaaya’ or your guru Mantra 12 times.

Visualize yourself and/or your loved ones, totally protected. You could ‘see’ them dressed in an armor. You could see them immersed in white or violet light. You could see them in a tube of Light. You could see an impenetrable ring of white Light around them

Rajo Uvacha:
Yaya guptha sahasraksha savaahaan ripu sainikan,
Kreedanniva vinirjithya trilokya bhubhuje sriyam, 1
Bhagawam sthan mamakhyahi varma narayanathmakam,
Yadha athathayina shathroon yena guptho jayan mrudhe. 2
The king said:
Oh God please share with me that armour of Narayana,
By which the thousand eyed Indra was able to drive away,
The well armed soldiers of his enemy as if it is a play,
And gain control of the three worlds and wealth,
And also was safe in the battle field and became victorious.

Sri Shuka Uvacha:
Vrutha, purohitha thwashtro mahendra yanu pruchathe,
Narayanakhyam varmaha thadihaika mana srunu. 3

Sri Shuka said:
Viswaroopa the son of Thwashtra, when he was made,
The priest Of Indra taught him this armour of Narayana,
And I will teach you that and please listen to it with concentration.

Viswaroopa Uvacha:
Dhouthangri panir achamya sapavithra udang mukha,
Kruthaswa anga kara nyaso manthrabhyam vagyatha suchi. 4

Narayana mayam varma sannahyedh bhaya agathe,
Daiva bhoothathma karmebhya narayana maya puman. 5

Padyor janu noruvor udhare hrudhyadhorasi,
Mukhe sirasya anu poorva omgaradheeni vinyaseth. 6

When fear approaches you, after washing your feet and hand,
Do internal purification by achamana, wear the holy ring made of Durba,
Face the north, sit on a seat of Durba grass and do the hand symbols,
And do holy chants and attain cleanliness of speech.
You should then become silent, become engrossed in Narayana,
And do suitable actions to tie yourself with the armour of Narayana,
And using the eight letters starting with OM, touch the feet,
Knees, thighs, belly heart chest, face and head,

Om namo narayanethi viparyaya madhapi vaa,
Kara nyasam Thatha kuryad dwadasakshara vidhyaya, 7

Pranavadhi yakarandha mangulyam angushta parvasu,
Nyased drudaya omkaram vikara manu moordhani. 8

Then after touching the eight parts of the body,
The feet, Knees, thighs, belly heart chest, face and head,
Chanting the eight letter Manthra Om Namo Narayanaya
Either in an ascending or descending order,
You have to perform the knowledge of the twelve letters,

Shakaranthu brovor madhye nakaram shikhayam nyased,
Vekaram nethrayor yunjyannakaram sarva sandhishu. 9

Makara masthra mudhisya mantha moorthir bhaved budha,
Sarva sanga shadantham thath sarva dikshu vinirdisheth,
Om Vishnava nama ithi. 10

Tell Sha and touch the middle of the eye brows,
Tell Na and touch the top of the hair on your head
Tell Ve and touch both your eyes,
Tell Na and touch all your joints,
Facing all directions and say Ma Asthraya Phat,
This would make even the dim witted in to a wise one,
And thus you tie all the six directions as directed,
And chant Om salutations to Lord Vishnu

Athmanam paramam dhyeyed dhyeyam shad shakthibhir yudham,
Vidhya thejas thapo murthim imam manthra mudhahareth. 11

Afterwards meditate on Athma supported by the six strengths,
Of Wealth, charity, fame, goddess of wealth, wisdom and renunciation,
And chant the following which has the form of knowledge, power and meditation.
Narayana Kavacham

Om harir vidhadhyan mama sarva raksham.
Nyashngir padma padgendra prushte,
Dharari charmasi gadheshu chapa,
Pasan dadhano ashtaguno ashta bahu. 12

May all the protection to me be given by Hari,
Who keeps his lotus feet on the back of the bird,
Who is armed with conch, wheel, sword, mace,
Bow and a rope and who has eight qualities and eight hands.

Jaleshu maam rakshathu mathsya moorthir,
Yadho ganebhyo varunasya pasad,
Sthaleshu maya vatu vamano avyal,
Trivikrama khevadu viswaroopa. 13

[From this sloka onwards till sloka 19 several incarnations of Vishnu are requested to protect us in different circumstances. What is mentioned here are not the dasavathars (Ten incarnations) but a bigger list of incarnations. Devi Bhagwatha mentions 26 incarnations of Lord Vishnu viz Sanaka, Sananda, Sanathana, Sanathkumara, Varaha, Narada, Nara-narayana, Kapila, Dathathreya, Yajna, Rishabha, Pruthu, Mathsya, Mohini, Koorma, Garuda, Danwanthari, Narasimha, Vamana, Parasurama, Vyasa, Sri Rama, Bala Rama, Krishna, Budha and Kalki. All these avatharas do not find a place here. Vishaksena who is the commander in chief of army of Vishnu finds a place here.)

Let me be protected in the water by Fish incarnation,
From the animals of the sea and rope of Varuna,
Let me be protected in the Land by Vamana, the illusory boy,
And in the sky Trivikrama and viswaroopa forms.

Durgesh atavyaji mukhadhishu Prabhu,
Payanrusimho asura yoodha pari,
Vimunchatho yasya mahattahasam,
Dhiso vinedhur anya pathangascha Garbha. 14

In forts, forests, dangerous places and in war,
Let me be protected by Lord Narasimha,
Who by his mighty roar shook all directions,
Broke open the army formation of Asura,
And caused pregnant asura women to abort.

Rakshathwasou maadhwani yajna kalpa,
Swadamshtrayoth patha dharo varaha,
Ramo aadhrikooteshwadha vipravase,
Sa lakshmanovyadh bharathagrajo maam. 15

Let me be protected on my way by Lord Varaha,
Who is Yagna personified and who by his protruding teeth,
Lifted and carried the earth to safety,
Let me be protected on mountain top by Lord Parasurama
Let me be protected when I am abroad By lord Rama,
Who is elder brother of Bharatha and Lakshmana.

Mamugra dharmad akhilath pramadath,
Narayana pathu narascha hasath,
Dathaswa yogad adha Yoga natha,
Payadh Gunesa kapila karma bandath. 16

Let me be protected by Lord Narayana,
When I am transgressing Dharma or committing mistakes,
Let me be protected from my pride by Sage Nara,
Let me protected by Sage Dathathreya,
For not engaging in Yoga, meditation and other activities
And let sage Kapila protect me from the bondage of Karma.

Sanath kumaro aavathu kama devath,
Hayanano maam padhi deva helanath,
Devarshi varya purusharcha nantharath,
Koormo harir maam nirayadh aseshath. 17

Let sage Sanath Kumara protect me from the cupid,
Let Lord Hayagreeva protect me while I am on travel,
As well as when I do action that insults the Devas,
Let Sage Narada protect me from sins of non worship of devas,
And let Hari who took the form of a tortoise,
Protect me from different types of hell.

Dhanwandarir bhagawan pathway padhyath,
Dwandwadh bhayad rushabho nirjithama,
Yajnascha loka devathaa janandath,
Balo ganath krodha vasadh aheendra. 18

Let Lord Dhanwanthari protect me from unsuitable food,
Let Rishabha, the renounced soul protect me.
From fear of the contradictory dualities*,
Let Sage Yajna protect me from gossip of society,
Let Lord Balarama protect me from problems created by men,
And let Adhi sesha protect me from my anger.
*dualities like joy-sorrow, pain-pleasure etc.

Dwaipayano bhagwan aprabhodhad,
Budhasthu pashanda ganath pramadhath,,
Kalki kale kala malath prapath,
Dharma vanayoru kruthavathara. 19

Let Sage Vyasa protect me from lack of awakening,
Let sage Budha protect me from hypocrisy and ignorance,
Let Lord Kalki, who would be born to salvage Dharma,
Protect me from the evil effects and thoughts of Kali age.

Maam kesavo gadhaya pratharavyad,
Govinda aasangava aartha venu,
Narayana prahana udatha shakthir,
Madhyandhine vishnurareendra pani. 20

May I be protected in the morn by Kesava with his mace,
May I be protected two hours later By Govinda by his flute,
Two more hours later let Lord Narayana protect by his strength,
And at noon let Lord Vishnu protect me his holy wheel.

Devo aparahne Madhu hogra dhanwa,
Sayam thridhamavathu Madhwao maam,
Doshe Hrishi kesa, uthardha rather,
Niseedha yekovathu Padmanabha. 21

After noon let me protected by Madhu with his great bow,
In the evening Let Madhwa in the form of trinity protect me,
Between dawn and midnight let Lord Hrishi kesa protect me,
And at midnight let Lord Padmanabha alone protect me.

Srivathsa dhamaapara rathra eesa,
Prathyoosha eesosidharo janardhana,
Dhamodharo avyad anusandhyam prabathe,
Visweswaro bhagwan kala moorthi. 22

Let me protected by remaining part of the night,
By the Lord in whom Srivathsa lives,
Let me be protected just before dawn,
By Lord Janardhana who holds the sword,
Let me be protected at sun rise,
By Lord Damodara and just before morn,
Let Lord Visweshwara give me protection.

Chakram yugantha analathigma nemi,
Bhramath samanthad Bhagvath prayuktham,
Dandhagdhi dangdhyari sainya masu,
Kaksham yadha vatha sakho huthasa. 23

Oh holy Wheel,your edges are like the raging fire of deluge,
You are sent by the God and rotate and travel everywhere,
And so like the fire with the help of wind,
Burns in to ashes the dried up wood of a forest,
Speedily and speedily burn and burn all my enemies.

Gadhe asani sparsana visphulinge,
Nishpindi nishpindyajitha priyasi,
Koosmanda vainayaka yaksha raksho,
Bhootha graham choornaya choornyarin. 24

Oh mace, the spark raising touches of yours,
Are unbearable like the touch of Vajra,
And you are dear to the invincible lord and his servant,
And so please powder and powder again,
Evil spirits, Yakshas, Rakshasas and all my enemies.

Thwam yathu dhana pramadha pretha mathru,
Pisacha vipra graham gora drushteen,
Dharendra vidhravaya Krishna pooritho,
Bhima swano arer hrudhayani kambhayan. 25

Oh Conch, when lord Krishna blows in you,
You create a huge and loud sound and confuse my enemies,
And drive away ghouls, devils, ghosts, Pramadhas,
Brahma Rakshas and other fearful beings.

Thwam thigma dharasi varari sainyam,
Eesa prayuktha mama chindhi, chindhi,
Chakshoomshi charman satha chandra chadhaya,
Dwishamaghonaam hara papa chakshusham. 26

Oh holy sword, Be sent by the Lord himself,
And cut and cut my enemy army in to pieces,
Oh shield of the lord,shining like hundred moons,
Please make my enemies with full of sins look blind.

Yanna bhayam grahebhyobhooth kethubhyo nrubhya eva cha,
Saree srupebhyo dhamshtribhyo bhoothabyohebhya yeva cha. 27

Sarvanyethani bhagavan nama roopasthra keerthanath,
Prayanthu samkshayam sadhyo ye na sreya pratheepika. 28

The fear that we have due to planets, comets, Kethu and kings,
The fear that we had from teethed serpents, ghosts and from sin,
And the fear that prevent our well being may all be destroyed,
Oh God, by the praise of your names and weapons.

Garudo Bhagawan sthothra sthobha chandho maya Prabhu,
Rakshathwa sesha kruchsrebhyo vishwaksena swa namabhi. 29

The Garuda, who is being praised by great musical stotras of Vedas,
Who is a god and the lord of the world, may protect me from all troubles,
By singing of his names as well as that of the Lord Vishwak sena.

Savapadbhyo harer nama roopayanaayudhani na.
Budheendriya mana praanan paanthu parshadha bhooshana. 30

Let the names and forms of Vishnu, his steed,
His weapons, and important assistants may protect,
My mind, senses and soul, from all the dangers and sins.

Yadhahi bhagwan eva vasthutha sad sachayath,
Sathye nanena na sarve yanthu nasamupadrawa. 31

The truth that God is all beings and things,
May destroy all the troubles that we face.

Yadaikathmanu bhavanam vikalpa rahitha swayam,
Bhooshanuyudha lingakhya dathe shakthi swa mayaya. 32

Thenaiva sathya manen sarvajno Bhagwan Hari,
Pathu sarvai swaroopairna sada sarvathra sarvaga. 33

Those great savants who think, that God does not have any forms,
And his weapons and ornaments are only symbols without power,
And due to this truth, the God Hari is everywhere,
And let him protect me always and everywhere..

Vidikshu dikshoordhwamadha Samantha,
Anthar bahir bhagwan narasimha,
Praha bhayam loka bhayam swanena,
Swathejasa grastha samastha theja. 34

Let the Lord Narasimha who due to his power,
Destroyed elephants, serpents and other beings
And saved Prahladha, and removed the fear of the world,,
Protect me in all directions and non directions,
Top and below, inside and outside and in all places.

Maghavan idham aakhyatham varma narayanathmakam,
Vijeshya syanjasa yena damsitho sura yoodhapan. 35

Oh Indra, thus I have told you, the great armour of Narayana,
And using this you protect yourselves and easily,
Defeat the commanders of the army of Rakshasas.

Yethad dharayamanasthu yam yam pasyathi chakshusha,
Pada vaa samsprusethsadhya saadvasath sa vimuchyathe. 36

If he who wears his armour sees any one by his eyes,
Or even touches him by his feet, that man,
Would be able to get rid of all his fears.

Na kuthaschid bhayam thasya vidhyam dharayatho bhaved.,
Raja dasyu grahadhebhyo vyagradhibhyascha karhichith. 37

He who wears this armour will never have any fear,
From king, enemies, planets and animals like the tiger.

Imam vidhyam pura kaschid kaushiko dharayan dwija,
Yogadharanaya swa angam jahow marudhanwani. 38

Long time ago, this knowledge was worn by a Brahmin,
From Koushika Gothra and he gave up his life in a desert

Thasyopari vimanena gandharwa pathi rekhadha,
Yayou chithra radha sthreebhir vrutho yathra dwijakshaya. 39

A gandharwa called Chithra radha was travelling in a plane.
Along with his ladies, where the Brahmins body was lying.

Gagamam anya pada sadhya savimano hyavak sira,
Sa balakhilya vachanad asthhenyadhya vismitha,
Prasya prachee saraswathyam snathwa dhama swa manwagadh. 40

At that spot his plane stopped and he fell there along with his ladies,
And he was perplexed and was advised by the sages called Balakhilya,
And obeying their advice, took the bones of the Brahmin,
And put it in the river Saraswathi, took bath and went back to his home.
(Even a man died in a desert, attained salvation because of this armour.)
Sri Shuka Uvacha:
Ya idham srunuyath kale yo dharayathi chadhrutha,
Tham namasyanthi bhoohani muchyathe sarvatho bhayath. 41

Yetham vidhyamadhi gatho viswaroopa chatha kruthu,
Trilokya lakshmeem bubhuje vinirjithya mrude asuran. 42
Sri Shuka said:
He who wears or hears this armour of Narayana,
Would be saluted by all beings and he would get rid of all fears.

Learning this knowledge from Viswaroopa, Indra,
Won in the battle over all asuras and
Got the blessings of wealth of the three world.

Sankarankovil

2010-12-21T01:33:00.000-08:00

Last week my family had a small trip to my native place Tirunelveli dist after a long time. We visited kuladeivam kovil, then sankaran kovil, tirchendur, Tenkasi, ayikudibalasubramania kovil. In short it was a small pilgrimage. Last Monday we visited Sankran kovil. Sankran kovil is home to the famous Sankara Narayanar temple. The temple is also known as Sankaranayinarkovil and Sankaranarayanakovil.

This temple is a representation of fusion of two faiths Saivism and Vaishnavism. This temple is one of the big temples that can be found in the district of Tirunelveli and this is also one of the important shrines of Lord Siva in south India. The main deities in the temple are of Lord Shiva (southern portion inside the temple) and Goddess Parvathi in the name of Gomathi Amman (northern portion) with separate sanctums. There is another deity in between these two that is of Sankara Narayanar. The legend has it that Lord Siva appeared, on the request of His consort Parvathi, revealing Lord Vishnu in Him on His right side half to prove that Hari (Lord Vishnu) and Hara/Haran (Lord Siva) are one and same. To commemorate this and to emphasize the oneness of Hari and Haran ideology the deity of Sankara Narayanar (the deity depicts Siva on the rightside and Vishnu on the left side) was installed. The temple therefore is also known as Sankaranarayakovil.

Main Deity: Sankaralingeswarar, Sankara Narayanar.

Goddesses: Gomathi Amman.

Theertham: Nagasunai.

Holy tree: Punnai.

Sankaran koil is home to the famous Sankara Narayanar temple. It is situated at Thirunelveli District and 56km away from Thirunelveli City.Amman went on penance on the earth to see “Lord Shiva” & “Lord Vishnu” together hence known as Sankara Narayanar.The right portion of the idol has sandal and indicates Lord Siva, with cobra around his neck & moon above his head.The left side of the idol indicates Lord Vishnu having “Sanghu” in his hand.It is very famous for “Adi Thabasu” festival.

It is known from the stone inscriptions that the construction of this temple was commenced at 1022 A.D. by Pandya king Ukkiraman. The temple tower raises upto 125 feet with 9 floors. The sacred pot on the top of the tower measures 7 feet and 4 inches. There are various others deities of lower strata installed in the corridors of the temple. One can also find beautiful paintings and stone carvings adorning the temple walls and ceiling.

Once, a deva by the name Manikkireevan took birth as a Paraiyan after being cursed by Goddess Parvathi. He was known as Kavarparaiyan. He demolished a snake pit which was inside the forest garden that he was looking after and found a snake and a Sivalingam inside the pit. Panicked by this sight he rushed to inform King Ukkirama Pandya who was visiting the nearby forest during his usual visit to Madurai for worshipping Lord Shiva and Meenakshi. On the same day, the King’s elephant collapsed on the floor after piercing the floor with its tusk and it was at this time when the King was filled with bewilderment Kavarparaiyan brought the news of the snake and Sivalingam found in the snake pit. Following this the King heard the voice of Lord Shiva ordering him to construct a temple at the spot.

Lord Siva appeared, on the request of His consort Parvathi, revealing Lord Vishnu in Him on His right side half to prove that Hari (Lord Vishnu) and Hara/Haran (Lord Siva) are one and same. To commemorate this and to emphasize the oneness of Hari and Haran ideology the deity of Sankara Narayanar (the deity depicts Siva on the rightside and Vishnu on the left side) was installed. The temple therefore is also known as Sankaranarayakovil.

Gomathi amman is one of the manifestation of Adhi shakthi. The temple is popularly known as sankaranayanar kovil and she is the consort of vanmikanathar and seen along with sankaranarayanar(the unification of shiva and vishnu).

Story

The goddesses is a yogini who was performing her penence on the tip of the needle to please lord shiva and merge with him. Two snake kings namely "sangan" and "padman". Sangan was worshipping lord shiva and padman was worshipping lord narayana. One day they had a quarrel on who is great whether lord shiva, the destroyer or Narayana,the protector. They were trying to prove their own power and finally went to the yogini and pleaded her to give them a proper judgment.

The yogini grew out of her grace pleaded the almighty to show his universality form so that not only the snake kings but also fro every human being.By the intense penance lord shiva appears before the yogini in the form of half shiva and half vishnu showing the world that they are equal and it is with love and sacrifice they could reach them. Hence sangan and padman worshipped the lord and prayed to the yogini for showing them a way to attain the god and they stayed with her. the yogini was none ther than goddesses gomathi. Gomathi means repositary of wealth.Since the snakes stayed with the goddesses,this place is free from all venomous creatures and praying to this goddesses can eliminate the fear of venom.

One of the 18 siddhas, the great pambatti siddhar worshipped this goddesses as valai kumari and he regarded this goddesses to be the great serpant power which can make miracles in taking aspirant in yogic transformation. Pambatti siddhar samadhi is seen behind the temple.

The deity Gomathi ambal is very powerful. in my experience she made lot of wonders in my life. If we tell about our problems to her ,she will clear it, and make us very happy. She gave me a lot of things,which i need at that time. It’s very nice place to visit it. There are so many wonder's were took place in that temple. It’s a very powerful temple.

Gomathy Amman a petite statue with pleasing facial features, not more than 3-feet tall in appearance, Gomathy Amman, our family deity is indeed the pride of this place. During the month of Aadi Gomathy Amman does a penance “Aadi Thavasu” and at the end of the 10 days the lord presents hiumelf in the “Sankaranarayana” form, half Shiva and half Vishnu, and this alankara is unique to witness.

There is a Srichakram it is believed that the hole (Srichakram )before Gomathi Amman Sanadhi cures people affected with black magic –When ever I visit I used sit times in front of gomathi amamn. Even the temple tank has got lot of significance. For many people Gomathi Amman is the Kula Deivam (protecting deity of the family). It is believed that worshipping Gomathi Amman in this temple can cure many ailments and childlessness.

There is a snake pit inside the temple and it is believed that applying the sand/mud from the snake pit on one’s body can cure various diseases. Those who come visit this temple also offer miniatures of snake, scorpion and other reptiles to get rid of curses. These miniatures are sold outside and inside the temple premises. The putthu sand has healing properties it is said, so we brought home some “putthu mannu” as it is called to give to friends and relatives. Putru marundu has curing properties.We always keep it in our house. Maavilakku is an important offering in this temple .This time I cant able to offer Maavilakku.Gomathi Amman is our family deity. I always wanted to visit the temple, since it gives peace of mind to me. Whenever I visit temple, really i feel free and got peaceful mind.

Do not forget to visit the Elephant place. Thanga pavadai allangaram is very good on amman if u get chance don't miss. Really its a good temple every one should try to visit the temple at least once in their lifetime.

Great Poet Subramania Bharathiyar wrote about gomathi Amman. But some reasons it has not been complete gothrough this link-http://www.lakshmansruthi.com/tamilbooks/bharathiar/bharathi-II41.asp

http://www.lakshmansruthi.com/tamilbooks/bharathiar/bharathi-II41.asp

Kanchipuram Kamakshi

2010-07-11T02:46:00.000-07:00

A Visit to Kamakshi Temple:

I had a long-standing wish and that was to visit the holy places of Kancheepuram Kamakshi Amman Temple. Last week I got a chance to visit kancheepuram and blessed by Mother Kamakshi.

Kanchi is verily the City of Temples. Poems composed in the 2nd century refer to a shrine dedicated to the love goddess (Kamakshi – eyes of love). It is located in the city Kanchipuram near Chennai. It is associated with Adi Sankaracharya one of the greatest Hindu saints The current Kamakshi temple (Sri Kanchi Kamakshi Peetham Sri Kamakshi Ambal) was built by the Pallavas in the 8th century.

Architecture

Sprawled in an area of 5 acres, the temple complex has one spire. The 'shikhar' (spire) housing the deity is covered wholly in gold. The spectacular view of the golden spire can be taken from the outer part. In order to enter the main shrine, four entrances have been made on all the four sides. The structural layout of the temple is quite elaborated.

In the outer prakaram or part, there is a tank and numerous mandapams or halls like the 100 pillared hall, the dwajaarohana mandapam etc. Near the temple tank, various images of Lord Vishnu like Ninraan, Irundaan and Kidandaan are traceable. In the vicinity of the sanctum, there are several shrines dedicated to Ardhanareeswarar, Soundaryalakshmi, Kallar (who has been mentioned in the hymns of Tirumangaialwar) and Varaahi

About Goddess Kamakshi

Goddess Kamakshi is regarded as one of the incarnations of Goddess Parvati. As per the Hindu legend, Kamakshi made a Shivalingam out of the sand and offered worship to marry the great Lord Shiva. After a long duration of dedicated and devoted meditation to Lord Shiva, Lord Shiva appeared before her and married the Goddess Kamakshi, a divine form of Parvati. There are no traditional Parvati or Shakti shrines in the city of Kanchipuram, apart from this temple, which adds even more legend to this temple. In return, she got Lord Shiva as her husband. In the sanctum sanctorum, The Goddess Kamakshi is in a sitting posture in the temple. This posture is called the Padmasana posture.Goddess Kamakshi is depicted in a seated posture, which is also referred as Parabhrama Swarupini. The Padmasana posture is said to resemble a lotus. In the Yogic practice this resembles the form of meditation The Goddess holds a Sugarcane bow on her left upper arm and Lotus, Parrot in her right upper arm. The Goddess also has divine chakras called Pasa and Angusa in her arms.

The Goddess also has a Chandraperai (a shape of moon like structure) in her forehead. The Goddess Kamakshi is situated in the middle of temple premises.

A Sri Chakram has been placed just before the image and due worship is offered to it. The ancient shrine of Kamakshi Amman is always associated with Adi Shankaracharya, the great saint of India.

It is regarded that Goddess Kamakshi was initially an Ugra Swaroopini (Ruthless form of Shakti). Adi Shankaracharya placed a 'Chakra' before her and the goddess got personified as Shanta Swaroopini (Kind form of Shakti). The area is believed to comprise temples that have ruthless aspect of the Goddess, though Kamakshi Temple is an exception. Representing this, the image of the deity is taken out in procession at the time of festivals. It is said that the Goddess takes leave from Shankaracharya, at his shrine in the inner prakaram.

We got to the temple in early morning. After dharma darshan from the mahamandapa, we started to perform pradakshina before leaving the temple Working our way towards the front, we met a priest who lead us to be seated directly in front of the Shri Yantra. Imagine sitting on granite floors, where millennia ago great saints like Shankaracharya sat in meditation; a cave like darkness engulfing you; all eyes are directed to the stunningly beautiful Kamakshi. In the gentle light of oil lamps, her eyes and jewels flicker smilingly.

Oh god, how can i write in words the beautiful natural and very caring, affectionate smile of Kamakshi Devi. My throat choked, tears rolled down the cheeks, sweat drops appeared over his forehead; lips quivered. In such instances when I am in the presence of the divine, my worries melt away, forgotten, ceasing to exist, scrubbed by one darshan, and my heart lightens in relief. At these times, my brain freezes too and I am unable to even mouth a prayer.I asked mother, "You are the greatest of great. You are knower of known and unknown. Why don't you accept' my prayers? What are the short-comings in my worship? Oh, goddess! Be benign unto me. Pardon my sins. . I really loved her from bottom of my heart and this moment also i bow to Goddess for her kindness in blessing me with her smiling and powerful eyes. Its shows her love on innocent devotees. My Head bowed to my Mother. Chanting mantras, the priest offered flowers and kumkum to the yantra. He gave me flowers and Kumkum.Whatelse I want? . Oh, what an indescribable feeling! Like I had been patted by the divine!

We performed a namaskar and my eyes glued to the devi, reluctantly moved away. We were all overcome by this unexpected darshan and offered dakshina to the priest.In the stall I purchased Kamkshi Frame which now sits on our home shrine.

Shyaaama kaanchana chandrikaa thribhuvane punyaathmanaamaanane Seemaashoonyakavithvavarshajananee yaa kaapi jaadhambhinee Maaraaraathi mano vimohanavi dhov kaachitthamaha kandhalee Kaamaakshyaaha karunaakataakshalaharee kaamaaya me kalpathaam

This prayer to Goddess Kamakshi to get good education, poetic knowledge, music and all other wealth and success in life.

Sri Abhayahastha Jayaveera Anjaneya

2010-04-16T02:20:00.000-07:00

Kadayanallur Krishnapuram Sri Jayaveera Abhayahastha Anjaneyar

I AM VERY HAPPY TO REPOST ABOUT WITH latest PICTURES shared by Mr.Anand Thangavelswamy

I have posted few new pics of krishnapuram hanuman which was shared by Mr.AnandThangasvel swamy during his visit to krishnapuram recently. I really thank him for sharing his experience and photos with me J

In Special occasions and celebrations with spiritual and religious significance in ones' family. We make yatra to Kuladevatha temples and seek blessings (prasannatha) of family-deities i.e. Kuladevatha .This is the reason why it is customary to write at the top of the invitation cards "Om Shri Kuladevatha Prasanna ".MyParents side Kula devada is Kadayanallur Krishnapuram Anjaneyar. It is in tirunelveli dist.

Set on the beautiful scenic background and with paddy fields all around is a temple for Lord Anjaneya. Surrounded by Western Ghats on one side and lush paddy field on the other side, this temple is an feast for the eye from the distance itself. This temple for Lord Anjaneya is located at Krishnapuram near Kadayanallur in Tirunelveli District of Tamil Nadu. One can reach this beautiful village from Tenkasi. As you get down at Krishnapuram bus stop, there is a road perpendicular to the main road will lead you to the temple which is around one kilometer. One has to pass through the paddy field and enter the temple complex. Before we have the dharshan of Lord Sri Jayaveera Abhayahastha Anjaneya let us see the history of the temple.

Devotees of Lord Anjaneya, the temple dedicated to the `Son of Vaayu Bhagawan' at Krishnapuram, near Kadayanallur, in Tirunelveli district. The sthalapuranam of the temple is interesting as SriAnjaneya himself is said to have visited the place during the time of the Ramayana. The six feet high, south-facing Anjaneya at this temple attracts devotees from all parts of Tamil Nadu, who believe that miracles happen in their life within a short period of their visit. The temple situated in the middle of paddy field.

After Ravana abducted Sita, Sri Rama sought the help of Sugriva, the king of Kishkinta, to locate the whereabouts of his beloved wife. And Sugriva, who had returned to power with the help of Sri Rama, sent his forces in all directions. Sri Anjaneya, led a mighty team to the South, with a ring given by Rama. Before the large contingent left Kishkinta in search of Sita, Sugriva asked his friends to return home after a month without fail, so that the next course of action can be designed according to the information gathered during the first phase of the mission.

Except the contingent that left under the leadership of Anjaneya, all the other groups returned to Kishkinta after a month-long search operation that was in vain.Though Anjaneya was not able to collect any vital clues that would lead them to Sita, he moved ahead with the hope of getting useful information about her. They reached a desert-like area after they crossed Vindhya Hills and being famished and thirsty, they began to frantically look for food and water. Then Anjaneya found some birds coming out of a cave looking wet and led his forces to the cave. Inside the cave, they saw a beautiful city, and a meditating tapasvini — Swayamprabha — sitting at the centre.

Sri Anjaneya told her about the purpose of his mission and Swayamprabha offered them fruit and water and told Him the story of the city, which was built by Mayan. Mayan was later killed by Lord Indra, as the architect had committed a sin. Indra, who had to take a holy dip after killing Mayan, prayed to Lord Siva who, in turn, sent a branch of the Ganges to the place. "I was asked to stay here till your visit here. Now it's time for me to leave this place," she said. But Sri Anjaneya asked her to remain there since he had to find Sita.

After Sita was found and rescued by Sri Rama, He, along with Sri Anjaneya came to the place again and Swayamprabha handed over the regime to Sri Anjaneya and left the place. Sri Rama and Sri Anjaneya had made a visit to the cave and met Swayamprabha. As requested by Hema and Swayamprabha Sri Anjaneya was asked to rule the place. It is also said that a yagna was performed by both Sri Anjaneya and Sri Rama here.

A very simple and pleasant temple has been built in front of the tank. The two mouths of the cave could be seen in the tank. While one cave is inoperative, the other is said to be leading to the sanctum sanctorum of the temple. It is said that the sanctum sanctorum had been built at the very same spot where the yagna had been performed by Sri Rama and Sri Anjaneya. It is claimed even now the land around the sanctum bores ashes, which is being offered as prasad. After having dharshan of the caves you come across a big hall which houses Sri Rama, Sita, Lakshmana and Sri Anjaneya, which is recently built. The separate sannadhi of Sri Abhayahastha Jayaveera Anjaneya, the moolavar is under the same roof.. In the South-West corner of the complex there is meditation hall in which Sri Anjaneya in Yoga mudra is seen in the centre of the hall The place, which was then ruled over by Sri Anjaneya, is now called Krishnapuram.

The shrine of Lord Anjaneya is seen facing south, so also Lord Anjaneya. The majestic Anjaneya is about six feet tall and standing on the ground. It is said that the rock goes deep below the ground. His legs are seen as if He is coming forward towards the devotee to bless him. With His right hand in 'Abhaya mudra', He offers all His devotees 'nirbhaya'. His left hand is seen resting on His left thigh. His neck is adorned with three types of garlands and in one of them a pendent is seen. He is wearing an ear ring as well as an ornament on the top of the ear. His tail is raised above the head and there is small bell in the end of the tail. The most gracias is His glowing eyes, directly showering compassion and karuna on His devotees.The beautiful temple, sitting pretty amidst a paddy field, attracts every passer-by. The actual date of construction of the temple is not known as it dates back to the period of Sri Rama and is now known as Sri Abhayahastha Jayaveera Anjaneya temple.

In sudarakandam Hanuman is described as one for whom nothing is impossible and who is the embodiment of faith, devotion, loyalty to the master, fearlessness and self confidence. Success is the outcome of an attitude like this. If we want to be successful in life we have to combine the above qualities.

This particular Kandam is very important for each one of us because it really enlightens us in our spiritual quest. Hanuman is the awakened soul, Jambavan is the enlightened teacher, and the vast ocean is the samasara which each one of us wishes to cross. We have to struggle to overcome the worldly sorrows which form the obstacles.

We may not be always successful in this effort; but if we are undaunted and we have. faith in GOD then we will at the end discover divinity which is manifested in Sita Devi.

"Sri Rama Rama Ramethi, Rame Rame Manorame Sahasara Nama Thuthilyam Rama Nama Varanane."

Andal ..Cont....

2010-01-02T01:37:00.000-08:00

Andal's Poetry:

Andal has given the world, 2 great masterpieces of literary works;Her longing and love for the Lord. She has sung 30 pasurams or Hymns of Thiruppavai and 143 Pasurams of Thirumozhi. Thiruppavai has been touched upon already. Her first work is the Tiruppavai, a poem of thirty verses in which Andal imagines herself to be a cowherd girl during the incarnation of Lord Krishna. She yearns to serve Him and achieve happiness not just in this birth, but for all eternity, and describes the religious vow (pavai) that she and her fellow cowgirls will take for this purpose.

The second is the Nacciyar Tirumoli, a poem of 143 verses. Tirumoli, literally meaning "sacred sayings", is a Tamil poetic style in which the work is composed. "Nacciyar" means goddess, so the title means "sacred sayings of our Goddess." This poem fully reveals Andal's intense longing for Vishnu, the Divine Beloved. Utilizing classical Tamil poetic conventions and intermixing stories from the Sanskrit Vedas and Puranas, Andal creates imagery that is quite possibly unparalleled in the whole gamut of Indian religious literature.

The Path of Surrender:

Tiruppavai is a song of wonder and love, of prayer and surrender; it sings of God's glory and man's devotion.Tiruppavai contains the very essence of her way of life; so let us learn something more about it.Andal took the story of the Vraja girls from the Bhagavata. But while they desired handsome and loving husbands, Andal desired that God Himself should be her husband. She loves God and God alone. She seeks to become one with Him. Then she will escape from the cycle of births and deaths, she will be free from disease and sorrow. So becoming one with God is supreme bliss; it is the highest goal.

But how can one become one with God? How can one become worthy of being accepted by God?In the first five hymns Andal explains how one may become so worthy. Both body and mind should be absolutely pure. And God must fill the mind. No other desire, another goal should enter it.

Then Andal preaches total surrender to God. Everyone who is filled with the desire to reach God is like a maiden looking forward to her joyful life with the husband she has chosen. Such a maiden lives only for her husband and wants nothing except to live with him. The devotee who wants to be accepted by God should show the same love and dedication.

My Favorite some poems from Thirupavai:

Actullay I love thiruppavai .but few of them r my favorite

ONGki ulakaLan^tha uththaman pEr paati *

naaNGkaL nam paavaikkuc caaRRi nIraatinaal *

thINGkinRi naatellaam thiNGkaL mummaari peythu *

ONGku peRuNY cen^n^el Utu kayal ukaLap *

pUNGkuvaLaip pOthil poRi vaNtu kaNpatuppath *

thENGkaathE pukkirun^thu cIrththa mulai paRRi

vaaNGkak * kutam niRaikkum vaLLal perum pacukkaL *

nINGkaatha celvam niRain^thu ElOr empaavaay -3

kanaiththu iLaNG kaRRerumai kanRukku iraNGki *

ninaiththu mulai vazhiyE ninRu paal cOra *

nanaiththu illam cERaakkum naR celvan thaNGkaay *

panith thalai vIzha nin vaacaR katai paRRic *

cinaththinaal thennilaNGkaik kOmaanaic ceRRa *

manaththukku iniyaanaip paatavum nI vaay thiRavaay *

iniththaan ezhun^thiraay Ithenna pEruRakkam *

anaiththu illaththaarum aRin^thu ElOr empaavaay. 12.

ellE iLaNGkiLiyE! innam uRaNGkuthiyO! *

cillenRu azhaiyEnmin naNGkaimIr pOtharukinREn *

vallai un katturaikaL paNtE un vaay aRithum *

vallIrkaL nINGkaLE naanE thaan aayituka *

ollai nI pOthaay unakkenna vERutaiyai *

ellaarum pOn^thaarO pOn^thaar pOn^thu eNNikkoL *

vallaanai konRaanai maaRRaarai maaRRazhikka

vallaanai * maayanaip paatu ElOr empaavaay. 15.

anRu ivvulakam aLan^thaay ati pORRi *

cenRaNGkuth thennilaNGkai ceRRaay thiRal pORRi *

ponRac cakatam uthaiththaay pukazh pORRi *

kanRu kuNilaa eRin^thaay kazhal pORRi *

kunRu kutaiyaay etuththaay kuNam pORRi *

venRu pakai ketukkum nin kaiyil vEl pORRi *

enRenRu un cEvakamE Eththip paRai koLvaan *

inRu yaam van^thOm iraNGku ElOr empaavaay. (2) 24.

oruththi makanaayp piRan^thu * Or iravil

oruththi makanaay oLiththu vaLarath *

tharikkilaanaakith thaan thINGku ninain^tha *

karuththaip pizhaippiththuk kaNYcan vayiRRil *

neruppenna ninRa netumaalE! * unnai

aruththiththu van^thOm paRai tharuthiyaakil *

thiruththakka celvamum cEvakamum yaam paati *

varuththamum thIrn^thu makizhn^thu ElOr empaavaay.

The 27th pasuram, “koodarai vellum” signifies the conclusion of the fast.Sri Andal and her friends complete their fast on the 27th day, and prepare to enjoy themselves for the last three days of the month.

Lord Narayana blessed Sri Andal with Thirukalyana Varam.Hence the 27th day of Margazhi month is celebrated as Koodaravalli.

koodaarai vellum seer gOvindhaa undhannai(p)

paadi(p) paRai kondu yaam peRum sammaanam

naadu pugazhum parisinaal nanRaaga(ch)

choodagamE thOL vaLaiyE thOdE sevip poovE

paadagamE enRanaiya palagalanum yaam aNivOm

aadai uduppOm adhan pinnE paaR chORu

mooda ney peydhu muzhangai vazhi vaara(k)

koodi irundhu kuLirndhElOr embaavaay

http://www.ramanuja.org/sv/prabandham/texts/tpavai.txt

VARANAMAYIRAM.

Vaaranam Aayiram is the composition of Kodhai Natchiar, popularly known as Andal. It is a paasuram from Natchiyar Thirumozhi – a heart-warming rendition of Andal’s desire to wed her ideal husband – Lord Krishna.

In her Famous VARANAMAYIRAM. IAndal confides to her friends about a dream in which she sees Lord Krishna walking towards her with a procession of a thousand elephants (Vaaranam Aayiram) to wed her. She sees her people welcoming him with poornakumbham and thoranam.

“vAraNam Ayiram SUzha valam Seidu

nAraNan nambi naDakkinRAn enRedir

pUraNa poRkuDam vaittup puRam engum

tOraNam nATTak kanAk kaNDEN tOzhi nAn”

Andal is recounting Her dream, in which The Lord is Marrying Her, to a friend. This group is sung with fervour during weddings. This group consists of various rites gone through in a wedding which Andal went through in Her wedding To The Lord ( Dream ) 1. She sees Sriman Narayana coming in a procession with 1000 (ayiram ) Varanam or Elephants. To welcome Him, Purnakumbhams are kept and everywhere thoranam or festoons are used in decoration to welcome Him. Purnakumbham is pot (kudam, here gold kudam ) filled with water and pot’s mouth is covered by a coconut and with bunches of green Mango leaves. This Kumbham or Pot is taken in front of Very important persons, a Guru , Heads of State like King etc. The bearer of Kumbha walks backwards facing the guest never showing his own back to the guest . 2. Andal sees the Lord Govinda entering the decorated wedding pandal for the wedding on the morrow.

matthaLam kotta vari sangham ninrUtha

mutthudaitthAmam nirai thAzhntha pantharkkeezh

maitthunan nambi MadhusUdhan venthennaik

kaitthalam paRRak kanAk kantEn ThOzhI naan

vaai nallAr nalla maRai Othi manthiratthAL

paasilai nANal padutthup parithi vaitthuk

kAicchina mAkaLRannAn yenn kaippaRRit

theevalam seyyak kanAk kantEn ThOzhi naan

ANDAL fondly recalls this scene in Her sixth paasuram of NaacchiyAr Thirumozhi ( MatthaLam kotta -. She hears the auspicious sounds of MattaLams , She experiences the purifying , sacrd sound of Vari Sankhus ( praNava Naadham ).Under the weddingcanopy bent with the load of flowers decorating it , She (ANDAL ) recalls the scene of the Lord ( MadhusUdhananambi) lifting her hand and covering it with the palm of His hand .

2.naaLai vadhuvai maNamendru naaLittu

paaLai kamugu parisuDai pandarkizh

koLari madhavan govindan enbaanor

kaaLai pugudha kana kanden thozhi naan

She says that She has dedicated Her Body solely for the Lord bearing the Discus and Shankham and cannot bear the thought of fixing the marriage with a Human Being.

3.indiran uLLitta devar kuzhamellaam vandhirindhu ennai magaL pesi

mandiriththu mandira kodi uduthi manamaalai

andhari naatta kana kanden thozhi naan

Indra and other celestials request Her hand for Lord and present the saree sanctified by chanting mantras. Sister of The Lord Goddess Durgai helps Andal to wear bridal saree and decorates Andal with flower garland

4.naaldhisai theertham konardhu naninalgi parpana chittargal pallaar

eduthethi poopunai kanni punidhanodendrenai kaappunaaN kaatta

kana kanden thozhi naan

Priests well versed in Religious rites have brought Water from Holy rivers from all directions. While the priests chant loudly the Mantras in benediction, Lord and Andal are tying Kankana (thread ) to take marriage vows

5.kadhiroLi deepam kalasamudan yendhi chadhiriLa mangaiyar

thaamvandhedhirkolla madhuraiyaar manna aDinilai thottengum adhira pugudha

kana kanden thozhi naan

Young damsels of beauty of age and form are bringing auspicious kalashms and lamps while Lord enters.

6.maththaLam kotta varisangam ninroodha muthuDai thamam

niRainthazh.ndha pandharkeezh maithunan nambi madhusudhan vandhennai

kaithalam patra kana kanden thozhi naan

With auspicious drums beating and blowing of conch I saw ( in dream ) The Lord taking my hand in His, beneath the pandal decked with strings of pearls says Andal.

7.vaai nallaar nalla marai odhi mandhirathaal pachilai naaNal p

aduthu paridhiveithu kaaichinamaakaLiranran en kai patri

theevalam seiya kana kanden thozhi naan.

Amidst chanting Matras by priests, I saw the Lord going round the Holy fire holding my hand says Andal.

8.immaikum ezhezhu piravikkum patravaan nammai udayavan

naaraayaNan nambi chemmai udaya thirukaiyaal thazh patri

ammi midhikka kana kanden thozhi naan

9.varisilai vaaL mugathu ennaimaar thaam vandhittu erimugam

paarithu ennai munne nirutthi arimugan achuthan kai mel en kai vaithu

pori mugam thatta kana kanden thozhi naan

Andal Sees her brothers come and take part in Laja Homam, where brothers of bride come and give Pori or puffed rice for homam in fire by Both wedded couple.

10kumkugam appi kuLirchandham mattithu magala veedhi valam s

eidhy maNaneer angavanodum udanchenranganai mel manjanamaatta

kana kanden thozhi naan

To ease the discomfiture of exposure to the heat of Agni during Homam couple is anointed with cool Kumkumam paste and Sandal paste and in all finery Andal is going round the decorated city with Lord on an elephant in Procession.

Finally her dreams come True.. Sri RanganAthan tied the auspicious knots around the neck of ANDAL to the sound of ghetti mELam and said : " Oh ANDAL ! This is the Mangala sUthram . I tie this Mangala sUthram around Your neck for enhancing my good fortune .You are the light and purpose of my life .Oh , SoubhAgyavathi ! May Thou be with Me eternally and grant the most glorious boons to our BhakthAs and protect them from any and every mishap " .

This hymn is giving the results of chanting these ten hymns with devotion. They are the reader will get good natured obedient children. Unmarried girls will get a good husband as good as Lord Krishna Himself !

Andal

2010-01-02T01:26:00.000-08:00

Sri Andal, one of the twelve Alwars and the only female saintess, lived in the first half of 8th century A.D. Some scholars fix the possible date of Andal as far back as 3000 years B.C.

Andal was born at Srivilliputhur near Madurai, in the Tamil month Adi, with the birth-star Pooram, on a Tuesday, on the fourth day of the bright fortnight.

Srivilliputhur is near to my village. In southern tamilnadu each and every one known about Andal’s history and thiruppavai. Andal wrote many verses in praise of Lord Krishna or Ranganatha, Thiruppavai is very popular with its 30 verses. It is a strong belief that young girls who recite these verses early in the mornings in the month of Margazhi.

Srivilliputhur is the birth place of two Alwars (Devotee of lord Vishnu) namely Periyalwar and Andal. Srivilliputhur (srivilliputtur or thiruvilliputtur) is one of the temple towns in Tamilnadu. It is located in Viruthunagar district, Tamilnadu. There are two big temples which are dedicated to Andal and Vadapadrasayi (lord Vishnu), located at the center of the town. Vadapadrasayi temple has the 2nd tallest tower in Tamilnadu. This tower (Gopuram) was built in 8th century. The temple car belongs to this temple is one of the largest in India.

The temple:

The temple tower was built in 8th Century and is one of the largest in the country.In 8th century inscriptions are seen in this temple which underwent extensive renovations during the Madurai Nayak period.. This temple has among the tallest towers in Tamilnadu. The 12 tiered Rajagopuram rises to a height of 192 feet. Exquisite carvings adorn the temple. The temple has two major areas; the north eastern segment is the Vatapatrasayee temple while the south western segment is Aandaal's temple. The flower gardens in between these two areas are said to have been maintained by Periyalwar. There are shrines to each of the ten avatarams of Vishnu. Andal's shrine is crowned with the gold plated Pranavakriti vimaanam with stucco work depicting themes from each of the 30 Tiruppaavai hymns.

Life of Andal :

The life of Andal is remarkable in its romantic simplicity. A devotee brahmin named Vishnucitta lived in Villiputtur, a town near Madurai. His daily duties included procuring flowers for the worship of the Lord at the local temple. One morning, as he went about his business, he discovered a baby girl lying under a tulasi plant in his flower garden. Having no family of his own, Vishnucitta felt it was God's grace that gave him this child and named her Godai, or "gift of Mother Earth." Filled with joy, he took her home and raised her as his own. Godai grew up in an atmosphere of love and devotion. Vishnucitta doted on her in every respect, singing songs to her about his Beloved Krishna, teaching her all the stories and philosophy he knew, and sharing with her his love of Tamil poetry. The love Vishnucitta had for his Beloved Lord intensified further in his daughter, and before long she was passionately in love with Lord Krishna. Even as a child, Godai made up her mind to marry none but the Lord of Brindavana, and refused to think of any human being in similar terms.

She imagined what it would be like to be His bride, playing the role of His beloved, enjoying His presence. Unknown to her father, she adorned herself daily with the flower garland he prepared for the Lord at the temple. After admiring her reflection and thinking of herself as His ideal bride, she would put the garland back for her father to take to the temple and offer to the Lord.

One day, Vishnucitta noticed a strand of Godai's hair on one of the garlands. Shocked and saddened by this desecration of what was meant only for the Lord, he scolded Godai for her misuse of the garland and discarded it. He carefully prepared a new one and offered it to the Lord, begging His pardon all the while.

That night, the Lord appeared to Vishnucitta in his dream and asked him why he discarded Godai's garland instead of offering it to Him. He told Vishnucitta that He missed the scent of Godai's body in the flowers, and that He preferred them that way. Would he please continue to give the garlands once worn by Godai? Overcome with emotion, Vishnucitta awoke and cried tears of both joy and remorse. It dawned on him that his daughter was someone whose love of God was so intense and pure that even he had not comprehended its extent. Her spiritual greatness was such that the Lord Himself wished to share her presence. From this day on, she became known as "Andal", the girl who "ruled" over the Lord.

Andal blossomed into a beautiful young woman as she came of marriageable age. When asked to marry, however, she stubbornly refused, saying that she would only agree to marry Sri Ranganatha, the Lord at the great temple town of Srirangam. Vishnucitta despaired, wondering what was to become of his daughter. One night, Lord Ranganatha appeared in his dream and asked that Andal be sent to Him in all her wedding finery. Simultaneously, the Lord appeared before the priests at Srirangam and asked them to prepare for the coming of Andal. Vishnucitta once again was filled with both joy and sadness; joy that his beloved daughter would attain her goal, but sadness at losing her at the same time. He made all the wedding preparations and arranged for Andal's journey in a palanquin to Srirangam.

Andal waited with excited anticipation as the wedding party approached Lord Ranganatha's shrine. As they entered the temple, she jumped out of the palanquin, unable to restrain herself any longer. Running into the temple sanctum, she embraced Lord Ranganatha and disappeared in a blaze of glory, having joined her Lord. She was only fifteen at the time.

Andal is now one of the best loved poet-saints of the Tamils. Pious tradition reckons her to be the veritable descent of Bhumi Devi (Mother Earth) in bodily form to show humanity the way to His lotus feet. She is present in all Sri Vaishnava temples, in India and elsewhere, next to her Lord, as she always desired.

Andal, known as Choodi Kodutha Sudarkodi, is considered an avatar of Bhooma Devi, who is one of the consorts of Lord Mahavishnu, the other one being Sri Devi. Andal wrote many verses in praise of Lord Krishna or Ranganatha, the deity at Srivilliputhur.

TIRUPPAVAI :

Her first work is the Tiruppavai, a poem of thirty verses in which Andal imagines herself to be a cowherd girl during the incarnation of Lord Krishna. She yearns to serve Him and achieve happiness not just in this birth, but for all eternity, and describes the religious vow (pavai) that she and her fellow cowgirls will take for this purpose. Tiruppavai teaches us to feel emotion while praying to the Lord. It enables us to perceive the Prakriti, Paramatma and Jeevas merging with each other by Para Bhakthi

Among them the Thiruppavai is very popular with its 30 verses. It is a strong belief that young girls who recite these verses early in the mornings in the month of Margazhi (December - January), observing the 'nonbu' or 'vrat' will be blessed with a good husband. This practice is still in vogue. Andal also wrote the Nachiyar Thirumozhi in 143 verses. She attained the status of an Azhwar because of her total devotion to the Lord. Aadi Pooram is celebrated for 10 days in Vaishnavite temples.

kOdai piranda Ur, gOvindan vAzhum Ur, SOdi maNi-mADam tOnRum Ur — nItiyAl nalla pattar vAzhum Ur, nAn-maRaigaL Odum Ur, villiputtUr vEdak-kOn Ur !

Birth of Hiranyagarbha-Creation of Brahma Dashaka 7

2009-10-13T07:38:00.000-07:00

Narayaneeyam-Dashaka 7

Dasakam: 007 -- Shlokam: 01

एवं देव चतुर्दशात्मकजगद्रूपेण जात: पुन-
स्तस्योर्ध्वं खलु सत्यलोकनिलये जातोऽसि धाता स्वयम् ।
यं शंसन्ति हिरण्यगर्भमखिलत्रैलोक्यजीवात्मकं
योऽभूत् स्फीतरजोविकारविकसन्नानासिसृक्षारस: ॥१॥

evaM deva chaturdashaatmaka jagadruupeNa jaataH punaH
tasyOrdhvaM khalu satyalOkanilaye jaatO(a)si dhaataa svayam |
yaM shamsanti hiraNyagarbhamakhila trailOkya jiivaatmakaM
yO(a)bhuut sphiitarajO vikaara vikasannaanaa sisR^ikshaarasaH ||

Oh Guruvayurappa ! Thou who manifested in the form of the fourteen worlds, again by Thy own will, manifested as Brahma, in Satyaloka which is the highest and loftiest of all the worlds.This Brahma is known as Hiranya Garbh (the golden egg) the cosmic intelligence of all the beings of the three worlds. With the upsurge of Rajoguna, Thou as this Hiranya Garbha became desirous of creating various beings.

Dasakam: 007 -- Shlokam: 02

सोऽयं विश्वविसर्गदत्तहृदय: सम्पश्यमान: स्वयं
बोधं खल्वनवाप्य विश्वविषयं चिन्ताकुलस्तस्थिवान् ।
तावत्त्वं जगतां पते तप तपेत्येवं हि वैहायसीं
वाणीमेनमशिश्रव: श्रुतिसुखां कुर्वंस्तप:प्रेरणाम् ॥२॥

sO(a)yaM vishvavisarga dattahR^idayaH sampashyamaanaH svayaM
bOdhaM khalvanavaapya vishvaviShayaM chintaakulastasthivaan |
taavattvaM jagataaM pate tapa tapetyevaM hi vaihaayasiiM
vaaNiimenamashishravaH shrutisukhaaM kurvamstapaH preraNaam ||

O Lord !This Brahma who was infused by the desire for manifold creation, contemplated deeply about it but remained confused as he lacked the necessary knowledge for it. Thou,unseen by him, urged him to do penance by whispering sweetly in his ear O Lord! willed by Thee, Brahma heard two pleasant words 'Tapa,Tapa' coming from nowhere, which prompted him to do penance.

Dasakam: 007 -- Shlokam: 03

कोऽसौ मामवदत् पुमानिति जलापूर्णे जगन्मण्डले
दिक्षूद्वीक्ष्य किमप्यनीक्षितवता वाक्यार्थमुत्पश्यता ।
दिव्यं वर्षसहस्रमात्ततपसा तेन त्वमाराधित -
स्तस्मै दर्शितवानसि स्वनिलयं वैकुण्ठमेकाद्भुतम् ॥३॥

kO(a)sau maamavadat pumaaniti jalaapuurNe jaganmaNDale
dikshuudviikshya kimapyaniikshitavataa vaakyaarthamutpashyataa |
divyaM varShasahasramaattatapasaa tena tvamaaraadhitastasmai
darshitavaanasi svanilayaM vaikuNThamekaa(a)dbhutam ||

The entire Universe was enveloped in water Brahma looked around in all the directions to look for the revered person who whispered in his ear. The world was engulfed in water and there was no one to be seen. He could not see Thee but obeying Thy command he did penance for a thousand divine years he did penance and worshipped Thee. Thou , then revealed Thy wonderful abode Vaikunth to Brahma.

Dasakam: 007 -- Shlokam: 04

माया यत्र कदापि नो विकुरुते भाते जगद्भ्यो बहि:
शोकक्रोधविमोहसाध्वसमुखा भावास्तु दूरं गता: ।
सान्द्रानन्दझरी च यत्र परमज्योति:प्रकाशात्मके
तत्ते धाम विभावितं विजयते वैकुण्ठरूपं विभो ॥४॥

maayaa yatra kadaapi nO vikurute bhaate jagadbhyO bahiH
shOkakrOdhavimOhasaadhvasamukhaa bhaavaastu duuraM gataaH |
saandraanandajharii cha yatra paramajyOtiHprakaashaatmake
tatte dhaama vibhaavitaM vijayate vaikuNTharuupaM vibhO ||

O All pervading Lord! Where Maayaa has no influence and which is located beyond the fourteen worlds, In it there is no Maya or illusion like sorrow,anger delusion fear are left far behind,such is Thy abode Vaikunth. Herein is only the continuousoutpouring of complete happiness. Thou revealed to Brahma, this supreme abode ofVaikunta shining beyond all comparison.

Dasakam: 007 -- Shlokam: 05

यस्मिन्नाम चतुर्भुजा हरिमणिश्यामावदातत्विषो
नानाभूषणरत्नदीपितदिशो राजद्विमानालया: ।
भक्तिप्राप्ततथाविधोन्नतपदा दीव्यन्ति दिव्या जना-
तत्ते धाम निरस्तसर्वशमलं वैकुण्ठरूपं जयेत् ॥५॥

yasminnaama chaturbhujaa harimaNishyaamaavadaatatviShO
naanaabhuuShaNaratnadiipitadishO raajadvimaanaalayaaH |
bhaktipraaptatathaavidhOnnatapadaa diivyanti divyaa janaastatte
dhaama nirastasarvashamalaM vaikuNTharuupaM jayet ||

In Thy abode which is known as Vaikunth, live the divine beings who have four arms and their complexion is like deep blue lustre of sapphire. lit up by the precious gems in the ornaments that adorn them, live in shiningaerial cars. Their extreme devotion to Thee has earned them a place in this high abode which is pure and sinless.

Dasakam: 007 -- Shlokam: 06

नानादिव्यवधूजनैरभिवृता विद्युल्लतातुल्यया

विश्वोन्मादनहृद्यगात्रलतया विद्योतिताशान्तरा ।

त्वत्पादांबुजसौरभैककुतुकाल्लक्ष्मी: स्वयं लक्ष्यते

यस्मिन् विस्मयनीयदिव्यविभवं तत्ते पदं देहि मे ॥६॥

naanaadivyavadhuujanairabhivR^itaa vidyullataatulyayaa
vishvOnmaadanahR^idyagaatralatayaa vidyOtitaashaantaraa |
tvatpaadaambujasaurabhaikakutukaallakshmiiH svayaM lakshyate
yasmin vismayaniiyadivyavibhavaa tatte padaM dehi me ||

Brahma, who had this vision of Vaikunta, saw the form of Goddess Lakshmi serving the Lord. In this divine abode Goddess Mahalakshmi, who illuminates the entire world with her. Her, Laxmi's, slender and beautiful form is like the streak of lightening which enchants and captivates the whole world and enlightens the quarters. She being deeply attached to the fragrance of Thy lotus feet is herself always there, in Vaikunth, which abounds in astounding divine riches. Oh Lord ! Please bless meand grant me a place in this wonderful abode of Thine.

Dasakam: 007 -- Shlokam: 07

तत्रैवं प्रतिदर्शिते निजपदे रत्नासनाध्यासितं

भास्वत्कोटिलसत्किरीटकटकाद्याकल्पदीप्राकृति ।

श्रीवत्साङ्कितमात्तकौस्तुभमणिच्छायारुणं कारणं

विश्वेषां तव रूपमैक्षत विधिस्तत्ते विभो भातु मे ॥७॥

tatraivaM pratidarshite nijapade ratnaasanaadhyaasitaM
bhaasvatkOTi lasatkiriiTa kaTakaadyaakalpa diipraakR^iti |
shriivatsaankitamaatta kaustubhamaNichChaayaaruNaM kaaraNaM
vishveShaaM tava ruupamaikshata vidhistatte vibhO bhaatu me ||

Brahma had also a vision of the Lord,the very source of creation,seated on a throne of diamonds and shininglike the brilliance of a thousand Suns.The Lord was adorned with "Srivastha" and "Kausthubha".The Lord that Brahma saw had four arms shiningwith a conch, a mace, a discus and a lotus flower.Brahma was overwhelmed with this marvelous vision.He prayed to the Lord to grant him both duality and non-duality existing in harmony.

Dasakam: 007 -- Shlokam: 08

कालांभोदकलायकोमलरुचीचक्रेण चक्रं दिशा -

मावृण्वानमुदारमन्दहसितस्यन्दप्रसन्नाननम् ।

राजत्कम्बुगदारिपङ्कजधरश्रीमद्भुजामण्डलं

स्रष्टुस्तुष्टिकरं वपुस्तव विभो मद्रोगमुद्वासयेत् ॥८॥

kaalaambhOda kalaayakOmala ruchiichakreNa chakraM dishaam
aavR^iNvaanamudaara mandahasita syanda prasannaananam |
raajatkambu gadaari pankajadhara shriimad bhujaamaNDalaM
sraShTustuShTikaraM vapustava vibhO madrOgamudvaasayet

O Lord! May that marvellous form of Thine, enchanting Brahma with its all pervading dazzlinglight Beautiful like the dark clouds, or the Kalaya flowers A charming benevolent smile is sported on Thy pleasant face. Thy four arms are adorned with the sacred conch, discus, mace and lotus. That form of Thine gave immense pleasure to Brahmaa. Thy four arms holding the conch,mace,disc and lotus, cure all my maladies.

Dasakam: 007 -- Shlokam: 09

दृष्ट्वा सम्भृतसम्भ्रम: कमलभूस्त्वत्पादपाथोरुहे

हर्षावेशवशंवदो निपतित: प्रीत्या कृतार्थीभवन् ।

जानास्येव मनीषितं मम विभो ज्ञानं तदापादय

द्वैताद्वैतभवत्स्वरूपपरमित्याचष्ट तं त्वां भजे ॥९॥

dR^iShTvaa sambhR^itasambhramaH kamalabhuustvatpaadapaathOruhe

harShaaveshavashanvadO nipatitaH priityaa kR^itaarthiibhavan |
jaanaasyeva maniiShitaM mama vibhO j~naanaM tadaapaadaya
dvaitaadvaitabhavatsvaruupaparamityaachaShTa taM tvaaM bhaje

O Lord of the Universe! Seeing Thy divine form, Brahma, overwhelmed by Thy vision. He fell at Thy lotus feet and prostrated. He prayed to Thee that Thou surely knew his desire to create, and so he asked for the required knowledge. OhLord ! I pray to Thee who granted the revelation of Thy supreme divine form to Brahma.

Dasakam: 007 -- Shlokam: 10

आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन्
बोधस्ते भविता न सर्गविधिभिर्बन्धोऽपि सञ्जायते ।
इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढ: स्वयं
सृष्टौ तं समुदैरय: स भगवन्नुल्लासयोल्लाघताम् ॥१०॥

aataamre charaNe vinamramatha taM hastena haste spR^ishan
bOdhaste bhavitaa na sargavidhibhirbandhO(a)pi sa~njaayate |
ityaabhaaShya giraM pratOShya nitaraaM tachchittaguuDhaH svayaM
sR^iShTau taM samudairayaH sa bhagavannullaasayOllaaghataam ||

Brahmaa was with full humbleness prostating at Thy crimson feet. Thou touched his hand with Thy hands and said to him that he would get the knowledge requiered for creation, and also that he will not be tainted by the act of creation. Thus encouraging him, Thine ownself hidden in Brahma's heart spurred him on tobegin the act of creation. Oh Lord ! Bless me with good health.

Cosmic Form of the Lord Dasakam: 6

2009-10-08T07:49:00.000-07:00

The "Brahmanda", the nucleus of the Universe evolved itself.The Lord thus became the Virat --the Universe of fourteen worlds.The 14 worlds consisted of the following sevenhigher spheres and seven nether regions. Higher worlds : Bhuh,Bhuvah,Suvah,Mahah, Jana Tapah,Satyam

Nether worlds :Atala ,Vitala ,Sutala, Rasatala,Talatala,Mahatala,Patala

Dasakam: 006 -- Shlokam: 01

एवं चतुर्दशजगन्मयतां गतस्य
पातालमीश तव पादतलं वदन्ति ।
पादोर्ध्वदेशमपि देव रसातलं ते
गुल्फद्वयं खलु महातलमद्भुतात्मन् ॥१॥

evaM chaturdashajaganmayataaM gatasya
paataalamiisha tava paadatalaM vadanti |
paadOrdhvadeshamapi deva rasaatalaM te
gulphadvayaM khalu mahaatalamadbhutaatman ||

O Lord! Thou took the wonderful form of the fourteen worlds as Thy Viraat Swaroopa : The soles of Thy feet are Patala; the upper part of Thy feet are Rasatala and Thy pair of ankles are Mahatala

Dasakam: 006 -- Shlokam: 02

जङ्घे तलातलमथो सुतलं च जानू
किञ्चोरुभागयुगलं वितलातले द्वे ।
क्षोणीतलं जघनमम्बरमङ्ग नाभि-
र्वक्षश्च शक्रनिलयस्तव चक्रपाणे ॥२॥

janghe talaatalamathO sutalaM cha jaanuu
ki~nchOrubhaagayugalaM vitalaatale dve |
kshONiitalaM jaghanamambaramanga naabhirvakshashcha
shakranilayastava chakrapaaNe ||

Oh Lord Chakrapani ! The shanks became Talatala.The knees became Sutala.The Lord's thighs became Vitala and Atala.The earth came from the Lord's hip.His navel became the sky.His chest became Swarga, the Suvar loka. which is the abode of Indra.

Dasakam: 006 -- Shlokam: 03

ग्रीवा महस्तव मुखं च जनस्तपस्तु
फालं शिरस्तव समस्तमयस्य सत्यम् ।
एवं जगन्मयतनो जगदाश्रितैर-
प्यन्यैर्निबद्धवपुषे भगवन्नमस्ते ॥३॥

griivaa mahastava mukhaM cha janastapastu
phaalaM shirastava samastamayasya satyam |
evaM jaganmayatanO jagadaashritairapyanyairnibaddhavapuShe
bhagavannamaste ||

O Lord! Thy body is the whole universe. The Lord's neck became Mahar loka and the face became Jana loka.The forehead became Tapaloka. Satyaloka is the head of the Lord. . Of all the other things of which the universe is made, Thy body is also conceived of being made up of all that. O Lord! salutations to Thee.

Dasakam: 006 -- Shlokam: 04

त्वद्ब्रह्मरन्ध्रपदमीश्वर विश्वकन्द

छन्दांसि केशव घनास्तव केशपाशा: ।

उल्लासिचिल्लियुगलं द्रुहिणस्य गेहं

पक्ष्माणि रात्रिदिवसौ सविता च नेत्रै ॥४॥

tvadbrahmarandhrapadamiishvara vishvakanda
Chandaamsi keshava ghanaastava keshapaashaaH |
ullaasichilliyugalaM druhiNasya gehaM
pakshmaaNi raatridivasau savitaa cha netre ||

Oh Lord who are the root cause of the Universe ! The Lord's body is conceived as made up ofall other things in the Universe also.The Vedas came from the "BRAHMARANDHRA" (crown of the head).Clouds came from his hair.the eyebrows are the abode of Brahma.The eyelashes are the night and day.The eyes became the Sun.

Dasakam: 006 -- Shlokam: 05

निश्शेषविश्वरचना च कटाक्षमोक्ष:
कर्णौ दिशोऽश्वियुगलं तव नासिके द्वे ।
लोभत्रपे च भगवन्नधरोत्तरोष्ठौ
तारागणाश्च दशना: शमनश्च दंष्ट्रा ॥५॥

nishsheShavishvarachanaa cha kaTaakshamOkshaH
karNau dishO(a)shviyugalaM tava naasike dve |
lObhatrape cha bhagavannadharOttarOShThau
taaraagaNaashcha radanaaHshamanashcha damShTraa ||

Oh Lord ! Thy glances became the creation of the whole Universe.The ears became the "directions" (Quarters).The nostril became the Aswini Devas.The lower and upper lips became 'greed' and 'modesty'.The teeth are the stars. The molars are Yama.

Dasakam: 006 -- Shlokam: 06

माया विलासहसितं श्वसितं समीरो
जिह्वा जलं वचनमीश शकुन्तपङ्क्ति: ।
सिद्धादय: स्वरगणा मुखरन्ध्रमग्नि-
र्देवा भुजा: स्तनयुगं तव धर्मदेव: ॥६॥

maayaa vilaasahasitaM shvasitaM samiirO
jihvaa jalaM vachanamiisha shakuntapanktiH |
siddhaadayaH svaragaNaa mukharandhramagnirdevaa
bhujaaH stanayugaM tava dharmadevaH ||

Oh Lord ! Thy radiant smile became 'Maya',the breath became the wind, tongue became water,the speech birds, the tunes the siddhas,the mouth fire, hands became Gods and the chest became Dharmadeva.

Dasakam: 006 -- Shlokam: 07

पृष्ठं त्वधर्म इह देव मन: सुधांशु -
रव्यक्तमेव हृदयंबुजमम्बुजाक्ष ।
कुक्षि: समुद्रनिवहा वसनं तु सन्ध्ये
शेफ: प्रजापतिरसौ वृषणौ च मित्र: ॥७॥

pR^iShThaM tvadharma iha deva manaH sudhaamshuravyaktameva
hR^idayaambujamambujaaksha |
kukshiH samudranivahaa vasanaM tu sandhye
shephaH prajaapatirasau vR^iShaNau cha mitraH ||

Oh Lotus-eyed Lord ! The lord's back became adharma, his mind became the Moon and the abdomen became ocean. Thy garments are the two twilights; Thy private parts are the GodBrahma and Thy scrotum is the God Mitra.

Dasakam: 006 -- Shlokam: 08

श्रोणीस्थलं मृगगणा: पदयोर्नखास्ते
हस्त्युष्ट्रसैन्धवमुखा गमनं तु काल: ।
विप्रादिवर्णभवनं वदनाब्जबाहु-
चारूरुयुग्मचरणं करुणांबुधे ते ॥८॥

shrONiisthalaM mR^igagaNaaH padayOrnakhaaste
hastyuShTrasaindhavamukhaa gamanaM tu kaalaH |
vipraadivarNabhavanaM vadanaabjabaahuchaaruuruyugmacharaNaM
karuNaambudhe te ||

Oh Merciful One ! The animals came from Thy ‘s waist.The nails of his feet became elephants, camels, horses etc.His movement became Time.The four castes based on division of labour camefrom his face, hands, thighs, and feet.

Dasakam: 006 -- Shlokam: 09

संसारचक्रमयि चक्रधर क्रियास्ते
वीर्यं महासुरगणोऽस्थिकुलानि शैला: ।
नाड्यस्सरित्समुदयस्तरवश्च रोम
जीयादिदं वपुरनिर्वचनीयमीश ॥९॥

samsaarachakramayi chakradhara kriyaaste

viiryaM mahaasuragaNO(a)sthikulaani shailaaH |
naaDyassaritsamudayastaravashcha rOma
jiiyaadidaM vapuranirvachaniiyamiisha ||

O Ocean of mercy! The animal world is Thy lower-back and the elephants camels and horses are the nails of Thy feet. Time is Thy movement. The four varnas -Brahmins, Kshatriyaa, Vaishyaa and Shoodraas originated from Thy lotus face, hands, charming thighs and feet, respectively.

ईदृग्जगन्मयवपुस्तव कर्मभाजां
कर्मावसानसमये स्मरणीयमाहु: ।
तस्यान्तरात्मवपुषे विमलात्मने ते
वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥१०॥

iidR^igjaganmayavapustava karmabhaajaaM
karmaavasaanasamaye smaraNiiyamaahuH |
tasyaantaraatmavapuShe vimalaatmane te
vaataalayaadhipa namO(a)stu nirundhi rOgaan ||

This is the VIRAT form of the Lordand this form is meditated upon at the end ofall Vedic Karmas and also at the time of death." O Lord of Guruvayoor", concludes the poet at the end of the 6th Dasaka,"You are the In-dweller of that Virat form. Human beings who are bound by the law of Karma should remember this Viraat (cosmic) form of Thine, which is of the nature of pure Sattva, at the end of all rituals, and when desirous of liberation and at the time of death. O Lord of Guruvaayur! Have mercy on me and eradicate my ailments!"