Narayaneyam Dasakam Lyrics with Meaning

Narayaneyam Dasakam 1to 10 Lyrics with Meaning in English

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Narayaneyam Dasakam 1to 10 Lyrics with Meaning for all diseases

Here Narayaneyam Dasakam 1to 10 Lyrics with Meaning in English given below Dasakam wise check below:

Who is the author of Narayaneeyam?

The Narayaniyam is a devotional Sanskrit work, in the form of a poetical hymn, consisting of 1036 verses (called ‘slokas’ in Sanskrit). It was written by Bhattathiri in 1586 AD and gives a summary of 18,000 verses of the Bhagavata Purana.

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Narayaneeyam Benefits:

Narayaniyam is a medieval Sanskrit text, comprising a summary study in poetic form of the Bhagavata Purana. It was composed by Melpathur Narayana Bhattathirippadu, (1560–1666 AD) one of the celebrated Sanskrit poets in Kerala. Even though the Narayaneeyam was completed as early as 1586 AD, it appeared in print only after more than 250 years. The Bhagavata Purana is a major Hindu scripture consisting of about 18,000 verses, mainly devoted to the worship of Krishna.
 
The “Parayana” of Narayaneeyam is believed to possess the wonderful power of healing afflictions, both mental and physical, of the devotees. The “Nithyaparayana” of Narayaneeyam will enable the devotees to attain ” Ayurarogyasoukhyam”.
 
Narayaneeya Sapthaham ( the recitation of Narayaneeyam and explaining the meaning to the public) is conducted in Guruvayur temple by Devaswom on the Narayaneeya Dinam and by others as offerings. It is done for seven consecutive days from early morning till 6:10 p.m. Narayaneeya Sapthaham has started in Guruvayur in the early 1950s. It takes about 5 hours to read the slokas and about 45 hours for explaining the slokas.
 
The day on which Narayaneeyam was completed, 28th Vrischikam, is celebrated by the Devaswom as Narayaneeyam day.
 

How many Dashakams are there in Narayaneeyam?

The Narayaneeyam consists of 100 Dashakams containing 10 Shlokas or verses each.

Narayaneyam Dasakam 1 in Devanagari and English  with Meaning:

Prathamadashakam (౧) – Bhagaavatha Swaroopam Thatha Mahatmyaham

॥ Narayaneeyam Prathamadashakam ॥

सान्द्रानन्दावबोधात्मकमनुपमितं कालदेशावधिभ्यां
निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानम् ।
अस्पष्टं दृष्टमात्रे पुनरुरुपुरुषार्थात्मकं ब्रह्म तत्वं
तत्तावद्भाति साक्षाद् गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १ ॥
 
SaandraanandaavabOdhaatmakamanupamitaM kaaladeshaavadhibhyaaM
nirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .
aspaShTaM dRiShTamaatre punarurupuruShaarthaatmakaM brahma tatvaM
tattaavadbhaati saakshaadgurupavanapure hanta bhaagyaM janaanaam .. १
 
Meaning:
The Supreme Reality-The Brahma Tatwa ,which is dense concentrated Bliss, which is of the nature of the Pure Consciousness, which is without parallel or comparison, and is totally free of time and space limitations, and is always free (of Maya) which hundreds and thousands of the Upanishadic statements seek to explain, and yet, is not clear. This Brahma Tatwa which is not easy to grasp in the beginning, but the realisation of which, is the highest purusharth (i.e. liberation), that (very Reality) shines right in front (in concrete form), (as an Image of Shri Krishna) in the Guruvaayur temple. Oh (wonderful indeed) is the good fortune of the people (who seek Thy Grace).
 
एवंदुर्लभ्यवस्तुन्यपि सुलभतया हस्तलब्धे यदन्यत्
तन्वा वाचा धिया वा भजति बत जन: क्षुद्रतैव स्फुटेयम् ।
एते तावद्वयं तु स्थिरतरमनसा विश्वपीड़ापहत्यै
निश्शेषात्मानमेनं गुरुपवनपुराधीशमेवाश्रयाम: ॥ २ ॥
 
evaM durlabhyavastunyapi sulabhatayaa hastalabdhe yadanyat
tanvaa vaachaa dhiyaa vaa bhajati bata janaH kshudrataiva sphuTeyam .
ete taavadvayaM tu sthirataramanasaa vishvapiiDaapahatyai
nishsheShaatmaanamenaM gurupavanapuraadhiishamevaashrayaamaH .. 2
 
Meaning:
In this manner, such rare things are so easily accessible to all. Alas, people, pursue other worldly things with their body speech and mind. This, is pitiable indeed. However, we Thy devotees, surrender , to Thee, O Lord of Guruvaayur who is the embodiment of the entire soul of all beings of the universe, with fully resolved minds for the eradication of all worldly sufferings.
 
सत्त्वं यत्तत् पराभ्यामपरिकलनतो निर्मलं तेन तावत्
भूतैर्भूतेन्द्रियैस्ते वपुरिति बहुश: श्रूयते व्यासवाक्यम्।
तत् स्वच्छ्त्वाद्यदाच्छादितपरसुखचिद्गर्भनिर्भासरूपं
तस्मिन् धन्या रमन्ते श्रुतिमतिमधुरे सुग्रहे विग्रहे ते ॥ ३ ॥
 
sattvaM yattat paraabhyaamaparikalanatO nirmalaM tena taavat
bhuutairbhuutendriyaiste vapuriti bahushaH shruuyate vyaasavaakyam .
tat svachChatvaadyadachChaadita parasukhachidgarbhanirbhaasaruupaM
tasmin dhanyaa ramante shrutimatimadhure sugrahe vigrahe te .. 3
 
Meaning:
That Satva Guna, which compared to the other two Gunas (Rajas and Tamas) is absolutely pure and not tainted by them. From such pure Satva guna,Thy form was born, constituted of subtle elements and organs of senses and actions. It is thus stated by sage Vyaasa, again and again, in many scriptures.Thy form, because of such purity, totally reveals the Supreme Bliss and Consciousness within (which is the resplendent Brahman) without any obstruction. In that form, the fortunate ones (who have good deeds to their credit) revel. That form is delightful to the mind and ears, which the devotees can easily grasp in Thy image.
 
निष्कम्पे नित्यपूर्णे निरवधिपरमानन्दपीयूषरूपे
निर्लीनानेकमुक्तावलिसुभगतमे निर्मलब्रह्मसिन्धौ ।
कल्लोलोल्लासतुल्यं खलु विमलतरं सत्त्वमाहुस्तदात्मा
कस्मान्नो निष्कलस्त्वं सकल इति वचस्त्वत्कलास्वेव भूमन् ॥ ४ ॥
 
NiShkampe nityapuurNe niravadhiparamaanandapiiyuuSharuupe
nirliinaanekamuktaavalisubhagatame nirmalabrahmasindhau .
kallOlOllaasatulyaM khalu vimalataraM sattvamaahustadaatmaa
kasmaannOniShkalastvaM sakala iti vachastvatkalaasveva bhuuman..4
 
Meaning:
Oh Infinite Lord! Thou are the pure Brahman like the mighty ocean, changeless, ever full, and of the nature of unlimited nectarine bliss. Like many pearls in the ocean, innumerable liberated souls are absorbed in Thy Brahmic bliss and hence it is extremely resplendent. Just like the waves rise in the ocean, it is said that Thy Shuddha Satwa form has risen from the Brahman. Since the term Ansha-avataar (Sakalaa) is meant only for Thy other part incarnations. Hence why cannot Thou be called as Poorna-avataar (Nishkalaa)?
 
निर्व्यापारोऽपि निष्कारणमज भजसे यत्क्रियामीक्षणाख्यां
तेनैवोदेति लीना प्रकृतिरसतिकल्पाऽपि कल्पादिकाले।
तस्या: संशुद्धमंशं कमपि तमतिरोधायकं सत्त्वरूपं
स त्वं धृत्वा दधासि स्वमहिमविभवाकुण्ठ वैकुण्ठ रूपं॥५॥
 
NirvyaapaarO(a)pi niShkaaraNamaja bhajase yatkriyaamiikshaNaakhyaaM
tenaivOdeti liinaa prakR^itirasatikalpaa(a)pi kalpaadikaale .
tasyaaH samshuddhamamshaM kamapi tamatirOdhaayakaM satvaruupaM
sa tvaM dhR^itvaa dadhaasi svamahimavibhavaakuNTha vaikuNTha ruupam .. 5
 
Meaning:
Oh Birthless Lord! Even though Thou are not bound by any activities, and Thou are without any motive,Thou do resort to that activity known as ‘eekshanaa’ – the will to create. Because of that only ‘Prakriti’ manifests itself. Prakriti, which is latent in Thee, as if non existent in the beginning of a new cycle of creation. Then, from the pure Saatvik portion of ‘Prakriti’ (Maya) which does not in any way obstruct Thy Brahmic effulgence, Oh Lord of Vaikunth, Thou manifest Thyself, in full glory, with a Divine form.
 
तत्ते प्रत्यग्रधाराधरललितकलायावलीकेलिकारं
लावण्यस्यैकसारं सुकृतिजनदृशां पूर्णपुण्यावतारम्।
लक्ष्मीनिश्शङ्कलीलानिलयनममृतस्यन्दसन्दोहमन्त:
सिञ्चत् सञ्चिन्तकानां वपुरनुकलये मारुतागारनाथ ॥६॥
 
Tatte pratyagradhaaraadhara lalita kalaayaavalii kelikaaraM
laavaNyasyaikasaaraM sukRaitijanadRaishaaM puurNa puNyaavataaram .
lakshmii nishshanka liilaa nilayanamamRsitasyanda sandOhamantaH
si~nchat sa~nchintakaanaaM vapuranukalaye maarutaagaaranaatha…6
 
Meaning:
Thy form excels in the beauty of the fresh rain bearing clouds, and of a beautiful bunch of blue lotuses. Thy form is an embodiment of beauty, in the eyes of the people who have done meritorious deeds, and is a complete incarnation of all their good deeds. Thou are the abode where Goddess Laxmi delights without inhibition. Thou are the source of a torrential flow of nectarine Bliss, soaking the hearts of people who meditate. On that form of Thine I continuously meditate, O Lord of Guruvayur!
 
कष्टा ते सृष्टिचेष्टा बहुतरभवखेदावहा जीवभाजा-
मित्येवं पूर्वमालोचितमजित मया नैवमद्याभिजाने।
नोचेज्जीवा: कथं वा मधुरतरमिदं त्वद्वपुश्चिद्रसार्द्रं
नेत्रै: श्रोत्रैश्च पीत्वा परमरससुधाम्भोधिपूरे रमेरन्॥७॥
 
kaShTaa te sRiShTicheShTaa bahutarabhavakhedaavahaa jiivabhaajaa-
mityevaM puurvamaalOchitamajita mayaa naivamadyaabhijaane .
nOchejjiivaaH kathaM vaa madhurataramidaM tvadvapushchidrasaardraM
netraiH shrOtraishcha piitvaa paramarasasudhaambhOdhipuure rameran .. 7
 
Meaning:
O Invincible Lord! Thy activity of creation is indeed a tragic sport, as it causes a lot of sufferings to the living beings. This is what I used to think, but now I do not think so. For if there were no creation, how could human beings enjoy the beauty and sweetness of Thy form which is so delightful to hear and ecstatic to behold, and thus revel in the ocean of Supreme-Bliss-Consciousness.
 
नम्राणां सन्निधत्ते सततमपि पुरस्तैरनभ्यर्थितान –
प्यर्थान् कामानजस्रं वितरति परमानन्दसान्द्रां गतिं च।
इत्थं निश्शेषलभ्यो निरवधिकफल: पारिजातो हरे त्वं
क्षुद्रं तं शक्रवाटीद्रुममभिलषति व्यर्थमर्थिव्रजोऽयम्॥८॥
 
namraaNaaM sannidhatte satatamapi purastairanabhyarthitaana-
pyarthaan kaamaanajasraM vitarati paramaanandasaandraaM gatiM cha .
itthaM nishsheShalabhyO niravadhikaphalaH paarijaatO hare tvaM
kshudraM taM shakravaaTiidrumamabhilaShati vyarthamarthivrajO(a)yam .. 8
 
Meaning:
O Lord Vishnu! for the devotees who surrender to Thee, Thou always confer, unasked for, not only wealth and other desires, but also liberation.Thus being accessible to every one and bestower of unlimited boons, Thou are the unique Paarijaata tree [parijaata: a heavenly flower]. Alas, the desire prompted hoards of people, in vain, long for trivial blessings from the Kalpaka tree of the garden of Indra. [Kalpaka: a wish fulfilling tree]
 
कारुण्यात्काममन्यं ददति खलु परे स्वात्मदस्त्वं विशेषा-
दैश्वर्यादीशतेऽन्ये जगति परजने स्वात्मनोऽपीश्वरस्त्वम्।
त्वय्युच्चैरारमन्ति प्रतिपदमधुरे चेतना: स्फीतभाग्या-
स्त्वं चात्माराम एवेत्यतुलगुणगणाधार शौरे नमस्ते॥९॥
 
kaaruNyaatkaamamanyaM dadati khalu pare svaatmadastvaM visheShaa-
daishvaryaadiishate(a)nye jagati parajane svaatmanO(a)piishvarastvam .
tvaiyyuchchairaaramanti pratipadamadhure chetanaaH sphiitabhaagyaa-
stvaM chaatmaaraama evetyatulaguNagaNaadhaara shaure namaste .. 9
 
Meaning:
O Lord Shri Krishna! while other gods out of compassion, fulfill the desires of their devotees, Thou out of Thy unique compassion, offer Thyself (liberation) to Thy devotees. While other gods rule over the world with the powers invested in them, Thou are the very inner controller of all and rule over all beings and other gods as well as Thyself. Hence all fortunate jeevas [souls] take immense delight in the inexhaustible bliss that Thou are. As for Thee, Thou are ever satisfied in Thyself and are the abode of incomparable attributes. O Lord! prostrations to Thee.
 
ऐश्वर्यं शङ्करादीश्वरविनियमनं विश्वतेजोहराणां
तेजस्संहारि वीर्यं विमलमपि यशो निस्पृहैश्चोपगीतम्।
अङ्गासङ्गा सदा श्रीरखिलविदसि न क्वापि ते सङ्गवार्ता
तद्वातागारवासिन् मुरहर भगवच्छब्दमुख्याश्रयोऽसि॥१०॥
 
AishvaryaM shankaraadiishvaraviniyamanaM vishvatejOharaaNaaM
tejassanhaari viiryaM vimalamapi yashO nispRaihaishchOpagiitam .
angaasangaa sadaa shriirakhilavidasi na kvaapi tee sangavaartaa
tadvaataagaaravaasin murahara bhagavachChabdamukhyaashrayO(a)si .. 10
 
Meaning:
O Lord of Guruvaayur! Thy lordliness consists in being the controller of all gods from Lord Shankara onwards.Thy prowess overcomes that of those who excel the whole world in prowess. Thy pure fame is sung by even the most desireless sages. Laxmi Devi always resides in Thy bosom. Thou are omniscient and there is not the slightest trace of attachment in Thee. Therefore, the term ‘Bhagavan’ is applicable to Thee alone.

Narayaneyam Dasakam 2 in Devanagari and English  with Meaning:
Bhagavatha: Swaruoamadhuryam Thatha Bhakthimahatvam
(Sweetness of his form and greatness of devotion)

सूर्यस्पर्धिकिरीटमूर्ध्वतिलकप्रोद्भासिफालान्तरं
कारुण्याकुलनेत्रमार्द्रहसितोल्लासं सुनासापुटम्।
गण्डोद्यन्मकराभकुण्डलयुगं कण्ठोज्वलत्कौस्तुभं
त्वद्रूपं वनमाल्यहारपटलश्रीवत्सदीप्रं भजे॥१॥
 
suuryaspardhikiriiTamuurdhvatilaka prOdbhaasiphaalaantaraM
kaaruNyaakulanetramaardra hasitOllaasaM sunaasaapuTam |
gaNDOdyanmakaraabha kuNDalayugaM kaNThOjvalatkaustubhaM
tvadruupaM vanamaalyahaarapaTala shriivatsadiipraM bhaje ||1||
 
Meaning:
I always meditate on your Vaikunta form,
With the crown brighter than the Sun God,
The shining forehead with the long thilaka,
The eyes from which mercy flows and ebbs,
The shine of the smile is comforting,
The pretty nose, the cheeks which are reflecting your ear studs,
The Kousthubha gem which adds to the shine of the neck,
And forest and golden bead garlands and the Sri Vathsa. ॥ 2.1 ॥
 
केयूराङ्गदकङ्कणोत्तममहारत्नाङ्गुलीयाङ्कित-
श्रीमद्बाहुचतुष्कसङ्गतगदाशङ्खारिपङ्केरुहाम् ।
काञ्चित् काञ्चनकाञ्चिलाञ्च्छितलसत्पीताम्बरालम्बिनी-
मालम्बे विमलाम्बुजद्युतिपदां मूर्तिं तवार्तिच्छिदम् ॥२॥
 
keyuuraangada kankaNOttama mahaaratnaanguliiyaankitashriimadbaahu
chatuShka sangata gadaa shankhaari pankeruhaam |
kaa~nchit kaa~nchana kaa~nchilaanChita lasatpiitaambaraalambiniim
aalambe vimalaambujadyutipadaaM muurtiM tavaartichChidam||2||
 
Meaning:
I surrender to your form which is beyond description by words,
Which has four arms wearing gem-studded armlets, bangles, bracelets and rings,
Holding the mace, the conch, the wheel and the lotus flower,
Which is bedecked with yellow silk, tied over by a gem-studded waist belt,
Which has holy feet which shines like a pure lotus flower,
And which destroys all sorts of sorrows. ॥ 2.2 ॥
 
यत्त्त्रैलोक्यमहीयसोऽपि महितं सम्मोहनं मोहनात्
कान्तं कान्तिनिधानतोऽपि मधुरं माधुर्यधुर्यादपि ।
सौन्दर्योत्तरतोऽपि सुन्दरतरं त्वद्रूपमाश्चर्यतोऽ-
प्याश्चर्यं भुवने न कस्य कुतुकं पुष्णाति विष्णो विभो ॥३॥
 
yatttrailOkyamahiiyasO(a)pi mahitaM sammOhanaM mOhanaat
kaantaM kaantinidhaanatO(a)pi madhuraM maadhuryadhuryaadapi |
saundaryOttaratO(a)pi sundarataraM tvadruupamaashcharyatO(a)-
pyaashcharyaM bhuvane na kasya kutukaM puShNaati viShNO vibhO ||3||
 
Meaning:
Oh Vishnu, Oh Lord, who in this world would not be enchanted by your form,
Which is holier than the holiest in all the three worlds,
Which is more attractive than the most attractive,
Which shines more than the best shining object,
Which is sweeter than the sweetest, which is prettier than the prettiest,
And which is more wonderful than the most wonderful. ॥ 2.3 ॥
 
तत्तादृङ्मधुरात्मकं तव वपु: सम्प्राप्य सम्पन्मयी
सा देवी परमोत्सुका चिरतरं नास्ते स्वभक्तेष्वपि ।
तेनास्या बत कष्टमच्युत विभो त्वद्रूपमानोज्ञक –
प्रेमस्थैर्यमयादचापलबलाच्चापल्यवार्तोदभूत् ॥४॥
 
tattaadRi~N madhuraatmakaM tava vapuH sampraapya sampanmayii
saa devii paramOtsukaa chirataraM naaste svabhakteShvapi |
tenaasyaa bata kaShTamachyuta vibhO tvadruupamaanOj~nakapremasthairyamayaadachaapala
balaat chaapalya vaartOdabhuut.||4||
 
Meaning:
After getting and reaching your wonderful and greatly joyous form,
That goddess who controls wealth has become more attached to you,
And because of this even after reaching the homes of her great devotees,
She does not prefer to stay there, Oh Lord, Oh changeless one,
Due to the deep, strong and stable love towards your very pretty form,
She has got a very bad name as the unstable one, is it not uncharitable? ॥ 2.4 ॥
 
लक्ष्मीस्तावकरामणीयकहृतैवेयं परेष्वस्थिरे-
त्यस्मिन्नन्यदपि प्रमाणमधुना वक्ष्यामि लक्ष्मीपते ।
ये त्वद्ध्यानगुणानुकीर्तनरसासक्ता हि भक्ता जना-
स्तेष्वेषा वसति स्थिरैव दयितप्रस्तावदत्तादरा ॥५॥
 
lakshmiistaavaka-raamaNiiyaka-hRitaiveyaM pareShvasthiretyasminnanyadapi
pramaaNamadhunaa vakshyaami lakshmiipate |
ye tvaddhyaanaguNaanukiirtanarasaasaktaa hi bhaktaa janaasteShveShaa
vasati sthiraiva dayitaprastaavadattaadaraa ||5||
 
Meaning:
Oh Consort of Goddess Lakshmi, I will tell another reason to say,
That Goddess Lakshmi does not stay long with others,
That is because of her attractiveness to your pretty form,
For in the case of devotees of yours who are busy in meditating,
And singing about you, she is interested in hearing about,
The news of her darling and never leaves but stays with them. ॥ 2.5 ॥
 
एवंभूतमनोज्ञतानवसुधानिष्यन्दसन्दोहनं
त्वद्रूपं परचिद्रसायनमयं चेतोहरं शृण्वताम् ।
सद्य: प्रेरयते मतिं मदयते रोमाञ्चयत्यङ्गकं
व्यासिञ्चत्यपि शीतवाष्पविसरैरानन्दमूर्छोद्भवै: ॥६॥
 
evaM bhuuta manOj~nataa navasudhaa niShyanda sandOhanaM
tvadruupaM parachidrasaayanamayaM chetOharaM shRiNvataam |
sadyaH perarayate matiM madayate rOmaa~nchayatyangakaM
vyaasi~nchatyapi shiitabaaShpa visarairaanandamuurChOdbhavaiH ||6||
 
Meaning:
This great form of yours, which is the starting, place of,
The nectar called all-around wealth and luck,
Which is the extract of the divine concept of Brahmam,
And which is pretty and sweet to hear,
Would attract the mind instantly, make it exuberant,
And make the hairs all over our body stand erect,
And make us drench in the tears of joy welling from our eyes. ॥ 2.6 ॥
 
एवंभूततया हि भक्त्यभिहितो योगस्स योगद्वयात्
कर्मज्ञानमयात् भृशोत्तमतरो योगीश्वरैर्गीयते ।
सौन्दर्यैकरसात्मके त्वयि खलु प्रेमप्रकर्षात्मिका
भक्तिर्निश्रममेव विश्वपुरुषैर्लभ्या रमावल्लभ ॥७॥
 
evambhuutatayaa hi bhaktyabhihitO yOgassa yOgadvayaat
karmaj~naanamayaat bhR^ishOttamatarO yOgiishvarairgiiyate |
saundaryaikarasaatmake tvayi khalu premaprakarShaatmikaa
bhaktirnishramameva vishvapuruShairlabhyaa ramaavallabha || 7||
Meaning:
 
Due to this, only the great godlike sages have chosen the path of devotion
Over the two paths called the path of action and path of realization based on enquiry
And have sung and praised it as the most suitable path,
And so oh God who is very dear to the Goddess Lakshmi,
This path based on the devotion based concept of your prettiness,
Is very easily available for use to all persons of this world. ॥ 2.7 ॥
Bhakti yoga   Karma yoga   Jnana Yoga
 
निष्कामं नियतस्वधर्मचरणं यत् कर्मयोगाभिधं
तद्दूरेत्यफलं यदौपनिषदज्ञानोपलभ्यं पुन: ।
तत्त्वव्यक्ततया सुदुर्गमतरं चित्तस्य तस्माद्विभो
त्वत्प्रेमात्मकभक्तिरेव सततं स्वादीयसी श्रेयसी ॥८॥
 
niShkaamaM niyatasvadharmacharaNaM yat karmayOgaabhidhaM
tadduuretyaphalaM yadaupaniShadaj~naanOpalabhyaM punaH |
tattvavyaktatayaa sudurgamataraM chittasya tasmaadvibhO
tvatpremaatmakabhaktireva satataM svaadiiyasii shreyasii ||8||
 
Meaning:
While Karma yoga consisting of all actions without desire for results,
Would yield results only after a very long time and while Jnana Yoga,
Which is available in the concepts enunciated in the Upanishads,
Is extremely difficult to follow, due to its being not in the grip of various sensory organs,
Oh Lord, the devotion to you based on love to you is very sweet and satisfying. ॥ 2.8 ॥
 
अत्यायासकराणि कर्मपटलान्याचर्य निर्यन्मला
बोधे भक्तिपथेऽथवाऽप्युचिततामायान्ति किं तावता ।
क्लिष्ट्वा तर्कपथे परं तव वपुर्ब्रह्माख्यमन्ये पुन-
श्चित्तार्द्रत्वमृते विचिन्त्य बहुभिस्सिद्ध्यन्ति जन्मान्तरै: ॥९॥
 
atyaayaasakaraaNi karmapaTalaanyaacharya niryanmalaaH
bOdhe bhaktipathe(a)thavaa(a)pyuchitataamaayaanti kiM taavataa |
kliShTvaa tarkapathe paraM tava vapurbrahmaakhyamanye punashchittaardratvamRite vichintya bahubhissiddhyanti janmaantaraiH ||9||
 
Meaning:
What is the use of some people struggling after doing several karmas,
Which are exhausting and hard,
Getting their mind cleaned and becoming suitable to follow Jnana or Bhakti Yoga,
And others struggling and getting troubled with intellectual exercises,
Without their mind getting softened but meditating on the concept of Brahmam,
And getting salvation after passing through several cycles of birth? ॥ 2.9 ॥
 
त्वद्भक्तिस्तु कथारसामृतझरीनिर्मज्जनेन स्वयं
सिद्ध्यन्ती विमलप्रबोधपदवीमक्लेशतस्तन्वती ।
सद्यस्सिद्धिकरी जयत्ययि विभो सैवास्तु मे त्वत्पद-
प्रेमप्रौढिरसार्द्रता द्रुततरं वातालयाधीश्वर ॥१०॥
 
tvadbhaktistu kathaarasaamR^itajhariinirmajjanena svayaM
siddhyantii vimalaprabOdhapadaviimakleshatastanvatii |
sadyassiddhikarii jayatyayi vibhO saivaastu me 
tvatpadapremaprauDhirasaardrataadrutataraM vaataalayaadhiishvara||10||
 
Meaning:
Oh Lord who is the God of Guruvayur, since devotion consists of getting drowned,
In the nectarine happiness of telling and hearing the stories about you,
And leads to easy and comfortable steps for opening the doors of divine knowledge,
It leads to victorious salvation instantly, please bless me,
To speedily make my mind melt with wonderful love towards you. ॥ 2.10 ॥

Narayaneyam Dasakam 3 in Devanagari and English  with Meaning:

Narayaneyam Dasakam 3 Uttama Bhaktasya Gunaha

(Prayer for devotion) 

The poet who is very much troubled by his sickness first describes the marks of a great devotee and he cries to God to cure him. He requests from him only devotion and freedom from sickness.
 
पठन्तो नामानि प्रमदभरसिन्धौ निपतिता:
स्मरन्तो रूपं ते वरद कथयन्तो गुणकथा: ।
चरन्तो ये भक्तास्त्वयि खलु रमन्ते परममू-
नहं धन्यान् मन्ये समधिगतसर्वाभिलषितान् ॥१॥
paThantO naamaani pramadabharasindhau nipatitaaH
smarantO ruupaM te varada kathayantO guNakathaaH |
charantO ye bhaktaastvayi khalu ramante paramamuunahaM
dhanyaan manye samadhigatasarvaabhilaShitaan || 1
 
Meaning:
Oh God, who showers blessings, I only consider those who chant your names,
Who meditates on your form and tell and hear the stories about your greatness,
And travel in life by drowning themselves in the sea of divine joy,
And always fill up their mind with a thought about you only,
As the only lucky people who have all their wishes fulfilled. ॥ 3.1 ॥
 

गदक्लिष्टं कष्टं तव चरणसेवारसभरेऽ-
प्यनासक्तं चित्तं भवति बत विष्णो कुरु दयाम् ।
भवत्पादाम्भोजस्मरणरसिको नामनिवहा-
नहं गायं गायं कुहचन विवत्स्यामि विजने ॥२॥
gadakliShTaM kaShTaM tava charaNasevaarasabhare(a)-
pyanaasaktaM chittaM bhavati bata viShNO kuru dayaam |
bhavatpaadaambhOjasmaraNarasikO naamanivahaanahaM
gaayaM gaayaM kuhachana vivatsyaami vijane ||

 
Meaning:
Oh Lord Vishnu, alas, A mind plagued by suffering due to diseases,
Becomes disinterested in offering prayers at your feet,
And get drowned in the divine joy and so show mercy on me,
And this would mean my spending my time in a desolate place,
Meditating on your lotus-like feet and enjoying that thought. ॥ 3.2 ॥
 
कृपा ते जाता चेत्किमिव न हि लभ्यं तनुभृतां
मदीयक्लेशौघप्रशमनदशा नाम कियती ।
न के के लोकेऽस्मिन्ननिशमयि शोकाभिरहिता
भवद्भक्ता मुक्ता: सुखगतिमसक्ता विदधते ॥३॥
kR^ipaa te jaataa chetkimiva na hi labhyaM tanubhRitaaM
madiiyakleshaughaprashamanadashaa naama kiyatii |
na ke ke lOke(a)sminnanishamayi shOkaabhirahitaaH
bhavadbhaktaa muktaaH sukhagatimasaktaa vidadhate ||
 
Meaning:
What is there which is impossible to get for anyone,
If you show mercy on them, for you it is very easy to remove all my troubles,
And oh Lord of Guruvayur, I am able to see several of your devotees,
Having only devotion on you, leading a life of no sorrow and attain salvation. ॥ 3.3 ॥
 
मुनिप्रौढा रूढा जगति खलु गूढात्मगतयो
भवत्पादाम्भोजस्मरणविरुजो नारदमुखा: ।
चरन्तीश स्वैरं सततपरिनिर्भातपरचि –
त्सदानन्दाद्वैतप्रसरपरिमग्ना: किमपरम् ॥४॥
muniprauDhaa ruuDhaa jagati khalu guuDhaatmagatayO
bhavatpaadaambhOjasmaraNavirujO naaradamukhaaH |
charantiisha svairaM satataparinirbhaataparachitsadaanandaadvaitaprasaraparimagnaaH
kimaparam ||
 
Meaning:
Oh God, in this world there were great devotees like Sage Narada,
Whose souls traveled towards you, they being very healthy,
We’re thinking about your feet only,
And they got drowned in the limitless ever shining ocean of joy,
And were traveling as per their wishes, what else do they need? ॥ 3.4 ॥
 
भवद्भक्ति: स्फीता भवतु मम सैव प्रशमये-
दशेषक्लेशौघं न खलु हृदि सन्देहकणिका ।
न चेद्व्यासस्योक्तिस्तव च वचनं नैगमवचो
भवेन्मिथ्या रथ्यापुरुषवचनप्रायमखिलम् ॥५॥
bhavadbhaktiH sphiitaa bhavatu mama saiva prashamayedasheShakleshaughaM
na khalu hRidi sandehakaNikaa |
na chedvyaasasyOktistava cha vachanaM naigamavachO
bhavenmithyaa rathyaapuruShavachanapraayamakhilam || 
 
Meaning:
I strongly believe that if the devotion in my mind towards you,
Keeps on increasing, then you would certainly remove all my sorrows,
For if this is not so, the word of Vyasa, your words and the Vedic sayings,
Would all become equivalent to the words of wandering gypsies. ॥ 3.5 ॥
 
भवद्भक्तिस्तावत् प्रमुखमधुरा त्वत् गुणरसात्
किमप्यारूढा चेदखिलपरितापप्रशमनी ।
पुनश्चान्ते स्वान्ते विमलपरिबोधोदयमिल-
न्महानन्दाद्वैतं दिशति किमत: प्रार्थ्यमपरम् ॥६॥
bhavadbhaktistaavat pramukhamadhuraa tvadguNarasaat
kimapyaaruuDhaa chedakhilaparitaapaprashamanii |
punashchaante svaante vimalaparibOdhOdayamila
nmahaanandaadvaitaM dishati kimataH praarthyamaparam || 
 
Meaning:
In the very start itself, only the devotion to you is full of sweetness,
In the middle, all the sorrows vanish completely and in the end,
One gets divine joy with clear concepts of wisdom.
Apart from this, what is else needs to be asked from Him? ॥ 3.6 ॥
 
विधूय क्लेशान्मे कुरु चरणयुग्मं धृतरसं
भवत्क्षेत्रप्राप्तौ करमपि च ते पूजनविधौ ।
भवन्मूर्त्यालोके नयनमथ ते पादतुलसी-
परिघ्राणे घ्राणं श्रवणमपि ते चारुचरिते ॥७॥
vidhuuya kleshaanme kuru charaNayugmaM dhRitarasaM
bhavatkshetrapraaptau karamapi cha te puujanavidhau |
bhavanmuurtyaalOke nayanamatha te paadatulasiiparighraaNe
ghraaNaM shravaNamapi te chaarucharite ||
 
Meaning:
Please cure all my diseases so that my legs can come to your temple,
My hands can worship you, my eyes are able to see your pretty form,
My nose can smell and enjoy the scent of Ocimum leaves at your feet,
And my ears are able to hear and enjoy your soulful stories. ॥ 3.7 ॥
 
प्रभूताधिव्याधिप्रसभचलिते मामकहृदि
त्वदीयं तद्रूपं परमसुखचिद्रूपमुदियात् ।
उदञ्चद्रोमाञ्चो गलितबहुहर्षाश्रुनिवहो
यथा विस्मर्यासं दुरुपशमपीडापरिभवान् ॥८॥
prabhuutaadhivyaadhiprasabhachalite maamakahRidi
tvadiiyaM tadruupaM paramasukhachidruupamudiyaat |
uda~nchadrOmaa~nchO galitabahuharShaashrunivahO
yathaa vismaryaasaM durupashamapiiDaaparibhavaan ||
 
Meaning:
Please fill my mind which is troubled and confused with mental stress,
As well as physical diseases, with your pretty divine form of bliss,
And as a result, let my eyes shed the tears of joy with hairs of the body standing erect,
Help me to completely forget all the insufferable maladies of my body. ॥ 3.8 ॥
 
मरुद्गेहाधीश त्वयि खलु पराञ्चोऽपि सुखिनो
भवत्स्नेही सोऽहं सुबहु परितप्ये च किमिदम् ।
अकीर्तिस्ते मा भूद्वरद गदभारं प्रशमयन्
भवत् भक्तोत्तंसं झटिति कुरु मां कंसदमन ॥९॥
marudgehaadhiisha tvayi khalu paraa~nchO(a)pi sukhinO
bhavatsnehii sO(a)haM subahu paritapye cha kimidam |
akiirtiste maa bhuudvarada gadabhaaraM prashamayan
bhavadbhaktOttamsaM jhaTiti kuru maaM kamsadamana ||
 
Meaning:
Oh Lord of Guruvayur, how is it that while those who never bother about you are happy,
I, who am your devotee, am suffering from extreme and great sorrow.
Oh God, who killed Kamsa and who fulfills the wishes of all your devotees,
You would get negative fame and so cure all my diseases speedily,
And make me one among your greatest devotees. ॥ 3.9 ॥
 
किमुक्तैर्भूयोभिस्तव हि करुणा यावदुदिया-
दहं तावद्देव प्रहितविविधार्तप्रलपितः ।
पुरः क्लृप्ते पादे वरद तव नेष्यामि दिवसा-
न्यथाशक्ति व्यक्तं नतिनुतिनिषेवा विरचयन् ॥१०॥
kimuktairbhuuyObhistava hi karuNaa yaavadudiyaa
dahaM taavaddeva prahitavividhaartapralapitaH |
puraH kL^ipte paade varada tava neShyaami divasaa
nyathaashakti vyaktaM natinutiniShevaa virachayan ||
 
Meaning:
Oh God, who blesses, Oh God who fulfills wishes of devotees,
What is the point in keeping on talking, it is certain,
That till you exhibit your mercy towards me,
I would stop all complaints and salute and pray,
At your feet that is in front of me and spend my days. ॥ 3.10 ॥
 

Narayaneyam Dasakam 4 in Devanagari and English  with Meaning:


Narayaneeyam Dasakam 4 – Yogabhyasaha Thatha yogasiddihi
Narayaneeyam Dasakam 4 .Eight fold yoga and the results there of.

This is introduction to Ashtanga Yoga is given in this chapter. This is possibly the biggest chapter in the entire Narayaneeyam.Yama, Niyama, Aasana, Pranayama Prathyahara, Dharana,
Dhyana and Samadhi are the eight fold yoga.
 
कल्यतां मम कुरुष्व तावतीं कल्यते भवदुपासनं यया ।
स्पष्टमष्टविधयोगचर्यया पुष्टयाशु तव तुष्टिमाप्नुयाम् ॥१॥
kalyataaM mama kuruShva taavatiiM kalyate bhavadupaasanaM yayaa |
spaShTamaShTavidhayOgacharyayaa puShTayaa(a)(a)shu tava tuShTimaapnuyaam || 1||
 
Meaning:
Oh God, who gives blessings, please give me as much health as,
Needed by me to worship you and let me be blessed by you,
So that soon I would gain expertise in the eight fold yoga,
And so that I would be able to get your grace and make you happy. 4.1
 
 ब्रह्मचर्यदृढतादिभिर्यमैराप्लवादिनियमैश्च पाविता: ।
कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥
 
brahmacharya dRiDhataadibhiryamairaaplavaadi niyamaishcha paavitaaH |
kurmahe dRiDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaaH ||2||
 
Meaning:
We who are completely dependent on you ,
Would practice three Yamas of celibacy, non violence and truth,
And also practice the Niyama of bathing, cleaning of mind and meditation,
And assume the Asana of either Sukhasana or Padmasana and fix ourselves. 4.2
 
तारमन्तरनुचिन्त्य सन्ततं प्राणवायुमभियम्य निर्मला: ।
इन्द्रियाणि विषयादथापहृत्यास्महे भवदुपासनोन्मुखा: ॥३॥
 
taaramantaranuchintya santataM praaNavaayumabhiyamya nirmalaaH |
indriyaaNi viShayaadathaapahRityaa(a)(a)smahe bhavadupaasanOnmukhaaH || 3||
 
Meaning:
We would meditate within our mind without break on “Om”,
Would control our breath , would become pure by getting rid of passion and anger,
And then turn away all sense organs from their attractions,
And become ready to concentrate our attention on you. 4.3
 
अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।
तेन भक्तिरसमन्तरार्द्रतामुद्वहेम भवदङ्घ्रिचिन्तका ॥४॥
 
asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhuH |
tena bhaktirasamantaraardrataamudvahema bhavadanghrichintakaaH || 4||
 
Meaning:
We would bind our mind on your very unclear form,
With great difficulty by trying and trying again,
And we who always think of your feet,
Would with great practice would attain joy of devotion and a soft mind. 4.4
 
विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिरशीलनावशात् ।
अश्रमं मनसि चिन्तयामहे ध्यानयोगनिरतास्त्वदाश्रयाः ॥५॥
 
visphuTaavayavabhedasundaraM tvadvapuH suchirashiilanaavashaat |
ashramaM manasi chintayaamahe dhyaanayOganirataastvadaashrayaaH ||5||
 
After surrendering to you by practicing the art of meditation,
We would make our limbs in great shape,
And by lengthy and constant practice of meditation,
We would frame your very pretty shining form in our mind. 4.5
 
ध्यायतां सकलमूर्तिमीदृशीमुन्मिषन्मधुरताहृतात्मनाम् ।
सान्द्रमोदरसरूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥
 
dhyaayataaM sakala muurtimiidRishiiM unmiShanmadhurataa hRitaatmanaam |
saandramOda rasa ruupamaantaraM brahmaruupamayi te(a)vabhaasate ||
 
Meaning:
Oh God, all those who meditate on you with body and limbs,
Would be attracted by the sweet and pretty concept of you without body,
And the Brahmam which can only be understood by the mind,
Would shine in their mind, drowning them in divine joy. 4.6
 
तत्समास्वदनरूपिणीं स्थितिं त्वत्समाधिमयि विश्वनायक ।
आश्रिता: पुनरत: परिच्युतावारभेमहि च धारणादिकम् ॥७॥
 
tatsamaasvadanaruupiNiiM sthitiM tvatsamaadhimayi vishvanaayaka
aashritaaH punarataH parichyutaavaarabhemahi cha dhaaraNaadikam ||
 
Meaning:
Oh Lord of the universe, we would attain then the state of Samadhi,
Which is the state, where Brahmam is experienced,
And when we slip away from this perfect state ,
We would again restart for attaining it from beginning. 4.7
 
 इत्थमभ्यसननिर्भरोल्लसत्त्वत्परात्मसुखकल्पितोत्सवा: ।
मुक्तभक्तकुलमौलितां गता: सञ्चरेम शुकनारदादिवत् ॥८॥
 
itthamabhyasana nirbharOllasat tvatparaatmasukha kalpitOtsavaaH |
muktabhaktakulamaulitaaM gataaH sa~ncharema shukanaaradaadivat || 8||
 
Meaning:
Once we attain this perfect path following Yogic steps,
We would be filled with state of exultation due to divine joy,
And we would become greatest devotees of yours,
And would travel like the great sages Narada and Sukha. 4.8
 
त्वत्समाधिविजये तु य: पुनर्मङ्क्षु मोक्षरसिक: क्रमेण वा ।
योगवश्यमनिलं षडाश्रयैरुन्नयत्यज सुषुम्नया शनै: ॥९॥
 
tvatsamaadhivijaye tu yaH punarma~Nkshu mOksharasikaH krameNa vaa |
yOgavashyamanilaM ShaDaashrayairunnayatyaja suShumnayaa shanaiH || 9||
 
Oh God, who cannot be defeated , the devotee who is interested in salvation,
As soon as he successfully attains the state of Samadhi,
Would raise up the life giving breath, which has been controlled by Pranayama,
Through the six nerve openings, and slowly make it reach, the Sushmna nerve. 4.9
 
लिङ्गदेहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।
ऊर्ध्वलोककुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥
 
lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |
uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10||
 
Meaning:
That yogi who is not interested in the pleasures of Brahma and other worlds,
Would raise the breath of life to the middle point of the eye brows,
Leave out his micro self and merge with you who has a macro divine body,
But the one who is fond of enjoying the pleasures of Brahma and other worlds,
Would get out of his body in the micro form piercing his head. 4.10
 
अग्निवासरवलर्क्षपक्षगैरुत्तरायणजुषा च दैवतै: ।
प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तमीयते ॥११॥
 
agnivaasaravalarkshapakshagair uttaraayaNajuShaa cha daivataiH |
praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantamiiyate || 11||
 
Meaning:
That Yogi who was interested in you would be taken to the land of the Sun,
By those Gods who preside over fire , day time and waxing period of moon,
And who are fixed in the summer solstice
And those who are for enjoying divine pleasures,
Would be taken till the land of the Dhruva (pole star). 4.11
 
आस्थितोऽथ महरालये यदा शेषवक्त्रदहनोष्मणार्द्यते ।
ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥
 
aasthitO(a)tha maharaalaye yadaa sheShavaktradahanOShmaNaardyate |
iiyate bhavadupaashrayastadaa vedasaH padamataH puraiva vaa || 12||
 
Meaning:
After reaching the land of Dhruva and a long stay in Mahar loka,
When they start suffering from the hot breath of Adhi Sesha,
They surrender completely to you and reach the land of Brahma,
Or they reach the land of Brahma before they start feeling the heat of Sesha’s breath. 4.12 
 
तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् ।
स्वेच्छया खलु पुरा विमुच्यते संविभिद्य जगदण्डमोजसा ॥१३॥
 
tasya cha kshitipayO mahO(a)niladyOmahatprakR^iti saptakaavR^itiiH |
 svechChayaa khalu puraa vimuchyate sanvibhidya jagadaNDamOjasaa || 13||
 
Meaning:
That Yogi who lives in the land of Brahma or in Vishnu Loka,
During the time of final deluge attains salvation, if not,
According to his own wish using his own yogic power,
He can break the Brahmanda and attain salvation. 4.13
 
तस्य च क्षितिपयोमहोऽनिलद्योमहत्प्रकृतिसप्तकावृती: ।
तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥
 
archiraadigatimiidRishiiM vrajan vichyutiM na bhajate jagatpate |
tattadaatmakatayaa vishan sukhii yaati te padamanaavR^itaM vibhO ||14||
 
Meaning:
Oh Lord, that Yogi enters the seven sheaths* of Brahmanda one by one,
With his own micro form, he enjoys divine joy and pleasures,
And becomes one with your sheath less form. 4.14
*Earth, Water, Light, air , sky, great principle and illusion are
The seven sheaths.
 
अर्चिरादिगतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।
सच्चिदात्मक भवत् गुणोदयानुच्चरन्तमनिलेश पाहि माम् ॥१५॥
 
tatra vaa tava pade(a)thavaa vasan praakRitapralaya eti muktataam |
sachchidaatmaka bhavadguNOdayaanuchcharantamanilesha paahi maam ||15||
 
Meaning:
Oh Lord of the universe, the yogi who attains this aspect,
Of the migration of the different worlds, is never born again,
Oh essence of divine joy, oh Lord of Guruvayur,
Please protect me , who sings about you and your properties. 4.15


Narayaneyam Dasakam 5-viratpurushotpathi:
Narayaneyam Dasakam 5 The birth of the divine mega essence

Narayaneyam Dasakam 5 in Devanagari and English  with Meaning:

After the deluge when everything merges with nature , The God appears again. This chapter describes the process of the appearance of that supreme God.
 
व्यक्ताव्यक्तमिदं न किञ्चिदभवत्प्राक्प्राकृतप्रक्षये
मायायाम् गुणसाम्यरुद्धविकृतौ त्वय्यागतायां लयम् ।
नो मृत्युश्च तदाऽमृतं च समभून्नाह्नो न रात्रे: स्थिति-
स्तत्रैकस्त्वमशिष्यथा: किल परानन्दप्रकाशात्मना ॥१॥
 
vyaktaavyaktamidaM na ki~nchidabhavatpraakpraakRitaprakshaye
maayaayaam guNasaamyaruddhavikRitau tvayyaagataayaaM layam |
nO mRityushcha tadaa(a)mRitaM cha samabhuunnaahnO na raatreH sthitistatraikastvamashiShyathaaH
 
Meaning:
During the time of the great deluge, when Maya stopped
Due to absence of character differences like sathva, rajas and thamas,
Merged completely with you, the macro and micro worlds did not exist,
And at the time life and death as well as salvation also did not exist,
There was neither day nor night and during those times, you were remaining,
As the form of ultimate joy and dazzlingly brilliant light. 5.1
 
काल: कर्म गुणाश्च जीवनिवहा विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनतामाययु: ।
तेषां नैव वदन्त्यसत्त्वमयि भो: शक्त्यात्मना तिष्ठतां
नो चेत् किं गगनप्रसूनसदृशां भूयो भवेत्संभव: ॥२॥
 
kaalaH karma guNaashcha jiivanivahaa vishvaM cha kaaryaM vibhO
chilliilaaratimeyuShi tvayi tadaa nirliinataamaayayuH |
teShaaM naiva vadantyasattvamayi bhOHshaktyaatmanaa tiShThataaM
nO chet kiM gaganaprasuunasadR^ishaaM bhuuyO bhavetsambhavaH ||2||
 
Meaning:
Oh Lord, during deluge, time, action, sathva, rajas and thamas characters,
Animal herds and the illusion filled world merged in you who was interested in play,
But we cannot say that they have lost their existence, for if it were so,
Would they which are similar to the sky flower reemerge after deluge? 5.2
 
एवं च द्विपरार्धकालविगतावीक्षां सिसृक्षात्मिकां
बिभ्राणे त्वयि चुक्षुभे त्रिभुवनीभावाय माया स्वयम् ।
मायात: खलु कालशक्तिरखिलादृष्टं स्वभावोऽपि च
प्रादुर्भूय गुणान्विकास्य विदधुस्तस्यास्सहायक्रियाम् ॥३॥
 
evaM cha dviparaardhakaalavigataaviikshaaM sisR^ikshaatmikaaM
bibhraaNe tvayi chukshubhe tribhuvaniibhaavaaya maayaa svayam |
maayaataH khalu kaalashaktirakhilaadR^iShTaM svabhaavO(a)pi cha
praadurbhuuya guNaanvikaasya vidadhustasyaassahaayakriyaam ||
 
Meaning:
Like this after the passage two paraardhams, you decide,
To take the form of a creator and the illusion becomes tumultuous,
To become the three worlds and the power called time arises from it,
And all that is not visible and all characters become clear ,
And you after expanding these characters do the work of helping illusion in creation. 5.3
 
मायासन्निहितोऽप्रविष्टवपुषा साक्षीति गीतो भवान्
भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।
कालादिप्रतिबोधिताऽथ भवता संचोदिता च स्वयं
माया सा खलु बुद्धितत्त्वमसृजद्योऽसौ महानुच्यते ॥४॥
 
maayaasannihitO(a)praviShTavapuShaa saakshiiti giitO bhavaan
bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaaparaH |
kaalaadipratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM
maayaa saa khalu buddhitattvamasR^ijadyO(a)sau mahaanuchyate ||
 
Meaning:
You are with Maya and have a form which is not in it and
The Vedas describe and praise you as the witness to the creation of Maya,
And you yourself enter in to Maya as reflections and become the Jeevathma,
And afterwards, after the tumultuous churning of nature,
And waked up by time , action and characteristics , suggested by you, that Maya,
Created the principle of intelligence and wisdom and this is called the great concept. 5.4
 
तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं
जीवेऽस्मिन् खलु निर्विकल्पमहमित्युद्बोधनिष्पाद्क: ।
चक्रेऽस्मिन् सविकल्पबोधकमहन्तत्त्वं महान् खल्वसौ
सम्पुष्टं त्रिगुणैस्तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥
 
tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaanaH svayaM
jiive(a)smin khalu nirvikalpamahamityudbOdhaniShpaadakaH |
chakresmin savikalpabOdhakamahantattvaM mahaan khalvasau
sampuShTaM triguNaistamO(a)tibahulaM viShNO bhavatpreraNaat ||
 
Meaning:
In these affairs of Maya, though this great concept is a mixture,
Of Sathva, Rajas and Thamas, Sathwa aspect dominates it,
And without any bias creates the sense of me and myself,
And Oh Lord Vishnu , due to your suggestion , this great concept ,
When the base qualities dominate creates the sense of pride and egotism. 5.5
 
सोऽहं च त्रिगुणक्रमात् त्रिविधतामासाद्य वैकारिको
भूयस्तैजसतामसाविति भवन्नाद्येन सत्त्वात्मना
देवानिन्द्रियमानिनोऽकृत दिशावातार्कपाश्यश्विनो
वह्नीन्द्राच्युतमित्रकान् विधुविधिश्रीरुद्रशारीरकान् ॥६॥
 
sO(a)haM cha triguNakramaat trividhataamaasaadya vaikaarikO
bhuuyastaijasataamasaaviti bhavannaadyena sattvaatmanaa |
devaanindriyamaaninO(a)kRita dishaavaataarkapaashyashvinO
vahniindraachyutamitrakaan vidhuvidhishriirudrashaariirakaan ||6||
 
Meaning:
That egotism depending on Sathwa, Rajas and Thamas,
Converted itself in three types, emotional along with Sathvika,
Powerful and intense along with Rajasa and Thamasa,
And along with Sathvika, created directions, Wind, Sun,
Varuna, Aswini devas, fire, Indra, upendra, Mithra,
Prajapathi, Chandra, Brahma, Rudra and Kshethragna. 5.6
 
भूमन् मानसबुद्ध्यहंकृतिमिलच्चित्ताख्यवृत्त्यन्वितं
तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।
जातस्तैजसतो दशेन्द्रियगणस्तत्तामसांशात्पुन-
स्तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥
 
bhuuman maanasa buddhyahankRiti milachchittaakhya vRittyanvitaM
tachchaantaH karaNaM vibhO tava balaat sattvaamsha evaasRijat |
jaatastaijasatO dashendriyagaNastattaamasaamshaatpunastanmaatraM
nabhasO marutpurapate shabdO(a)jani tvadbalaat ||
 
Meaning:
Oh Lord who is every where, due to you only ,
Sathvika egotism created the mind, intelligence, pride and thought,
And from the Thaijasa ahankara the ten indriyas were created,
And Oh Lord of Guruvayur from your power from the Thamasa Ahankara,
The sound which was the essence of sky was created. 5.7
 
श्ब्दाद्व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं
तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।
एवं माधव पूर्वपूर्वकलनादाद्याद्यधर्मान्वितं
भूतग्राममिमं त्वमेव भगवन् प्राकाशयस्तामसात् ॥८॥
 
shabdaadvyOma tataH sasarjitha vibhO sparshaM tatO maarutaM
tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim |
evaM maadhava puurvapuurvakalanaadaadyaadyadharmaanvitaM
bhuutagraamamimaM tvameva bhagavan praakaashayastaamasaat ||
 
Meaning:
From sound sky was created, from sky touch was created,
From touch wind was created, from wind form was created,
From form, fire was created, from fire , taste was created,
From taste, earth, water, smell and earth were created,
Oh Lord you carried out creation of earth this way,
Oh Madhava you form the relation between the older to the old,
You exhibited the living beings along with dharma from Thamasa Ahankara. 5.8
 
एते भूतगणास्तथेन्द्रियगणा देवाश्च जाता: पृथङ्-
नो शेकुर्भुवनाण्डनिर्मितिविधौ देवैरमीभिस्तदा ।
त्वं नानाविधसूक्तिभिर्नुतगुणस्तत्त्वान्यमून्याविशं-
श्चेष्टाशक्तिमुदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥
 
ete bhuutagaNaastathendriyagaNaa devaashcha jaataaH pR^ithak
nO shekurbhuvanaaNDa nirmitividhau devairamiibhistadaa |
tvaM naanaavidha suuktibhirnutaguNastattvaanyamuunyaavishanshcheShThaa
shaktimudiirya taani ghaTayan hairaNyamaNDaM vyadhaaH ||
 
Meaning:
Theses collection of beings as well as the collection of sense organs and devas,
Were not individually capable of creating the universe, and then,
He who was praised by the devas employing various Sukthas,
Entered in to the principle of the beings and gave them the power to move,
And coordinated them and created this golden egg which is the universe. 5.9
 
अण्डं तत्खलु पूर्वसृष्टसलिलेऽतिष्ठत् सहस्रं समा:
निर्भिन्दन्नकृथाश्चतुर्दशजगद्रूपं विराडाह्वयम् ।
साहस्रै: करपादमूर्धनिवहैर्निश्शेषजीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥
 
aNDaM tatkhalu puurvasRiShTasalile(a)tiShThat sahasraM samaaH
nirbhindannakRithaashchaturdashajagadruupaM viraaDaahvayam |
saahasraiH karapaadamuurdhanivahairnishsheShajiivaatmakO
nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat 10
 
Meaning:
This golden egg was submerged in the primeval creation of causal water,
And was divided by you in to fourteen parts and you called it Virat,
And you became all the beings yourself and existed as Virat Purusha,
Along with thousands of hands, legs as well as heads,
And Oh Lord of Guruvayur, you who are the Virat Purusha,
May be kindly pleased to save me from all the diseases. 5.10
 

Narayaneyam Dasakam 6 in Devanagari and English  with Meaning:


Narayaneyam Dasakam 6-Viratswarupavarnam
In this chapter explained in detail that supreme god 

एवं चतुर्दशजगन्मयतां गतस्य
पातालमीश तव पादतलं वदन्ति ।
पादोर्ध्वदेशमपि देव रसातलं ते
गुल्फद्वयं खलु महातलमद्भुतात्मन् ॥१॥
 
evaM chaturdashajaganmayataaM gatasya
paataalamiisha tava paadatalaM vadanti |
paadOrdhvadeshamapi deva rasaatalaM te
gulphadvayaM khalu mahaatalamadbhutaatman ||
 
Meaning:
Oh Lord who has taken the form of fourteen worlds,
While the sole of your feet is called Patala,
The upper part of your feet is Rasatala, Oh Lord,
And your ankles are Mahatala, Oh soul of all beings. 6.1
 
जङ्घे तलातलमथो सुतलं च जानू
किञ्चोरुभागयुगलं वितलातले द्वे ।
क्षोणीतलं जघनमम्बरमङ्ग नाभि-
र्वक्षश्च शक्रनिलयस्तव चक्रपाणे ॥२॥
 
janghe talaatalamathO sutalaM cha jaanuu
ki~nchOrubhaagayugalaM vitalaatale dve |
kshONiitalaM jaghanamambaramanga naabhirvakshashcha
shakranilayastava chakrapaaNe ||
 
Meaning:
Oh God who holds the holy wheel, your shins are Talatala,
Your knees are Suthala , your two thighs are Vithala and Athala,
The front portion of your hip is the earth, your navel is the sky,
And your breast is the heaven in which Indra resides. 6.2
 
ग्रीवा महस्तव मुखं च जनस्तपस्तु
फालं शिरस्तव समस्तमयस्य सत्यम् ।
एवं जगन्मयतनो जगदाश्रितैर-
प्यन्यैर्निबद्धवपुषे भगवन्नमस्ते ॥३॥
 
griivaa mahastava mukhaM cha janastapastu
phaalaM shirastava samastamayasya satyam |
evaM jaganmayatanO jagadaashritairapyanyairnibaddhavapuShe
bhagavannamaste ||
 
Meaning:
Your neck is the Mahar loka, face the Jana loka,
Your forehead is Thapoloka and oh God who is everywhere,
Your head is Sathya Loka and Oh God whose body is universe,
My salutations to you whose body parts are ascribed as different worlds. 6.3
 
 त्वद्ब्रह्मरन्ध्रपदमीश्वर विश्वकन्द
छन्दांसि केशव घनास्तव केशपाशा: ।
उल्लासिचिल्लियुगलं द्रुहिणस्य गेहं
पक्ष्माणि रात्रिदिवसौ सविता च नेत्रै ॥४॥
 
tvadbrahmarandhrapadamiishvara vishvakanda
Chandaamsi keshava ghanaastava keshapaashaaH |
ullaasichilliyugalaM druhiNasya gehaM
pakshmaaNi raatridivasau savitaa cha netre ||
 
Meaning:
Oh God, who is the cause and the controller of the universe,
Your paths to salvation in the skull are the great Vedas,
Oh Kesava, your peculiar and special hair are the clouds,
And your radiant joyful eye brows are the abode of Brahma,
Your eye lashes are night and day and your eyes are the Sun. 6.4 
 
निश्शेषविश्वरचना च कटाक्षमोक्ष:
कर्णौ दिशोऽश्वियुगलं तव नासिके द्वे ।
लोभत्रपे च भगवन्नधरोत्तरोष्ठौ
तारागणाश्च दशना: शमनश्च दंष्ट्रा ॥५॥
 
nishsheShavishvarachanaa cha kaTaakshamOkshaH
karNau dishO(a)shviyugalaM tava naasike dve |
lObhatrape cha bhagavannadharOttarOShThau
taaraagaNaashcha radanaaHshamanashcha damShTraa ||
 
Meaning:
Oh God your playful glances are the acts of creation of the universe,
Your ears are the different directions, two nostrils are Aswini devas,
Lower and upper lips are avarice and greed,
Your teeth are group of stars and your molars are Yama, the God of death. 6.5
 
माया विलासहसितं श्वसितं समीरो
जिह्वा जलं वचनमीश शकुन्तपङ्क्ति: ।
सिद्धादय: स्वरगणा मुखरन्ध्रमग्नि-
र्देवा भुजा: स्तनयुगं तव धर्मदेव: ॥६॥
 
maayaa vilaasahasitaM shvasitaM samiirO
jihvaa jalaM vachanamiisha shakuntapanktiH |
siddhaadayaH svaragaNaa mukharandhramagnirdevaa
bhujaaH stanayugaM tava dharmadevaH ||
 
Meaning:
Oh Lord, your playful smile is Maya the illusion,
Your breath is the air; your toungue is water,
Your words are the birds, musical notes are sages,
Your hollow of the mouth is fire, hands the devas,
And your two breasts are the Dharma devas. 6.6
 
पृष्ठं त्वधर्म इह देव मन: सुधांशु –
रव्यक्तमेव हृदयंबुजमम्बुजाक्ष ।
कुक्षि: समुद्रनिवहा वसनं तु सन्ध्ये
शेफ: प्रजापतिरसौ वृषणौ च मित्र: ॥७॥
 
pR^iShThaM tvadharma iha deva manaH sudhaamshuravyaktameva
hR^idayaambujamambujaaksha |
kukshiH samudranivahaa vasanaM tu sandhye
shephaH prajaapatirasau vRiShaNau cha mitraH ||
 
Meaning:
Oh God with lotus eyes, your behinds are evil,
Mind is the moon and your lotus like heart is the concept of non clarity,
Your belly are the oceans, your cloth are dusk and dawn,
Your private parts are Brahma and scrotum is God Mithra, 6.7
 

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

 
shrONiisthalaM mRigagaNaaH padayOrnakhaaste
hastyuShTrasaindhavamukhaa gamanaM tu kaalaH |
vipraadivarNabhavanaM vadanaabjabaahuchaaruuruyugmacharaNaM
karuNaambudhe te ||
 
Meaning:
The back part of your hips is the animal kingdom,
The nails of your feet are animals like horses, elephants and camels,
The walking by your feet is time, Oh ocean of mercy,
Your face, hands thighs and feet are the places,
Where the four castes originated. 6.8
 
संसारचक्रमयि चक्रधर क्रियास्ते
वीर्यं महासुरगणोऽस्थिकुलानि शैला: ।
नाड्यस्सरित्समुदयस्तरवश्च रोम
जीयादिदं वपुरनिर्वचनीयमीश ॥९॥
 
samsaarachakramayi chakradhara kriyaaste
viiryaM mahaasuragaNO(a)sthikulaani shailaaH |
naaDyassaritsamudayastaravashcha rOma
jiiyaadidaM vapuranirvachaniiyamiisha ||
 
Meaning:
Oh God who holds the wheel, your Action are the wheel of life,
Your valour is the great hoard of Asuras; your bones are the mountains,
Your nerves are the rivers; your hairs are the trees,
Oh Lord, let this form of the Virat Purusha,
Which is beyond the ambit of adequate description be victorious. 6.9
 
दृग्जगन्मयवपुस्तव कर्मभाजां
कर्मावसानसमये स्मरणीयमाहु: ।
तस्यान्तरात्मवपुषे विमलात्मने ते
वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥१०॥
 
iidRigjaganmayavapustava karmabhaajaaM
karmaavasaanasamaye smaraNiiyamaahuH |
tasyaantaraatmavapuShe vimalaatmane te
vaataalayaadhipa namO(a)stu nirundhi rOgaan ||
 
Meaning:
People who are wise are of the opinion that those who depend on action,
Or those who are then in the end stages of action should meditate on this form,
Oh Lord of Guruvayur, my salutations to you, who is the inner form,
Of this Virat Purusha and who is extremely pure,
I pray to you, please cure all my illnesses.
 

Narayaneyam Dasakam 7 in Devanagari and English  with Meaning:

Narayaneyam Dasakam 7 -bramhana: Janma,Thapa:Thatha Vikuntadarshanam
Narayaneyam Dasakam 7-The penance of Brahma and seeing of Vaikunta(That Supreme God assumes the form of Lord Brahma and sees Vaikunta and its Lord

एवं देव चतुर्दशात्मकजगद्रूपेण जात: पुन-
स्तस्योर्ध्वं खलु सत्यलोकनिलये जातोऽसि धाता स्वयम् ।
यं शंसन्ति हिरण्यगर्भमखिलत्रैलोक्यजीवात्मकं
योऽभूत् स्फीतरजोविकारविकसन्नानासिसृक्षारस: ॥१॥
 
evaM deva chaturdashaatmaka jagadruupeNa jaataH punaH
tasyOrdhvaM khalu satyalOkanilaye jaatO(a)si dhaataa svayam |
yaM shamsanti hiraNyagarbhamakhila trailOkya jiivaatmakaM
yO(a)bhuut sphiitarajO vikaara vikasannaanaa sisR^ikshaarasaH ||
 
Meaning:
Oh God, you who exhibited yourself in the form of fourteen worlds,
Later on your own accord, you presented yourself in the top of it, in the Sathya Loka,
As Lord Brahma, the creator and you were called the Hiranya Garbha,
Who is the soul of Virat Purusha formed by merging of the three worlds,
And that Hiranya Garbha, due to increase of Rajo guna wanted to start the creation. 7.1
 
सोऽयं विश्वविसर्गदत्तहृदय: सम्पश्यमान: स्वयं
बोधं खल्वनवाप्य विश्वविषयं चिन्ताकुलस्तस्थिवान् ।
तावत्त्वं जगतां पते तप तपेत्येवं हि वैहायसीं
वाणीमेनमशिश्रव: श्रुतिसुखां कुर्वंस्तप:प्रेरणाम् ॥२॥
 
sO(a)yaM vishvavisarga dattahR^idayaH sampashyamaanaH svayaM
bOdhaM khalvanavaapya vishvaviShayaM chintaakulastasthivaan |
taavattvaM jagataaM pate tapa tapetyevaM hi vaihaayasiiM
vaaNiimenamashishravaH shrutisukhaaM kurvamstapaH preraNaam ||
 
Meaning:
That Brahma made attempts for creation, but since he did not know,
Anything about the universe became very pensive and very sad.
Oh Lord of the universe, then you egged him to do penance,
And whispered to him “Do Thapas, do Thapas” as the voice of the sky. 7.2
 
कोऽसौ मामवदत् पुमानिति जलापूर्णे जगन्मण्डले
दिक्षूद्वीक्ष्य किमप्यनीक्षितवता वाक्यार्थमुत्पश्यता ।
दिव्यं वर्षसहस्रमात्ततपसा तेन त्वमाराधित –
स्तस्मै दर्शितवानसि स्वनिलयं वैकुण्ठमेकाद्भुतम् ॥३॥
 
kO(a)sau maamavadat pumaaniti jalaapuurNe jaganmaNDale
dikshuudviikshya kimapyaniikshitavataa vaakyaarthamutpashyataa |
divyaM varShasahasramaattatapasaa tena tvamaaraadhitastasmai
darshitavaanasi svanilayaM vaikuNThamekaa(a)dbhutam ||
 
Meaning:
He in turned searched all over the world which was completely filled with water,
Asking “Who told me thus?” , and when he could not find any one,
Thought about the meaning of the words that he was told,
And when he did penance and served you for one thousand divine years,
You showed Brahma the very wonderful world of Vaikunta where you live. 7.3
360 human years is one divine year.
 
माया यत्र कदापि नो विकुरुते भाते जगद्भ्यो बहि:
शोकक्रोधविमोहसाध्वसमुखा भावास्तु दूरं गता: ।
सान्द्रानन्दझरी च यत्र परमज्योति:प्रकाशात्मके
तत्ते धाम विभावितं विजयते वैकुण्ठरूपं विभो ॥४॥
 
maayaa yatra kadaapi nO vikurute bhaate jagadbhyO bahiH
shOkakrOdhavimOhasaadhvasamukhaa bhaavaastu duuraM gataaH |
saandraanandajharii cha yatra paramajyOtiHprakaashaatmake
tatte dhaama vibhaavitaM vijayate vaikuNTharuupaM vibhO ||
 
Meaning:
Oh Lord, in that world, which is on the outside of this world,
The feeling of high and low never arises, and that great world,
Is devoid of emotions like sorrow, anger, fear and timidity,
And in the greatly shining world there is constant flow of divine joy,
And may that Vaikunta which is your residence outshine everything else. 7.4
 
यस्मिन्नाम चतुर्भुजा हरिमणिश्यामावदातत्विषो
नानाभूषणरत्नदीपितदिशो राजद्विमानालया: ।
भक्तिप्राप्ततथाविधोन्नतपदा दीव्यन्ति दिव्या जना-
तत्ते धाम निरस्तसर्वशमलं वैकुण्ठरूपं जयेत् ॥५॥
 
yasminnaama chaturbhujaa harimaNishyaamaavadaatatviShO
naanaabhuuShaNaratnadiipitadishO raajadvimaanaalayaaH |
bhaktipraaptatathaavidhOnnatapadaa diivyanti divyaa janaastatte
dhaama nirastasarvashamalaM vaikuNTharuupaM jayet ||
 
Meaning:
In that land of Vaikunta divine souls with four arms,
With the divine glow of blue sapphire,
Adorned with various types of ornaments,
Live and play in greatly shining aerial planes,
Where they have reached as a result of their very great devotion
And let that immaculate abode of yours be victorious. 7.5
 
नानादिव्यवधूजनैरभिवृता विद्युल्लतातुल्यया
विश्वोन्मादनहृद्यगात्रलतया विद्योतिताशान्तरा ।
त्वत्पादांबुजसौरभैककुतुकाल्लक्ष्मी: स्वयं लक्ष्यते
यस्मिन् विस्मयनीयदिव्यविभवं तत्ते पदं देहि मे ॥६॥
 
naanaadivyavadhuujanairabhivR^itaa vidyullataatulyayaa
vishvOnmaadanahR^idyagaatralatayaa vidyOtitaashaantaraa |
tvatpaadaambujasaurabhaikakutukaallakshmiiH svayaM lakshyate
yasmin vismayaniiyadivyavibhavaa tatte padaM dehi me ||
 
Meaning:
Served and surrounded by various celestial maidens, Goddess Lakshmi,
Who is like the streak of lightning tempting every one and who is very pretty,
Is seen making all directions shine and enamored with the pleasant scent,
Of your lotus like feet and let me be given chance to live in that wonderful world. 7.6 
 
तत्रैवं प्रतिदर्शिते निजपदे रत्नासनाध्यासितं
भास्वत्कोटिलसत्किरीटकटकाद्याकल्पदीप्राकृति ।
श्रीवत्साङ्कितमात्तकौस्तुभमणिच्छायारुणं कारणं
विश्वेषां तव रूपमैक्षत विधिस्तत्ते विभो भातु मे ॥७॥
 
 tatraivaM pratidarshite nijapade ratnaasanaadhyaasitaM
bhaasvatkOTi lasatkiriiTa kaTakaadyaakalpa diipraakR^iti |
shriivatsaankitamaatta kaustubhamaNichChaayaaruNaM kaaraNaM
vishveShaaM tava ruupamaikshata vidhistatte vibhO bhaatu me ||
 
Meaning:
In that land shown by you, Lord Brahma saw you sitting on a gem studded throne,
Along with the crown and ornaments shining like the solar system,
And along with the Sri Vathsa symbol on your chest and Kousthubha gem on your neck,
And Oh Lord of Guruvayur, let me able to clearly see that form of yours. 7.7
 
कालांभोदकलायकोमलरुचीचक्रेण चक्रं दिशा –
मावृण्वानमुदारमन्दहसितस्यन्दप्रसन्नाननम् ।
राजत्कम्बुगदारिपङ्कजधरश्रीमद्भुजामण्डलं
स्रष्टुस्तुष्टिकरं वपुस्तव विभो मद्रोगमुद्वासयेत् ॥८॥
 
kaalaambhOda kalaayakOmala ruchiichakreNa chakraM dishaam
aavR^iNvaanamudaara mandahasita syanda prasannaananam |
raajatkambu gadaari pankajadhara shriimad bhujaamaNDalaM
sraShTustuShTikaraM vapustava vibhO madrOgamudvaasayet
 
Meaning:
Oh Lord, let that form of yours which gave joy and happiness to Brahma,
Which shines like the dark blue cloud as well as the blue lotus flower,
And covers all directions, which has a pretty ever smiling face,
And which has four hands holding conch, mace, wheel and lotus flower,
Shine in my mind and completely cure me of all diseases. 7.8
 
दृष्ट्वा सम्भृतसम्भ्रम: कमलभूस्त्वत्पादपाथोरुहे
हर्षावेशवशंवदो निपतित: प्रीत्या कृतार्थीभवन् ।
जानास्येव मनीषितं मम विभो ज्ञानं तदापादय
द्वैताद्वैतभवत्स्वरूपपरमित्याचष्ट तं त्वां भजे ॥९॥
 
dR^iShTvaa sambhR^itasambhramaH kamalabhuustvatpaadapaathOruhe
harShaaveshavashanvadO nipatitaH priityaa kR^itaarthiibhavan |
jaanaasyeva maniiShitaM mama vibhO j~naanaM tadaapaadaya
dvaitaadvaitabhavatsvaruupaparamityaachaShTa taM tvaaM bhaje
 
Meaning:
Seeing your great presence, nervously Lord Brahma,
Became extremely happy and saluted at your lotus like feet,
And then with great happiness and thankfulness he asked,
“I worship you, Oh Lord and you well know my desire and so please bless me,
With complete knowledge of this universe as well as your divine form.”. 7.9
 
आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन्
बोधस्ते भविता न सर्गविधिभिर्बन्धोऽपि सञ्जायते ।
इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढ: स्वयं
सृष्टौ तं समुदैरय: स भगवन्नुल्लासयोल्लाघताम् ॥१०॥
 
aataamre charaNe vinamramatha taM hastena haste spR^ishan
bOdhaste bhavitaa na sargavidhibhirbandhO(a)pi sa~njaayate |
ityaabhaaShya giraM pratOShya nitaraaM tachchittaguuDhaH svayaM
sR^iShTau taM samudairayaH sa bhagavannullaasayOllaaghataam ||
 
Meaning:
And then he fell at your reddish feet in salutation, and you lifted him up,
And told “I would give you that knowledge and I assure you that,
There would not be any more problems in the job of creation.”
And then you hid yourself in the mind of Brahma,
And encouraged him to start the job of creation,
And Oh god bless me with good health. 7.10
 

Narayaneyam Dasakam 8 in Devanagari and English  with Meaning:

Narayaneyam Dasakam 8-srushtivaividyam

Narayaneyam Dasakam 8-The causal deluge and birth of Brahma from lotus
In this dashakam explains a deluge and from that raises a lotus and from that Lord Brahma is born
 
एवं तावत् प्राकृतप्रक्षयान्ते
ब्राह्मे कल्पे ह्यादिमे लब्धजन्मा ।
ब्रह्मा भूयस्त्वत्त एवाप्य वेदान्
सृष्टिं चक्रे पूर्वकल्पोपमानाम् ॥१॥
 
evaM taavatpraakR^ita prakshayaante
braahme kalpe hyaadime labdhajanmaa |
brahmaa bhuuyastvatta evaapya vedaan
sRiShTiM chakre puurvakalpOpamaanaam
 
Meaning:
In the first Brahma Kalpa after the great deluge,
Brahma who got his birth in this way,
After getting the Vedas from you,
Started doing the creation like the earlier Kalpa. 8.1
Brahma Kalpa-The day of Brahma
 
सोऽयं चतुर्युगसहस्रमितान्यहानि
तावन्मिताश्च रजनीर्बहुशो निनाय ।
निद्रात्यसौ त्वयि निलीय समं स्वसृष्टै-
र्नैमित्तिकप्रलयमाहुरतोऽस्य रात्रिम् ॥२॥
 
sO(a)yaM chaturyuga sahasramitaanyahaani
taavanmitaashcha rajaniirbahushO ninaaya |
nidraatyasau tvayi niliiya samaM svasRiShTai
rnaimittikapralayamaahuratO(a)sya raatrim ||
 
Meaning:
That Brahma spent one thousand set of four yugas as day,
And a similar time as night several times,
And this Brahma is sleeping in you along with his created world now,
And so the learned, call the time of sleep of Brahma as causal deluge. 8.2
Brahma as causal =The cause is Brahma’s sleep 
 
अस्मादृशां पुनरहर्मुखकृत्यतुल्यां
सृष्टिं करोत्यनुदिनं स भवत्प्रसादात् ।
प्राग्ब्राह्मकल्पजनुषां च परायुषां तु
सुप्तप्रबोधनसमास्ति तदाऽपि सृष्टि: ॥३॥
 
asmaadRishaaM punaraharmukha kRitya tulyaaM
sRiShTiM karOtyanudinaM sa bhavatprasaadaat |
praagbraahmakalpa januShaaM cha paraayuShaaM tu
supta prabOdhana samaa(a)sti tadaa(a)pi sR^iShTiH ||
 
Meaning:
Then afterwards that Brahma due to your blessing,
Wakes up in the morning and does daily rituals like us,
And starts the job of creation and those of the never dying,
People of the last Kalpa who slept along with him wake up at this time. 8.3
 
पञ्चाशदब्दमधुना स्ववयोर्धरूप-
मेकं परार्धमतिवृत्य हि वर्ततेऽसौ ।
तत्रान्त्यरात्रिजनितान् कथयामि भूमन्
पश्चाद्दिनावतरणे च भवद्विलासान् ॥४॥
 
pa~nchaashadabdamadhunaa svavayO(a)rdharuupaM
ekaM paraardhamativRitya hi vartate(a)sau |
tatraantyaraatri janitaan kathayaami bhuuman
pashchaaddinaavataraNe cha bhavadvilaasaan ||
 
Meaning:
This Brahma has spent half his age of fifty of his years in sleep,
Oh God, let me tell now about your playful acts,
Done during the days of Brahma, and at the end of the day,
And then ,your acts during the dawn of his next day. 8.4
 
दिनावसानेऽथ सरोजयोनि:
सुषुप्तिकामस्त्वयि सन्निलिल्ये ।
जगन्ति च त्वज्जठरं समीयु-
स्तदेदमेकार्णवमास विश्वम् ॥५॥
 
dinaavasaane(a)tha sarOja yOniH
suShupti kaamastvayi sannililye |
jaganti cha tvajjaTharaM samiiyu
tadedamekaarNavamaasavishvam ||
 
Meaning:
The Brahma who was   born from a lotus flower ,
 Wanted to sleep   at the end   of his   day,
And became  one with you  and by that  ,
All three  worlds merged with you leaving only water  8. 5
 
तवैव वेषे फणिराजि शेषे
जलैकशेषे भुवने स्म शेषे ।
आनन्दसान्द्रानुभवस्वरूप:
स्वयोगनिद्रापरिमुद्रितात्मा ॥६॥
 
tavaiva veShe phaNiraaji sheShe
jalaikasheShe bhuvane sma sheShe
aananda saandraanubhava svaruupaH
svayOganidraa parimudritaatmaa ||
 
Meaning:
When this world became one filled fully with water,
You were filled with joy the eternal,
And slept on the king of snakes,
Who is another of your forms,
And entered in to your deep yogic sleep. 8.6
 
कालाख्यशक्तिं प्रलयावसाने
प्रबोधयेत्यादिशता किलादौ ।
त्वया प्रसुप्तं परिसुप्तशक्ति-
व्रजेन तत्राखिलजीवधाम्ना ॥७॥
 
Kaalaakhya shaktiM pralayaavasaane
prabOdhayetyaadishataa kilaadau |
tvayaa prasuptaM parisuptashaktivrajena
tatraakhila jiivadhaamnaa ||
 
Meaning:
You who have merged and being one who is there with basic nature,
And being the source of support of all living beings,
You drown your self in to sleep after ordering,
The power called time to wake you after the deluge. 8.7
 
चतुर्युगाणां च सहस्रमेवं
त्वयि प्रसुप्ते पुनरद्वितीय
कालाख्यशक्ति: प्रथमप्रबुद्धा
प्राबोधयत्त्वां किल विश्वनाथ ॥८॥
 
chaturyugaaNaaM cha sahasramevaM
tvayi prasupte punaradvitiiye |
kaalaakhya shaktiH prathama prabuddhaa
praabOdhayattvaaM kila vishvanaatha ||
 
Meaning:
Hey Lord of the universe you being alone,
And after being in yogic sleep for thousand four fold yugas,
The power called time wakes up first,
And wakes you up after that. 8.8
 
विबुध्य च त्वं जलगर्भशायिन्
विलोक्य लोकानखिलान् प्रलीनान् ।
तेष्वेव सूक्ष्मात्मतया निजान्त: –
स्थितेषु विश्वेषु ददाथ दृष्टिम् ॥९॥
 
vibudhya cha tvaM jalagarbhashaayin
vilOkya lOkaanakhilaan praliinaan |
teShveva suukshmaatmatayaa nijaantaH
sthiteShu vishveShu dadaatha dRiShTim ||
 
Meaning:
Oh Lord of the universe who slept in the center of water,
After you wake up , you realize that the entire universe has merged in to you,
And you threw a collective glance on all those things inside you in micro form. 8.9
 
 ततस्त्वदीयादयि नाभिरन्ध्रा
-दुदञ्चितं किंचन दिव्यपद्मम् ।
निलीननिश्शेषपदार्थमाला-
संक्षेपरूपं मुकुलायमानम् ॥१०॥
 
tatastvadiiyaadayi naabhirandhraaduda~
nchitaM kinchana divyapadmam |
niliina nishsheSha padaartha maalaa
sanksheparuupaM mukulaayamaanam ||
 
Meaning:
Oh Lord, from your navel, all things have merged,
In a micro form assumed the form of a bud and from that,
A divine lotus flower which is wonderful,
And which cannot be described by words emerged. 8.10
 
तदेतदंभोरुहकुड्मलं ते
कलेवरात् तोयपथे प्ररूढम् ।
बहिर्निरीतं परित: स्फुरद्भि:
स्वधामभिर्ध्वान्तमलं न्यकृन्तत् ॥११॥
 
tadetadambhOruha kuDmalaM te
kalebaraattOyapathe praruuDham |
bahirniriitaM paritaH sphuradbhiH
svadhaamabhirdhvaantamalaM nyakR^intat ||
 
Meaning:
That bud of lotus flower, which emerged from inside the water,
And from your body, came out of the water,
And by the use of its radiant brilliance,
Drove away the darkness, which was all around. 8.11
 
संफुल्लपत्रे नितरां विचित्रे
तस्मिन् भवद्वीर्यधृते सरोजे ।
स पद्मजन्मा विधिराविरासीत्
स्वयंप्रबुद्धाखिलवेदराशि: ॥१२॥
 
samphulla patre nitaraaM vichitre
tasmin bhavadviiryadhRite sarOje |
sa padmajanmaa vidhiraaviraasiit
svayaM prabuddhaakhila vedaraashiH ||
 
Meaning:
In that fully opened, wonderful divine lotus,
Which was made to stand up by your yogic power,
Lord Brahma who was born out of a lotus,
Sat along with all Vedas, committed to his memory. 8.12
 
अस्मिन् परात्मन् ननु पाद्मकल्पे
त्वमित्थमुत्थापितपद्मयोनि: ।
अनन्तभूमा मम रोगराशिं
निरुन्धि वातालयवास विष्णो ॥१३॥
  
asmin paraatman nanu paadmakalpe
tvamitthamutthaapita padmayOniH |
anantabhuumaa mama rOgaraashiM
nirundhi vaataalayavaasa viShNO || 13
 
Meaning:
Oh Lord of Guruvayur, who is the form of divine Brahman,
You who thus made Lord Brahma emerge from the lotus,
And you who has the undivided greatness,
Please cure all my diseases. 8.13
 

Narayaneyam Dasakam 9 in Devanagari and English  with Meaning:

Narayaneyam Dasakam 9-The penance of Brahma and creation of the world( Bhramhmanana: Thapa:Thatha lokasrushti:)

Lord Brahma searches for his origin , finds lord Vishnu and does penance to get the power of Creation and initiates the process of creation

 
Brahma searching on all four Directions:
 
स्थितस्स कमलोद्भवस्तव हि नाभिपङ्केरुहे
कुत: स्विदिदमम्बुधावुदितमित्यनालोकयन् ।
तदीक्षणकुतूहलात् प्रतिदिशं विवृत्तानन-
श्चतुर्वदनतामगाद्विकसदष्टदृष्ट्यम्बुजाम् ॥१॥ 
sthitassa kamalOdbhavastava hi naabhipankeruhe
kutaH svididamambudhaavuditamityanaalOkayan |
tadiikshaNa kutuuhalaat pratidishaM vivRittaananashchaturvadanataamagaad
vikasadaShTadRiShTyambujaam || 1||
 
Meaning:
That Brahma born out of the lotus, sitting on the lotus from your belly,
Not able to see the origin of the lotus flower he is sitting on,
Being very curious, turned to look in all directions possible,
Developed eight eyes similar to the fully opened lotus flowers. 9.1
 
महार्णवविघूर्णितं कमलमेव तत्केवलं
विलोक्य तदुपाश्रयं तव तनुं तु नालोकयन् ।
क एष कमलोदरे महति निस्सहायो ह्यहं
कुत: स्विदिदम्बुजं समजनीति चिन्तामगात् ॥२॥
 
mahaarNavavighuurNitaM kamalameva tatkevalaM
vilOkya tadupaashrayaM tava tanuM tu naalOkayan |
ka eSha kamalOdare mahati nissahaayO hyahaM
kutaH svididamambujaM samajaniiti chintaamagaat || 2||
 
Meaning:
He was able to see only that flower, which was waving in the great sea,
But was not able to see your body, on which it was established,
And started thinking “Who am I who am sitting in this broad lotus flower?,
And where from did this lotus flower originate?” 9.2
 
अमुष्य हि सरोरुह: किमपि कारणं सम्भ्वे-
दिति स्म कृतनिश्चयस्स खलु नालरन्ध्राध्वना ।
स्वयोगबलविद्यया समवरूढवान् प्रौढधी –
स्त्वदीयमतिमोहनं न तु कलेवरं दृष्टवान् ॥३॥
 
amuShya hi sarOruhaH kimapi kaaraNaM sambhaved
iti sma kR^itanishchayaH sa khalu naalarandhraadhvanaa |
svayOgabalavidyayaa samavaruuDhavaan prauDhadhiistvadiiyamatimOhanaM
na tu kalebaraM dRiShTavaan || 3||
 
Meaning:
Being very intelligent and curious, he knew that,
The lotus flower had a source of origin,
And by the power of his intelligence and penance,
He got down through the hole in the stalk of the flower,
But he was not able to find out your very pretty body? 9.3
 
तत: सकलनालिकाविवरमार्गगो मार्गयन्
प्रयस्य शतवत्सरं किमपि नैव संदृष्टवान् ।
निवृत्य कमलोदरे सुखनिषण्ण एकाग्रधी:
समाधिबलमादधे भवदनुग्रहैकाग्रही ॥४॥ 
 
tataH sakalanaalikaa vivaramaargagO maargayan
prayasya shatavatsaraM kimapi naiva sandRiShTavaan |
nivRitya kamalOdare sukhaniShaNNa ekaagradhiiH
samaadhi balamaadadhe bhavadanugrahaikaagrahii ||4||
 
Meaning:
Then he traveled by all the holes in the flower and searched,
And in spite of spending very many years in this search,
He was not able to see anything and returned back to the flower,
And sitting and concentrating his mind, seeking only your blessings,
He entered in to a very firm Samadhi. 9.4
 
Brahma had the vision ofthe Lord:
 
शतेन परिवत्सरैर्दृढसमाधिबन्धोल्लसत्-
प्रबोधविशदीकृत: स खलु पद्मिनीसम्भव: ।
अदृष्टचरमद्भुतं तव हि रूपमन्तर्दृशा
व्यचष्ट परितुष्टधीर्भुजगभोगभागाश्रयम् ॥५॥
 
shatena parivatsaraiH dR^iDha samaadhi bandhOllasatprabOdhavishadiikR^
itaH sa khalu padminii sambhavaH |
adR^iShTacharamadbhutaM tava hi ruupamantardR^ishaa
vyachaShTa parituShTadhiiH bhujagabhOga bhaagaashrayam || 5||
 
Meaning:
That God born out of the lotus flower, being in Samadhi,
For one hundred divine years, got clear wisdom,
And got rid of all dirt and bias of his mind,
And with mind full of divine joy,
Found out your divine body which leaned,
On one part of Adhi Sesha and which was reason for his wonder. 9.5
 
Namudari Worship The divine Form which was shown to Lord Brahma
 
किरीटमुकुटोल्लसत्कटकहारकेयूरयुङ्
मणिस्फुरितमेखलं सुपरिवीतपीताम्बरम् । 
कलायकुसुमप्रभं गलतलोल्लसत्कौस्तुभं
वपुस्तदयि भावये कमलजन्मे दर्शितम् ॥६॥
 
kiriiTa makuTOllasatkaTakahaarakeyuurayug
maNisphuritamekhalaM supariviita piitaambaram |
kalaaya kusumaprabhaM galatalOllasatkaustubhaM
vapustadayi bhaavaye kamalajanmane darshitam || 6||
 
Meaning:
Let me meditate on that body, which was shown to the lotus born,
Which was shining with the crown and the head gear, bangles,
Bead chains, armlets, with the belt studded with several gems,
With the yellow silk worn by him in a pretty way,
With the shine of the blue lotus as well as the Kousthubha gem. 9.6 
 
Brahma  worshipping the Lord
श्रुतिप्रकरदर्शितप्रचुरवैभव श्रीपते
हरे जय जय प्रभो पदमुपैषि दिष्ट्या दृशो: ।
कुरुष्व धियमाशु मे भुवननिर्मितौ कर्मठा-
मिति द्रुहिणवर्णितस्वगुणबंहिमा पाहि माम् ॥७॥
 
shrutiprakaradarshita prachuravaibhava shriipate
hare jaya jaya prabhO padamupaiShi diShTyaa dR^ishOH |
kuruShva dhiyamaashu me bhuvananirmitau karmaThaaM
iti druhiNavarNita svaguNabanhimaa paahi maam || 7||
 
Meaning:
“Victory to lord Vishnu, who is the consort of Goddess Lakshmi,
And who has been clearly enunciated and described by the Vedas,
Oh Lord, by my luck, you have become visible to my eyes,
And please grant my mind the power to create the universe”
Said Lord Brahma and let that Lord protect me. 9.7
 
The Supreme Lord blessed Brahma
 
लभस्व भुवनत्रयीरचनदक्षतामक्षतां
गृहाण मदनुग्रहं कुरु तपश्च भूयो विधे ।
भवत्वखिलसाधनी मयि च भक्तिरत्युत्कटे-
त्युदीर्य गिरमादधा मुदितचेतसं वेधसम् ॥८॥
 
labhasva bhuvanatrayiirachanadakshataamakshataaM
gRihaaNa madanugrahaM kuru tapashcha bhuuyO vidhe |
bhavatvakhila saadhanii mayi cha bhaktiratyutkaTe
tyudiirya giramaadadhaa muditachetasaM vedhasam || 8||
 
Meaning:
Then you blessed Lord Brahma by the following words,
“Oh Brahma, you would get the power for creation of the universe,
And please receive my blessings for that job to go without any problems.,
You should continue with your penance and also have,
Devotion to me, which will help you anything that you want.”
And these words made Lord Brahma happy and contended. 9.8 
 
शतं कृततपास्तत: स खलु दिव्यसंवत्सरा-
नवाप्य च तपोबलं मतिबलं च पूर्वाधिकम् ।
उदीक्ष्य किल कम्पितं पयसि पङ्कजं वायुना
भवद्बलविजृम्भित: पवनपाथसी पीतवान् ॥९॥
 
shataM kRita tapaastataH sa khalu divya sanvatsaraan
avaapya cha tapObalaM matibalaM cha puurvaadhikam |
udiikshya kila kampitaM payasi pankajaM vaayunaa
bhavadbalavijRimbhitaH pavanapaathasii piitavaan || 9||
 
Meaning:
Then that Brahma did penance for hundred more divine years,
And got more power and strength and seeing,
That he lotus flower which was in the causal water was trembling due to the wind,
Became powerful and strong by your grace and blessings,
And drank all the water and inhaled all the wind. 9.9
 
God Brahma, created the three worlds
 
तवैव कृपया पुनस्सरसिजेन तेनैव स:
प्रकल्प्य भुवनत्रयीं प्रववृते प्रजानिर्मितौ ।
तथाविधकृपाभरो गुरुमरुत्पुराधीश्वर
त्वमाशु परिपाहि मां गुरुदयोक्षितैरीक्षितै: ॥१०॥
 
tavaiva kRipayaa punassarasijena tenaiva saH
prakalpya bhuvanatrayiiM pravavRite prajaanirmitau |
tathaa vidha kRipaabharO gurumarutpuraadhiishvara
tvamaashu paripaahi maaM gurudayOkshitairiikshitaiH ||10||
 
Meaning:
Then he due to your mercy and grace only , created the three worlds,
With the lotus as the base and engaged himself in creating of living beings,
And Oh Lord of Guruvayur, with your merciful and mercy drenched looks,
Be kind enough to protect me completely . 9.10
 
 

Narayaneyam Dasakam 10 in Devanagari and English  with Meaning:

Narayaneyam Dasakam 10-Srushtivaividyam(The variety in creation)

 
Narayaneyam Dasakam 10-The various creations of Lord Brahma and his attempts to populate all the three worlds.
 

वैकुण्ठ वर्धितबलोऽथ भवत्प्रसादा-
दम्भोजयोनिरसृजत् किल जीवदेहान् ।
स्थास्नूनि भूरुहमयानि तथा तिरश्चां
जातिं मनुष्यनिवहानपि देवभेदान् ॥१॥

vaikunta vardhita balO(a)tha
bhavatprasaadaadambhOjayOnirasR
ijat kila jiivadehaan |
sthaasnuuni bhuuruhamayaani tathaa tirashchaaM
jaatiirmanuShya nivahaanapi deva bhedaan ||

Meaning:
Oh Lord of Vaikunta, Brahma becoming more powerful due to your grace,
Then created plants which grow in the soil, moving beings like animals and birds,
Irrational animals, different types of men and gods and all living beings. 10.1

मिथ्याग्रहास्मिमतिरागविकोपभीति-
रज्ञानवृत्तिमिति पञ्चविधां स सृष्ट्वा ।
उद्दामतामसपदार्थविधानदून –
स्तेने त्वदीयचरणस्मरणं विशुद्ध्यै ॥२॥


mithyaagrahaasmimati raaga vikOpa bhiitiraj~
naana vRittimiti pa~nchavidhaaM sa sRiShTvaa |
uddaama taamasa padaartha vidhaanaduunastene
tvadiiya charaNasmaraNaM vishuddhyai ||

 

Meaning:
Then Brahma created five negative emotions like misunderstanding,
Egoism, attachment, anger and fear and having created them,
Became repentant on creating these with thamo guna base,
And for atoning his action, meditated on your lotus feet. 10.2

तावत् ससर्ज मनसा सनकं सनन्दं
भूय: सनातनमुनिं च सनत्कुमारम् ।
ते सृष्टिकर्मणि तु तेन नियुज्यमाना-
स्त्वत्पादभक्तिरसिका जगृहुर्न वाणीम् ॥३॥
taavat sasarja manasaa sanakaM sanandaM
bhuuyaH sanaatana muniM cha sanatkumaaram |
te sRiShTi karmaNi tu tena niyujyamaanaastvatpaada
bhakti rasikaa jagRihurna vaaNiim ||


Meaning:

He then using his mind created sages called,
Sanaka, Sananda , Sanathana and Sanathkumara,
And they due to their extreme devotion on you,
In spite of being encouraged for procreation by Brahma,
Refused to obey him and traveled in the path of devotion to you. 10.3

तावत् प्रकोपमुदितं प्रतिरुन्धतोऽस्य
भ्रूमध्यतोऽजनि मृडो भवदेकदेश: ।
नामानि मे कुरु पदानि च हा विरिञ्चे-
त्यादौ रुरोद किल तेन स रुद्रनामा ॥४॥

taavat prakOpamuditaM pratirundhatO(a)sya
bhruumadhyatO(a)jani mRiDO bhavadekadeshaH |
naamaani me kuru padaani cha haa viri~nchetyaadau
rurOda kila tena sa rudranaamaa ||


Meaning:

When he was enraged and became extremely angry at their refusal,
Mridha , who was your reflection came out of
The middle portion of the eye brows of Brahma,
And Mridha shouted , “Hey creator , give me a names as well as Positions,”
And he was given the name of Rudra. 10.4
Rudra-He who cries

एकादशाह्वयतया च विभिन्नरूपं
रुद्रं विधाय दयिता वनिताश्च दत्वा ।
तावन्त्यदत्त च पदानि भवत्प्रणुन्न:
प्राह प्रजाविरचनाय च सादरं तम् ॥५॥

ekaadashaahvayatayaa cha vibhinnaruupaM
rudraM vidhaaya dayitaa vanitaashcha datvaa |
taavantyadatta cha padaani bhavatpraNunnaH
praaha prajaavirachanaaya cha saadaraM tam ||


Meaning:

According to your suggestion Brahma,
Gave eleven names and suitable forms,
And also gave each of them wives,
As well as suitable positions and told them,
“ Please procreate and multiply” 10.5

रुद्राभिसृष्टभयदाकृतिरुद्रसंघ-
सम्पूर्यमाणभुवनत्रयभीतचेता: ।
मा मा प्रजा: सृज तपश्चर मङ्गलाये-
त्याचष्ट तं कमलभूर्भवदीरितात्मा ॥६॥

rudraabhisRiShTa bhayadaakRiti rudrasangha
sampuuryamaaNa bhuvanatraya bhiitachetaaH |
maa maa prajaaH sRija tapashchara mangalaayetyaachaShTa
taM kamalabhuurbhavadiiritaatmaa ||


Meaning:

The multitudes of terrifying Ganas created by the Rudras,
Filled up the three worlds and Brahma and,
Brahma came in to the grip of fear and as per your suggestion,
Told Rudras, “Do not multiply any more and do penance.” 10.6

तस्याथ सर्गरसिकस्य मरीचिरत्रि-
स्तत्राङिगरा: क्रतुमुनि: पुलह: पुलस्त्य: ।
अङ्गादजायत भृगुश्च वसिष्ठदक्षौ
श्रीनारदश्च भगवन् भवदंघ्रिदास: ॥७॥

tasyaatha sargarasikasya mariichiratristatraangiraaH
kratumuniH pulahaH pulastyaH |
angaadajaayata bhRigushcha vasiShThadakshau
shriinaaradashcha bhagavan bhavadanghridaasaH ||


Meaning:

Then from the limbs of Brahma who was interested in creation,
Sages Mareechi, Athri, Angeeras, Krathu muni, Pulaha, Pulasthya and Brugu,
Were born and also were born Vasishta and Daksha,
And Oh God , Narada who is your great devotee was also born. 10.7

धर्मादिकानभिसृजन्नथ कर्दमं च
वाणीं विधाय विधिरङ्गजसंकुलोऽभूत् ।
त्वद्बोधितैस्सनकदक्षमुखैस्तनूजै-
रुद्बोधितश्च विरराम तमो विमुञ्चन् ॥८॥

dharmaadikaanabhisRijannatha kardamaM cha
vaaNiiM vidhaaya vidhirangaja sankulO(a)bhuut |
tvadbOdhitaissanakadakshamukhaistanuujairudbOdhitashcha
viraraama tamO vimu~nchan ||


Meaning:

He later created Dharmadeva and Kardhama ,
And later when he created Saraswathi,,
And he became intensely passionate,
And later according to your suggestion,
When his sons like Sanaka and Daksha reminded him,
He gave up this desire born out of ignorance. 10.8

वेदान् पुराणनिवहानपि सर्वविद्या:
कुर्वन् निजाननगणाच्चतुराननोऽसौ ।
पुत्रेषु तेषु विनिधाय स सर्गवृद्धि-
मप्राप्नुवंस्तव पदाम्बुजमाश्रितोभूत् ॥९॥

vedaan puraaNa nivahaanapi sarvavidyaaH
kurvannijaanana gaNaachchaturaananO(a)sau |
putreShu teShu vinidhaaya sa sargavRiddhim
apraapnuvamstava padaambujamaashritO(a)bhuut ||


Meaning:

Then Brahma from his four faces created the Vedas, Puranas,
And all knowledge and gave them to his sons like Mareechi,
And later when creation did not progress,
He surrendered at your lotus feet. 10.9

जानन्नुपायमथ देहमजो विभज्य
स्रीपुंसभावमभजन्मनुतद्वधूभ्याम् ।
ताभ्यां च मानुषकुलानि विवर्धयंस्त्वं
गोविन्द मारुतपुरेश निरुन्धि रोगान् ॥१०॥
jaanannupaayamatha dehamajo vibhajya
striipumsa bhaavamabhajanmanutadvadhuubhyaam |
taabhyaaM cha maanuShakulaani vivardhayamstvaM
gOvinda maarutapuraadhipa rundhi rogaan ||

Meaning:
Later understanding the strategy to do further creation,
Brahma split his body into two halves and made ,
Them as Manu the male and his wife Satha roopa the female,
Oh Govinda who lives in the town of Guruvayur,
You who are multiplying the human race using them,
Please cure all my diseases and afflictions. 10.10

 

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