Shriman Narayaneeyam

  Dashaka 88 | Home | Dashaka 90 हिन्दी

Dashaka 89

रमाजाने जाने यदिह तव भक्तेषु विभवो
न सद्यस्सम्पद्यस्तदिह मदकृत्त्वादशमिनाम् ।
प्रशान्तिं कृत्वैव प्रदिशसि तत: काममखिलं
प्रशान्तेषु क्षिप्रं न खलु भवदीये च्युतिकथा ॥१॥

रमाजाने O Consort of Laxmi (Ramaa)
जाने यत्-इह I know that here
तव भक्तेषु विभव: to Thy devotees prosperity
न सद्य:-सम्पद्य:- does not quickly come
तत्-इह that (prosperity) here
मद-कृत्त्वात्- (because is) pride generating
अशमिनाम् of the passionate
प्रशान्तिं कृत्वा-एव dispassionate making (them) only
प्रदिशसि तत: (Thou) give then
कामम्-अखिलम् desires all
प्रशान्तेषु क्षिप्रं to the dispassionate quickly
न खलु not indeed
भवदीये च्युति-कथा to Thy devotee downfall does not come

O Consort of Ramaa! (Laxmi) Thy devotees are not easily blessed in this world. I know it to be so because prosperity generates pride in the passionate people. After making them dispassionate Thou do fulfill all their desires. Those who are already dispassionate, to them Thy blessings come quickly. There is no question of Thy devotee's downfall.

सद्य: प्रसादरुषितान् विधिशङ्करादीन्
केचिद्विभो निजगुणानुगुणं भजन्त: ।
भ्रष्टा भवन्ति बत कष्टमदीर्घदृष्ट्या
स्पष्टं वृकासुर उदाहरणं किलास्मिन् ॥२॥

सद्य: प्रसाद-रुषितान् quickly pleased and angered
विधि-शङ्कर-आदीन् Brahmaa Shiva and others
केचित्-विभो some people O Lord!
निज-गुण-अनुगुणम् in their own nature's accordance
भजन्त: worshipping
भ्रष्टा:-भवन्ति disgrace attain to
बत कष्टम्- alas unfortunate (is this)
अदीर्घ-दृष्ट्या due to shortsightedness
स्पष्टं वृकासुर (It is) clear (by) Vrikaasura
उदाहरणं किल-अस्मिन् example indeed in this (case)

O Lord! Brahamaa, Shiva and others who are pleased and angered quickly, are worshipped by people in accordance with their own nature. Alas! They are led to disgrace by their shortsightedness. This is indeed clear by the example of Vrikaasura.

शकुनिज: स तु नारदमेकदा
त्वरिततोषमपृच्छदधीश्वरम् ।
स च दिदेश गिरीशमुपासितुं
न तु भवन्तमबन्धुमसाधुषु ॥३॥

शकुनिज: स the son of Shakuni, he (Vrikaasura)
तु नारदम्-एकदा indeed to Naarada once
त्वरित-तोषम्-अपृच्छत्- soon pleased asked (about)
अधीश्वरम् the Diety
स च दिदेश and he indicated
गिरीशम्-उपासितुं Shiva to worship
न तु भवन्तम्- (and) not indeed Thee
अबन्धुम्-असाधुषु (who are) non supportive towards evil people

Vrikaasura, the son of Shakuni once asked Naarada as to which Diety was the easiest to please. Naarada instructed him to worship Shiva and not Thee who are not supportive towards evil minded people.

तपस्तप्त्वा घोरं स खलु कुपित: सप्तमदिने
शिर: छित्वा सद्य: पुरहरमुपस्थाप्य पुरत: ।
अतिक्षुद्रं रौद्रं शिरसि करदानेन निधनं
जगन्नाथाद्वव्रे भवति विमुखानां क्व शुभधी: ॥४॥

तप:-तप्त्वा घोरं penance practicing very severe
स खलु कुपित: he indeed in great anger
सप्तम-दिने on the seventh day
शिर: छित्वा (his) head cutting off
सद्य: पुरहरम्- immediately Shiva
उपस्थाप्य पुरत: making to appear in front
अतिक्षुद्रं रौद्रं very mean and cruel
शिरसि कर-दानेन on head placing (his) hand
निधनं death
जगन्नाथात्-वव्रे from the Lord of the universe (Shiva) sought (as a boon)
भवति विमुखानां from Thee (those who are) indifferent
क्व शुभधी: where is good sense

He indeed practiced severe penance and on the seventh day greatly angered, threatened to cut off his head and thus made Shiva appear before him immediately. From the Lord of the universe, Shiva, he sought a very mean and cruel boon that on who-so-ever's head he placed his hand would die immediately. How can good sense prevail upon people who are indifferent to Thee?

मोक्तारं बन्धमुक्तो हरिणपतिरिव प्राद्रवत्सोऽथ रुद्रं
दैत्यात् भीत्या स्म देवो दिशि दिशि वलते पृष्ठतो दत्तदृष्टि: ।
तूष्णीके सर्वलोके तव पदमधिरोक्ष्यन्तमुद्वीक्ष्य शर्वं
दूरादेवाग्रतस्त्वं पटुवटुवपुषा तस्थिषे दानवाय ॥५॥

मोक्तारं the one who releases
बन्ध-मुक्त: from bondage released
हरिणपति:-इव a lion as if
प्राद्रवत्-स-अथ रुद्रं rushed he then towards Shiva
दैत्यात् भीत्या स्म by the Asura afraid being
देव: दिशि दिशि the Lord in all directions
वलते ran about
पृष्ठत:-दत्त-दृष्टि: towards the back looking
तूष्णीके सर्व-लोके as kept quiet all the world
तव पदम्-अधिरोक्ष्यन्तम्- Thy abode climbing up to
उद्वीक्ष्य शर्वं seeing Shiva
दूरात्-एव-अग्रत:-त्वं from far only, in front Thou
पटु-वटु-वपुषा (in) a clever Brahamachari's guise
तस्थिषे दानवाय stood (waiting) for the Asura

Like a lion who rushes towards the rescuer, Vrikaasura rushed towards Shiva. Lord Shiva ran about in all directions in panic of the Asura, and kept looking backwards. Everyone in the whole world kept quiet. Then from far Thou saw Shiva as he was about to reach Thy abode. Then, in the guise of a clever Brahmachaari Thou stood waiting for the Asura.

भद्रं ते शाकुनेय भ्रमसि किमधुना त्वं पिशाचस्य वाचा
सन्देहश्चेन्मदुक्तौ तव किमु न करोष्यङ्गुलीमङ्गमौलौ ।
इत्थं त्वद्वाक्यमूढ: शिरसि कृतकर: सोऽपतच्छिन्नपातं
भ्रंशो ह्येवं परोपासितुरपि च गति: शूलिनोऽपि त्वमेव ॥६॥

भद्रं ते शाकुनेय hail to you O son of Shakuni!
भ्रमसि किं अधुना त्वं (why are) running about now you
पिशाचस्य वाचा on a ghost's words
सन्देह:-चेत्-मत्-उक्तौ doubt if there is in my words
तव किमु न करोषि- on your, why not do you do
अङ्गुलीम्-अङ्ग-मौलौ the finger, O dear One, on the head
इत्थं त्वत्-वाक्य-मूढ: thus by Thy words fooled
शिरसि कृत-कर: on head placing hand
स:-अपतत्-छिन्न-पातं he fell (like) an uprooted tree
भ्रंश:- हि-एवं distruction indeed such
पर-उपासितु:अपि other (dities) worshipping indeed
च गति: and are a last resort
शूलिन:-अपि त्वम्-एव to Shankara also Thou alone

Hail to you O son of Shakuni! Why are you needlessly running about, placing your faith in this ghost? If you doubt my words, O dear One! Test for yourself by placing your fingers on your own head.' Befooled by these words of Thine, he placed his hand on his head and immediately fell down dead as an uprooted tree. Such is the fate of the people who worship other deities. What more, Thou are the ultimate refuge of even Shiva.

भृगुं किल सरस्वतीनिकटवासिनस्तापसा-
स्त्रिमूर्तिषु समादिशन्नधिकसत्त्वतां वेदितुम् ।
अयं पुनरनादरादुदितरुद्धरोषे विधौ
हरेऽपि च जिहिंसिषौ गिरिजया धृते त्वामगात् ॥७॥

भृगुं किल Bhrigu indeed
सरस्वती-निकट-वासिन:- living near (the river) Saraswati
तापसा:- the ascetics
त्रि-मूर्तिषु among the Trinity
समादिशन्- instructed (Bhrigu)
अधिक-सत्त्वतां वेदितुं to know who is more inclined towards Saatvic gunas
अयं पुन:-अनादरात्- this (Bhrigu) again with non-respect
उदित-रुद्ध-रोषे (which) arose, and was controlled, the anger
विधौ in Brahmaa (when)
हरे-अपि च and in Shiva also
जिहिंसिषौ eager to kill (Bhrigu)
गिरिजया धृते by Paarvati restricted
त्वाम्-अगात् to Thee went

Once the ascetics residing on the banks of the river Saraswati assigned sage Bhrigu to test who among the Trinity was more inclined towards Saatvic guna. Bhrigu went to Brahmaa who was enraged, but he controlled his anger, when Bhrigu showed his disrespect. Next he went to Shiva and behaved with him in the same manner. Shiva was eager to kill him but was restricted by Paarvati. Then Bhrigu went to Thee.

सुप्तं रमाङ्कभुवि पङ्कजलोचनं त्वां
विप्रे विनिघ्नति पदेन मुदोत्थितस्त्वम् ।
सर्वं क्षमस्व मुनिवर्य भवेत् सदा मे
त्वत्पादचिन्हमिह भूषणमित्यवादी: ॥८॥

सुप्तं रमा-अङ्क-भुवि sleeping on Laxmi's lap
पङ्कजलोचनं त्वां lotus eyed Thee
विप्रे विनिघ्नति पदेन when the sage hit by foot
मुदा-उत्थित:-त्वम् happily getting up Thou
सर्वं क्षमस्व मुनिवर्य everything forgive O great sage
भवेत् सदा मे will be always my
त्वत्-पाद-चिन्हम्-इह your foot mark here
भूषणम्-इति-अवादी: decoration, thus Thou said

When Bhrigu went to Thee, O Lotus eyed! Thou were sleeping on Laxmi's lap. He hit Thee on the chest with his foot. Thou got up in good humour and asked for pardon for everything and told him that the mark of his foot would always remain as a decoration on his chest.

निश्चित्य ते च सुदृढं त्वयि बद्धभावा:
सारस्वता मुनिवरा दधिरे विमोक्षम् ।
त्वामेवमच्युत पुनश्च्युतिदोषहीनं
सत्त्वोच्चयैकतनुमेव वयं भजाम: ॥९॥

निश्चित्य ते च and having decided they
सुदृढं त्वयि firmly in Thee
बद्धभावा: anchoring devotion
सारस्वता:-मुनिवरा:- residing near the river Saraswati, the great sages
दधिरे विमोक्षम् attained liberation
त्वाम्-एवम्-अच्युत to Thee, thus, O Changeless One!
पुन:-अच्युति-दोष-हीनं again from the decay defect free
सत्त्व-उच्चय-एक-तनुम्- of Saatvic and majestic one form
एव वयं भजाम: alone I worship

The great ascetics residing near the Saraswati river decided that Thou were the most Saatvic of the Trinity. They firmly anchored their devotion into Thee and attained union with Thee. O Changeless One! Who are free from the shortcoming of decay, Thy exalted Saatvic form we worship.

जगत्सृष्ट्यादौ त्वां निगमनिवहैर्वन्दिभिरिव
स्तुतं विष्णो सच्चित्परमरसनिर्द्वैतवपुषम् ।
परात्मानं भूमन् पशुपवनिताभाग्यनिवहं
परितापश्रान्त्यै पवनपुरवासिन् परिभजे ॥१०॥

जगत्-सृष्टि-आदौ the universe's creation in the beginning of
त्वां निगम-निवहै:- to Thee by the Vedas altogether
वन्दिभि:-इव as by the minstrels as (in a king's court)
स्तुतं विष्णो praised O Vishnu!
सत्-चित्-परम-रस- Pure Consciousness Highest Bliss
निर्द्वैत-वपुषम् undual embodiment
परात्मानं भूमन् the Supreme Being O Infinite One!
पशुप-वनिता-भाग्य-निवहं the cowherd women's merits' embodiment
परिताप-श्रान्त्यै the sorrows to be removed
पवनपुरवासिन् O Resident of Guruvaayur!
परिभजे I intensely worship

O Vishnu! In the beginning of the creation of the universe, Thy praises were sung by the Vedas just as the mistrels in the king's court.O Infinite One! Thou are the Pure Consciousness Highest Bliss undual embodiment. Thou are also the personification of all the merits of the cowherd women put together. O Resident of Guruvaayur! I intensly worship Thee for the removal of all my sorrows.

Dashaka 88 | Home | Dashaka 90