THE STORY OF BHAKTHA NANDANAR
Friends,
The story of BHAKTHA NANDANAR is given in PERYA PURAANAM a SHAIVA Siddantha literature. Nandanar was born in Paraya Caste which was treated as untouchable caste in olden days. PARAYAS job was either to trade in tanned cow skin or to make பறை (PARAI) a sort of drum. Since he was born in a low caste, he was not allowed to enter the precincts of any temple, since during the olden days, the higher caste born people did not allow them in temples. Paraya literally means a persom who beats a PARAI (പറയടിയ്ക്കുന്നവന്)( பறை அடிப்பவன் ). By beating drum it appears to me that the PARAYA was informing the upper caste born people to know his presence in the vicinity so that upper caste people will not go to those places. Pariah as given in the Little Oxford Dictionary means A PERSON WHO IS REJECTED BY OTHERS OR AN OUTCASTE. This is how such a blatant racism was existing in olden INDIA. No wonder why people in general hate the uppercaste born people !.
Now coming to my story , NANDANAR in spite of his birth in a lower caste was an ARDENT SHIVA BHAKTHA. He wanted to visit the Lord at Tirupungur. He was working as a serf to a Brahmin Land lord who was a VEDIC BRAHMIN (வேதியர்) like one among us who is proud to say that he does all THRIKAALA SANDHYA VANDANA and a Vedic Brahmin, who did not allow Nandanar to go to Tiruppungur. When NANDANAR started requesting him again and again for permission, this VEDIAR told him he would grand permission provided Nandanar tilled all the 40 acres of land with in a night. Nandanar was dejected as his master had told him to do an impossible task and after praying to Lord Shiva as usual went to bed. The next morning when NANDANAR went to the fields, he saw to his surprise that all the 40 acres of land were tilled. When he informed the VEDIAR master about this he went to his lands and saw it was all tilled. Now the VEDIAR understood that NANDANAR was not an ordinary person and prostrated before him and permitted him to go to the temple. NANDANAR’S ordeal was not over. When he went to TIRUPUNGUR to pay his obeisance to Lord Shiva, being a PARIAH by caste he could only stand out-side the temple for DARSHAN of the LORD. But the huge NANDI (OX) seen before the Lord in SIVA temples obstructed his DARSHAN of lord SHIVA and hence prayed to the lord thus “வழிமரைத்திருப்பதே மலைபோலே ஒருமாடு வழிமேல் படுத்திருப்பதே......” (VAZHIMARAITHTHIRUPPATHE MALAIPOLE ORU MAATU VAZHIMEL PATUTHTHIRUPPATHE) (This song from an old Film BHAKTHA NANDANAR SUNG BY DANDAPAANI DESIKAR still reverberates in my ears). Immediately, the NANDI (OX, BULL) changed its position to give SHIVA DARSHAN to NANDANAR. Even to-day we can see this particular NANDI which shifted its position, for Lord’s DARSHAN. We do not know the actual name of NANDANAR, It is possible he got the name because the NANDI shifted its position.
After returning he told all the villagers about NANDI GIVING WAY TO NANDANAR TO SEE THE LORD AND PAY OBEISANCE to Lord SHIVA and also said that he would be going “TOMORROW” to visit LORD SHIVA as a DANCER ( THILLAI NATARAJAR ) called as CHIDAMBARAM (தில்லை திருசித்திரகூடம்) the temple is called as THILLAI THIRU CHITHRAKOOTAM. Since the day TOMORROW is an indefinite day NANDANAR is called as THIRU NAALAI POVAAR and is one among the 63 NAYANMARS (திருநாளைபோவர்)). However, he did go to Chidambaram to pay his obeisance to Lord Shiva in dancing pose (நடராஜர்) i.e. as Nataraaja . Chidambaram was in CHOLA DESA . Nandanar on reaching CHIDAMBARAM loudly asked for permission to enter the streets where Brahmins stayed. These Brahmins without uttering a word went to their houses and locked their houses from inside. While there are two versions which I narrate hereunder :-
Lord Shiva appeared in front of these Brahmins and told them that NANDANAR WAS HIS “PARAMA BHAKTHA” and hence to carry him on a palanquin and take him inside the temple.
The second version is to make him to bathe in fire and then allow him to enter the temple.
I feel the first one is correct. The Brahmins after this dream carried him on a palanquin on their shoulders and took him inside the temple. This NANDANAR is later known as one among the 63 NAYANMARS as THIRU NAALAI POWAAR.
Friends, this story is to tell only that OUR VEDAS DO NOT DESCRIBE CASTE SYSTEM. I agree that there is a mention in PURSHA SOOKTHAM which is a part of Rig Veda, but does not mention that it is hereditary. It is the creation of selfish man.
Once again I repeat by performing THRIKALA SANDYA VANDANA or by mere reading of VEDAS etc. one will not become Brahmin. A Brahmin is one who has no hate others and who respects others sentiments and work for the welfare of all. The MOTTO SHOULD BE “ ll सर्वे जनाः सुखिनो भवन्ति ll “ ( SARVE JANAA SUHINO BHAVANTHI ). There are places in India ,like the North East, where caste was always on the borderlines. Further I have read “ ll Priyo Devanam dakshinai dhaturiha Bhuyasamayam|
Me kamah samudruthamupadado Namutu ll
Meaning” I bestow this knowledge of the Vedas for all persons, similarly also preach it to all including the Brahmans, the kshatriyas the Vaishayas, the Shudras,servants ladies and even persons lower than Shudras. Further in order to remove all doubts of one being superior or inferior it makes very clear that all are equal. Look at the following Mantra.
Ajyestaso akanistasa he ete sambrataro soubhagaya|
Yuva pita svapa rudra esam sudugha prusnhih sudina marudhbhayah ll “
Meaning. These men are without superiors, without inferiors, they are mutually brothers, they march onwards for prosperity. The eternal youthful, the soul protecting grief alleviating God is their father, the richly feeding; the mother earth produces happy days for these mortals.
The Mantras quoted above has one message. That is, all are equal and the spirit of unity is the underlying factors in all most all 20379 Mantras. “
Regards to one and all,
P.R.RADHAKRISHNAN
Thursday, May 19, 2011
Saturday, April 17, 2010
ALL GODS BY NAME AS VISHNU, SHIVA, GANESHA , SRI KRISHNA ETC. ARE ONE AND THE SAME PARABRAHMA .
During the early periods, man never thought of God. He was after his own security against all sorts of external threats. Once he achieved it, he started thinking about God.
He made God in his own image. As reproduction was one major item, he considered GOD in that form of LINGA and prakruthi i.e. NATURE as goddess. Hence in most countries the UNLIMATE used to be worshipped as LINGA SWAROOPI and Nature is worshipped as YONI. This , I have written many times but instead of understanding my view some Brahmin friends took sword against me. However, I am not perturbed or worried about such criticisms as this is my view. We . Hindis started calling this LINGA SWARUPI as SHIVA literally meaning AUSPICIOUS, KIND, GRACIOUS etc.
However, after the so called ARYANS TRIBES (literal meaning refined) came, they
thought that depicting GOD as linga swaroopi was not good and hence named him as VISHNU meaning “ All pervador “ and gave a formal form of man. They even changed the name of Lord Shiva as RUDRA, must be due to fear. Nevertheless , I feel these names are all to describe GOD. As Adi Sankara put it :
““shivAya vishnu-rUpAya shiva-rUpAya vishnave;shivasya hRdayaM vishnur vishnos ta hRdayaM shivaHyathA shivamayo vishnur evaM vishnumayaH shivaH; yathAntaraM na pashyAmi tathA me svastir AyuSaH”
“ BahvRca Parishishta”
शिवाय विष्नु-रूपाय शिव-रूपाय विष्णवे,
शिवस्य हृदयं विष्नुर् विष्णॊस् त हृदयं शिवः
यथा शिवमयॊ विष्नुर् ऎवं विष्नुमयः शिवः
यथान्तरं न पश्यामि तथा मे स्वस्तिर् आयुषः
ശിവായ വിഷ്ണുുരൂപായ ശിവരൂപായ വിഷ്ണവെ
ശിവായഹൃദയം വിഷ്ണുര് വിഷ്ണോസ് ത ഹൃദയം ശിവഃ
യഥാ ശിവമയോ വിഷ്ണുര് ഏവം വിഷ്ണുമയഃ ശിവഃ
യഥാന്തരം ന പശ്യാമി തഥാ മെ സ്വസ്തിര് ആയുഷഃ
“Vishnu is the form of Shiva and Shiva is the form of Vishnu, Vishnu is Shiva's heart and Shiva is Vishnu's heart. Just as Vishnu is full of Shiva and Shiva is full of Vishnu, and I can thus see no difference between Them, let me similarly have a long life." Meaning as given by Sri. P.R.RAMACHANDER.
There is one passage praising ASWATHA VRUKSHA or BANYAN TREE. In this, it is said :-
“Moolatho Brahma roopaya, madhyatho Vishnu roopine,Agratha shiva roopaya Vruksha rajaya they nama. 1”“My salutations to the king of trees.Whose root is the form of Brahma,Middle is the form of Lord Vishnu,And top is the form of Lord Shiva” Sri. P.R. Ramachander
Moolam means ROOT, MIDDLE is TRUNK AGRA means TOP PORTION CONTAINING BRANCHES AND LEAVES.
These are all three forms of GOD to show the three actions (1) Creation (2) Conservation and (3) Destruction. All the three actions are required for the existence of the WORLD. Without creation one cannot conserve and without destruction one cannot create We Hindus believe in re-birth. As the great poet Kabir . the mendicant poet, said “when the cloth becomes dirty” it is to be changed. The ATMA will not perish but the form only perishes as per our belief. As Poonthanam the Baktha Kavi in his Great Work JNAANAPAANA “ അമരന്മാര് മരങ്ങളായീതുന്നു, അജം ചത്തു ഗജമായ് പിറക്കുന്നു..............” , the AATHMA will take the shape of another as per our deeds. The ATHMA is imperishable.
Now again coming to GOD, as Adi Shankara said GOD IS OMNIPRESENT, OMNI POTENT AND OMICIENT. But is only a witness to all our deeds irrespective whether it is good or bad and is NIRGUNA BRAHMAM. To attain that God, as a prelude we may pray to our ISHTA DEVATHA or KULA DAIVAM or any deity. Although, GOD is AROOPI ,
As ordinary people , we cannot concentrate, and to get concentration we can keep IDOLS.
According to H.H. Ramanuja, God is SAGUNA. meaning “Indian the name Saguna means- virtuous.”. This does not seems to me as appropriate to define GOD since He might be virtuous to me but to some other person HE might not be virtuous. Hence in my humble opinion GOD HAS NO VIRTUES as Adi Shankara said. Readers, I request you to kindly note that these views are entirely mine and no body else need to follow it. . VIRTUE is a word which is very vague, since there is not only GOOD VIRTUES BUT BAD VIRTUES ALSO. To attain this Brahmam which is NIRGUNA our ATHMA has to toil so that we can get JEEVAN MUKTHI and attain NIRGUNA BRAHMA. However. HH. Ramanuja also believes in ONE GOD. He calls GOD as VISHNU.
Friends, I do not like to say , as there can be difference in faith. by what name we must call PARABRAHMA , but GOD is only ONE.
During the early periods, man never thought of God. He was after his own security against all sorts of external threats. Once he achieved it, he started thinking about God.
He made God in his own image. As reproduction was one major item, he considered GOD in that form of LINGA and prakruthi i.e. NATURE as goddess. Hence in most countries the UNLIMATE used to be worshipped as LINGA SWAROOPI and Nature is worshipped as YONI. This , I have written many times but instead of understanding my view some Brahmin friends took sword against me. However, I am not perturbed or worried about such criticisms as this is my view. We . Hindis started calling this LINGA SWARUPI as SHIVA literally meaning AUSPICIOUS, KIND, GRACIOUS etc.
However, after the so called ARYANS TRIBES (literal meaning refined) came, they
thought that depicting GOD as linga swaroopi was not good and hence named him as VISHNU meaning “ All pervador “ and gave a formal form of man. They even changed the name of Lord Shiva as RUDRA, must be due to fear. Nevertheless , I feel these names are all to describe GOD. As Adi Sankara put it :
““shivAya vishnu-rUpAya shiva-rUpAya vishnave;shivasya hRdayaM vishnur vishnos ta hRdayaM shivaHyathA shivamayo vishnur evaM vishnumayaH shivaH; yathAntaraM na pashyAmi tathA me svastir AyuSaH”
“ BahvRca Parishishta”
शिवाय विष्नु-रूपाय शिव-रूपाय विष्णवे,
शिवस्य हृदयं विष्नुर् विष्णॊस् त हृदयं शिवः
यथा शिवमयॊ विष्नुर् ऎवं विष्नुमयः शिवः
यथान्तरं न पश्यामि तथा मे स्वस्तिर् आयुषः
ശിവായ വിഷ്ണുുരൂപായ ശിവരൂപായ വിഷ്ണവെ
ശിവായഹൃദയം വിഷ്ണുര് വിഷ്ണോസ് ത ഹൃദയം ശിവഃ
യഥാ ശിവമയോ വിഷ്ണുര് ഏവം വിഷ്ണുമയഃ ശിവഃ
യഥാന്തരം ന പശ്യാമി തഥാ മെ സ്വസ്തിര് ആയുഷഃ
“Vishnu is the form of Shiva and Shiva is the form of Vishnu, Vishnu is Shiva's heart and Shiva is Vishnu's heart. Just as Vishnu is full of Shiva and Shiva is full of Vishnu, and I can thus see no difference between Them, let me similarly have a long life." Meaning as given by Sri. P.R.RAMACHANDER.
There is one passage praising ASWATHA VRUKSHA or BANYAN TREE. In this, it is said :-
“Moolatho Brahma roopaya, madhyatho Vishnu roopine,Agratha shiva roopaya Vruksha rajaya they nama. 1”“My salutations to the king of trees.Whose root is the form of Brahma,Middle is the form of Lord Vishnu,And top is the form of Lord Shiva” Sri. P.R. Ramachander
Moolam means ROOT, MIDDLE is TRUNK AGRA means TOP PORTION CONTAINING BRANCHES AND LEAVES.
These are all three forms of GOD to show the three actions (1) Creation (2) Conservation and (3) Destruction. All the three actions are required for the existence of the WORLD. Without creation one cannot conserve and without destruction one cannot create We Hindus believe in re-birth. As the great poet Kabir . the mendicant poet, said “when the cloth becomes dirty” it is to be changed. The ATMA will not perish but the form only perishes as per our belief. As Poonthanam the Baktha Kavi in his Great Work JNAANAPAANA “ അമരന്മാര് മരങ്ങളായീതുന്നു, അജം ചത്തു ഗജമായ് പിറക്കുന്നു..............” , the AATHMA will take the shape of another as per our deeds. The ATHMA is imperishable.
Now again coming to GOD, as Adi Shankara said GOD IS OMNIPRESENT, OMNI POTENT AND OMICIENT. But is only a witness to all our deeds irrespective whether it is good or bad and is NIRGUNA BRAHMAM. To attain that God, as a prelude we may pray to our ISHTA DEVATHA or KULA DAIVAM or any deity. Although, GOD is AROOPI ,
As ordinary people , we cannot concentrate, and to get concentration we can keep IDOLS.
According to H.H. Ramanuja, God is SAGUNA. meaning “Indian the name Saguna means- virtuous.”. This does not seems to me as appropriate to define GOD since He might be virtuous to me but to some other person HE might not be virtuous. Hence in my humble opinion GOD HAS NO VIRTUES as Adi Shankara said. Readers, I request you to kindly note that these views are entirely mine and no body else need to follow it. . VIRTUE is a word which is very vague, since there is not only GOOD VIRTUES BUT BAD VIRTUES ALSO. To attain this Brahmam which is NIRGUNA our ATHMA has to toil so that we can get JEEVAN MUKTHI and attain NIRGUNA BRAHMA. However. HH. Ramanuja also believes in ONE GOD. He calls GOD as VISHNU.
Friends, I do not like to say , as there can be difference in faith. by what name we must call PARABRAHMA , but GOD is only ONE.
Friday, June 19, 2009
FEW ASPECTS OF THE HISTORY OF KERALA
“The word ezhava believed to have derived from Ezham/Ilam. The word is of such an antiquity; its etymological origins are difficult to be ascertained. These words believed to have related linguistically or socio- linguistically to group of words Elu/Hela/Seehala/Simhala/ Sinhala/Salai/Seiladiba/Serendib, pointing all to the island of Sri Lanka. “ I am also of the opinion that the THEEYAS OR EZHAVAS came from Sri Lanka as others like Nairs and Namboothiris came from North. . I fully agree with Shri. C.V.Kunhiraman that the Ezhavas worship Chitghan and Arathan who are the Buddist SIDDHAN AND ARHATHAN. This shows that the THEEYAS were originally Budhists, who converted to HINDUISM later on. IN FACT, THEEYAS FORM ONE OF THE LARGEST COMMUNITY IN KERALA. There are the same type of caste in THULU NADU who are called BILLAVAS. In fact these THEEYAS, are traditionally agriculturists, Toddy Tappers, etc. Some of them are known as AYURVEDIC VAIDHYARS and others in this race are experts in KALARI PAYATTU.. They are known as CHEKAVARS. Most probably Chovan is the abbreviation of CHEKAVAN. However, during the present days CHOVAN is used as a sarcastc word to denote the great THIYAS by other malayalis as they use PATTAR sarcastcally to point an IYER. I am dismayed since the old Malayalam which was nothing but KODMTHAMIZH is now adding more and more SANSKRIT words but still they call BHATTAR as Pattar. I have heard our earst while Chief Minister Late Shri. E.K. NAYANAR speaking Malayalam which I felt was simple and could be understtod by all. The great Ezhavas have contributed many to KERALA’S GLORY. MAHAKAVUI KUMARANAASHAAN was a great Malayalam poet who is an Ezhava. To cite his links with EEZHAM ( LANKA ), his great works, NALINI, LEELA, KARUNA and CHANDALA BIKSHUKI , all contain BUDDHIST IDEALS.
The THIYAAS are non ritualistc, and nondogmatic. The great Shri. Narayana Guru who preached “LET HUMANS BELONG TO ANY RELIGION, BUT THEY SHULD BEHAVE AS VIRTUOUS BEINGS (“ Matham Ethaayaalum Manushyan nannaayal mathi” ) who himself was a THEEYA is an example to this.
Some historians believe that IZHAVAR derived from the word VILLAVAR or GREAT ARCHERS who belong to Dravidian race.
While some Theeyas follow matrirchal form others follw patriarchal form. Marriage rituals also vary from place to place and group of theeyas to other group of theeyas.
In fact , THEEYAS form a great population of KERALA, say approximately 30 %. They have different surnames like THANDAN, CHAANNAN, AASAAN, CHEKAVAR, CHEKON , PANICKER Etc.
KETTU KALYANAM a ritual .used to be pracised by Ezhavas which was opposed by Sri. Narayana Guru because it was only a mock ritual practised in which a girl belonging to a particular sub-caste, before she attained puberty, among Ezhavas used to be tied with a THAALI by another Ezhava boy of the same sub-caste after checking up the compatibility of the horoscope. However, this was not a real marriage but only a mockery .
All THEEYAS WORSHIP SNAKES LIKE NAIRS AND NAMBOOTHIRIS.. However, their denial of retualistc and dogmatic worship by other castes among Hindus, brought down the TEEYA CASTE, who were degraded by those believers of CHATHUR VARNAM. (BRAHMANIC DOGMAS).
Among Thheyaas those known as PANICKERS are great astrologers who knew astronomy too. Vaidyans who are well proficient in Ayurvedic Medicinal system , are also very great. There is a general belief in Kerala that some Eezhavas became very wealthy because most of the contracts relating to Liquor were taken by them . However, we can see that Many Ezhavas are great politicians also like the present Chief Minister of Kerala, Sri. Achudanandan, Murkoth family people etc. Sri. K.K.IttiActhan was rhe main force behind writing the sanskrit book on Ayur Veda called “ASHTANGA HRIDAYAM”. Due to spce canstrain, I have given only few names.
In spite of all these, theeyas are considered as most backward classes of kerala. Unlike nairs and Namboothiris Eezhavas do not burn the dead but are burried.
NAIRS
I feel after going through many books written by famous authors, that NAIRS although originally were Aryans, but due to circumstances prevailing during early periods, mixed with Dravidians and others.. However some Nairs kept their Aryan identity intact.. To quote few “Kiriyaththil Nair is the top most among nairs.Then comes Illathu Nair, Akaththu Cherna Nair, Purathu Cherna Nair, Swaroopathil Nair, Padmamangalam Nair, Menons, Eradis, Nedungadis , Panicker, Kurup, Unni, Unnithan, Kartha, Thampan, Kaimal, Menokki, Marar, Nambiar, Vallodi, Eradi, Nedungadi etc. Others who were Dravidian type Nairs who are lower in status such as Veluthedathu Nair, Vilakkiththala Nair, Chembotti Nair, Edacheri Nair, Odathu Nair, Anthur Nair, Athikkurichi Nair etc. All nairs give predominance to ladies and are matrilineal . I am sorry to state that many famous and ancient THARAVADS of NAIRS have been ruined due to disintegration as nuclear families. Of course, the adoption of Nuclear family concept among Nairs have its own benefits although there are few demerits also.
( PARADESHAM ) and started life in Kerala. Definitely the Aryan tribes’ invasion has relevance to the migration of these two classes/castes . Kindly note ARYAN means noble. This is in comparison with the old tribes.
The name NAMBOOTHIRI MIGHT HAVE COME EITHER FROM NAMBU in Prakrutha Tenugu means sacred thiri is a word which is used in Kerala to denote respect just like KOLATHIRI, SAMOOTHIRI, Etc. or as per another interpretation ,
There may be some people who have difference of opinion from what I have written. I request those to directly write to me to my GMAIL address “ 23ambaady@gmail.com”.
Wednesday, August 27, 2008
Sunday, July 13, 2008
Saturday, April 26, 2008
THE THREE GREAT PHILOSOPHERS OF SOUTH INDIA WHO GAVE ADVAITHA, VISHISTADVAITHA AND DWAITHA PHILOSOPHIES
PART III : H.H. MADHWACHARAYA
Friends,
Having given a very brief biography and principles propounded by ADI SHANKARA and RAMANUJA , I am giving hereunder, a small biography and an entirely a new concept i.e.DWAITHA or DUALISM given by another great SAINT called MADHWACHAARYA.
In a tiny village called PAJAKA in Udupi district in Karnataka state, in the year 1238 AD, a boy was born on Vijaya Dashami day of the Lunar month Ashwin to a devout couple by names Madhyageha Bhatta and Vedavati. They named the child as VASUDEVA which is a synonym of Maha Vishnu., since he was born by the blessing of Lord Vishnu whom the couple prayed in varied ways for over 12 years. The story is that on hearing the prayers of the couple, Sriman Narayana asked VAYU to be born to the couple. In fact, Madhwas believe that he is the incarnation of VAYU like, BHEEMA and HANUMAN. In childhood itself Vasudeva was inclined towards spirituality and had great talents in grasping spiritual knowledge, He was very sturdy and well built. Madhwas have many stories to tell about the miracles Vasudeva perfomed as a child. Due to space constrain I shall narrate only one instance. When he was only ONE YEAR OLD once he accompanied his father’s bullocks by just holding them on their tips of tails and took them for grazing. His parents searched for the child but it was a vain attempt. However, the child returned home in the evening with the bullocks. This shows his great endurance power.
While he was a young boy of eleven years old i.e in the year 1149 AD. he chose to become a SANYASI under a great SANYASIN called ACHYUTHA PREKSHA who named VASUDEVA as PURNAPRAJNA. Here-in , I would like to state that PURNAPRAJNA TRUST, managed by MADHVAS is running many institutions for the benefit of mankind and their Educational Institutions are very famous for their excellence in teaching. This great Sanyasin , Poornaprajna had profound knowledge in SANSKRIT, VEDAS, UPANSHADS etc. and LOGIC OR THARKA SHASTHRA. Achyuta Preksha conferred upon Poornaprajna the title “ANANDA THEERTHA” for his knowledge in VEDANTHA and THARKA SHASTHRA through which he defeated VASUDEVA PANDITHA an eminent logician of his times, and, his disciples. In fact MADHWA is the PENNAME assumed by POORNAPRAJNA while writing his works on VEDAS. This is the exact reason why he is revered as MADHWACHARYA the author of DWITHA OR DUALISM and how he came to be known as MADHWACHARYA. As a teenager POORNAPRAJNA toured all over south which include Thiruvananthapuram, Kanyakumari, Rameshwaram and Srirangam He had no belief in superstitions and faught tooth and nail against it. He WAS SEVERELY CRITISIZED FOR HIS ATTACK ON ORTHDOXY. He then returned to UDUPI and there he wrote his BHASHYA or commentary on BHAGAVAT GITHA. This commentary . he took to BHADRINATH where daily after bath in the holy river GANGA observed MOUNA VRATHA for 48 days. Thereafter he went to VYASA BADRI and believied to have met the GREAT SAGE VEDA VYASA and presented him with his BHASHYA ON BHAGAVAT GITHA. In his original Bhashya, it is said that he had written that the Bhashya was written with the help of Veda Vyasa which was changed by Veda Vyasa himself as “I have written with my own capacity and not with the help of Veda Vyasa”.
UDUPI SHREE KRISHNA TEMPLE
Friends, it is now the right time to tell about this wonderful temple situated in UDUPI which is as famous as Sri Venkateshwara Temple of Tirupati , Srirangam Temple and Lord Krishna Temple of Guruvayur. It is said that Madhwacharya once noticed a ship which lost its direction in the sea at Malpe, a small coastal village near Udupi. Madhwacharya immediately took his saffron anga vasthram ( over-cloth) and waved it like a flag looking towards the ship. The captain of the ship noticed this and took the ship to shore. He was very much pleased with the Acharya’s action and in gratitude he asked Madhwacharya to take any thing which he liked from the ship. Madhwacharya who was a sanyasin had no much desires and hence he took a mound of dried GOPICHANDANA from the captain. On breaking open this mound he found a small and beautiful idol of Lord Krishna. This he installed in the Temple at Udupi which is now one of the famous temples of Lord Krishna. Madhwacharya, then formed eight Mutts and appointed eight Heads for these mutts to perform POOJA, which are given below and which are situated in UDUPI Ratha Veedhi or Car Street.
(1)Phal.imar mutt : hrishikEsha Theertha (2) adamAr Mutt : Narasimha Theertha (3) Krishnapura Mutt : Janaardhana theertha ( 4) Puttige Mutt : Upendra Theertha (5) Kaaniyoor Mutt : Vaamana Theertha (6) Sode mutt : Vishnu Theertha (7) Shiroor Mutt : Raama Theertha and (8) Pejawar Mutt : Adhokshaja Theertha.
The peculiarity of this Temple is that Lord Krishna’s idol in this temple is facing the west. Although no one can tell exactly, why this idol is facing west, according to some, there was a devotee called KANAKA DASA who was from a low caste and who could not enter the temple because of his being born in a low caste. Being a great devotee of Lord Krishna he used to stand daily on the western side of the temple and performed his prayers. Lord Krishna was well pleased with him and in order to give Darshan He turned towards the west. This is one belief. All my friends reading this might have heard about KANAKA DASAR KRUTHIS.
I can narrate many stories about this great saint who gave to the HINDUS the DWAITHA SIDDANTHA but due to space constraint I like to cut short this biography.
MADHWACHARYA’S DUALISM
The Dwaitha Siddantha differs from the other two theories on five counts They are :-
“ (1) JeevaiEEshwara Beda, or difference between the soul and Vishnu;
(2) Jada-EEshwara Bheda or difference between insentient and Vishnu;
(3) Mitha-Jeeva Bheda or difference between any two souls;
(4) Jada-Jeeva Bheda or difference between insentient and the soul;
(5) Mitha-Jada Bheda or difference between any two insentients..
To clarify: ISHWARA is a sentient being, and the JIVA is also sentient. However they are not fully alike. While ishwara is fully independent JEEVA is fully dependent. It is the energization by ISWARA that is responsible for the activity of the JIVA.
According to Madhwa ( Let us not forget his actual name after he was initiated in to SANYAS i.e POORNAPRAJNA ) as all the three saints believe, LORD VISHNU is supreme. Why I included Shankara Bhagavathpaadar also is, because of the difference with him only another great SAINT BHASAVESHWARA started his famous LINGA CULT called LINGAYATS as HH. Shankaracharya said that “SHIVA AND VISHNU ARE ONE AND THE SAME”. And in Sandhya Vandanam especially performed by BRAHMINS says “ AkAshAth pathitham thOyam yaththa gachchathi saagaram , sarvadevanamaskaarah: keshavam prathi gachchathi” meaning as all the waters fall from the sky go to the seas, in the same way all prayers towards all DEVAS ultimately reach KESHAVA. And in samarpanam or conclusion we say “Kaayena vaachaa manasEndriyair vaa bddyaathmanaavaa prakruthe swabhaavath, karOmi yadyath sakalam parasmai naaraayannayEthi samarpayaami. This is not intended to say that we are wrong but only to show as to why the great saints differ in their approach
Coming again to Madhwa’s teachings. He says further that the universe is real and the five differences are real, the leagues of Jeevas are cohorts of VISHNU and are superior or inferior among themselves; salvation is the experience of Jiva’s own joy; This can be achieved only by flawless devotion or Bhakthi towards Vishnu.. etc.
After establishing the Lord Krishna Temple and the Mutts, Madhwacharya again went to Badri. He has authored many books some of the important works are his commenries on VEDIC HYMNS like Rig Veda BHAASHYA, KARMANI MAYA , BHASHYA ON VARIOUS UPANSHADS, BHASHYA ON BHAGAVAT GITHA Etc. HH. Madwacharya lived for 79 years i.e till NAVAMI OF SHUKA PAKSHA (BRIGHTER HALF OF THE MOON ) in the month of Magha of PINGALA SAMVATHSARA. Madhwas believe that this great saint is still alive and guiding them in all spiritual matters.
Friends, let us prostrate before all these three great saints with all reverence who made HINDUISM a most DYNAMIC RELIGION.
Regards to one and all.
P.R.RADHAKRISHNAN
PART III : H.H. MADHWACHARAYA
Friends,
Having given a very brief biography and principles propounded by ADI SHANKARA and RAMANUJA , I am giving hereunder, a small biography and an entirely a new concept i.e.DWAITHA or DUALISM given by another great SAINT called MADHWACHAARYA.
In a tiny village called PAJAKA in Udupi district in Karnataka state, in the year 1238 AD, a boy was born on Vijaya Dashami day of the Lunar month Ashwin to a devout couple by names Madhyageha Bhatta and Vedavati. They named the child as VASUDEVA which is a synonym of Maha Vishnu., since he was born by the blessing of Lord Vishnu whom the couple prayed in varied ways for over 12 years. The story is that on hearing the prayers of the couple, Sriman Narayana asked VAYU to be born to the couple. In fact, Madhwas believe that he is the incarnation of VAYU like, BHEEMA and HANUMAN. In childhood itself Vasudeva was inclined towards spirituality and had great talents in grasping spiritual knowledge, He was very sturdy and well built. Madhwas have many stories to tell about the miracles Vasudeva perfomed as a child. Due to space constrain I shall narrate only one instance. When he was only ONE YEAR OLD once he accompanied his father’s bullocks by just holding them on their tips of tails and took them for grazing. His parents searched for the child but it was a vain attempt. However, the child returned home in the evening with the bullocks. This shows his great endurance power.
While he was a young boy of eleven years old i.e in the year 1149 AD. he chose to become a SANYASI under a great SANYASIN called ACHYUTHA PREKSHA who named VASUDEVA as PURNAPRAJNA. Here-in , I would like to state that PURNAPRAJNA TRUST, managed by MADHVAS is running many institutions for the benefit of mankind and their Educational Institutions are very famous for their excellence in teaching. This great Sanyasin , Poornaprajna had profound knowledge in SANSKRIT, VEDAS, UPANSHADS etc. and LOGIC OR THARKA SHASTHRA. Achyuta Preksha conferred upon Poornaprajna the title “ANANDA THEERTHA” for his knowledge in VEDANTHA and THARKA SHASTHRA through which he defeated VASUDEVA PANDITHA an eminent logician of his times, and, his disciples. In fact MADHWA is the PENNAME assumed by POORNAPRAJNA while writing his works on VEDAS. This is the exact reason why he is revered as MADHWACHARYA the author of DWITHA OR DUALISM and how he came to be known as MADHWACHARYA. As a teenager POORNAPRAJNA toured all over south which include Thiruvananthapuram, Kanyakumari, Rameshwaram and Srirangam He had no belief in superstitions and faught tooth and nail against it. He WAS SEVERELY CRITISIZED FOR HIS ATTACK ON ORTHDOXY. He then returned to UDUPI and there he wrote his BHASHYA or commentary on BHAGAVAT GITHA. This commentary . he took to BHADRINATH where daily after bath in the holy river GANGA observed MOUNA VRATHA for 48 days. Thereafter he went to VYASA BADRI and believied to have met the GREAT SAGE VEDA VYASA and presented him with his BHASHYA ON BHAGAVAT GITHA. In his original Bhashya, it is said that he had written that the Bhashya was written with the help of Veda Vyasa which was changed by Veda Vyasa himself as “I have written with my own capacity and not with the help of Veda Vyasa”.
UDUPI SHREE KRISHNA TEMPLE
Friends, it is now the right time to tell about this wonderful temple situated in UDUPI which is as famous as Sri Venkateshwara Temple of Tirupati , Srirangam Temple and Lord Krishna Temple of Guruvayur. It is said that Madhwacharya once noticed a ship which lost its direction in the sea at Malpe, a small coastal village near Udupi. Madhwacharya immediately took his saffron anga vasthram ( over-cloth) and waved it like a flag looking towards the ship. The captain of the ship noticed this and took the ship to shore. He was very much pleased with the Acharya’s action and in gratitude he asked Madhwacharya to take any thing which he liked from the ship. Madhwacharya who was a sanyasin had no much desires and hence he took a mound of dried GOPICHANDANA from the captain. On breaking open this mound he found a small and beautiful idol of Lord Krishna. This he installed in the Temple at Udupi which is now one of the famous temples of Lord Krishna. Madhwacharya, then formed eight Mutts and appointed eight Heads for these mutts to perform POOJA, which are given below and which are situated in UDUPI Ratha Veedhi or Car Street.
(1)Phal.imar mutt : hrishikEsha Theertha (2) adamAr Mutt : Narasimha Theertha (3) Krishnapura Mutt : Janaardhana theertha ( 4) Puttige Mutt : Upendra Theertha (5) Kaaniyoor Mutt : Vaamana Theertha (6) Sode mutt : Vishnu Theertha (7) Shiroor Mutt : Raama Theertha and (8) Pejawar Mutt : Adhokshaja Theertha.
The peculiarity of this Temple is that Lord Krishna’s idol in this temple is facing the west. Although no one can tell exactly, why this idol is facing west, according to some, there was a devotee called KANAKA DASA who was from a low caste and who could not enter the temple because of his being born in a low caste. Being a great devotee of Lord Krishna he used to stand daily on the western side of the temple and performed his prayers. Lord Krishna was well pleased with him and in order to give Darshan He turned towards the west. This is one belief. All my friends reading this might have heard about KANAKA DASAR KRUTHIS.
I can narrate many stories about this great saint who gave to the HINDUS the DWAITHA SIDDANTHA but due to space constraint I like to cut short this biography.
MADHWACHARYA’S DUALISM
The Dwaitha Siddantha differs from the other two theories on five counts They are :-
“ (1) JeevaiEEshwara Beda, or difference between the soul and Vishnu;
(2) Jada-EEshwara Bheda or difference between insentient and Vishnu;
(3) Mitha-Jeeva Bheda or difference between any two souls;
(4) Jada-Jeeva Bheda or difference between insentient and the soul;
(5) Mitha-Jada Bheda or difference between any two insentients..
To clarify: ISHWARA is a sentient being, and the JIVA is also sentient. However they are not fully alike. While ishwara is fully independent JEEVA is fully dependent. It is the energization by ISWARA that is responsible for the activity of the JIVA.
According to Madhwa ( Let us not forget his actual name after he was initiated in to SANYAS i.e POORNAPRAJNA ) as all the three saints believe, LORD VISHNU is supreme. Why I included Shankara Bhagavathpaadar also is, because of the difference with him only another great SAINT BHASAVESHWARA started his famous LINGA CULT called LINGAYATS as HH. Shankaracharya said that “SHIVA AND VISHNU ARE ONE AND THE SAME”. And in Sandhya Vandanam especially performed by BRAHMINS says “ AkAshAth pathitham thOyam yaththa gachchathi saagaram , sarvadevanamaskaarah: keshavam prathi gachchathi” meaning as all the waters fall from the sky go to the seas, in the same way all prayers towards all DEVAS ultimately reach KESHAVA. And in samarpanam or conclusion we say “Kaayena vaachaa manasEndriyair vaa bddyaathmanaavaa prakruthe swabhaavath, karOmi yadyath sakalam parasmai naaraayannayEthi samarpayaami. This is not intended to say that we are wrong but only to show as to why the great saints differ in their approach
Coming again to Madhwa’s teachings. He says further that the universe is real and the five differences are real, the leagues of Jeevas are cohorts of VISHNU and are superior or inferior among themselves; salvation is the experience of Jiva’s own joy; This can be achieved only by flawless devotion or Bhakthi towards Vishnu.. etc.
After establishing the Lord Krishna Temple and the Mutts, Madhwacharya again went to Badri. He has authored many books some of the important works are his commenries on VEDIC HYMNS like Rig Veda BHAASHYA, KARMANI MAYA , BHASHYA ON VARIOUS UPANSHADS, BHASHYA ON BHAGAVAT GITHA Etc. HH. Madwacharya lived for 79 years i.e till NAVAMI OF SHUKA PAKSHA (BRIGHTER HALF OF THE MOON ) in the month of Magha of PINGALA SAMVATHSARA. Madhwas believe that this great saint is still alive and guiding them in all spiritual matters.
Friends, let us prostrate before all these three great saints with all reverence who made HINDUISM a most DYNAMIC RELIGION.
Regards to one and all.
P.R.RADHAKRISHNAN
Wednesday, April 09, 2008
THE THREE GREAT PHILOSOPHERS OF SOUTH INDIA
WHO GAVE ADVAITHA, VISHISTADVAITHA AND DWAITHA PHILOSOPHIES
PART : II
RAMANUJACHARYA
Friends,
Having given a brief biography of HH. Shankara Bhagavath Paada, I would like to tell about HH Ramanuchacharya who came up with his theory of VISHISHTTAADVAITHA..
Ramanuja was born in the year 1017 AD. To a very pious couple by name S.Sri. Keshava Somayaji and Kanthimathi in a village called Sriperumbudur near Kancheepuram, where Sri. Rajeev Gandhi’s Samadhi is built now. His father and mother gave him the name as Ilaya Perumal, meaning younger Maha Vishnu. He was born and brought up as a Vaishnavaite Brahmin. His father died when he was very young. Afterwards he went to Kancheepuram to learn Vedas under an ADVAITHA teacher called Yadava Prakasha. But , he was not very happy with his teacher since Yadava Prakasha committed many mistakes while teaching Vedas.
Ramanuja had a very good memory power and hence tried to correct his teacher which was not liked by his teacher as well as co-students. Even thy tried to kill Ramanuja but this information was leaked out somehow and he miraculously escaped from this bid..
In south India the Vishishtaadwaitha philosophy was very well established by the end 10th century. Yamunacharya, a great scholar and a sage was in charge of the Vaishnavate Mutt at Shrirangam. Many vaishnavate temples came up in places like Tiruppathy, Srirangam Kancheepuram and other places. Kanchipurna who was a Shoodra was his ardent deciple and he was serving in the Shrirangam Mutt. Ramanuja was influenced by this Kanchopurna. We can see a temple at Kancipuram dedicated to this great person. Ramanuja had great respect for this great man and learned many things from him. One day he invited this Kancipurna to his house for Lunch. Unfortunately, the day Kanchipurna came, Ramanuja was not in the house. However, he was received well by Ramanuja’s, wife and other family members. Immediately after Kanchpuna left the house , they started washing the house since a shoodra had entered the house and as soon as they finished washing the house, Ramanuja returned. Seeing this, Ramanuja was disgusted with his wife and family and abandoned them, to become a SANYSIN. This shows that although Ramanuja was a Brahmin by caste and believed in VARNAASRAMA, never believed in untouchability even before becoming a SANYASIN.
Vaishnava Cult established well by about 10th Century A.D.H.H. Yamunacharya was the head of Srirangam Mutt at Thiruchchi. In the interest of readers I like to state that Srirangam temple Gopuram is the tallest in South India. This Yamunacharya was highly learned, a profound scholar and a great sage. However, since he was getting old and wanted to install a suitable person as the Head of the Mutt. He found only Ramanuja as his heir. Ramanuja wanted to see this great saint and hence he came to Srirangam by which time HH. Yamunacharya had attained SAMADHI. At Srirangam, he was told by others that the late Swamiji wishes that Ramanuja should succeed him. However , he could not do so because the CHOLA KING (KULOTHTHUNGA CHOLAN I) of that time was a staunch SHAIVATE who did not allow him to stay in Srirangam unless Ramanuja also became a SAIVATE. The legend goes on that the disciples of Ramanuja KUresha and Mahapurna went to the king to submit that Maha Vishnu was supreme GOD. Instead of listening them the King ordered his men to torture them and to remove their eyes. SUCH WAS THE HATRED BETWEEN SHAIVATES AND VAISHNAVATES DURING THAT PERIOD. Till the death of Kuloththunga Chola, Ramanuja stayed in earst while MYSORE STATE whom he converted in to VAISHNAVISM. He also converted many persons in to VAISHNAVISM and constructed many temples for Maha Vishnu. At Melkote Temple which he constructed, he allowed HARJANS ( SC/ST) right of entry to the Temple on certain days. This again shows that here is a GREAT SAINT WHO NEVER BELIEVED IN UNTOUCHABILITY but believed very much in VARNASRAM DHARMA.
When Ramanuja received the news about the death of KULOTHTHUNG CHOLA, he came back to Srirangam and took charge of Srirangam Mutt. He converted more than a lakh of people to his Vishistadwaitha Philosophy irrespective of caste or creed or colour.
It is said that he had about 700 Sanyasins under him. He was also instrumental in constructing many more VISHNU temples in Tamil Nadu..
RAMANUJA’S VISHISTADWAITHA
In fact Ramanuja’s Vishishtadwaitha was not new. However the credit of codifying the principles go to him. VISHISTADWAITHA means QUALIFIED MONOISM It means although GOD is only ONE , according to Ramanuja HE has attributes. Ramanuja believed that attributes and GOD co-exist. In other words Ramanuja believed in SAVISHESHA BRAHMAN or SAGUNA BRAHMAN and that GOD is MAHA VISHNU. Of course, Shankara also is inclined to this fact. But he says ” sarvadEvanamaskara: kEshavam prathigachchathi “ It means GOD IS ONLY ONE irrespective of which form you pray. But his definition of GOD is that HE is NIRGUNA. But Ramanuja’s definition of BRAHMAN is KALYANA GUNA SAMPANNA. RAMANUJA believed that the BRAHMAN is qualified by all chit and achit physical existences asHis body mode and attributes which has no parallels . In short NARAYANA is anantha kalyana gunakara..
Here, I would like to state there are two schools of thought among Vaisnavates, called VADAKALAIS AND THENKALAIS.
According to Vadakalais, Mahalaksmi is the feminine part of BRAHMAN and hence She is infinite in nature just as NARAYANA and equal to NARAYANA in all respects.
According to Thenkalais MAHALAKSHMI plays only a part as mediator to attain salvation of JIVA and not a means.. They also belief that She is not infinite as LORD NARAYANA but only a JIVA like any of us.
Here-in , I like to state that all these philosophers based their faith on NARAYANA whom they consider as BRAHMAN. That is the reason why some of the philosophers went against them and started VEERASHAIVSM among whom I can mention KAPALIKAS and LINGAYATS, KASHMIRI SHAIVATES. Readers are requested to go through my early write up on LINGA CULT.
Vaishnava Cult established well by about 10th Century A.D.H.H. Yamunacharya was the head of Srirangam Mutt at Thiruchchi. In the interest of readers I like to state that Srirangam temple Gopuram is the tallest in South India. This Yamunacharya was highly learned, a profound scholar and a great sage.
Having given a brief history of the BRAHMAN the ultimate GOD as defined by Shri. Shankara and Shri. Ramanuja I shall reproduce on which counts Ramanuja differed from
Adi Shankara in his philosophy. Ramanuja raised SEVEN objections to Shankara”s ADVAITHA I am giving below the extract from Ramanuja’s biography published by
Sri Ramakrishna Mutt.
“ The Seven objections to Shankara's Advaita
Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy to revise them. He argues:
I. The nature of Avidya. Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress.
II. The incomprehensibility of Avidya. Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvacaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe.
III. The grounds of knowledge of Avidya. No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real.
IV. The locus of Avidya. Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle.
V. Avidya's obscuration of the nature of Brahman. Sankara would have us believe that the true nature of Brahman is somehow covered-over or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd.
VI. The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us.
VII. The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity.
Even though Bhagavad Ramanuja taught his followers to highly respect all Sri Vaishnavas irrespective of caste, he firmly believed in the tenets of Varnashrama Dharma.
His Saranagati philosophy emphasises that anyone, irrespective of colour, creed, caste, sex and religion can surrender their mind, body and soul to the Lotus feet of Lord Narayana and the God would accept him/her. But if one surrenders to any other deva than Vasudeva, such as Siva or Ganesha, he will have to be reborn as a vaishnava.
Even though Bhagavad Ramanuja taught his followers to highly respect all Sri Vaishnavas irrespective of caste, he firmly believed in the tenets of Varnashrama Dharma. His Saranagati philosophy emphasises that anyone, irrespective of colour, creed, caste, sex and religion can surrender their mind, body and soul to the Lotus feet of Lord Narayana and the God would accept him/her. But if one surrenders to any other deva than Vasudeva, such as Siva or Ganesha, he will have to be reborn as a vaishnava.
Cited from Sri Ramanuja, His Life, Religion, and Philosophy, published by Sri Ramakrishna Math, Chennai, India.”
It is said that H.H. RAMANUCHACHARYA completed full PRUSHAYUS i.e. 120 years of age and then attained SAMADHI. According to Dr Saroja Ramanujam, He was born in 1017 and attained Samadhi in 1137. She cites many references to this. This ight or might not be an exaggeration , but he lived long life remains a fact. His SAMADHI can be seen even now within SRIRANGAM TEMPLE COMPLEX. It is said that the mortal remaind of SAINT RAMANUJA can be seen even now at Srirangam temple complex where his body is covered with Sandal paste and other medicines applied on it, and if we observe closely, we can see the nails of this GREAT SAINT. This shrine is opened to the public and every day lakhs of pilgrims visit this HOLY SHRINE.
Friends, being H.H. Adi Shankara’s followers most of us maight disagree with his principles,But let us all acknowledge his wisdom and vision which have attracted many devotees into His SRIVAISHNAVA AND VISHISHTADVAITHA CULT. I prostrate before this great saint and beg his Asirvadams.
Last but not least I acknowledge, the valuable suggestion and certain guidances given to me with great respect to Dr. Saroja Ramanujam who went through this brief biography of a great saint. But for her help, I could not have completed this small biography of such an eminent Saint.
P.R.Radhakrishnan
Tuesday, March 25, 2008
THE THREE GREAT PHILOSOPHERS OF THE SOUTH INDIAWHO GAVE ADVAITHA,VISHISHTADVAITHA AND DWAITHA PHILOSOPHIES
PART : I : AADI SHANKARA
Friends,
Adi Shankara, Ramanuja and Maadvaachaarya are the three very great Acharyaas , of the SOUTH INDIA who expounded ADVAITHA, VISHISHTADVAITHA and DWAITHA schools of philosophies respectively.
Among these, Adi Shankara was the oldest. There are two different versions about his time. One is that he lived between the years 788-820CE. The other one is that he lived between 509-477 BC. Whatever it may be , without touching the disputed versions of his life period, he was born to a NAMBOOTHIRI pious couple called SHIVA GURU and ARYAMBA in KALADI a place very near to THRISSUR in the present KERALA STATE. There is a story behind his birth. Shivaguru and. Aryamba had no issues for quite a long time. Hence they went to THRISSUR VADAKKUNAATHA Temple dedicated to Lord Shiva and started praying. This Temple in Sanskrit is called as VRISHABHAACHALA TEMPLE. During that time, one night during the course of their prayers, Lord Shiva came in their dream and asked whether they liked to have a long lived son but who lacked in intelligence or a short lived son who excelled in intelligence for which they preferred the later one . Accordingly Aryamba gave birth to a son whom they named as SHANKARA an epithet of LORD SHIVA meaning the GOD who gave all goods. Shankara ‘s UPANAYANAM ( HOLY THREAD WEARING CEREMONY) was performed at his age of 5years How-ever, he was extra-ordinarily intelligent from his early age.
He did not like the worldly life from his young age and wanted to become a SANYASIN. As his father died when Shankara was a child his mother did not like her son becoming a SANYASIN. He learnt all the 4 Vedas by the age of 8 years. As customary he was living with his Guru ( teacher ) and living on alms which he got. Once , he happened to ask a poor lady for alms. She had nothing to give as alms except a gooseberry ( NELLIKKAI ), which she gave as BIKSHA. Shankara was taken aback by this gesture of the lady and seeing her in utter poverty , he made the famous KANAKADHARA STHOTHRA which starts thus “Angam hare pulakabhUshanaamaasrayanthi…..”Immediately, there was a rain of GOOSEBERRY made of GOLD on the pious and famished lady. Such was his powers at a very young age attained through BHAKTHI.
As I had told earlier, Shankara was inclined to become a SANYASIN, and since his mother was standing against his wish. One day as usual she took her son to PERIYAR RIVER which flows through KALADY, When Shankara was in water , a crocodile caught his leg. His mother cold not save him . Shankara then told her to give permission
to him to become a SANYASIN which she gave but put condition that he should reach
her bed side before she died and also perform her APARAKRIYA to which he agreed. Lo! The crocodile released his leg immediately and vanished. It is said that the crocodile was none else than LORD SHIVA. Friends, I have gone to this place and taken bath there which is called MUTHALA KADAVU in Malayalam. In Kalady there are two memorials built for him , one by Sringeri Mutt and the other by Kamakoti Mutt. In grandeur the first one is considered good but in appearance the 2nd one look good. Whatever it may be this Muthala Kadavu is in the Memorial built by Sringeri Mutt. Immediately, Shankara whom we call as as SHANKARA BHAGAVATH PAADAR, immediately too k Sanyasa which is called Apath SanyAsa. Shankara went to North India and near the banks of the Narmada River GOVINDA BHAGAVATHPAADA who is the disciple of GAUDA PAADA and identified himself as Shankara. While doing so he included ADVAITHA SIDDAANTHA in the verse. Hearing this, Govinda Bhagavathpaada was thrilled and immediately accepted Shankara as his disciple. It is said that Shankara Bhagavthpadar kept his KAMADALU on the flooding water which was about to take the life of his teacher Govinda Bhagavathpada who was in penance on the banks of REVA River. As ordered by his teacher, Ginda Bhagavathpada to write a commentary to Brahma Suthra and also propagate the ADVAITHA SIDHANTHA, Shankara wrote a commentary on Brahma Suthra and started propagating ADVAITHA SIDDHANTHA.
SHANKARA’S ADVAIDA SIDDANTHA
“ brahma sathyam jagath mithya, jIvO brahmaiva nAparh “ - vivEkachUdAmaNi
The above verse is the shortest form of SHANKARA BHAGAVATHPADA’S ADVAIDA SIDDANTHA. The above-quoted verse is taken from” vivEkachUdAmaNi” which is one of Shankara’ s own work based on the UPANISHADS, the BHAGAVAT GITHA and BRHMA SUTHRAS. According to his siddantha, THERE IS ONLY ONE GODWHO IS OMNIPOTENT, OMNIPRESENT AND OMNICIENT. In other words, God is ONLY ONE,
who is present in all matters whether has life or not.. He is NIRGUNA, NIRAAKAARA AND NIRVISHESHA meaning GOD has no attributes or characteristics , He has no forms and He is without any speciality . In short the definition from Upaqnishads say that “EKO DEVA,
SARVA BHOOTHESHU GOODA, SARVA VYAAPEE, SARVA BHOOTHANDARAATHMA, KARMAADYAKHA, SARVA BHOOTHESHU VAASA, SAAKSHEE CHETHO KEVALO NIRGUNASCHA” ., This is the definition of GOD.
This definition is akin to Buddha’s definition of GOD and this was very much needed to counter the growing popularity of Buddhism and decline of Hinduism. In fact , Hinduism at that period was about to be routed out. ( Some persons are of the opinion that the famous Venkatachalpathy Temple of Thirumala and Sri. Ayyappa Temple at Shabari Mala were Buddhist Temples )
According to Advaitha Siddantha , our soul is engulfed with MAYA which can be called as AVIDYA, or ignorane in English. We must study (BY VIDHYA) the VEDAS and procure knowledge (JNAANA) in the VEDAS. and obtain enlightment. which paves the way for liberation or MOKSHA.. In other words, When the soul gets enlightment as we are nothing but GOD HIMSELF then we can say the entire universe is a FALSITY (Mithya) . As an example, when we see a rope in darkness we feel it as snake but when the darkness is over the light falls in we will know that the thing which we thought as a snake is nothing but a rope..
Advaitha school of philosophy also allow us to worship any deity like VIGNESWARA OR AYYAPPA, GURUVAYURAPPA , VAIKKATTHAPPA, DEVI SUBRAHMANIA etc as our ISHTA DEVATHA. In fact Shankara Bhagavathpaada’s ADVATHA professes that .ALL DEITIES ARE ONE AND THE SAME “SHIVAYA VISHNU ROOPAYA”. It means that we can worship SAGUNA BRAHMAN”. However, for one’s liberation we must meditate on NIRGUNABRAHMAN.
ADI SHANKARA traveled throughout India by foot and defeated all others who believed in other philosophies during his life period. He founded FOUR PEETTHAS ( MUTTS) in order to guide all people (1) the one at Sringeri ( Shri Sharada Peethom – For Yajur Vedam)in the South (2) Dwaraka (. Sharada Peethom) in the West for Saama Vedam (3) Puri (Shri Govardhana Peethom) in Orissa and JYOTHR MUTT in Badarinath, North for Atharva Vedam )and installed his disciples (1)Sureswaraachaaya(2) Padmapaadaachaarya (3) Hasthaamalakaacharya and (4) Thotakaachaarya respectively as the MATTHAADHIPATHIS or Heads of the Matth.
He has written many STHOTHRAS on different deities . among which BHAJA GOVINDAM, SHIVANANDA LAHARI, SOUNDARYA LAHARI, SHYAAMALAA DANDAKAM are only few to mention, and he has also written BHASHYAM (commentary) for Brahma sUthra, Aithreya Upanishad, Bruhat Aranyaka, Isopanishad, Thaiththaryopanishad and other Upanishads, BHAGAVAT GITHA, VISHNU SAHASRANAMA and GAYATHRI MAHA MANTHRA. His treaties “Viveka Choodaamani ,Upadesha Sahasri, Athma Bodha Nirguna Maanasa Pooja etc are worth mentioning.
PROMISE TO HIS MOTHER KEPT UP AGAINST ODDS
When his mother was on her death bed, SHANKARA as promised to her, reached his house.
Her last wish to see PARA BRAHMA was realized to her by him by just her touch on his body. When she died the NAMBOOTHIRI BRAHMINS did not go to help him in her cremation and other APARA KIYAS stating that HE as a SANYASI had no right to perform this as he had left all worldly customs.
SHANKARA had to take the body on his shoulders to the CREMATION GROUND where he could not get FIRE WOOD to burn her body. He saw a newly thrown BANANA PLANT with which he burnt her mortal remains and performed her APARA KRIYA..
SAMADHI OF ADI SHANKARA
This subject is also controversial. According to many SHANKARA BHAGAVATHPAADA attained SAMADHI while trekking the HIMALAYAS near KEDARNATH.. Few others say that He attained SAMADHI at VADKKUNNATHA TEMPLE at Thrissur. Ome others say that after attaining Sarvajna Peettah he attained Samaadhi at Kancheepuram. Where some of is deciples started a PEETHOM called KANCH KAAMAKOTI PEETHOM. However, there is consensus in his life span which was very short i.e. 32 years of age.
Friends, I have not dealt with many of the wonderful works or deeds of Adi Shankara except giving a very short biography due to fear that this may become very lengthy.
I conclude this biography here by praying to this Great SAINT
Let us bow to this GREAT SAINT by saying “sruthi smruthi purANAnAm Alayam
karuNAlayam, namAmi bhagavathpAda Sankaram lOkasundaram”.
Regards to one and all.
P.R.Radhakrishnan
PART : I : AADI SHANKARA
Friends,
Adi Shankara, Ramanuja and Maadvaachaarya are the three very great Acharyaas , of the SOUTH INDIA who expounded ADVAITHA, VISHISHTADVAITHA and DWAITHA schools of philosophies respectively.
Among these, Adi Shankara was the oldest. There are two different versions about his time. One is that he lived between the years 788-820CE. The other one is that he lived between 509-477 BC. Whatever it may be , without touching the disputed versions of his life period, he was born to a NAMBOOTHIRI pious couple called SHIVA GURU and ARYAMBA in KALADI a place very near to THRISSUR in the present KERALA STATE. There is a story behind his birth. Shivaguru and. Aryamba had no issues for quite a long time. Hence they went to THRISSUR VADAKKUNAATHA Temple dedicated to Lord Shiva and started praying. This Temple in Sanskrit is called as VRISHABHAACHALA TEMPLE. During that time, one night during the course of their prayers, Lord Shiva came in their dream and asked whether they liked to have a long lived son but who lacked in intelligence or a short lived son who excelled in intelligence for which they preferred the later one . Accordingly Aryamba gave birth to a son whom they named as SHANKARA an epithet of LORD SHIVA meaning the GOD who gave all goods. Shankara ‘s UPANAYANAM ( HOLY THREAD WEARING CEREMONY) was performed at his age of 5years How-ever, he was extra-ordinarily intelligent from his early age.
He did not like the worldly life from his young age and wanted to become a SANYASIN. As his father died when Shankara was a child his mother did not like her son becoming a SANYASIN. He learnt all the 4 Vedas by the age of 8 years. As customary he was living with his Guru ( teacher ) and living on alms which he got. Once , he happened to ask a poor lady for alms. She had nothing to give as alms except a gooseberry ( NELLIKKAI ), which she gave as BIKSHA. Shankara was taken aback by this gesture of the lady and seeing her in utter poverty , he made the famous KANAKADHARA STHOTHRA which starts thus “Angam hare pulakabhUshanaamaasrayanthi…..”Immediately, there was a rain of GOOSEBERRY made of GOLD on the pious and famished lady. Such was his powers at a very young age attained through BHAKTHI.
As I had told earlier, Shankara was inclined to become a SANYASIN, and since his mother was standing against his wish. One day as usual she took her son to PERIYAR RIVER which flows through KALADY, When Shankara was in water , a crocodile caught his leg. His mother cold not save him . Shankara then told her to give permission
to him to become a SANYASIN which she gave but put condition that he should reach
her bed side before she died and also perform her APARAKRIYA to which he agreed. Lo! The crocodile released his leg immediately and vanished. It is said that the crocodile was none else than LORD SHIVA. Friends, I have gone to this place and taken bath there which is called MUTHALA KADAVU in Malayalam. In Kalady there are two memorials built for him , one by Sringeri Mutt and the other by Kamakoti Mutt. In grandeur the first one is considered good but in appearance the 2nd one look good. Whatever it may be this Muthala Kadavu is in the Memorial built by Sringeri Mutt. Immediately, Shankara whom we call as as SHANKARA BHAGAVATH PAADAR, immediately too k Sanyasa which is called Apath SanyAsa. Shankara went to North India and near the banks of the Narmada River GOVINDA BHAGAVATHPAADA who is the disciple of GAUDA PAADA and identified himself as Shankara. While doing so he included ADVAITHA SIDDAANTHA in the verse. Hearing this, Govinda Bhagavathpaada was thrilled and immediately accepted Shankara as his disciple. It is said that Shankara Bhagavthpadar kept his KAMADALU on the flooding water which was about to take the life of his teacher Govinda Bhagavathpada who was in penance on the banks of REVA River. As ordered by his teacher, Ginda Bhagavathpada to write a commentary to Brahma Suthra and also propagate the ADVAITHA SIDHANTHA, Shankara wrote a commentary on Brahma Suthra and started propagating ADVAITHA SIDDHANTHA.
SHANKARA’S ADVAIDA SIDDANTHA
“ brahma sathyam jagath mithya, jIvO brahmaiva nAparh “ - vivEkachUdAmaNi
The above verse is the shortest form of SHANKARA BHAGAVATHPADA’S ADVAIDA SIDDANTHA. The above-quoted verse is taken from” vivEkachUdAmaNi” which is one of Shankara’ s own work based on the UPANISHADS, the BHAGAVAT GITHA and BRHMA SUTHRAS. According to his siddantha, THERE IS ONLY ONE GODWHO IS OMNIPOTENT, OMNIPRESENT AND OMNICIENT. In other words, God is ONLY ONE,
who is present in all matters whether has life or not.. He is NIRGUNA, NIRAAKAARA AND NIRVISHESHA meaning GOD has no attributes or characteristics , He has no forms and He is without any speciality . In short the definition from Upaqnishads say that “EKO DEVA,
SARVA BHOOTHESHU GOODA, SARVA VYAAPEE, SARVA BHOOTHANDARAATHMA, KARMAADYAKHA, SARVA BHOOTHESHU VAASA, SAAKSHEE CHETHO KEVALO NIRGUNASCHA” ., This is the definition of GOD.
This definition is akin to Buddha’s definition of GOD and this was very much needed to counter the growing popularity of Buddhism and decline of Hinduism. In fact , Hinduism at that period was about to be routed out. ( Some persons are of the opinion that the famous Venkatachalpathy Temple of Thirumala and Sri. Ayyappa Temple at Shabari Mala were Buddhist Temples )
According to Advaitha Siddantha , our soul is engulfed with MAYA which can be called as AVIDYA, or ignorane in English. We must study (BY VIDHYA) the VEDAS and procure knowledge (JNAANA) in the VEDAS. and obtain enlightment. which paves the way for liberation or MOKSHA.. In other words, When the soul gets enlightment as we are nothing but GOD HIMSELF then we can say the entire universe is a FALSITY (Mithya) . As an example, when we see a rope in darkness we feel it as snake but when the darkness is over the light falls in we will know that the thing which we thought as a snake is nothing but a rope..
Advaitha school of philosophy also allow us to worship any deity like VIGNESWARA OR AYYAPPA, GURUVAYURAPPA , VAIKKATTHAPPA, DEVI SUBRAHMANIA etc as our ISHTA DEVATHA. In fact Shankara Bhagavathpaada’s ADVATHA professes that .ALL DEITIES ARE ONE AND THE SAME “SHIVAYA VISHNU ROOPAYA”. It means that we can worship SAGUNA BRAHMAN”. However, for one’s liberation we must meditate on NIRGUNABRAHMAN.
ADI SHANKARA traveled throughout India by foot and defeated all others who believed in other philosophies during his life period. He founded FOUR PEETTHAS ( MUTTS) in order to guide all people (1) the one at Sringeri ( Shri Sharada Peethom – For Yajur Vedam)in the South (2) Dwaraka (. Sharada Peethom) in the West for Saama Vedam (3) Puri (Shri Govardhana Peethom) in Orissa and JYOTHR MUTT in Badarinath, North for Atharva Vedam )and installed his disciples (1)Sureswaraachaaya(2) Padmapaadaachaarya (3) Hasthaamalakaacharya and (4) Thotakaachaarya respectively as the MATTHAADHIPATHIS or Heads of the Matth.
He has written many STHOTHRAS on different deities . among which BHAJA GOVINDAM, SHIVANANDA LAHARI, SOUNDARYA LAHARI, SHYAAMALAA DANDAKAM are only few to mention, and he has also written BHASHYAM (commentary) for Brahma sUthra, Aithreya Upanishad, Bruhat Aranyaka, Isopanishad, Thaiththaryopanishad and other Upanishads, BHAGAVAT GITHA, VISHNU SAHASRANAMA and GAYATHRI MAHA MANTHRA. His treaties “Viveka Choodaamani ,Upadesha Sahasri, Athma Bodha Nirguna Maanasa Pooja etc are worth mentioning.
PROMISE TO HIS MOTHER KEPT UP AGAINST ODDS
When his mother was on her death bed, SHANKARA as promised to her, reached his house.
Her last wish to see PARA BRAHMA was realized to her by him by just her touch on his body. When she died the NAMBOOTHIRI BRAHMINS did not go to help him in her cremation and other APARA KIYAS stating that HE as a SANYASI had no right to perform this as he had left all worldly customs.
SHANKARA had to take the body on his shoulders to the CREMATION GROUND where he could not get FIRE WOOD to burn her body. He saw a newly thrown BANANA PLANT with which he burnt her mortal remains and performed her APARA KRIYA..
SAMADHI OF ADI SHANKARA
This subject is also controversial. According to many SHANKARA BHAGAVATHPAADA attained SAMADHI while trekking the HIMALAYAS near KEDARNATH.. Few others say that He attained SAMADHI at VADKKUNNATHA TEMPLE at Thrissur. Ome others say that after attaining Sarvajna Peettah he attained Samaadhi at Kancheepuram. Where some of is deciples started a PEETHOM called KANCH KAAMAKOTI PEETHOM. However, there is consensus in his life span which was very short i.e. 32 years of age.
Friends, I have not dealt with many of the wonderful works or deeds of Adi Shankara except giving a very short biography due to fear that this may become very lengthy.
I conclude this biography here by praying to this Great SAINT
Let us bow to this GREAT SAINT by saying “sruthi smruthi purANAnAm Alayam
karuNAlayam, namAmi bhagavathpAda Sankaram lOkasundaram”.
Regards to one and all.
P.R.Radhakrishnan
Saturday, March 08, 2008
THE WORSHIP OF LINGA
Friends,
The worship of LINGA is prehistoric. In fact it started when men became free from external dangers and started thinking about GOD etc. In fact, man carved GOD in his own image.
The worship of GOD in LINGA form which is prevalent in India, started long ago , even before we started worshipping Lord SHIVA in the form of NATARAJA etc. The same way the worship of DEVI also is prehistoric as we see SHIVA LINGA in YONI in all SHIVA TEMPLES.
This LINGA worship as we see in India can be seen as prevalent in other parts of the world. The only difference is that they give different names for this cult. I told before that man considered GOD in his own image. It means for increasing our progeny a man and a woman is required. The PHALLUS or LINGA or PENIS has to enter the YONI and after the secretion of semen only the production of progeny starts. This is exactly what we projected in LINGA & YONI WORSHP . Later on people started giving it shape of human beings like the present Lord Shiva having serpent as necklace, carrying Ganga and Chandra on his head, as Nataraja etc. Even we call him as SMASHANA VASA and NEELAKANDHA. Another important thing we find is that this worship is found more in SOUTH than in NORTH although people of North also worship LINGA.
When a war broke out between the original inhabitants of our motherland and others who came to India in which the original inhabitants might have been overpowered or when a fusion took place between the old inhabitants and others who came to India, the LINGA cult took a back seat as others who came to India thought it barbaric. However , they had also FEAR in their minds to completely disbelieve the old faith, and hence called him as RUDRA and started worshipping HIM in that form. In fact , the LINGA itself was later on divided in which process ,the portion which entered the YONI became known as BRAHMA the CREATOR ,the middle portion was named after VISHNU the PROTECTOR and the top portion is depicted as SHIVA the DESTROYER.
This is the true depiction of LAW OF CONSERVATION OF MASS and LAW OF INDUSTRUCTIBILITY OF MATTER. Without destruction there is no creation or need to protect. In other words this depicts that NOTHING CAN BE DESTROYED EXCEPT THE FORM. This is later on told by LORD KRISHNA in BHAGAVAT GITHA
In the Ramayana ,our Great epic, we have read Lord RAM and SEETHADEVI,
Worshipping the SHIVA LINGA together with the YONI ( PARVATHY) which we consider as the better half of Lord SHIVA. In Mahabharatha also such stories are plenty.
By writing this, I have no intention to degrade the believers of MAHAVISHNU as the superior GOD. God can be prayed in any form as you like although HE is only ONE.
Friends,
The worship of LINGA is prehistoric. In fact it started when men became free from external dangers and started thinking about GOD etc. In fact, man carved GOD in his own image.
The worship of GOD in LINGA form which is prevalent in India, started long ago , even before we started worshipping Lord SHIVA in the form of NATARAJA etc. The same way the worship of DEVI also is prehistoric as we see SHIVA LINGA in YONI in all SHIVA TEMPLES.
This LINGA worship as we see in India can be seen as prevalent in other parts of the world. The only difference is that they give different names for this cult. I told before that man considered GOD in his own image. It means for increasing our progeny a man and a woman is required. The PHALLUS or LINGA or PENIS has to enter the YONI and after the secretion of semen only the production of progeny starts. This is exactly what we projected in LINGA & YONI WORSHP . Later on people started giving it shape of human beings like the present Lord Shiva having serpent as necklace, carrying Ganga and Chandra on his head, as Nataraja etc. Even we call him as SMASHANA VASA and NEELAKANDHA. Another important thing we find is that this worship is found more in SOUTH than in NORTH although people of North also worship LINGA.
When a war broke out between the original inhabitants of our motherland and others who came to India in which the original inhabitants might have been overpowered or when a fusion took place between the old inhabitants and others who came to India, the LINGA cult took a back seat as others who came to India thought it barbaric. However , they had also FEAR in their minds to completely disbelieve the old faith, and hence called him as RUDRA and started worshipping HIM in that form. In fact , the LINGA itself was later on divided in which process ,the portion which entered the YONI became known as BRAHMA the CREATOR ,the middle portion was named after VISHNU the PROTECTOR and the top portion is depicted as SHIVA the DESTROYER.
This is the true depiction of LAW OF CONSERVATION OF MASS and LAW OF INDUSTRUCTIBILITY OF MATTER. Without destruction there is no creation or need to protect. In other words this depicts that NOTHING CAN BE DESTROYED EXCEPT THE FORM. This is later on told by LORD KRISHNA in BHAGAVAT GITHA
In the Ramayana ,our Great epic, we have read Lord RAM and SEETHADEVI,
Worshipping the SHIVA LINGA together with the YONI ( PARVATHY) which we consider as the better half of Lord SHIVA. In Mahabharatha also such stories are plenty.
By writing this, I have no intention to degrade the believers of MAHAVISHNU as the superior GOD. God can be prayed in any form as you like although HE is only ONE.
Tuesday, October 30, 2007
ശ്രീ
ഗുരുവായൂരപ്പന് സുപ്രഭാതം
ബ്രഹ്മശ്രീ അനന്തരാമ ദീക്ഷിതര് കൃതം
സമ്പാദകന്
P.R.RADHAKRISHNAN,
23, 'AMBAADY',
1st Cros,2nd Main ,
DOMLUR 2nd STAGE,
BANGALORE-560 071.
Tel.:080-25353969.
________
൧ വാതാത്മജാതി ബഹുഭക്ത ഗണൈശ്ച വന്ദ്യ !
വാതാശനൈശ്ച ഹൃദയേ പരിഭാവിതാങ്ക !
വാതാദിരോഗ ശമനായ കൃതാവതാര !
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം !!
൨. കല്യാണവേഷ കരുണാലയകല്പവൃക്ഷ
കംസാദിദുഷ്ട ദമനായ കൃതാവതാര !
കല്ക്കിസ്വരൂപ ! കലിദോഷ ഹരാര്ത്തി ഹാരിന് !
വാതാലയേശ കൃപയാ കുരുസുപ്രഭാതം !!
൩. നാരായണാഖ്യ കവിമാനസ രാജഹംസ !
നാരായണാഖ്യ കവിസംസ്തുത ! പുണ്യകീര്ത്തേ !
നാരായണാഖ്യ കവിദേഹജ രോഗഹാരിന് !
വാതാലയേശ കൃപയാ കുരുസ്പ്രഭാതം !
൪. മാണീക്യരത്ന മകുടേന വിരാജമാനം !
മത്സ്യാദ്യനേക കലയാത്ര കൃതാവതാരം !
മന്ദാരമാല്യ മധുവാസിത ദിവ്യഗാത്രം !
പശ്യാമി ദിവ്യ സദനേ കുരു സുപ്രഭാതം !
൫ ഭാഗ്യോദയേന ഭരതേന ഭവോ ഭവാഗ്യോ
ഭക്ത്യാര്പ്പിതശ്ച ഭവദീയ പദാരവിന്ദേ !
ശ്രീഭട്ടനാദ ഭവഭാര മിഹാര്പ്പയേഹം
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം.
൬. പ്രഹ്ലാദ നാരദ പരാശര ചാരുതോഷ്ണ
ബല്യംബരീഷ ശുക വായു സുതാദയശ്ച
ത്വാരിസ്ഥുവന്തി വരദാഖില ലോകവന്ദ്യ
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം.
൭. ത്വം കേരളേ വാതപുരാദിനാഥ
ശ്രീ വെങ്കടേശസ്വയമാന്ധ്രദേശേ
ത്വം ദ്രാവിഡേസ്മിന് ഗുണശീല നാമാ
സ്ഥിതോ ജനാനാം കുരു സുപ്രഭാതം.
൮. ശംഖം ച ചക്രം ച ഗദാം ച പത്മം
ഏതാനി ഹസ്തൈര് തദദം ചതുര്ഭിഃ
ദ്രഷ്ടും സ്ഥിതോഹം ഗുരുവാതനാഥ
ഭജാമി കല്യേ കുരു സുപ്രഭാതം.
൯. തമേവ ശേഷം ഭഗവന്തമാദ്യം
വദന്തി നാരായണ ഭട്ടമാര്യം
അര്ഹത്യസൌ വാത പുരാദിനാഥ
വക്തും ഗുണാന് തേ കുരു സുപ്രഭാതം.
൧൦ ന്യായാദി ശാസ്ത്രേഷു ന പണ്ഡിതോऽഹം
വേദേഷു വേദാന്ത പദേഷു നൈവ
കിന്തു ബ്രുവേഹം ഗുരുവാതനാഥ
ഭജന് ഭവന്തം കുരു സുപ്രഭാതം
൧൧. വാതാലയേശ വരഭട്ട കവീന്ദ്ര വന്ദ്യ
വാചാമ ഗോചര ഗുണാന് തവവക്തുമേവ
വാഗീശ്വരാദി മുനയഃ കമലാസനശ്ച
തിഷ്ഠന്തി തേऽത്യ സദനേ കുരു സുപ്രഭാതം.
൧൨. സമേത്യ ഭക്താ പുരസ്തവേശ
വതന്തി നാരായണ നാമ തത്ര
സ്വാമിന് സദാനന്ദ സമുദ്രമഗ്നാസ് -
തേഷാം പ്രഭാതം നനു സുപ്രഭാതം.
൧൩. ജഗദ വനവിധൌത്വം നൈവ സുപ്തഃ പ്രബുദ്ധഃ
സ്മിത മധുര മുഖം തേ ദ്രഷ്ടുമേവാപി കാങ്ക്ഷാ
ഗുരുപവനപതേ മാം പാഹി കാരുണ്യ ദൃഷ്ട്യാ
കലിയുഗ വരദം ത്വാം പ്രാര്ത്ഥയേ സുപ്രഭാതം.
൧൪. കല്യാണ വേഷ ! കരുണാലയ ! കഞ്ജനേത്ര !
വാതാലയേശ വരഭട്ട കവീന്ദ്രനാഥ !
ലോകേശ ലോക വരദാഖില ലോകനാഥ
ദാമോദരേതി ഭജതാം കുരു സുപ്രഭാതം.
൧൫. ഗുരുപവനപതേ ത്വം നന്ദഗോപസ്യ ബാലഃ
ശിരസി ച ശിഖിപിഞ്ചം ഹസ്തയോര് വേണുവേത്രേ
ഉരസി വിമലവസ്ത്രം മൌക്തികം നാസികാഗ്രേ
സ്പുരതി സകലമേതത് അദ്യ മേ സുപ്രഭാതം.
൧൬. നാനാരത്ന കിരീട കുണ്ഡലധരം പീതാംബരാലംകൃതം
ദൃഷ്ട്വാ സര്വ്വമനോഹരം തവ വപുഃ പ്രഹ്ലാദ മുഖ്യാഃ പ്രഭോ !
വീണാ വേണു മൃദംഗ വാദന പരാഃ സ്തോതും സ്ഥിതാസ്സാംപ്രദം
മായാബാലക രൂപ യുക്തഭഗവന് ! ത്വം സുപ്രഭാതം കുരു.
൧൭. പുത്രേപ്സവഃ പുത്രബലം ച ലബ്ധ്വാ
യച്ഛന്തി പുത്രസ്യ സമം ബലാദീന്
സ്വാമിന് തുലാഭാര മിതി പ്രസിദ്ധം
ആസീതിദാനീം കുരു സുപ്രഭാതം.
൧൮. ഘണ്ടാനാദേന ഭക്താഃ സമയ ഇതി മുദാ
പുഷ്ക്കരിണ്യാം നിശാന്തേ
സ്നാത്വാ ചാചാര ശീലാഃ പവനപുരപതേഃ
ആലയം തേ വിശന്തി
ദൃഷ്ട്വാ തൈലേന സിക്തം പുനരപി പയസാ
ചന്ദനാര്ദ്രം ദയാര്ദ്രം
ത്വാം മോദാം ബോധിമഗ്നാഃ പുലകിത തനവഃ
സുപ്രഭാതം ഭജന്തേ.
൧൯. നാഹം ഗജേന്ദ്രോ ന ച ദൈത്യ സൂനുഃ
ന ചാംബരീഷോ ന ച വാതജോऽഹം
സ്തോതും ഭവന്തം ഗുരുവാതനാഥ
സ്ഥിതോഹ മജ്ഞഃ കുരു സുപ്രഭാതം.
൨൦ മത്തോ ജഡഃസ്സര്വ്വഗുണൈര് വിഹീനഃ
ദാരിദ്ര്യ ദുഃഖേന സദാര്ദി തോഹം
വന്ദേ സദാനന്ദമയം പുരാണം
വാതാലയേശശ്ച കരോതു ഭദ്രം.
൨൧ സൂക്തിം ഭട്ടകൃതാം നിശമ്യ-
മധുരാം കൃത്വാ ശിരഃ കന്വനം
ഹ്യൂരികൃത്യ കൃപാ കടാക്ഷ വിധിനാ -
പ്രോത്സാഹിതഃ പുണ്യ ഭാക്
പീത്വാ കൃഷ്ണകഥാമൃതം
വരകവേര് ഭട്ടാദ്രി വാങ് നിസ്സൃതം
വക്ഷൈ വാതപുരാധിനാഥ ചരിതം
ത്വം സുപ്രഭാതം കുരു.
൨൨. ഭുക്തം ഗോപ വപുര്ധരേണ ഭവതാ
ശിഷ്ടാന്ത മേവസ്വയം
ദത്തം ഗോപകിശോരകൈരനുദിനം
ബൃന്ദാവനാന്തേ പ്രഭോ
സ്വാമിന് ഭൂസുര ഭോജനാത് പരമഹോ
ത്വത് ഭോജനം സാംപ്രദം
പശ്യാമോ ഗുരുവാതനാഥ ഭഗവന് !
ത്വം സുപ്രഭാതം കുരു.
൨൩ ശ്രീങ്കരാചാര്യ മതേ സ്ഥിതാസ്തേ
നന്വൂത്രിവര്ഗ്ഗാഃ ഭഗവന് നിശാന്തേ
സ്നാത്വാ സദാചാര രതാഃ സുശീലാഃ
കുര്വന്തി പൂജാം കുരു സ്പ്രഭാതം.
൨൪. യേ വാ ഭവാംബോധി ജലേ നിമഗ്നാഃ
യേ വാതരോഗാദി ശതൈശ്ച തപ്താഃ
യേ കാമ മോഹാദി കലൈശ്ച ബദ്ധാഃ
യേ വാതനാഥേന ജനാഃ പ്രമുക്താഃ
-൦൦൦൩൩൦൦-
മംഗളം
മംഗളാ മംഗളാ കാന്താ തവ വക്ഷസ്ഥലസ്ഥിതാ
മംഗളം പ്രാര്ഥയാനസ്യ കരോതു മമ മംഗളം.........൧.
ത്വമേവ മംഗളാ കാന്തഃ ലോകമംഗളകാരകഃ
മംഗളം തേ പ്രവക്ഷ്യാമി മമ മംഗള ഹേതവേ.......൨.
നാരായണായ ഹരയേ സൃഷ്ടിസ്ഥിത്യന്തകാരിണേ
ഗുരുവാതപുരീശായ വിശ്വരൂപായ മംഗളം...........൩.
ശംഖചക്രഗദാപദ്മ മാലാകൌസ്തുഭധാരിണേ
ഗുരുവാതപുരീശായ വിഷ്ണുരൂപായ മംഗളം........൪.
പ്രളയാബ്ധിചരായാസ്തു നമോ വേദവികാസിനേ
ഗുരുവാതപുരീശായ മത്സ്യരൂപായ മംഗളം...........൫.
ലക്ഷ്മീനാഥായ ശാന്തായ നമോ മന്ഥരധാരിണേ
ഗുരുവാതപുരീശായ കൂര്മ്മരൂപായ മംഗളം,,,,,,,,.൬.
ക്ഷിത്യുദ്ധാരവിഹാരായ ഹിരണ്യപ്രാണഹാരിണേ
ഗുരുവാതപുരീശായ ക്രോഡരൂപായ മംഗളം.........൭.
പ്രഹ്ലാദരക്ഷകായാസ്തു ദൈത്യപ്രാണാപഹാരിണേ
ഗുരുവാതപുരീശായ നാരസിംഹായ മംഗളം..........൮.
വാമനായ നമസ്തുഭ്യം ബലിദര്പ്പാപഹാരിണേ
ഗുരുവാതപുരീശായ യജ്ഞരൂപായ മംഗളം..........൯.
ബല്യര്പ്പിത പദാബ്ജായ ക്രാന്തത്രിഭുവനായ ച
ഗുരുവാതപുരീശായ വിശ്വരൂപായ മംഗളം..........൧൦.
നമഃ പരശുഹസ്തായ കേരളോദ്ധാരകായ ച
ഗുരുവാതപുരീശായ ഭാര്ഗ്ഗവായാദ്യ മംഗളം.........൧൧.
നമഃ കോദണ്ഡഹസ്തായ ദശഗ്രീവാന്തകായ ച
ഗുരുവാതപുരീശായ രാമചന്ദ്രായ മംഗളം............൧൨.
ബാലഗോപാലവേഷായ പൂതനാമോക്ഷദായിനേ
ഗുരുവാതപുരീശായ ഗോവിന്ദായാസ്തു മംഗളം.....൧൩.
വരഭട്ടാത്രിവന്ദ്യായ വാതരോഗ നിവാരിണേ
ജ്ഞാനപ്രദായ ദേവായ വാതേശായാദ്യ മംഗളം......൧൪.
ദയാസാരായ സൌമ്യായ മമ രോഗാപഹാരിണെ
സര്വരോഗാപഹാരായ വാതേശായാദ്യ മംഗളം......൧൫.
മയാവന്ദ്യായ നിത്യായ ജഗത് കാരണ മൂര്ത്തയേ
മമ താപ വിനാശായ ജാഗരൂകായ മംഗളം...........൧൬.
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
ഗുരുവായൂരപ്പന് സുപ്രഭാതം
ബ്രഹ്മശ്രീ അനന്തരാമ ദീക്ഷിതര് കൃതം
സമ്പാദകന്
P.R.RADHAKRISHNAN,
23, 'AMBAADY',
1st Cros,2nd Main ,
DOMLUR 2nd STAGE,
BANGALORE-560 071.
Tel.:080-25353969.
________
൧ വാതാത്മജാതി ബഹുഭക്ത ഗണൈശ്ച വന്ദ്യ !
വാതാശനൈശ്ച ഹൃദയേ പരിഭാവിതാങ്ക !
വാതാദിരോഗ ശമനായ കൃതാവതാര !
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം !!
൨. കല്യാണവേഷ കരുണാലയകല്പവൃക്ഷ
കംസാദിദുഷ്ട ദമനായ കൃതാവതാര !
കല്ക്കിസ്വരൂപ ! കലിദോഷ ഹരാര്ത്തി ഹാരിന് !
വാതാലയേശ കൃപയാ കുരുസുപ്രഭാതം !!
൩. നാരായണാഖ്യ കവിമാനസ രാജഹംസ !
നാരായണാഖ്യ കവിസംസ്തുത ! പുണ്യകീര്ത്തേ !
നാരായണാഖ്യ കവിദേഹജ രോഗഹാരിന് !
വാതാലയേശ കൃപയാ കുരുസ്പ്രഭാതം !
൪. മാണീക്യരത്ന മകുടേന വിരാജമാനം !
മത്സ്യാദ്യനേക കലയാത്ര കൃതാവതാരം !
മന്ദാരമാല്യ മധുവാസിത ദിവ്യഗാത്രം !
പശ്യാമി ദിവ്യ സദനേ കുരു സുപ്രഭാതം !
൫ ഭാഗ്യോദയേന ഭരതേന ഭവോ ഭവാഗ്യോ
ഭക്ത്യാര്പ്പിതശ്ച ഭവദീയ പദാരവിന്ദേ !
ശ്രീഭട്ടനാദ ഭവഭാര മിഹാര്പ്പയേഹം
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം.
൬. പ്രഹ്ലാദ നാരദ പരാശര ചാരുതോഷ്ണ
ബല്യംബരീഷ ശുക വായു സുതാദയശ്ച
ത്വാരിസ്ഥുവന്തി വരദാഖില ലോകവന്ദ്യ
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം.
൭. ത്വം കേരളേ വാതപുരാദിനാഥ
ശ്രീ വെങ്കടേശസ്വയമാന്ധ്രദേശേ
ത്വം ദ്രാവിഡേസ്മിന് ഗുണശീല നാമാ
സ്ഥിതോ ജനാനാം കുരു സുപ്രഭാതം.
൮. ശംഖം ച ചക്രം ച ഗദാം ച പത്മം
ഏതാനി ഹസ്തൈര് തദദം ചതുര്ഭിഃ
ദ്രഷ്ടും സ്ഥിതോഹം ഗുരുവാതനാഥ
ഭജാമി കല്യേ കുരു സുപ്രഭാതം.
൯. തമേവ ശേഷം ഭഗവന്തമാദ്യം
വദന്തി നാരായണ ഭട്ടമാര്യം
അര്ഹത്യസൌ വാത പുരാദിനാഥ
വക്തും ഗുണാന് തേ കുരു സുപ്രഭാതം.
൧൦ ന്യായാദി ശാസ്ത്രേഷു ന പണ്ഡിതോऽഹം
വേദേഷു വേദാന്ത പദേഷു നൈവ
കിന്തു ബ്രുവേഹം ഗുരുവാതനാഥ
ഭജന് ഭവന്തം കുരു സുപ്രഭാതം
൧൧. വാതാലയേശ വരഭട്ട കവീന്ദ്ര വന്ദ്യ
വാചാമ ഗോചര ഗുണാന് തവവക്തുമേവ
വാഗീശ്വരാദി മുനയഃ കമലാസനശ്ച
തിഷ്ഠന്തി തേऽത്യ സദനേ കുരു സുപ്രഭാതം.
൧൨. സമേത്യ ഭക്താ പുരസ്തവേശ
വതന്തി നാരായണ നാമ തത്ര
സ്വാമിന് സദാനന്ദ സമുദ്രമഗ്നാസ് -
തേഷാം പ്രഭാതം നനു സുപ്രഭാതം.
൧൩. ജഗദ വനവിധൌത്വം നൈവ സുപ്തഃ പ്രബുദ്ധഃ
സ്മിത മധുര മുഖം തേ ദ്രഷ്ടുമേവാപി കാങ്ക്ഷാ
ഗുരുപവനപതേ മാം പാഹി കാരുണ്യ ദൃഷ്ട്യാ
കലിയുഗ വരദം ത്വാം പ്രാര്ത്ഥയേ സുപ്രഭാതം.
൧൪. കല്യാണ വേഷ ! കരുണാലയ ! കഞ്ജനേത്ര !
വാതാലയേശ വരഭട്ട കവീന്ദ്രനാഥ !
ലോകേശ ലോക വരദാഖില ലോകനാഥ
ദാമോദരേതി ഭജതാം കുരു സുപ്രഭാതം.
൧൫. ഗുരുപവനപതേ ത്വം നന്ദഗോപസ്യ ബാലഃ
ശിരസി ച ശിഖിപിഞ്ചം ഹസ്തയോര് വേണുവേത്രേ
ഉരസി വിമലവസ്ത്രം മൌക്തികം നാസികാഗ്രേ
സ്പുരതി സകലമേതത് അദ്യ മേ സുപ്രഭാതം.
൧൬. നാനാരത്ന കിരീട കുണ്ഡലധരം പീതാംബരാലംകൃതം
ദൃഷ്ട്വാ സര്വ്വമനോഹരം തവ വപുഃ പ്രഹ്ലാദ മുഖ്യാഃ പ്രഭോ !
വീണാ വേണു മൃദംഗ വാദന പരാഃ സ്തോതും സ്ഥിതാസ്സാംപ്രദം
മായാബാലക രൂപ യുക്തഭഗവന് ! ത്വം സുപ്രഭാതം കുരു.
൧൭. പുത്രേപ്സവഃ പുത്രബലം ച ലബ്ധ്വാ
യച്ഛന്തി പുത്രസ്യ സമം ബലാദീന്
സ്വാമിന് തുലാഭാര മിതി പ്രസിദ്ധം
ആസീതിദാനീം കുരു സുപ്രഭാതം.
൧൮. ഘണ്ടാനാദേന ഭക്താഃ സമയ ഇതി മുദാ
പുഷ്ക്കരിണ്യാം നിശാന്തേ
സ്നാത്വാ ചാചാര ശീലാഃ പവനപുരപതേഃ
ആലയം തേ വിശന്തി
ദൃഷ്ട്വാ തൈലേന സിക്തം പുനരപി പയസാ
ചന്ദനാര്ദ്രം ദയാര്ദ്രം
ത്വാം മോദാം ബോധിമഗ്നാഃ പുലകിത തനവഃ
സുപ്രഭാതം ഭജന്തേ.
൧൯. നാഹം ഗജേന്ദ്രോ ന ച ദൈത്യ സൂനുഃ
ന ചാംബരീഷോ ന ച വാതജോऽഹം
സ്തോതും ഭവന്തം ഗുരുവാതനാഥ
സ്ഥിതോഹ മജ്ഞഃ കുരു സുപ്രഭാതം.
൨൦ മത്തോ ജഡഃസ്സര്വ്വഗുണൈര് വിഹീനഃ
ദാരിദ്ര്യ ദുഃഖേന സദാര്ദി തോഹം
വന്ദേ സദാനന്ദമയം പുരാണം
വാതാലയേശശ്ച കരോതു ഭദ്രം.
൨൧ സൂക്തിം ഭട്ടകൃതാം നിശമ്യ-
മധുരാം കൃത്വാ ശിരഃ കന്വനം
ഹ്യൂരികൃത്യ കൃപാ കടാക്ഷ വിധിനാ -
പ്രോത്സാഹിതഃ പുണ്യ ഭാക്
പീത്വാ കൃഷ്ണകഥാമൃതം
വരകവേര് ഭട്ടാദ്രി വാങ് നിസ്സൃതം
വക്ഷൈ വാതപുരാധിനാഥ ചരിതം
ത്വം സുപ്രഭാതം കുരു.
൨൨. ഭുക്തം ഗോപ വപുര്ധരേണ ഭവതാ
ശിഷ്ടാന്ത മേവസ്വയം
ദത്തം ഗോപകിശോരകൈരനുദിനം
ബൃന്ദാവനാന്തേ പ്രഭോ
സ്വാമിന് ഭൂസുര ഭോജനാത് പരമഹോ
ത്വത് ഭോജനം സാംപ്രദം
പശ്യാമോ ഗുരുവാതനാഥ ഭഗവന് !
ത്വം സുപ്രഭാതം കുരു.
൨൩ ശ്രീങ്കരാചാര്യ മതേ സ്ഥിതാസ്തേ
നന്വൂത്രിവര്ഗ്ഗാഃ ഭഗവന് നിശാന്തേ
സ്നാത്വാ സദാചാര രതാഃ സുശീലാഃ
കുര്വന്തി പൂജാം കുരു സ്പ്രഭാതം.
൨൪. യേ വാ ഭവാംബോധി ജലേ നിമഗ്നാഃ
യേ വാതരോഗാദി ശതൈശ്ച തപ്താഃ
യേ കാമ മോഹാദി കലൈശ്ച ബദ്ധാഃ
യേ വാതനാഥേന ജനാഃ പ്രമുക്താഃ
-൦൦൦൩൩൦൦-
മംഗളം
മംഗളാ മംഗളാ കാന്താ തവ വക്ഷസ്ഥലസ്ഥിതാ
മംഗളം പ്രാര്ഥയാനസ്യ കരോതു മമ മംഗളം.........൧.
ത്വമേവ മംഗളാ കാന്തഃ ലോകമംഗളകാരകഃ
മംഗളം തേ പ്രവക്ഷ്യാമി മമ മംഗള ഹേതവേ.......൨.
നാരായണായ ഹരയേ സൃഷ്ടിസ്ഥിത്യന്തകാരിണേ
ഗുരുവാതപുരീശായ വിശ്വരൂപായ മംഗളം...........൩.
ശംഖചക്രഗദാപദ്മ മാലാകൌസ്തുഭധാരിണേ
ഗുരുവാതപുരീശായ വിഷ്ണുരൂപായ മംഗളം........൪.
പ്രളയാബ്ധിചരായാസ്തു നമോ വേദവികാസിനേ
ഗുരുവാതപുരീശായ മത്സ്യരൂപായ മംഗളം...........൫.
ലക്ഷ്മീനാഥായ ശാന്തായ നമോ മന്ഥരധാരിണേ
ഗുരുവാതപുരീശായ കൂര്മ്മരൂപായ മംഗളം,,,,,,,,.൬.
ക്ഷിത്യുദ്ധാരവിഹാരായ ഹിരണ്യപ്രാണഹാരിണേ
ഗുരുവാതപുരീശായ ക്രോഡരൂപായ മംഗളം.........൭.
പ്രഹ്ലാദരക്ഷകായാസ്തു ദൈത്യപ്രാണാപഹാരിണേ
ഗുരുവാതപുരീശായ നാരസിംഹായ മംഗളം..........൮.
വാമനായ നമസ്തുഭ്യം ബലിദര്പ്പാപഹാരിണേ
ഗുരുവാതപുരീശായ യജ്ഞരൂപായ മംഗളം..........൯.
ബല്യര്പ്പിത പദാബ്ജായ ക്രാന്തത്രിഭുവനായ ച
ഗുരുവാതപുരീശായ വിശ്വരൂപായ മംഗളം..........൧൦.
നമഃ പരശുഹസ്തായ കേരളോദ്ധാരകായ ച
ഗുരുവാതപുരീശായ ഭാര്ഗ്ഗവായാദ്യ മംഗളം.........൧൧.
നമഃ കോദണ്ഡഹസ്തായ ദശഗ്രീവാന്തകായ ച
ഗുരുവാതപുരീശായ രാമചന്ദ്രായ മംഗളം............൧൨.
ബാലഗോപാലവേഷായ പൂതനാമോക്ഷദായിനേ
ഗുരുവാതപുരീശായ ഗോവിന്ദായാസ്തു മംഗളം.....൧൩.
വരഭട്ടാത്രിവന്ദ്യായ വാതരോഗ നിവാരിണേ
ജ്ഞാനപ്രദായ ദേവായ വാതേശായാദ്യ മംഗളം......൧൪.
ദയാസാരായ സൌമ്യായ മമ രോഗാപഹാരിണെ
സര്വരോഗാപഹാരായ വാതേശായാദ്യ മംഗളം......൧൫.
മയാവന്ദ്യായ നിത്യായ ജഗത് കാരണ മൂര്ത്തയേ
മമ താപ വിനാശായ ജാഗരൂകായ മംഗളം...........൧൬.
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
Thursday, October 25, 2007
ബ്രഹ്മശ്രീ. അനന്തരാമദീക്ഷിതര് കൃതം ശ്രീ ഗുരുവായൂരപ്പന് പഞ്ചരത്നസ്തോത്രം
കല്യാണരൂപായ കലൌ ജനാനാം
കല്യാണദാത്രേ കരുണാസുധാബ്ധേ
കമ്പാദി ദിവ്യായുധ സത്കരായ
വാതാലയാധീശ നമോ നമസ്തേ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൧
നാരായണേത്യാദി ജപത്ഭിരുച്ചൈഃ
ഭക്തൈസ്തദാ പൂര്ണ്ണമഹാലയായ
സ്വതീത്ഥ ഗാംഗോപമ വാരിമഗ്ന
നിവര്ത്തിതാ ശേഷരുജേ നമസ്തേ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൨.
ബ്രാഹ്മേ മുഹൂര്ത്തേ പരിതസ്വഭക്ത്തൈഃ
സംദൃഷ്ട സര്വോത്തമ വിശ്വരൂപ
സ്വതൈല സംസേവക രോഗഹര്ത്രേ
വാതാലയാധീശ നമോ നമസ്തേ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൩.
ബാലാന് സ്വകീയാന് തവ സന്നിധാനേ
ദിവ്യാന്നദാനാത് പരിപാലയദ്ഭിഃ
സദാ പഠദ്ഭിശ്ച പുരാണരത്നം
സംസേവിതായാസ്തു നമോ ഹരേ തേ.
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൪.
നിത്യാന്നദാത്രേ ച മഹീസുരേഭ്യഃ
നിത്യം ദിവിസ്തൈര് നിശി പൂജിതായ
മാത്രാ ച പിത്രാ ച തഥോദ്ധവേന
സംപൂജിതായാസ്തു നമോ നമസ്തേ.
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൫.
ഗുരുവാതപുരീശ പഞ്ചകാഖ്യം
സ്തുതിരത്നം പഠതാം സുമംഗളം സ്യാത്
ഹൃദിചാപി വിശേത് ഹരിഃ സ്വയം തു
രതിനാഥായുത തുല്യ ദേഹകാന്തിഃ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൬.
അനന്തരാമാഖ്യ മഖി പ്രണീതം
സ്തോത്രം പഠേദ്യസ്തു നരസ്ത്രികാലം
വാതാലയേശസ്യ കൃപാബലേന
ലഭേത ച സര്വ്വാണി ച മംഗളാനി
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൭.
_____________
കല്യാണരൂപായ കലൌ ജനാനാം
കല്യാണദാത്രേ കരുണാസുധാബ്ധേ
കമ്പാദി ദിവ്യായുധ സത്കരായ
വാതാലയാധീശ നമോ നമസ്തേ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൧
നാരായണേത്യാദി ജപത്ഭിരുച്ചൈഃ
ഭക്തൈസ്തദാ പൂര്ണ്ണമഹാലയായ
സ്വതീത്ഥ ഗാംഗോപമ വാരിമഗ്ന
നിവര്ത്തിതാ ശേഷരുജേ നമസ്തേ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൨.
ബ്രാഹ്മേ മുഹൂര്ത്തേ പരിതസ്വഭക്ത്തൈഃ
സംദൃഷ്ട സര്വോത്തമ വിശ്വരൂപ
സ്വതൈല സംസേവക രോഗഹര്ത്രേ
വാതാലയാധീശ നമോ നമസ്തേ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൩.
ബാലാന് സ്വകീയാന് തവ സന്നിധാനേ
ദിവ്യാന്നദാനാത് പരിപാലയദ്ഭിഃ
സദാ പഠദ്ഭിശ്ച പുരാണരത്നം
സംസേവിതായാസ്തു നമോ ഹരേ തേ.
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൪.
നിത്യാന്നദാത്രേ ച മഹീസുരേഭ്യഃ
നിത്യം ദിവിസ്തൈര് നിശി പൂജിതായ
മാത്രാ ച പിത്രാ ച തഥോദ്ധവേന
സംപൂജിതായാസ്തു നമോ നമസ്തേ.
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൫.
ഗുരുവാതപുരീശ പഞ്ചകാഖ്യം
സ്തുതിരത്നം പഠതാം സുമംഗളം സ്യാത്
ഹൃദിചാപി വിശേത് ഹരിഃ സ്വയം തു
രതിനാഥായുത തുല്യ ദേഹകാന്തിഃ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൬.
അനന്തരാമാഖ്യ മഖി പ്രണീതം
സ്തോത്രം പഠേദ്യസ്തു നരസ്ത്രികാലം
വാതാലയേശസ്യ കൃപാബലേന
ലഭേത ച സര്വ്വാണി ച മംഗളാനി
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൭.
_____________
Thursday, October 18, 2007
ശ്രീ
ഗുരുവായുപുരേശ സുപ്രഭാതം
രചയിതാവ്
ശ്രീ സ്വാമി ജ്ഞാനാനന്ദ സരസ്വതി
ശിവാനന്ദ നഗരം, ഋഷീകേശം
സമ്പാദകന്
Sri. P.R.Radhakrishnan
# 23, "AMBAADY"
1st Cross, 2nd Main,
DOMLUR 2nd STAGE,
BANGALORE - 560071.
Ph.: 080 - 25353969.
- 1 -
ശ്രീഗുരുവായുപുരേശ സുപ്രഭാതം
ശ്രീവാസുദേവ നളിനേക്ഷണ നന്ദസൂനോ
ശ്രീവാസവത്സ പരിതാപതമിസ്രഭാനോ
ശ്രീവാസവാനുജ തനൂദ്ഗത ദിവ്യഭാനോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧.
ഭക്താവനൈകപര നൈകവിധൈഹികാശാ-
രിക്താന്തരംഗകൃതവാസ കൃപാപയോധേ
മുക്താവലീവിലസനാലയ വിശ്വഹേതോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൨.
വിശ്വാവബോധ വിഷയീകൃത ഗാഢഭക്തി-
വിശ്വാസഗമ്യദിവിഷന്നുത ദിവ്യമൂര്ത്തേ
വിശ്വാധിദേവ വിവിധാര്ത്തി വിനാശകാരിന്
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൩.
ജ്ഞാനാത്മനാത്മ മഹനീയ മഹോവിശേഷൈര്
നാനാവിധൈര്വിലസിതൈശ്ചനൃണാംനികാമം
മാനാതിഗപ്രമദദായക കൈടഭാരേ
ശ്രിവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൪
ഏകാന്തഭക്തിവിനയാദിഗുണാന്വിതാനാം
ശോകാന്തകാര നിഖിലേശ്വര വിശ്വമൂര്ത്തേ
പാകാന്തകാദിസുരസംസ്തുതദിവ്യകീര്ത്തേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൫
- ൨ -
ആകാരകാന്തിജിതവാരിദ ദാരിതാരേ
ശ്രീകാന്തകാന്ത മുഖപങ്കജ ചക്രപാണേ
ആകാംക്ഷിതപ്രദ സദാ ശരണാഗതാനാം
ശ്രീവാതമന്ദിരപതേ തവസുപ്രഭാതം ൬
ശ്രീരാജമാനസുമനോമകുടാഗ്രരത്ന-
നീരാജിതാംഘ്രിയുഗ ഭക്തജനൈക ബന്ധോ
നാരായണാച്ച്യുത ഹരേ ഭഗവന് മുരാരേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം ൭
ഭൂലോകവാസി ജന പുണ്യഫലേന്ൠണാം
ആലോകനായ ഗുരുവായുപുരേऽഭിരാമേ
ത്രൈലോക്യനായകവിഭോ ത്വമിഹാവിരാസീ:
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൮
വാരാശിരാശിരശനാധവ ശാര്ങ്ഗപാണേ
ഘോരാശരാന്വയ വിനാശന ഭവ്യമൂര്ത്തേ
സൂരായുതോപമ സമസ്ത ചരാചരാത്മന്
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൯
സംസാരസാഗരതരംഗപരംപരായാ-
മംസാന്തമജ്ജനവശാദതിതാപഭാജാം
പുംസാം സ്വകീയകരുണാതരണിപ്രദായിന്
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം ൧൦
- ൩ -
വാമാജനാസ്സുമഗണാന് സരസം വഹന്തഃ
സീമാതിരിക്തവിനയേന സമര്ച്ചനാര്ത്ഥം
കാമാനുകൂലമഭിയാന്തി ഭവത്സകാശം
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൧
സ്നാത്വാ പ്രഭാതസമയേ നിയമാന് വിധായ
ധ്യാത്വാ പ്രഭാവലയിതം ഭവദീയരൂപം
നത്വാ ഭവന്തമനിശം വിലസന്തി സന്തഃ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൨.
ആനന്ദരൂപ പുരുഷോത്തമ പുണ്ണ്യമൂര്ത്തേ
ശ്രിനന്ദനന്ദന മുകുന്ദ മുദംബുരാശേ
ആനമ്രഭക്തജനപൂജിത മുക്തിദിത്സോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൩.
വൃന്ദാവനാവനി വിഹാര പരാത്മഭക്ത-
വൃന്ദാവനോത്സുക നിജാശ്രിതകാമദായിന്
വന്ദാരുവൃന്ദഹരിചന്ദന ശേഷശായിന്
ശ്രീവതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൪
ആശാവകാശശതതഭൂതിവിശേഷ നാനാ-
ക്ലേശാവശാവനവിധാന നിബദ്ധബുദ്ധേ
ആശാവിഹീനമുനിമാനസവാസ വിഷ്ണോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൫
൪
ത്രൈലോക്യനാഥ നിജഭക്തജനോത്കരാണാം
സാലോക്യദാനപര ദേവഗണൈകബന്ധോ
ആലോകനീയസുഷമാവൃതചാരുമൂര്ത്തേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൬.
പ്രദ്യോതനസ്യകിരണൈരരുണൈര്നികാമം
വിദ്യോതമാനമഖിലം വിതതാബ്ദജാലം
സദ്യോവിഭാതി ദിവി ശോണവിതാനതുല്യം
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൭.
ഗോവിന്ദകൃഷ്ണ മധുസൂദന വാസുദേവേ-
ത്യാവിര്മുദാ പരമഭക്ത ജനാജപന്തേ
ഹേ വിശ്വരൂപ തവവിഗ്രഹമാനമന്തി
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൮.
ശ്രീവത്സവത്സ നതവത്സല സത്വസിന്ധോ
ശ്രീവല്ലഭാംബുരുഹലോചന ദീനബന്ധോ
കൈവല്യദായക ദയാമയ സത്യമൂര്ത്തേ
ശ്രീവാതമന്ദിരപതേ തവസുപ്രഭാതം. ൧൯.
ഫല ശ്രുതി
ഏവം മരുത്പുരപതേ ശുഭസുപ്രഭാതം
ഭാവപ്രകൃഷ്ട മനസാ പഠതാം ജനാനാം
കൈവല്യമപ്രതിഹതേപ്സിതസിദ്ധിരൃദ്ധി-
രേവംവിധാ വിവിധഭവ്യഗണാ ഭവേയുഃ
____________
-൫-
ശരണാഗതിസ്തുതി
കരുണാവരുണാലയ സര്വപതേ
തരുണാരുണസന്നിഭദീപ്രതനോ
ശരണാഗതവത്സല തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧.
വിനതാസുതവാഹന വിശ്വഗതേ
വിനതാശ്രിതപാലനബദ്ധമതേ
ജന താപ വിനാശന തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൨.
കമനീയഗുണാകര ഭക്തജനൈര്
ഗമനീയമനോഹര രൂപ വിഭോ
സുമനീഷിവിഭാവിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം ൩.
കമലാകരലാലിത യോഗിമനഃ
കമലാകരലാസകഹംസ ഹരേ
ശമലാപഹ കേശവ തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൪.
പരിപാവനമാനസ വാസ സതാം
പരിപാലനതത്പ്പര സത്ത്വനിഥേ
പരിണാമവിവര്ജ്ജിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൫.
-൬-
പ്രണതാര്ത്തി വിനാശക പുണ്യവതാം
ഗുണതാന സമുത്സുക മുക്തഗതേ
ക്ഷണദാചരസൂദന തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൬.
പതിതോദ്ധരണോത്സുക ഹൈമവതീ
പതിഭാവിത ഭാവുകജാലനിധേ
പ്രതിഭാവദവേക്ഷിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൭.
ഭവസാഗരതാരക സാരനിധേ
ഭവപദ്മഭവാദിസുപര്വപതേ
ഭുവനൈകനിയാമക തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൮.
അവനാവനനായ നിജാംഘ്രിജുഷാ-
മവതീര്ണ്ണ വിതീര്ണ്ണവിശിഷ്ടഗതേ
ശിവതാതിവിധായക തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൯.
അവധാനവിധാനമര്ഷിഗണൈ-
രവധാരിത മാരിതപാപതതേ
അവശാവനലാലസ തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧൦
-൭-
അപരാധശതൈരതിദൂനമിമം
കൃപയാ പരയാ പരിപാലയമാം
അപവര്ഗ്ഗസൃതി പ്രദതേ ചരണം
ഗുരുവായുപ്രേശ്വര മേശരണം. ൧൧.
അഭിരാമഗുണാകര പുണ്യജനൈ-
രഭിരാദ്ധ നിരാകൃതദോഷതതേ
അഭിഗമ്യസഥാമയി തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧൨.
ഫലശ്രുതി
ശരണാഗതി വിഖ്യാത സ്തോത്രരത്നമിദം ശുഭം
ഭക്ത്യാ പഠന് ജനോ നിത്യം ലഭതേऽഭീഷ്ടസമ്പദഃ
മംഗളസ്തുതി
ശ്രീകൃഷ്ണായ മുകുന്ദായ ശ്രീരാജദ്ദിവ്യവര്ഷ്മണെ
ഗുരുവായുപുരേശായ ജഗദീശായ മംഗളം. ൧.
കരുണാര്ദ്രമനസ്കായ തരുണാരുണ രോചിഷേ
ഗുരുവായുപുരേശായ ഋഷീകേശായ മംഗളം. ൨.
വിശ്വപാലനദീക്ഷായ വിശ്വസന്താപഹാരിണേ
ഗുരുവായുപുരേശായ വാസുദേവായ മംഗളം. ൩.
-൮-
ഭവാബ്ധിതാരകായാബ്ജഭവാഭീഷ്ടുതകര്മ്മണെ
ഗുരുവായുപുരേശായ നന്ദപുത്രായ മംഗളം. ൪.
പയോധികന്യാപതയേ പയോദോപമ മൂര്ത്തയേ
ഗുരുവായുപ്രേശായ നന്ദപുത്രായ മംഗളം. ൫.
താപാപനോദലോലായ പാപാരണ്യ ഭവാഗ്നയേ
ഗുരുവായുപുരേശായ ദേവദേവായ മംഗളം. ൬.
ദിവ്യജോതിഷ്മതേ നിത്യഭവ്യദായ ശരീരിണാം
ഗുരുവായുപുരേശായ ചിദാകാരായ മംഗളം. ൭.
പ്രപന്നജനസന്ദേഹമന്ദാരായ പരാത്മനേ
ഗുരുവായുപുരേശായ പുണ്യരൂപായ മംഗളം. ൮.
സച്ചിദാനന്ദരൂപായ സര്വഭൂതാന്തരാത്മനേ
ഗുരുവായുപുരേശായ പത്മനാഭായ മംഗളം. ൯.
ഭക്തലോകാവനോല്ക്കായ ഭുക്തിമുക്തി പ്രദായിനേ
ഗുരുവായുപുരേശായ വിഷ്വക്സേനായ മംഗളം. ൧൦
വിശ്വഗേയാപദാനായ ശാശ്വദാനന്ദ ദായിനേ
ഗുരുവായുപുരേശായ സര്വശക്തായ മംഗളം. ൧൧.
ശിഷ്ടപാലന ലോലായ ദുഷ്ടസംഹാരകാരിണേ
ഗുരുവായുപുരേശായ സാരസാക്ഷായ മംഗളം. ൧൨.
ഫലശ്രുതി
യസ്തു നിത്യമിദം ഭവ്യം
വാതഗേഹേശ മംഗളം
പഠേത് സ തരിതും ശക്തോ
ഭവേത് സംസാരസാഗരം.
_______
ഗുരുവായുപുരേശ സുപ്രഭാതം
രചയിതാവ്
ശ്രീ സ്വാമി ജ്ഞാനാനന്ദ സരസ്വതി
ശിവാനന്ദ നഗരം, ഋഷീകേശം
സമ്പാദകന്
Sri. P.R.Radhakrishnan
# 23, "AMBAADY"
1st Cross, 2nd Main,
DOMLUR 2nd STAGE,
BANGALORE - 560071.
Ph.: 080 - 25353969.
- 1 -
ശ്രീഗുരുവായുപുരേശ സുപ്രഭാതം
ശ്രീവാസുദേവ നളിനേക്ഷണ നന്ദസൂനോ
ശ്രീവാസവത്സ പരിതാപതമിസ്രഭാനോ
ശ്രീവാസവാനുജ തനൂദ്ഗത ദിവ്യഭാനോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧.
ഭക്താവനൈകപര നൈകവിധൈഹികാശാ-
രിക്താന്തരംഗകൃതവാസ കൃപാപയോധേ
മുക്താവലീവിലസനാലയ വിശ്വഹേതോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൨.
വിശ്വാവബോധ വിഷയീകൃത ഗാഢഭക്തി-
വിശ്വാസഗമ്യദിവിഷന്നുത ദിവ്യമൂര്ത്തേ
വിശ്വാധിദേവ വിവിധാര്ത്തി വിനാശകാരിന്
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൩.
ജ്ഞാനാത്മനാത്മ മഹനീയ മഹോവിശേഷൈര്
നാനാവിധൈര്വിലസിതൈശ്ചനൃണാംനികാമം
മാനാതിഗപ്രമദദായക കൈടഭാരേ
ശ്രിവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൪
ഏകാന്തഭക്തിവിനയാദിഗുണാന്വിതാനാം
ശോകാന്തകാര നിഖിലേശ്വര വിശ്വമൂര്ത്തേ
പാകാന്തകാദിസുരസംസ്തുതദിവ്യകീര്ത്തേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൫
- ൨ -
ആകാരകാന്തിജിതവാരിദ ദാരിതാരേ
ശ്രീകാന്തകാന്ത മുഖപങ്കജ ചക്രപാണേ
ആകാംക്ഷിതപ്രദ സദാ ശരണാഗതാനാം
ശ്രീവാതമന്ദിരപതേ തവസുപ്രഭാതം ൬
ശ്രീരാജമാനസുമനോമകുടാഗ്രരത്ന-
നീരാജിതാംഘ്രിയുഗ ഭക്തജനൈക ബന്ധോ
നാരായണാച്ച്യുത ഹരേ ഭഗവന് മുരാരേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം ൭
ഭൂലോകവാസി ജന പുണ്യഫലേന്ൠണാം
ആലോകനായ ഗുരുവായുപുരേऽഭിരാമേ
ത്രൈലോക്യനായകവിഭോ ത്വമിഹാവിരാസീ:
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൮
വാരാശിരാശിരശനാധവ ശാര്ങ്ഗപാണേ
ഘോരാശരാന്വയ വിനാശന ഭവ്യമൂര്ത്തേ
സൂരായുതോപമ സമസ്ത ചരാചരാത്മന്
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൯
സംസാരസാഗരതരംഗപരംപരായാ-
മംസാന്തമജ്ജനവശാദതിതാപഭാജാം
പുംസാം സ്വകീയകരുണാതരണിപ്രദായിന്
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം ൧൦
- ൩ -
വാമാജനാസ്സുമഗണാന് സരസം വഹന്തഃ
സീമാതിരിക്തവിനയേന സമര്ച്ചനാര്ത്ഥം
കാമാനുകൂലമഭിയാന്തി ഭവത്സകാശം
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൧
സ്നാത്വാ പ്രഭാതസമയേ നിയമാന് വിധായ
ധ്യാത്വാ പ്രഭാവലയിതം ഭവദീയരൂപം
നത്വാ ഭവന്തമനിശം വിലസന്തി സന്തഃ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൨.
ആനന്ദരൂപ പുരുഷോത്തമ പുണ്ണ്യമൂര്ത്തേ
ശ്രിനന്ദനന്ദന മുകുന്ദ മുദംബുരാശേ
ആനമ്രഭക്തജനപൂജിത മുക്തിദിത്സോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൩.
വൃന്ദാവനാവനി വിഹാര പരാത്മഭക്ത-
വൃന്ദാവനോത്സുക നിജാശ്രിതകാമദായിന്
വന്ദാരുവൃന്ദഹരിചന്ദന ശേഷശായിന്
ശ്രീവതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൪
ആശാവകാശശതതഭൂതിവിശേഷ നാനാ-
ക്ലേശാവശാവനവിധാന നിബദ്ധബുദ്ധേ
ആശാവിഹീനമുനിമാനസവാസ വിഷ്ണോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൫
൪
ത്രൈലോക്യനാഥ നിജഭക്തജനോത്കരാണാം
സാലോക്യദാനപര ദേവഗണൈകബന്ധോ
ആലോകനീയസുഷമാവൃതചാരുമൂര്ത്തേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൬.
പ്രദ്യോതനസ്യകിരണൈരരുണൈര്നികാമം
വിദ്യോതമാനമഖിലം വിതതാബ്ദജാലം
സദ്യോവിഭാതി ദിവി ശോണവിതാനതുല്യം
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൭.
ഗോവിന്ദകൃഷ്ണ മധുസൂദന വാസുദേവേ-
ത്യാവിര്മുദാ പരമഭക്ത ജനാജപന്തേ
ഹേ വിശ്വരൂപ തവവിഗ്രഹമാനമന്തി
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൮.
ശ്രീവത്സവത്സ നതവത്സല സത്വസിന്ധോ
ശ്രീവല്ലഭാംബുരുഹലോചന ദീനബന്ധോ
കൈവല്യദായക ദയാമയ സത്യമൂര്ത്തേ
ശ്രീവാതമന്ദിരപതേ തവസുപ്രഭാതം. ൧൯.
ഫല ശ്രുതി
ഏവം മരുത്പുരപതേ ശുഭസുപ്രഭാതം
ഭാവപ്രകൃഷ്ട മനസാ പഠതാം ജനാനാം
കൈവല്യമപ്രതിഹതേപ്സിതസിദ്ധിരൃദ്ധി-
രേവംവിധാ വിവിധഭവ്യഗണാ ഭവേയുഃ
____________
-൫-
ശരണാഗതിസ്തുതി
കരുണാവരുണാലയ സര്വപതേ
തരുണാരുണസന്നിഭദീപ്രതനോ
ശരണാഗതവത്സല തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧.
വിനതാസുതവാഹന വിശ്വഗതേ
വിനതാശ്രിതപാലനബദ്ധമതേ
ജന താപ വിനാശന തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൨.
കമനീയഗുണാകര ഭക്തജനൈര്
ഗമനീയമനോഹര രൂപ വിഭോ
സുമനീഷിവിഭാവിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം ൩.
കമലാകരലാലിത യോഗിമനഃ
കമലാകരലാസകഹംസ ഹരേ
ശമലാപഹ കേശവ തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൪.
പരിപാവനമാനസ വാസ സതാം
പരിപാലനതത്പ്പര സത്ത്വനിഥേ
പരിണാമവിവര്ജ്ജിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൫.
-൬-
പ്രണതാര്ത്തി വിനാശക പുണ്യവതാം
ഗുണതാന സമുത്സുക മുക്തഗതേ
ക്ഷണദാചരസൂദന തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൬.
പതിതോദ്ധരണോത്സുക ഹൈമവതീ
പതിഭാവിത ഭാവുകജാലനിധേ
പ്രതിഭാവദവേക്ഷിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൭.
ഭവസാഗരതാരക സാരനിധേ
ഭവപദ്മഭവാദിസുപര്വപതേ
ഭുവനൈകനിയാമക തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൮.
അവനാവനനായ നിജാംഘ്രിജുഷാ-
മവതീര്ണ്ണ വിതീര്ണ്ണവിശിഷ്ടഗതേ
ശിവതാതിവിധായക തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൯.
അവധാനവിധാനമര്ഷിഗണൈ-
രവധാരിത മാരിതപാപതതേ
അവശാവനലാലസ തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧൦
-൭-
അപരാധശതൈരതിദൂനമിമം
കൃപയാ പരയാ പരിപാലയമാം
അപവര്ഗ്ഗസൃതി പ്രദതേ ചരണം
ഗുരുവായുപ്രേശ്വര മേശരണം. ൧൧.
അഭിരാമഗുണാകര പുണ്യജനൈ-
രഭിരാദ്ധ നിരാകൃതദോഷതതേ
അഭിഗമ്യസഥാമയി തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧൨.
ഫലശ്രുതി
ശരണാഗതി വിഖ്യാത സ്തോത്രരത്നമിദം ശുഭം
ഭക്ത്യാ പഠന് ജനോ നിത്യം ലഭതേऽഭീഷ്ടസമ്പദഃ
മംഗളസ്തുതി
ശ്രീകൃഷ്ണായ മുകുന്ദായ ശ്രീരാജദ്ദിവ്യവര്ഷ്മണെ
ഗുരുവായുപുരേശായ ജഗദീശായ മംഗളം. ൧.
കരുണാര്ദ്രമനസ്കായ തരുണാരുണ രോചിഷേ
ഗുരുവായുപുരേശായ ഋഷീകേശായ മംഗളം. ൨.
വിശ്വപാലനദീക്ഷായ വിശ്വസന്താപഹാരിണേ
ഗുരുവായുപുരേശായ വാസുദേവായ മംഗളം. ൩.
-൮-
ഭവാബ്ധിതാരകായാബ്ജഭവാഭീഷ്ടുതകര്മ്മണെ
ഗുരുവായുപുരേശായ നന്ദപുത്രായ മംഗളം. ൪.
പയോധികന്യാപതയേ പയോദോപമ മൂര്ത്തയേ
ഗുരുവായുപ്രേശായ നന്ദപുത്രായ മംഗളം. ൫.
താപാപനോദലോലായ പാപാരണ്യ ഭവാഗ്നയേ
ഗുരുവായുപുരേശായ ദേവദേവായ മംഗളം. ൬.
ദിവ്യജോതിഷ്മതേ നിത്യഭവ്യദായ ശരീരിണാം
ഗുരുവായുപുരേശായ ചിദാകാരായ മംഗളം. ൭.
പ്രപന്നജനസന്ദേഹമന്ദാരായ പരാത്മനേ
ഗുരുവായുപുരേശായ പുണ്യരൂപായ മംഗളം. ൮.
സച്ചിദാനന്ദരൂപായ സര്വഭൂതാന്തരാത്മനേ
ഗുരുവായുപുരേശായ പത്മനാഭായ മംഗളം. ൯.
ഭക്തലോകാവനോല്ക്കായ ഭുക്തിമുക്തി പ്രദായിനേ
ഗുരുവായുപുരേശായ വിഷ്വക്സേനായ മംഗളം. ൧൦
വിശ്വഗേയാപദാനായ ശാശ്വദാനന്ദ ദായിനേ
ഗുരുവായുപുരേശായ സര്വശക്തായ മംഗളം. ൧൧.
ശിഷ്ടപാലന ലോലായ ദുഷ്ടസംഹാരകാരിണേ
ഗുരുവായുപുരേശായ സാരസാക്ഷായ മംഗളം. ൧൨.
ഫലശ്രുതി
യസ്തു നിത്യമിദം ഭവ്യം
വാതഗേഹേശ മംഗളം
പഠേത് സ തരിതും ശക്തോ
ഭവേത് സംസാരസാഗരം.
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