saÓd#anÓdavbaEDaÏmk| | which is of the nature of concentrated (pure) |
An¤p¢mt| | without parallel |
kaldESav¢D×ya||| ¢nm¤I³| | absolutely free from the limitations of time and space |
¢nÏym¤³| | always free (from the control of Maya) |
¢ngmStsh*EN | by innumerable upanisadic statements |
¢nBaIÞyman| | very well explained |
AÞp¾|| | (and yet) not clear |
¾maæOE p¤n: | but immediately on realisation (as one's own self) |
uâp¤âxaTaIÏmk| | (is) itself the highest Purushartha |
tt¯ b#' tt¯Ïv| tavt¯ | that very Reality, Brahman |
g¤âpvnp¤rE | in Guruvayur |
saXat¯ Ba¢t | shines in concrete form |
hÓt jnanam¯ BaÂym¯ | Oh! what good fortune for the people |
Just as the rope
can be said to
have 'become'
a snake
when it is
mistaken for a
snake due to dim
light, Brahman appears
to us as the
universe because of
our beginning-less ignorance (Avidya).
When the snake
was seen there was
in
reality only the
rope; when, on
examination, the snake
was
found to be
non-existent, there was
again nothing but
the
rope. Thus
the snake appears from
the rope,
remains as the
rope and disappears
in the rope.
The rope is
the sub-stratum
for the appearance
of the snake.
Similarly, Brahman is
the sub-stratum on which
the universe appears,
in which it exists
and into which
it merges on dissolution.
This is known
as
the Tatasthalakshana
of Brahman, or
accidental characteristic,
because Brahman
is not in
any way affected
or modified
either by the
appearance or by
the dissolution of
the universe,
just as the
rope is not in
any way affected
by its appearing
as a snake.
At the same
time it helps
us to define Brahman
by reference
to the universe,
which alone is
in our personal experience.
The classic example
of Tatasthalakshana is
the identification of
a particular house in a
street by pointing
out a crow
accidentally sitting
on it. While the
crow is not
part of the
house and its
presence there may
not last even
for a short
period, it helps
one to identify
the house.
ALWAYS FREE
FROM THE CONTROL
OF MAYA :
Maya is the
power of Brahman
and is therefore
under the
control of Brahman.
Brahman associated with
Maya is Isvara
who creates,
sustains and dissolves
the universe. Isvara
is the
ruler and
controller of Maya.
Everything in the universe
is
under the
control of Maya.
When an individual
realises his
identity with
Brahman he goes
beyond Maya, but
till then
he is subject
to Maya, whereas Brahman
or Isvara is
beyond Maya
in all the
periods of time.
All the Upanishads
have Brahman as
their subject and
they
explain
Brahman
in different ways.
But, Brahman being
beyond
the reach
of the sense organs
and the mind, the
study of the Upanishads
alone will not be
sufficient to know Brahman.
That
is why it
is said here
that, inspite of
being explained by innumerable
statements in the
Upanishads, Brahman does
not become clearly known.
Brahman has to be
realised by manana
(reflection) and nididhyasana
(contemplation) on
the words of the
Upanishads. Such a
realisation of
Brahman as
identical with one's
own self is liberation
(moksa), The
Br.Up. says
AaÏma
va ArE d#¾Ûy:
½aEtÛy: mÓtÛy:
¢n¢dÒya¢stÛy:
-- the
Atma should be realised;
should be heard
about, reflected upon
and meditated
upon (2.4.5). It
is on the
basis of this
statement in the
Upanishad that
the word
¾maæOE
in
this verse has been
interpreted above as
"immediately on realisation".
The poet seems
to
have
had this Upanishadic
statement in mind
when he used
this word.
Thus,
in this opening
stanza the poet
has compressed the
entire Vedanta. This
may be compared
to the first
verse in the first
Skandha of the
Bhagavata Purana where also
the teachings
of the Upanishads
are given in
a nutshell.
ev| ѤlI×yvÞt¤Óy¢p
s¤lBtya hÞtlÖDE
ydÓyt¯
tÓva vaca ¢Dya va Bj¢t bt jn: X¤d#tWv
ÞPzEym¯ .
etE tav¹ym¯ t¤ ¢ÞTrtrmnsa
¢váp£faphÏyW
¢nÜSExaÏmanmEn| g¤âpvnp¤raD£SmEva½yam:
.. 2
ev|
In this manner
ѤlI×yvÞt¤¢n
A¢p
a thing which is very
difficult to get (namely
s¤lBtya
so easily
hÞtlÖDE
s¢t A¢p
inspite of being
available
jn:
people
bt
alas
AÓyt¯
other things
(such as worldly pleasures)
tÓva vaca ¢Dya
va
with body,
speech or mind
Bj¢t yt¯
pursue
sa
iy|
that (pursuit)
ÞPza X¤d#ta
ev
is clearly lamentable
etE vy|
t¤
But we here
(the devotees of the Lord)
tavt¯
however
¢ÞTrtrmnsa
with mind firmly resolved
¢váp£faphÏy
for the eradication of all
sufferings
en| ¢nÜSExaÏman|
this (Lord) whose form the entire universe
is, or who is the soul of all beings
in the universe
g¤âpvnp¤raD£S|
the Lord of Guruvayur
ev
alone
Aa½yam:
surrender ourselves to
2. Alas !
What a pity
it is that
when a thing that
is so
difficult to
get, has in
this manner become so
easily available, people
devote their body,
speech and mind merely to
the pursuit of
worldly objects. But
we (the devotees of
the Lord) surrender ourselves,
with mind firmly
resolved, to the Lord
of Guruvayur alone for
the eradication of all
our afflictions (both
physical and mental)
-- to the Lord who
manifests in the form
of the entire universe,
(or who is the
soul of all beings in
the universe).
NOTES :
The living
presence of the Lord being
accessible to all in
the temple of Guruvayur,
by worshipping which people
can easily get liberation
from the bondage of
Samsara, the poet regrets
that people ignore this
and pursue worldly objects
with the hope of getting
happiness. They do not
realise that happiness cannot
come from worldly objects and
that worship of the
Lord alone and total surrrender
to Him, can bring unlimited
and everlasting happiness.
st¯Ïv|
yäOÏpra×yamp¢rklntaE
¢nmIl| tEn tavt¯
B¥tWB¥ItE¢Ód#yWÞtE
vp¤¢r¢t bh^S:
½¥ytE ÛyasvaÀym¯
.
tt¯ÞvÅCÏvat¯
ydÅCa¢dtprs¤K¢céBI¢nBaIsãpm¯
t¢ÞmÓDÓya
rmÓtE ½¤¢tm¢tmD¤rE
s¤g#hE ¢vg#hE
tE .. 3
pra×ya|
with the
other two (Rajas and Tamas)
Ap¢rklnt:
not being mixed
¢nmIl|
free from taint
tt¯ yt¯ st¯Ïv||
that
pure Sattva
tEn tavt¯ B¥tW:
which have
come from it (Sattva)
B¥tE¢Ód#yW:
by the subtle elements and the
organs of sense and action
tE vp¤:
Thy form (is constituted)
i¢t ÛyasvaÀym¯
this statement
of Vyasa
bh^S:
repeatedly
½¥ytE
is heard
ÞvÅCÏvat¯
because of its purity
tt¯
that form
yt¯
which
AÅCa¢dtprs¤K¢céBI¢nBaIsãpm¯
(is) supremely resplendent because of the presence
within it of unobstructed supreme bliss and consciousness ie the Supreme
Being
t¢Þmn¯
in that
½¤¢tm¢tmD¤rE
which is delightful to the
ears and the mind
s¤g#hE
which can be easily grasped
tE ¢vg#hE
in Thy image (Lilavigraha)
DÓya:
those who have good deeds
to their credit (punya)
rmÓtE
revel
3. Sage Vyasa
has said repeatedly
that Thy form
is constituted of the
five subtle elements which
have come from
pure Sattva untainted
by Rajas and Tamas.
In that image of
Thine, which is supremely
resplendent because, being absolutely
pure (made of pure Sattva)
the supreme bliss and
consciousness (Supreme Brahman)
within shines out unobstructed,
which is delightful to
hear about and contemplate
and which, being present
in a concrete form is
easy to grasp, those
fortunate ones who have
to their credit a
store of good deeds
performed in past lives,
revel.
THY FORM IS
CONSTIIUTED OF PURE
SATTVA :
The form of
the Lord is
said to be constituted
of Suddha Sattva.
This is different from
material Sattva, which
is always found
in combination with Rajas
and Tamas. Suddha
Sattva, or pure Sattva,of
which the body of
the Lord is constituted,
is a
pure spiritual
substance. The divinity
in the body
of the Lord
therefore shines out without
being obstructed in
any way. Bhattatiri looks upon
the image of the
Lord in the temple
of Guruvayur
as the Lord
Himself, and so
he considers the
image also as
made of the
same pure Sattva.
Those fortunate persons
who
have performed
good deeds in past
lives because of
which
they get the
opportunity to worship
the Lord, revel
in
worshipping Him
in this image.
Even the very
thought
of worshipping the
Lord comes only
to a person
who has
punya to his
credit.
WHICH IS EASY
TO GRASP :
The image
being a concrete
object, it is easy
for the devotee
to concentrate
his mind on
it and worship
the Lord. This
is
said in contrast
to the contemplation
of Nirguna Brahman
which
is extremely
difficult, nay, even
impossible for the
majority of human
beings . (See also
Bhagavad Gita --
XII-5)
¢nÝkØpE
¢nÏyp¥NI ¢nrv¢DprmanÓdp£y¥xãpE
¢nl£nanEkm¤³av¢ls¤BgtmE
¢nmIlb#'¢sÓDaW .
kÚlaElaEÚlast¤Úy|
Kl¤ ¢vmltr|
st¯Ïvmah^ÞtdaÏma
kÞma°aE
¢nÝklÞÏv| skl i¢t
vcÞÏvÏklaÞvEv B¥mn¯ ..
4
¢nÝkØpE
changeless
¢nÏyp¥NI
ever full
¢nrv¢DprmanÓdp£y¥xãpE
constituted of nectar of unlimited
supreme bliss
¢nl£nanEkm¤³av¢ls¤BgtmE
extremely beautiful because of many liberated
ones having merged (or
because of innumerable pearls)
¢nmIlb#'¢sÓDaW
in the pure ocean of
Brahman
¢vmltr|
st¯Ïv|
(Thy form of) pure Sattva
kÚlaElaEÚlast¤Úy|
(is)
like the wave rising (on the ocean)
Kl¤
Aah^:
so indeed have the
sages said
tdaÏma Ïv|
Thou who art of
that form
kÞmat¯ n ¢nÝkl:
why not
be called Nishkala ?
hE
B¥mn¯
) O
Infinite one !
skl i¢t
vc:
the term Sakala
ÏvÏklas¤
ev
is only for Thy (other)
partincarnations
4. Thy form
constituted of pure
Sattva is like
the wave rising
on the pure
ocean of Brahman which
is changeless, ever
full, constituted of
the nectar of infinite
supreme bliss and extremely
beautiful because of
the large number
of liberated souls who have
merged in it.---
so indeed have the
sages said. Being of
that
pure Sattva form,
Thou shouldst be
described as Nishkala
(complete incarnation).
The term Sakala
is appropriate only
to Thy part-incarnations,
O Infinite Being!
NOTES :
Here Brahman
is compared to
the ocean and
the Lord to the
wave. The adjectives qualifying
Brahman can be
applied to the ocean
also. The ocean is
also changeless and ever
full. It was from
the Milk Ocean that
Amrta (nectar) was
obtained by
churning. There are
innumerable pearls in
the ocean. (The
word 'mukta'
means both
'pearl'
and 'a liberated
soul'). The
idea is that
just as the
wave is identical
with the ocean,
the Lord,
being pure Sattva,
is identical with
Brahman.
Sri Krishna
is described in
the Bhagavata as
the Purnavatara
or complete incarnation.
'Bhagavan' means one
who possesses
the six qualities,
collectively known as
'Bhaga', namely,
Aisvarya (omnipotence),
Virya (prowess), Yasa
(fame), Sri
(beauty and
auspiciousness), Jnana
(omniscience) and Vairagya (non-attachment).
In the incarnation
as Sri Krishna,
all these six
qualities are present
in the fullest measure
and so He is
Bhagavan Svayam
(the Lord
Himself). In the
present verse Sri Krishna
is equated with
the Saguna Brahman
as also with the
Nirguna Brahman.
In the devotional
thought of the
Bhagavata, the Personal
God
is identical
with the Absolute Impersonal
Brahman, and this
is followed in
the Narayaniyam also.
The Personal God is
not a lesser and
sublatable being.
BHUMAN :
This is another
term for Brahman
-- see Chandogya
Upanishad (7-24-1) By addressing
the Lord of
Guruvayur as
'Bhuman' the poet
indicates that He is
identical
with Brahman.
¢nrÛyaparaE{¢p
¢nÝkarNmjBjsE y¢Ï@yam£XNaÁyam¯
tEnWvaEdE¢t
l£na p#k]¢trs¢tkÚpa{¢p
kÚpa¢dkalE .
tÞya:
s|S¤ÑGm|S| km¢p
tm¢traEDayk| st¯Ïvãp|
s Ïv|
D¦Ïva dDa¢s Þvm¢hm¢vBvakÎZ
vWkÎZ ãpm¯ ¡ 5¡
hE Aj
O Birthless One !
¢nrÛyapar: A¢p
Though beyond all activity
(ie a mere witness)>
¢nÝkarN|
without any motive
iIXNaÁya|
¢@ya|
the activity known as Ikshana
(willing)
BjsE yt¯
that Thou dost resort
to
tEn ev
because
of that (willing) itself
p#k]¢t:
Prakrti
l£na A¢p
though only latent
in Thee
As¢tkÚpa
appearing as if nonexistent
udE¢t
becomes manifest (by
being activated)
hE
Þvm¢hm¢vBvakÎZ
O Thou whose glory
and majesty are such as to make
Thee shine unobstructed (by Rajas and Tamas)
vWkÎZ
O (Lord of )
Vaikuntha
s Ïv|
that Thou
tÞya:
of that (Prakrti)
st¯Ïvãp| km¢p
A|S|
some part, of the nature of
Sattva
D¦Ïva
taking
t| s|S¤ÑG|
that absolutely pure
A¢traEDayk|
which does not obstruct
(Thy divine effulgence of Pure Consciousness)
ãp|
form
dDa¢s
dost
assume
5. O Birthless
One ! Though
beyond all activity,
Thou dost activate
Prakrti by a mere
will and without
any motive. Because
of this, Prakrti,
which, though remaining
latent in Thee
appears
as if it
is non-existent, comes
into manifestation, marking
the beginning of a
new cycle of
creation. O Lord whose
power
is unobstructed
because
of Thy
glory and majesty,
O Lord of Vaikuntha,
Thou dost take a
little Sattvic part of
Prakrti and assume
an absolutely pure form
in which the effulgence
of
Thy Pure Consciousness
is absolutely unobstructed.
NOTES :
BIRTHLESS ONE
: The word
'Aja' is used
here to point out
that the Lord is
eternal and so has
no birth. Though
this is so, He
does take on a form,
as in the various incarnations,
one of which is
the incarnation as the
image in the temple
of Guruvayur, as an
archavatara. The Lord
takes such a form
out of His free
will and not by the
force of Karma as
in the case of
all creatures of the
world. In this respect reference
may be made to
the Lord's statement in
the Bhagavad Gita --
IV-6.
"Though I
am unborn, changeless
in nature and Lord
of beings, yet,
subjugating my Prakrti I
come into being by
My own Maya"
BEYOND ALL
ACTIVITY : The Lord
is only a witness
as the Atma of every
being. In His mere
presence all activities
go on, but He
is not involved in any
activity. Since He has
no desire, there
is no need for
any activity for
him.
ACTIVATE BY
A MERE GLANCE
: The mere
presence of the Lord
activates Prakrti, just as
in the mere
presence of a magnet,
iron filings begin
to move and arrange
themselves into a pattern.
WITHOUT ANY
MOTIVE :
The Lord is
without any desire
and so He has
no motive in bringing
the universe into manifestation.
PRAKRTI REMAINS
LATENT :
At the commencement
of the Brahma
pralaya, Prakrti merges in
Brahman and remains
latent throughout the
duration of the pralaya.
It looks as if
Prakrti is totally
non-existent at this time,
though she is present
in a latent
condition. At
the beginning of
the next cycle
of creation, the
universe again comes
into manifestation.
WHOSE POWER
IS UNOBSTRUCTED
: There is
divinity in every
living being, but it
is obstructed by the
Rajas and Tamas
in the mind
and so is
not manifest. The Lord
being Pure Sattva,
there is no obstruction
to the manifestation
of His divinity. This is
the difference between
Isvara and the jiva.
ASSUMES AN
ABSOLUTELY PURE FORM ETC.
: The incarnations
of the Lord, which He
takes of His own
free will, are all
constituted of Pure Sattva
and so the effulgence of
the Lord as the
Supreme Existence-Consciousness-Bliss is
not obstructed.
The Lord says
in the Bhagavad
Gita : "Many
are the births
which both
you and I have passed
through : I remember
them all,
but
you do not, O
scorcher of foes"
- (IV - 5)
The knowledge
of the Lord is
thus totally unobstructed,
even
when He incarnates
on this earth,
which He does out
of His
own free will.,
whenever there is
decline of Dharma
and ascendance of Adharma,
for the protection
of the good, for
the destruction
of the evil
and
for the establishment
of Dharma.
(Bhagavad Gita --
IV - 7 &
8) -- By contrast
all beings on
the earth
take birth by the
force of their
own past Karma,
as stated
in the Kathopanishad
-- (II-2-7) :
yaE¢nmÓyE p#pïÓtE Sr£rÏvay
dE¢hn: .
ÞTaN¤mÓyE{n¤s|y¢Ót
yTakmI yTa½¤tm¯
¡
"Some souls
enter the womb
to get embodied,
others go to the
plants (i.e. are born
as plants) according
to their Karma and
according to their knowledge".
täOEp#Ïyg#DaraDrl¢ltklayavl£kE¢lkar|
lavÎyÞyWksar|
s¤k]¢tjnSa| p¥NIp¤Îyavtarm¯
.
lßm£¢nÜSÄðl£la¢nlynmm¦tÞyÓdsÓdaEhmÓt:
¢s¢·t¯
s¢·Ótkana| vp¤rn¤klyE
maâtagarnaT
¡ 6¡
hE
maâtagarnaT
O Lord of Guruvayur
!
p#Ïyg#DaraDrl¢ltklayavl£kE¢lkar|
which causes delight just
as a fresh rainbearing cloud or a bunch
of beautiful Kalaya (blue lily)
flowers
lavÎyÞy
eksar|
which is
the very essence of all beauty
s¤k]¢tjnSa|
to the eyes of those
who have done good deeds
p¥NIp¤Îyavtar|
the very incarnation
of all their good deeds
lßm£¢nÜSÄðl£la¢nlyn|
the placewhere the goddess
lakshmi sport without any inhibition
s¢·Ótkana||
the hearts of those
who meditate on the Lord (in that
form)
Am¦tÞyÓdsÓdaEh|
¢s·t¯
soaking in a torrential
flow of nectar
tt¯ tE
vp¤:
that form of Thine
An¤klyE
I continuously meditate
on
6. O Lord
of Guruvayur ! I
continuously meditate on
that form of Thine,
which causes delight just
like a fresh rain-bearing
cloud or a bunch
of beautiful blue lily
flowers, which is the
very essence of all
beauty, which is the
very incarnation of all
their good deeds to
the eyes of those
who have performed meritorious
deeds in past lives,
where Goddess Lakshmi
sports without any kind of
inhibition and which
soaks in a torrential
flow of nectar the
hearts of all
those who meditate
on it.
NOTES :
CAUSES DELIGHT
LIKE A FRESH
RAIN-BEARING CLOUD :
After a very
hot day, if
rain-bearing clouds gather
towards the evening,
they cause delight to
the people by holding
forth the immediate
prospect of a heavy
shower which would give
welcome relief from
the heat. In the
same way, the sight
of the Lord's image
gives relief from the
heat of Samsara with
the immediate prospect of
the cooling showers of
God's compassion.
THE VERY INCARNATION
OF GOOD DEEDS
: Only persons
who have punya acquired
by good deeds, to
their credit, will have
the good fortune
to see the Lord in
the Guruvayur temple.
Such persons will look
upon the image of
the Lord as their own punya
standing before them in
concrete form to bless
them.
GODDESS LAKSHMI
SPORTS : Goddess
Lakshmi always resides in the
bosom of the
Lord.
SOAKS IN A
TORRENTIAL FLOW OF
NECTAR : Those
who meditate on this
form of the Lord
are filled with bliss,
which is like nectar.
k¾a
tE s¦¢¾cE¾a
bh^trBvKEdavha j£vBaja|
iÏyEv|
p¥vImalaE¢ctm¢jt mya
nWvmïa¢BjanE .
naE
cEÇj£va: kT|
va mD¤rtr¢md|
Ïv¹p¤¢àd#sard#|
nEæOW:
½aEæOWà p£Ïva
prmrss¤Da|BaE¢Dp¥rE
rmErn¯ .. 7
hE
A¢jt
O Invincible One (who
art beyond the control of Maya)
j£vBaja|
for all living beings
bh^trBvKEdavha
causing various kinds
of sufferings
tE s¦¢¾cE¾a
Thy act of creation
k¾a
is cruel
i¢t ev|
in this manner
mya p¥vI| AalaE¢ct|
it used to be
thought by me
Aï
now
ev| n A¢BjanE
I do not think
thus
naE cEt¯
If it had not been for this creation
j£va:
all embodied being
(here, only human beings)
¢cd#sard#|
soaked in supreme BlissConsciousness
mD¤rtr|
very delightful
id| Ïv¹p¤:
this form of Thine
nEæOE: ½aEæOW:
c
with the eyes and
the ears
p£Ïva
imbibing
prmrss¤Da|BaE¢Dp¥rE
in the fullness of the ocean of
supreme bliss
kT| va
rmErn¯
how would they be able
to revel
7. O! Lord
who art invincible,
being beyond Maya
! I used to think
that Thy act of
creation was very cruel,
since it causes
various kinds of suffering
to all human beings.
But I do not
think so any more,
because, had it not
been for this creation,
how would
human beings have
got the good fortune
to revel
in the ocean
of supreme bliss by
enjoying the sight
of Thy delightful
form which is Bliss-Consciousness
itself, and by
hearing about
this form ?
nm#aNa|
s¢°DäOE sttm¢p
p¤rÞtWrn×y¢TItan
-
ÔyTaIn¯
kaman¯ Aj*| ¢vtr¢t prmanÓdsaÓd#a|
g¢t| c .
iÏT|
¢nÜSExl×yaE ¢nrv¢DkPl:
pa¢rjataE hrE Ïv|
X¤d#|
t| S@vaz£d#mm¢Blx¢t
ÛyTIm¢TIv#jaE{ym¯ .. 8
hE
hrE
O Lord
Vishnu
Ïv|
Thou
¢nÜSExl×y:
(art) accessible to
every one
¢nrv¢DkPl:
(bestowing) blessings without
any limit
pa¢rjat:
(like
the ) Parijata tree
nm#aNa| p¤r:
in front of
those who worship (Thee)
sttm¢p
always
s¢°DäOE
appears
tW:
by them (Thy devotees)
An×y¢TItan¯
kaman¯ A¢p
even enjoyments not asked
for
ATaIn¯
wealth
prmanÓdsaÓd#a|
g¢t|
c
the state of supreme Bliss
also
Aj*|
always
¢vtr¢t
bestows
iÏT|
This being so
Ay| A¢TIv#j:
this crowd of supplicants
X¤d#| t| S@vaz£d#m|
that insignificant tree
in Indra's garden
ÛyTI| A¢Blx¢t
desires for in vain
8. O! Lord,
Thou art a
Parijata tree which
is accessible to
everyone, confers blessings without
limit, appears before
all
devotees always
and bestows on
them enjoyments even beyond
what they ask
for, wealth and also
the state of supreme
Bliss. When this is
so, it is a
pity that crowds of
supplicants desire
in vain for
that wish-yielding tree
in the garden
of Indra.
NOTES :
The Kalpakavriksha
(wish-yielding tree)
in Indra's abode
is not accessible to
human beings, whereas
anyone can worship
the
Lord as manifested
in the Guruvayur temple.
The fruits that the
kalpakavriksha can give
are only sense enjoyments
and even those
can be got only
by those who go
to heaven after death
as a result of
having performed the elaborate
rites such as Soma-Yaga
prescribed in the Vedas.
But the Lord in
the temple blesses any
devotee who worships Him,
with all material prosperity,
even in excess of
what the devotee himself
asks for and also
confers
the highest
Purushartha, namely, liberation
from the cycle
of
birth and
death, which is
the highest Bliss
and which the Kalpakavriksha
is not capable of
giving. Thus, the
worship of
the Lord and
obtaining His grace
is far superior
to performing
rites to go
to heaven to enjoy
the limited happiness
which
alone can
be had there.
Parijata is
considered to be
the greatest among
all the five celestial
trees which are :
Mandara, Parijata, Santana,
Kalpakavriksha and Harichandanam.
kaâÎyaÏkammÓy|
dd¢t Kl¤ prE ÞvaÏmdÞÏv|
¢vSExat¯
eEáyaId£StE{ÓyE
jg¢t prjnE ÞvaÏmnaE{p£árÞÏvm¯
.
ÏvÙy¤ÅcWrarm¢Ót
p#¢tpdmD¤rE cEtna:
ÞP£tBaÂya:
Ïv|
caÏmaram evEÏyt¤lg¤NgNaDar
SaWrE nmÞtE ..
9
prE
Other gods (such as
Brahma, Siva, Indra etc)
kaâÎyat¯
out of
compassion
AÓy|| kam|
other desired
things (ie things other than themselves)
dd¢t Kl¤
give indeed
Ïv| ¢vSExat¯
Thou, however, as distinguished
from them
ÞvaÏmd:
dost give
Thyself (ie Thou givest union with Thyself,
the supreme Brahman
AÓyE
other gods
eEáyaIt¯
with their powers
jg¢t
in the
world
prjnE iIStE
rule over others
Ïv|
Thou
ÞvaÏmn: A¢p
iIár:
art the ruler of Thyself
also (ie Thou art the inner controller of all beings
and therefore do rule over all others and also Thyself
ÞP£tBaÂya:
cEtna:
those embodied beings who are very
fortunate
p#¢tpdmD¤rE
Ïv¢y
in Thee who dost confer
Bliss every moment
uÅcW: Aarm¢Ót
revel intensely
Ïv| c
Thou, indeed
AaÏmaram:
ev
dost revel in Thyself alone
(ie Thou do not need any
i¢t
this being so
hE
At¤lg¤NgNaDar
SaWrE
( ) O descendent
of the Sura clan, abode
of
tE nm:
prostration to Thee
9. O Lord
Krishna, the abode
of innumerable and
incomparable excellences !
Prostration to Thee.
Other gods grant,
out of compassion to
their devotees, things other
than themselves, but
Thou dost give Thyself
also (ie union with
Thee). Other gods,
by virtue
of their powers,
rule over others,
(but not over themselves),
but
Thou, being the
soul of every
being, (including
all the other
gods themselves), dost
rule over Thyself
(because there is
nothing apart from
or external to Thee). Those embodied
souls who are very
fortunate (because of
having performed good deeds in past
lives) enjoy the supreme
Bliss of union with Thee,
who art Bliss itself.
Thou however dost revel
in Thyself alone (not
being dependent on external
objects for happiness).
NOTES :
This verse
should not be understood
as implying that the
poet considers other gods to
be inferior to Krishna.
What it means is that
Krishna is the Supreme Brahman
Himself and is therefore the
soul of all beings.The
other gods are only various
aspects of the Supreme Brahman.
It is customary in
Hindu religious works to attribute
supremacy to that deity
to whom the particular
hymn is addressed or to whom
it relates. Brahman is
formless and can therefore
be conceived in any
form for the purpose of
worship. The devotee takes
the form which appeals
to him most and makes it his
'Ishtadevata'. His faith
in, and devotion to,
that devata becomes
firm by
worshipping It as
the Supreme Brahman.
Gradually he comes
to realise that
all gods are only
various
aspects of
Brahman.
eEáyI|
SÄðrad£ár¢v¢nymn|
¢vátEjaEhraNam¯
tEjÞs|ha¢rv£yI|
¢vmlm¢p ySaE
¢nÞp¦hWàaEpg£tm¯ .
AÄñasÄña
sda ½£r¢Kl¢vd¢s
n Àva¢p tE sÄñvataI
t¹atagarva¢sn¯
m¤rhr BgvÅCÖdm¤Áya½yaE{¢s
.. 10
hE
vatagarva¢sn¯
( )
O Lord residing in Guruvayur !
hE
m¤rhr
( ) O
Slayer of the asura named Mura !
tE eEáyI|
Thy Lordliness
SÄðrad£ár¢v¢nymn|
is the control over all
gods beginningwith Sankara
v£yI|
(Thy) prowess
¢vátEjaEhraNam¯
of those who excel the whole
world in prowess
tEjÞs|ha¢r
vanquisher
of the prowess
¢vml| yS: A¢p
(Thy) pure fame
¢nÞp¦hW:
c
even by
the desireless sages
upg£t|
is sung
½£:
Lakshmi
sda
always
AÄñasÄña
resides in Thy bosom
Ïv| A¢Kl¢vt¯
A¢s
Thou art omniscient
sÄñvataI Àv
A¢p
n
there is not the slightest
trace of attachment (in Thee)
tt¯
therefore
BgvÅCÖdm¤Áya½y:
A¢s
the term 'Bhagavan' is
primarily applicable to Thee alone
10. O! Lord
residing in Guruvayur
! O Slayer of the asura
Mura !
Thy Lordliness consists
in the control
of all gods
from Sankara downwards.
Thy prowess overcomes that
of those who excel
the whole world
in prowess. Thy pure
fame is sung by
even the most desireless
sages. Lakshmidevi always
resides in Thy bosom.
Thou art
omniscient and
there is not the
slightest trace of
attachment in Thee. Therefore
the term 'Bhagavan' is
primarily applicable to
Thee alone.