Narayaneeyam: Dasakam: 1

By the will and grace of God we organised this new page for order and easy understanding of Narayaneeyam. All the matter provided is complied by: Usha Venkatraman based on lectures from our Guru and Mentor MEENA VAIKUNDAN.

Usha also acknowledges the inspiration, the support, and the ideas provided by Jayashree Murali and Sindhuja.

Dashakam: 1

Shloka : 1

Brahman is:

Saandraananda avabodhaat makam-------- the concentrated bliss and supreme consciousness

Tattvam Anupamittam                        ---------which is real  without any comparison

Nirmuktam kaaladeshaavadhibhyaam--------it is absolutely free from limitations of time and space. It cannot be confined in one position

Nigama-shata-sahasrena                     ------it is well explained and narrated in Vedas and Upanishads. Still not very clear by innumerable expositions in the Vedas and Upanishads

Aspashtam                                    ---------- --------------- which is indistinct

Uru purushaatthaatmakam        ----------------becomes the manifestation of Moksha or Salvation. The ultimate of the four objects of human life (Purushaarthaas)

The four Purushaarthaas are :

1. Dharma (duty, righteousness)

2. Artha(  wealth )

3. kaama ( desire)

4. Moksha  (Liberation)

Drshtamaatre  punah  --------------------immediately on self realisation

Nitya muktam  --------------------liberated perpetually from the illusion of maya

Tattaavadbhaati saakshaat gurupavanapure-------------that alone shines in a concrete form right in front of our eyes in (the shrine of) Guruvayoor

Hanta Bhaagyam janaanaam                   ----------------it is wonderful and fortune of the mankind.

Shloka:  2

Evam dur labhya vatuni     ------------------------thus when this object (1. Brahman   2.Human Birth  3. Bhaktiyoga   4. Bhaagavatam ) which is rare to get

[Brahman:   To realise this one has to go through difficult process. First, one has to master fourfold saadanaas which means to the attainment of knowledge are:

1. Vairaagyam(dispassion or detachment)

 2. Viveka (discrimination)

3.Shatsampatthis (six treasures)

 4.Mumukshutwam (yearning for liberation) .

Under the guidance of a Guru, one has to practice paramatman without allowing mind to wander.

Human Birth :  Being born as a human being is considered as a greatest achievement in the birth death cycle of any individual soul. (jeevaatman)

Bhakti yoga: It is superior to other paths like Karma yoga,the path of action and duty and jnana yoga,the path of knowledge,

Bhaagawata Mahapuranam:  Being the last of eighteen Mahapuranas written by Veda Vyaasaa, who himself an incarnation of Lord Narayana, which describes the stories of sportive incarnations of the Lord. It  is believed that Lord Sri Krishna resides in this book. It is said that this Holy book was handed over by the Lord himself to Uddhava, just before his divine ascent to Vaikunta at the end of Dwaparayuga and this is a substitute for His physical presence and would serve as the remedy for all miseries of kali yuga.]

Hasta labdhesulabhatayaa            ------------------is made available at hand with considerable ease

Api janah bhajati                            ------------------even, then man worships and pursues

Tanvaa vaachaa dhiyaa vaa      ----------------------with  body,words,or even mind

Anyat                       --------------------------- ------other deities,worldly objects,yogas like Karma and Kavyas and other works

Iti , yat                                ---------------------- ----such a thing to happen

Sphuteyam Kshudrataiva --------------------------this is clearly lamentable matter indeed

Tu yet vayam taavad        ---------------------------but here, we, on our part

Sthira tara manasaa, aashrayaamah-------------  with a firmly focussed mind, do seek reuge in

Yenam ,

Guru pavana puraadheesham eva-------this God, who shines effulgently in front of me, the Guruvayoorappa alone   

Nishsheshaatmaanam----------------------------------- who is immanent (God is present) in all beings

Vishvapeedaapahatyai ---------------------------------for eradication of all woes of the universe

The three-fold miseries (taapatrayangal) for which we pray  the God to eradicate are:   

1. Adhyaatmika (relating to body, like sickness, diseases etc)

2. Adhideivikaa (caused by natural disaster like flood, earthquake etc)

3. Adhibhouthikam ( caused by other living beings )

Shloka : 3

Shrooyate vyaasa vaakyam ------------------------ the words of sage veda vyaasa being heard

Bahushah, te,vapu iti          -------------------------- many times, that your divine image is constituted of

[Vapu (divine form of Lord.)]

Bhootendriyai yat     ---------------------------------- the five elements and the eleven organs

Tena taavat bhootair ---------------------------------- which originated from

Tat sattvam nirmalam --------------------------------- that called sattva-guna,which is of pristine( clear and fresh) purity

Aparikalanato paraabhyaam---------------------------- not mixed with other two gunas rajas and tamas

Tasmin vigrahe te yat---------------------------------- in that image of yours, the form of which is

Achchaadita parasukha chid garbha-nirbhaasaroopam----- extremely efflugent, having the supreme consciousness Bliss underlying with in , which is unobstructed

Tat svachchatvaat ---------------------------------------- on account of its pristine purity,and which is

Shruti mati madure sugrahe ----------------------------all sweetness to the ears and the mind and easy to grab

Dhanyaa ramante ------------------------------------------- the blessed devotees do revel ( take great pleasure)

Sattva guna : It is pure, flawless, clear and transparent, self effulgent and incapable of doing any harm. This guna will devlop the interest in controlling the sense organs and give up Vasanas like: Kama (lust)   Krodha ( anger ) Lobha   (avarice—greedy, miserliness ) Moha ( pride, infatuation ) Mada ( arrogance, intoxication ) and Matsarya ( jealousy )  to lead a contended life  and breeding around good qualities like  Sama, Dama, Kshama, Sathya,Ahimsa etc.

Rajo guna : is desire  and action oriented. It creates all sorts of desires in the human mind and prompts action to achieve the end result. This guna will make us to get attached to wordly objects and becomes  a slave of the six vasanas.

Tamo guna : is the worst and most dreadful of the three gunas. It creates ignorance and tends topromote carelessness,lethargy, stupor ( lack of consciousness and insensibility ) . It also prompts the subject to untruth, anger and violence.

Shloka : 4  

Aahus, iti--------------------------------- -----------    great sages have said thus

Nirmala brahma sindhau------------------------      In the pure ocean of , “Brahman “ that is

Nishkampe nityapoorne ------------------------action free, deep and inscrutable (impossible to understand) and always full

Niravadhi paramaananda peeyoosharoope-----which is the source of real ambrosia that bestows absolute happiness

Nirleenaaneka muktaavali subhagatame----------supremely pleasing to the mind on account of the countless number of liberated souls merged therein, rendered attractive by the colonies of pearls lying hidden therein

Vimalataram Sattvam -----------------------------------Sattva guna which is even more pristine pure

Kallolollaasa tulyam khalu -----------------------------is same as frolicsome waves (merry, playful,jolly) indeed

He bhooman tadaatmaa tvam------------------------infinite and complete one ! of such nature, as you are

Kasmaanno nishkalah?  ----------------------------------why are You not termed as whole and indivisible (Nishkala? ) Infact You are, being of Pure Sattva-guna

Sakala iti vacha tatvakalaasveva--------------------------You can be referred to as total or complete (sakala Brahman) only when you are in your partial incarnations (Amsa Avathaaraas)

The incarnation of Yours as Sri Krishna is termed as a complete incarnation (poorna avathaara) among the ten major incarnations ( Amsa avathaaraas.) On that account You are nishkala too.

Shloka: 5

He  aja      ------------------------------------------------------“O Lord! One who has neither beginning nor end

Iti yat bhajase kriyaam--------------------------------------- that (You) thus, engage yourself with the work

Eekshanaakhyaam nishkaaranam--------------------------of casting a glance on Maya without any motive

Api tvam nirvyaapaarah---------------------------------------though You are said to be devoid of mandatory actions ( beyond  all activity)

Tenaiva leena prakriti ------------------------------------------ For that reason , Maya who had merged in You

Api asati kalpaa -----------------------------------------------------and therefore, though appearing to be non-existent

Adeti kalpaadi kale ------------------------------------------------activates Maya at the commencement of the creation

He vaikuntha ----------------------------------------------------------O Lord of Vaikuntha loka  (One who is always alert never slack)

Svamahima vibhavaakunthaa ---------------------------------------one whose intellect is never hindered anywhere, because of the greatness of Your divine faculties

Dhrtvaa kamapi amsham tasyaah --------------------------------Adopting an infinitesimal (extremely small) part of her

Tvam sah dadhaasi tam roopam -----------------------------------You of such nature, assume that sportive form

Shuddham atirodhaayakam  sattvaroopam---------------------- of pristine purity, transparent and embodiment (personification or incarnation) of sattva guna

Shloka: 6

He maarutaagaara naatha      -------------------------------------- O Lord of Guruvayoor

Anukalaye te tat vapu-------------------------------------------------I continuously meditate on Your divine form

Pratyagra dhaaraadhara lalita kalaayaavalee kelikaaram--------Immensely( extremely)beautiful as the fresh rain-bearing clouds and playful as a bunch of freshly bloomed kalaya flowers.

(Aavali – bunch)

Aikasaaram laavanyasya ----------------------------------------quintessence (pith, gist, essence) of all the loveliness in the world is put together

Poorna punyaavataaram --------------------------------------   a complete manifestation (display) of all that is holy

Sukrit jana drshaam --------------------------------------------- for the eyes of the blessed ones

Lakshmee nish shankaleelaa nilayanam------------------------------- the play house for Goddess Lakshmi’s uninhibited sportive activities and

Sinchat amrta syanda sandoham-----------------------------------------drenching with a deluge of immortal bliss

Antah sanchitakaanam ------------------------------------------------------the hearts of those who meditate upon it

[Indulge-becoming involved in an activity Immortal- never decaying or dying]

It is said that women are fickle (changing frequently esp as regards one’s loyalties, interests or affection) by nature. This is quite true for Goddess Lakshmi, the Goddess of auspiciousness, affluence and beauty , as wealth does not stay continuously with any devotee, a prince becomes  a pauper over night and vice versa. Even such a fickle minded Goddess Lakshmi stays permanently with You, since she is full of immense love and attachment to You. Your charming physique being Her sporting ground. If we develop sincerity and sense of devotion to worship You, we can win the blessings of both.

Shloka : 7

He Ajita    ------------------------------------------------------- “O Lord, who are beyond the spell of Maya

Aalochitam mayaa poorva  evam -------------------------- it was considered by me earlier that

Te srshticheshtaa kashtaa iti yat --------------------------- your creative activity is a difficult one in that

Saa bahutara bhava kedaavahaa --------------------------- it is a causative of exceedingly great misery

Jeevabhaajaam --------------------------------------------------to living beings

Adha na abhijaane evam no chet --------------------------- But now, I do not think so , for, otherwise

Katham vaa jeevah rameran ------------------------------ how could those living beings be revelling (getting get pleasure from)

Paramarasa  sudhaam bhodhi poore ------------------------- In the nectarine (variety of aromatic peach of ancient origin, having a smooth, waxy skin ) ocean of the infinite bliss

Peetvaa netraish shrotraishcha -------------------------------- after consuming, by (their) eyes and ears

Idam vapu te ------------------------------------------------------- this form of yours

Chidrasaardram madhurataram ----------------------------------- flooded with the essence of brahmic consciousness and immensely sweet in all respects

If You had not indulged in this activity and created these living beings and this beautiful world too for their enjoyment, how could they have had the pleasure of feasting through the eyes and ears respectively on the vision of Your charming forms and wonderful stories of Your incarnations and sports to their hearts, content and getting immersed in the ocean of infinite Bliss.

Shloka: 8

(Tvam) satatam sannidhatse ---------------- ----------- (You) always manifest-(show,demonstrate,exhibit) Yourself

Api purah namraanaam ------------------------------------ even before those worship by mere prostrations

(Tvam) ajasram vitarasi ------------------------------------- (You) constantly grant them (devotees)

Kamaan arthaan -- ---------------------------------------------the desired Purusharthas  (fulfilments of life)

Api anabhyarthitaan teh --------------------------------------- even though not asked for by them, and

Cha gatim paramaananda saandraam ------------------ also the state of abundant and eternal happiness

He hare ittham ------------------------------------------------- “O Lord Hari ! Destroyer of woes! This being so

(Tvam) (Asi) Paarijaatah ------------------------------------- You are, (verily) the  ‘Parijata’ tree

Nishsheshalabhyah -- ------------------------------------------ accessible to one and all

Niravadhikaphalah cha ----------------------------------------- and the bestower( a person who grant, give, confer, present, donor) of unlimited blessings too

Ittham atham arthivrajah ------------------------------------ when this is so, this crowd of men, full of desires,

Abhilashati vyartham ----------------------------------------- craves in vain

Tam kshudram shakravaateedrumam --------------------- for that trifling (petty,trivial or unimportant) shrub (Paarijaata) in Indra’s garden

The story of Thirupaan Alvar tells us that He is accessible to all of us by our real Bhakti alone. (Courtesy Wikipedia)

Thiruppaan Alvar is one of the 12 Alvar saints of South India, who are known for their affiliation to Vaishnava tradition of Hinduism. The temples revered by these azhwars are termed Divya desam. He was born into a community, then considered as outcastes and untouchables. Birth being no requisite qualification for devotion towards Sriman Narayana, he is traditionally listed among the twelve great Alvars. Thirupaan Alvar has composed one collection on Srirangam divya desam containing 10 paasurams (verses) - AmalanAdhipiran.

The following incident in the life of the Alvar, is considered a "divine play" or lila of the Lord. The supreme bhakti and devotion that Paanar held within him had to be brought out and explicated as an example of devotion to the supreme. As is the wont of the Lord, the other bhaktas(devotees) of the world had to be made aware of such a soul in their midst.

One day, a devout brahmin in the service of the temple, by name Loka Saaranga came to the river for taking water for use in the temple. He motioned to Paanar to move away. But, PaaNar was so engrossed in the rhapsody of his music that he did not hear this. Lokasaranga threw a small stone in his direction to shake him up. But, the stone accidentally fell on the forehead of PaaNar and it started to bleed. PaaNar quietly retired.

Unaware of the injury caused, Loka Saaranga returned to the temple. He was taken aback on seeing blood oozing out from the forehead of the image of Lord Ranganatha. But, none could connect the two incidents. That very night, the Lord appeared in the dream of Loka Saaranga and commanded him to fetch Paanar to the temple the next morning. Accordingly, Lokasaranga requested PaaNar to come to the temple. But, PaaNar referring to his low birth declined even to set foot on the holy earth of Srirangam lest he pollute the holy place. When he was told of the Lord's commandment, PaaNar was beside himself and was lost in a deep trance. Loka Saaranga said that if that were his objection PaaNar could get on his shoulders and he offered to carry PaaNar to the temple. Loka Saaranga carried Paanar who was in a state of trance.This also earned the Alvar title, the sobriquet, Munivaahanar (the one astride a priest).

When they reached the Sanctum Sanctorum, PaaNar experienced the bliss of Ranganatha and composed the 'Amalan Adhipiraan' a poem describing the beauty from head to foot of the Lord in 10 verses and laid his life at the feet of the Lord. The poem is considered to be sweeter than even the 'sound of music' of the Veena.

Shloka: 9

Pare dadati anyam kaamam ---------------------------“The other Gods grant other desires (except Mukti)

Kaarunyaat  khalu --------------------------------------------out of sheer compassion indeed!

Tvam visheshaat svaadmadah -------------------------- (But) You, being unique, given away even Yourself

Kim cha anye aishvaryaad -------------------------------moreover, others in view of their invested powers

Eeshate para jane jagati ------------------------------------ hold sway (power,rule,authority) over everyone else in the world 

Tvam tu eeshvarah svaatmanh api------------------------ But You are Supreme Lord of even Yourself

Chetanaah spheeta bhaagyaah --------------------------- Those living beings, who are extremely fortunate

Uchchaih aaramanti tvayi -------------------------------------- take immense delight in You

Pratipada madhure ----------------------------------------------- who impart more joy with every step nearer to You

Tvam cha aatmaaraamah eve-----------------------------------You are one who takes delight even in oneself

Iti atula guna ganaadhaara shaure Namaste ------------------- Being so, O repository (warehouse,store house) of immeasurable virtues (a quality considered morally good in aperson)  O scion(sprout, descendant) of Surasena  ! Salutations to You.

Atula—immeasurable

Shloka: 10

He bhagawan! He murahara ! -------------------------------- “O Supreme Lord !  O Destroyer of Mura!

Mura was the trusted lieutenant of Narakasura

Te aishvaryam ------------------------------------------------------ Your Supremacy is

Shankaraadeeshvara viniyamanam-- ----------------------------in controlling all other Gods beginning with  Shankara.

Te veeryam tejassamhaari --------------------------------------------Your prowess( valour, bravery)surpaases the valour (qualities of hero or heroine) of

Vishva tejoharaanaam ----------------------------------------------- all others who excel in valour in the whole universe

Api cha te yashah vimalam--------------------------------------------- More over, Your glory is  flawless and

Upa geetam cha nisprhai --------------------------------------------sung even by those(sages)who are totally detached.

Shree ---------------------------------------------------------------------- Goddess Lakshmi, the diety of prosperity

Sadaa te angaa sangaa-------------------------------------------------- who is always with Your body

Tvam akhila vidasi  --------------------------------------------- You are omniscient (in the know of everything)

Te na kvaapi sangavaarta tat------------------------------- About You, no where there is talk of attachment to any subject. Therefore,

Vaataagaaravaasin tvam asi ------------------------------- O Lord Guruvayoor ! You are

Bhagavad shabda mukhya shrayah---------------------- the fittest One for the title of “Bhagvan”

The six qualities of Bhagavan are:

1.       Aishvaryam – the state of being godliness or majesty --the supreme power that has been responsible for allocating different portfolios to other Gods like Brahma  (creator ) and Sankara (destroyer)

2.       Veeryam ------- power, prowess or heroic lustre

3.       Yashas-----------glory, fame, reputation You are made of shuddha sattvam,You are incomparable to others as Your divine qualities are clean, pure and transparent

4.       Shreetwam ---- Beauty, affluence, auspiciousness

5.       Gnyaanam--- Knowledge—You are omniscient

6.       Vairaagyam---renunciation, detachment,  dispassion