KURURAMMA
Friends,
This story of Kururamma is not from AITHIHYAMALA. It is told to me by many of my friends who are BHAKTHAS OF LORD GURUVAYURAPPAN. Every year I used to go to GURUVAYUR to have Darshan of BHAGAVAN which I have not done for the past two years.
KURURAMMA was born in the year 1570 AD in a Namboothiri Illam ( House )which was very near to VILVAMANGALAM SWAMIYAR’S ILLAM. It is widely told by many that she was the cousin of Vilvamangalaththu Swamiar. In facxt she was born in PARUR village, very near to THRISSUR. Her Maiden name was THAATHRI KUTTY ( താത്രിക്കുട്ടി, தாத்றிக்குட்டி ) This name is a pollution of DHAATHRI KUTTY. Kutty is a common name for children, which is used in Malayalam as a pet name for those who are liked most. After marriage and death of her husband, she became the Senior most member of KURUR NAMBOOTHIRI FAMILY which is in the village of ADATTHU near THRISSUR . She died in the year 1640 A.D. There is a version in which her name is shown as GAURI.
Many of my friends say VILVAMANGALAM SWAMIYAR was a devotee of LORD GURUVAYURAPPAN. Although I am of the opinion that he was not only a devotee of Lord GURUVAYURAPPAN but devotee of all HINDU GODS on whom we HINDUS have belief. However in GURUVAYUR TEMPLE you can even now see a SPOT CALLED “NRITHAM” on the eastern side of NORTH NADA (Entrance) (வடக்கே நட, വടക്കേ നട ) where the Swamiar used to dance in ecstasy.
Now coming to our story, Kururamma became a widow at an early age of 16 years and issueless and became an ardent devotee of LORD GURUVAYURAPPAN with the help of POONTHANAM NABOOTHIRI .In fact Kururamma who having no children adopted Lord Krishna as her child. She used to play with him and even scold him for his naughty deeds. Even the Lord used to help her in her house chores. In fact she had nothing as her own and hence took refuge in her ISHTA DEVATHA LORD GURUVAYURAPPAN. She started chanting the names of Lord Krishna with ardent devotion which elevated her to the highest level of KRISHNA BHAKTHI. This filled her with motherly love towards every one and thus she became mother of every one. It is also rumoured that the famous song (“KANI KAANUM NERAM…..”) (കണികാണുംനേരം, கணிகாணும் நேரம்) was composed by her. Singing Bhajans on LORD Guruvayurappan became her pastime.
It so happened, once a Brahmin started suffering from severe stomach pain. He tried all medicines, Thantric Methods and Astrology but could not get rid of his stomachache. In the mean while one friend told him about VILVAMANGALAM, who generally can be contacted in GURUVAYUR TEMPLE. On contacting the SWAMIAR, he was told that he suffered from this trouble because of the sin he had committed and hence the disease was not curable.
Dejected of life he unknowingly reached the house of KURURAMMA. KURURAMMA thought that this Brahmin was hungry probably, and hence offered him with food, but the old Brahmin told her that he was a patient of stomachache and was unable to take any food. He also told her that he had gone to VILVAMANGALATHTHU SWAMIYAR and even he could not cure him. Kururamma told him to pray to Lord Guruvayurappan who is DHANWANTARA MURTHY and take bath in the temple tank and then go for food to her place. Accordingly the old Brahmin went , thinking Lord GURUVAURAPPAN in his mind, he took bath in the temple pond and went to KURURAMMA’s place from where he took food. Kururamma told him to perform always RAMA THARAKA and Shri Krishna Japa. His STOMACHACHE had disappeared. This news reached VILVAMANGALAM SWAMAR’S ears who asked Lord Guruvayurappan as to why He did tell him about it for which the Lord told him that he asked only to know the cause of the pain but not remedy.
Yet one more story of KURURAMMA’s divinity and closeness to Lord Guruvayurappan. One day , Kururamma went for bath. As she washed her clothes few drops of water fell on another lady called CHEMMANGGAT AMMA, who envied KURURAMMA most, and who felt bad as she thought that unknowingly fallen water from the clothes of Kururamma was pollution of her body and took again bath and said to KUROORAMMA that VILVAMANGALAM SWAMIYAR was to go to her house to take ALMS (भिक्ष) to her ILLAM (House) proclaiming that she was too close to VILVAMANGALAM. Kururamma smiled and replied that He would not go to the later’s ILLAM but would go to her ILLAM for BIKSHA. Kururamma after bath went to her ILLAM. She sent a person to invite Vilvamngalam for taking Biksha which he refused saying that he was to go to CHEMMANGAT ILLAM for Biksha.It is said that , VIVAMANGALAM started to go to the illam of Chemmangat Amma. It was customary that one person blew the CONCH before Vilvamangalam goes for ALMS and it so happened that the CONCH did not produce any sound. He then remembered about his refusal to KURURAMMA to take alms from her, to whom Lord Guruvayurappan was extremely partial in favouring, and hence decided to go to her house for Biksha. Immediately, the conch started producing sound. Vilvamangalam thought that it was God’s wish that he goes for almas to Kururamma’s house instead of CHEMMANGAT ILLAM and hence went to her ILLAM to take BIKSHA.
Kururamma’s bhakthi had no bounds although she was an illiterate lady and due to that reason started NAMA JAPA of LORD GORUVAYURAPPAN and RAMA NAMA THARAKAM. Although there are many stories about her and how Lord Krishna became a child to her I shall tell one more story about her before I conclude. As years rolled down, all the family members of Kururamma died and she became alone. She realized that she had no one in the world except LORD KRISHNA. Her NAMA JAPAM elevated her to the highest degree of BHAKTHI YOGA. She started praying to Lord Guruvayurappan who appeared to her in her dreams and asked her as to what boon she wanted. Kururamma replied that she had none in this world and wanted him to be her son and not to abandon her as he did with YASHODA. Lord Smiled and as an orphan boy came to her and started staying with her. She called him UNNI (ഉണ്ണി, உண்ணி).UNNI in Namboorhiri’s Malayalam is “my pet boy”. Although he was very mischievous, he helped her in all household work including in preparation of food etc. Although, He was Guruvayurappan himself due to His creation of illusion Kururamma could see him only as a small boy. Vilvamangalaththu Swamiyar could see all GODS of Hindu faith and hence Kurooramma wanted him to perform POOJA to her beloved GURUVAYURAPPAN in her house. But she had a rival in the form of another Namboothri lady called CHEMMANGATTU AMMA who was very wealthy and who took a promise from Vilvamangalaththu Swamiyar to perform a Pooja in her house on the particular day. Kurooramma sent her request through her servant to the Swamiayar requesting him to go to her house and perform the Pooja. However, the swamiyaar told that he had already promised to CHEMMANGATTU AMMA that he would perform pooja in her house in the first instance and therefore told her to keep it on some other day. Kururamma felt very sad but UNNI consoled her by saying that he woud reach her Illam on the same day and told her that he would prepare everything for pooja including the food (പ്രസാദം, ப்றஸாதம்). He brought flowers for the Pooja etc. In the meanwhile, Vilvamangalaththu Swamiyar prepared to go to CHEMMANGATTUILLAM. The pilot who used to go with the conch, when started blowing it, did not produce any sound. Vilvamangalam thought for a while and then told the Pilot to go to Kururamma’s illam. Lo! the conch started producing sound , and hence told to the Pilot that it was the message from GOD to go to Kururamma’s Illam. He also took his disciples. As customary Brahmin ladies never spoke to others than their husband and hence asked UNNI to welcome the Swamiyar . The disciples and Vilvamangalam were surprised by seeing the arrangements which were carried out by high precision. When Swamiar started Pooja UNNI stood before him and the flowers he put after chanting MANTHRAS fell on the feet of UNNI. The disciples and the Swamiar were infuriated by this act of UNNI who asked him to stand in one corner. Alas! Then also the flowers put by the Swamiar fell on the feet of UNNI. The Swamiyar, then came to know that this UNNI was none other than Lord GURUVAYURAPPAN, but did not say openly since Bhagavan with a gesture told him not to let out the secret. This is how KURURAMMA was blessed by Lord GURUVAYURAPPAN.
I shall tell one more story about her which I remembered now. Being illiterate She did not know when EKADASI FALLS since that was the day she should not take any food. Hence she thought of a device that she used to put from the EKADASI day a stone in a box for 15 days and started putting stones every day. On 15th Day it was EKADASI for her. It so happened that some Brahmins who knew astrology also went to her house for food. She told them that the day was EKADASI and hence she was unable to serve any food to them. The Brahmins took their KAVIDI BAG (കവിടി സഞ്ചി, கவிடி பை) and checked there itself whether it was EKADASI day and found that it was indeed EKADASI DAY. When they went to another ILLAM where the lady was literate she told them to take bath and come for food. When they told her that it was EKADASY DAY she told it was only next day and told them to come for food after bath. The Brahmins took their KAVADI Bag and checked from that ILLAM which was the correct EKADASI DAY and found to their surprise it fell on the next day. Again, they went to KURURAMMA’S ILLAM and checked with their KAVIDI when EKADASI fell, it was showing as on that particular day. Thus Guruvayurappan showered in her all His blessings.
Friends, it will not be out of place for me to tell an incident which happened to me. I went to Guruvayur to have Drarshan of the Great Lord. Since there was heavy rush on that day, I could not get the darshan. Dejected, I sat on one KALYANA MANDAPAM. One person came and asked me as to why I was sitting there in a dejected mood. I told him my plight. He asked me as to what was my name and I told him my name. He also told me that his name was also the same and further told me to stand upon the Kalyana Mandapam and said that I could see from there the Deepaaradhana.I did the same and I could see the Deeparadhana being performed. The person then told me to give way to him so that he could also see it. I gave way to him and to my surprise the person had disappeared. Even I could not thank him. I do not know yet, whether it was LORD Himself or not.
LORD GURUVAURAPPAN’S “MAYA JALA” CANNOT BE COMPLETED BY WORDS DURING THIS BIRTH.
Regard to one and all and Namaskarams
Friday, September 30, 2011
Friday, August 05, 2011
CONTINUATION OF TEMPLES OF FOUR BROTHERS –
MOOZHIKULAM SRI LAKSHMANASWAMY TEMPLE
Friends,
This temple is one of the four temples for the divine brothers, Lord Rama, Lord Bharatha, Lord Lakshmana and Lord Shathrugna, situated in kerala in ANGAMALY. As per folk lore a person called VAKKEY KAIMAL got four idols which were similar from the sea shore of Arabian Sea. This is one of them. Angamali is in Eranakulam District which is about 30 miles away from IRINJALAKKUDA. Namalwar and Thirumangaiyalwar in PASURAM have referred about this temple deity as திருமூழிக்கலாட்டப்பன் and மஹா லக்ஷ்மி மதுரவேணிநாச்சியார் ( Thirumoozhikkalaattappan and Maduraveni Naachiar ) . The exact location of this temple is between Angamaali in Eranakulam District and and MAALA ( മാള – மாளை ) in Thrissur District. Here you can see an Agraharam of Tamil Brahmins which is among the 32 Tamil Brahmins Villages of Kerala. Further HAREETHA MUNI who is the son of Viswaamithra performed penance (തപസ്സ് - தபசு) Lord Vishnu at this place.
A BIT OF MYTHOLOGY ON THE NAME OF THIS PLACE : Friends, it will not be out of place to say as per mythology how this place got this name. Hareetha Muni while performing penance to please Lord Vishnu, when the fourth yuga ( KALI YUGA ) just started gave some advices to Hareetha Muni called ( திருமொழி meaning THIRU = SREE, MOZHI = ADVICES; In Malayalam as to how to overcome the difficulties in Kali Yuga. Thus Thirumozhi became THIRUMOOZHI and களம் means place ) Kalam became Kulam in in long run. The greatness of this place is praised by NAM AZAZHVAAR in PERIYA THIRUVAAIMOZHI (நம்மாள்வாரின் பெரியதிருவாய்மொழி).
We can see the idols of LORD DAKSHINAMURTHY ( Lord Shiva ) on the southern side of the temple. Other deities are GOSALA KRISHNASWAMY, GANAPATHI, HANUMAR, SEETHA DEVI and AYYAPPA. The practice here is that you must enter through the eastern side gate called PRAAKAARAM) visit the Main deity and the visit other MURTHIS.
DAILY POOJA TIMINGS and Annual festival
Opens at 3 AM and remains open till 12 noon. Again opens at 4 PM and remains open till 11 PM.
There are three seevilis called Prabhaatha Seeveli, Uccha Seeveli and Aththaazha Seeveli. The Lord (Main Deity is taken in procession to meet his subjects and to know their welfare. “The annual festival which falls in the malayalam month of Makaram used to be an occasion of great festivity, with performances of koothu and Koodiyaattam for a 41 day period in the temple Koothambalam. Inscriptions from the 11th century CE (Bhaskara Ravivarman) are seen in this temple. The Thirumoozhikualam Lekshmana Perumal Temple had a superior status and it had a command over the other local temples. It attracted most of the Tamil Vaishnavite pilgrims who visited ancient Kerala. The temple had a bylaw by name 'Moozhikkulam katcha' which applied to all other temples of Kerala. “
To be Cont’d.
Regards and Best wishes,
P.R.Radhakrishnan
MOOZHIKULAM SRI LAKSHMANASWAMY TEMPLE
Friends,
This temple is one of the four temples for the divine brothers, Lord Rama, Lord Bharatha, Lord Lakshmana and Lord Shathrugna, situated in kerala in ANGAMALY. As per folk lore a person called VAKKEY KAIMAL got four idols which were similar from the sea shore of Arabian Sea. This is one of them. Angamali is in Eranakulam District which is about 30 miles away from IRINJALAKKUDA. Namalwar and Thirumangaiyalwar in PASURAM have referred about this temple deity as திருமூழிக்கலாட்டப்பன் and மஹா லக்ஷ்மி மதுரவேணிநாச்சியார் ( Thirumoozhikkalaattappan and Maduraveni Naachiar ) . The exact location of this temple is between Angamaali in Eranakulam District and and MAALA ( മാള – மாளை ) in Thrissur District. Here you can see an Agraharam of Tamil Brahmins which is among the 32 Tamil Brahmins Villages of Kerala. Further HAREETHA MUNI who is the son of Viswaamithra performed penance (തപസ്സ് - தபசு) Lord Vishnu at this place.
A BIT OF MYTHOLOGY ON THE NAME OF THIS PLACE : Friends, it will not be out of place to say as per mythology how this place got this name. Hareetha Muni while performing penance to please Lord Vishnu, when the fourth yuga ( KALI YUGA ) just started gave some advices to Hareetha Muni called ( திருமொழி meaning THIRU = SREE, MOZHI = ADVICES; In Malayalam as to how to overcome the difficulties in Kali Yuga. Thus Thirumozhi became THIRUMOOZHI and களம் means place ) Kalam became Kulam in in long run. The greatness of this place is praised by NAM AZAZHVAAR in PERIYA THIRUVAAIMOZHI (நம்மாள்வாரின் பெரியதிருவாய்மொழி).
We can see the idols of LORD DAKSHINAMURTHY ( Lord Shiva ) on the southern side of the temple. Other deities are GOSALA KRISHNASWAMY, GANAPATHI, HANUMAR, SEETHA DEVI and AYYAPPA. The practice here is that you must enter through the eastern side gate called PRAAKAARAM) visit the Main deity and the visit other MURTHIS.
DAILY POOJA TIMINGS and Annual festival
Opens at 3 AM and remains open till 12 noon. Again opens at 4 PM and remains open till 11 PM.
There are three seevilis called Prabhaatha Seeveli, Uccha Seeveli and Aththaazha Seeveli. The Lord (Main Deity is taken in procession to meet his subjects and to know their welfare. “The annual festival which falls in the malayalam month of Makaram used to be an occasion of great festivity, with performances of koothu and Koodiyaattam for a 41 day period in the temple Koothambalam. Inscriptions from the 11th century CE (Bhaskara Ravivarman) are seen in this temple. The Thirumoozhikualam Lekshmana Perumal Temple had a superior status and it had a command over the other local temples. It attracted most of the Tamil Vaishnavite pilgrims who visited ancient Kerala. The temple had a bylaw by name 'Moozhikkulam katcha' which applied to all other temples of Kerala. “
To be Cont’d.
Regards and Best wishes,
P.R.Radhakrishnan
THE TEMPLES OF FOUR BROTHERS - SRI RAMA, BHARATHA,
SHATHRUGNA AND LAKSHMANA IN KERALA
Friends,
I had written whatever I know about the TEMPLE OF THRIPUNITHURA. Now, I am writing about the temples of Kerala dedicated to the four brothers whom we revere most and who were living in THRETHA YUGA whom we believe were born and brought up in AYODHYA but had visited Kerala also as per legends. They are none other than LORD SREE RAMA, LORD BHARATHA, LORD SHATHRUGNA and LORD LAKSHMANA. There are two sets of temples for them. One set is in TRICHUR DT. and ERANAKULAM DT. And the other set of temples is in KOTTAYAM DISTRICT. The Temples in KOTTAYAM DISTRICT are very near to each other within about 5 Kms. Radius They are RAMAPURAM SRI RAMASWAMY TEMPLE, AMANAKKARA SRI BHARATHASWAMY TEMPLE, KOODUPULAM SRI. LAKSHMANASWAMY TEMPLE AND METHIRI SRI SHATHRUGNASWAMY TEMPLE.
The other group of Temples about which I am giving hereunder are (1) THRIPRAYAR LORD SRI RAMASWAMY TEMPLE, IRINJALAKKUDA SRI KUDAL MANICKAM TEMPLE to SRI BHARATHASWAMY, MOOZHIKULAM NEAR ANGAMALI of Eranakulam Dt dedicated to SRI. LAKSHMANASWAMY AND PAYAMMEL SRI. SHATHRUGNASWAMY TEMP which in Trichur Dt. But near ARIPAAM, IRINJALAKUDA.
(1) SRI.RAMASWAMY TEMPLE OF THRIPRYAR :
“ ll वामाभ्याम शंखचक्रावरीकुलभद्वयं चापमप्यक्षमाला
मन्याभ्यां सद्भुजाभ्यांददधमखिल लोकैकनाथैक तीथंர்
तीव्रातीरालयस्थं नतजन सकलाभिषा भीषदं स्मेरवक्त्रं
लक्ष्म्याभूम्या समेतं रघुकुलतिलकं रामचन्द्रं भजामि ll “
Friends ,
The above given is a prayer to Lord Sree Rama. Thrippayar is about 22 miles away from THRISSUR and between GURUVAYUR and KODUNGALLUR. As per legends one KAIMAL( head of few fishermen) saw four idols lying ashore the Arabian Sea who picked them up and wanted to install them in different places but nearby. Although all were looking almost alike after Deva Prashna he found out the first one as the one of LORD SREE RAAMA. After prolonged search he with the help of a Thanthri ( A namboothiri Brahmin priest ) found the suitable place by the side of the River THEEVRA which the local people called as പുറയാര് புறயாறு PURAYAAR or NANDIYAAR and immediately wanted to consecrate it there but were prevented by a divine ordain ( അശരീരി, அசரீரி) that they should consecrate it only when they saw a lonely peacock. They waited for a long period but could not see the bird. Hence the Thanthri installed it asking a person to appear with peacock feather. Immediately after they installed , a real peacock appeared . The Thanthri and the Kaimal felt sad that they did not wait for the peacock to appear and hence in order to remove this deficiency they decided to install a big sacrificial stone called ബലിക്കല്ല് , பலிக்கல்லு at the place where the peacock stood. They installed it but it started spinning on its own axis. It is said that it was fixed by NARANATHTHU BRANDAN( നാറാണത്തു ഭ്രാന്തന് நாறாணத்து பிரான்தன் the son of a low cast woman and Brahmasri Vararuchi but taken and looked after by a Brahmin as their own son, among chanting of Manthras, with a nail. This mark of the nail can be seen even now. There is a very interesting story about the river. Mahavishnu when he took VAMANAAVATHAARA had to perform SANDHYA VANDAN while going to THRIKKAKKARA and he could not see anywhere water. So he took some water from his KAMANDALU and poured it on his legs and the water poured and went down to earth after washing his legs became holy water and started flowing as a river. That is why the people called it as തിരുപ്പുറയാര് , திருப்புரயாறு THIRUPPRAYAAR which became THRIPRAYAR.
In this temple, Sri Rama is having four arms, Panchajanya the conch of Mahavishnu, Sudarshana Chakra another weopen of Mahavishnu and KODANDA the the bow of SREE RAMA CHANDRA MURTHY and a garland, showing the aspewcts of Lord Brahma, He alo got Lord Shiva aspects after killing the GREAT ASURA called KHARA. THRIPPAYARAPPAN is also known as KHARA SAMHARA MURTHY, This Lord of THRIPPAYAR has the aspects of all the THRIMURTHYS although he is primarily the Avathara of Lord Vishnu. i.e. SREE RAMA. As the Idol was not installed in the given time as professed Sri Devi was consecrated on the right side of the main Idol of Lord SREE RAMA and BHOO DEVI was installed on the left side by VILWAMANGALTHU SWAMIYAR since he saw both of them entering through the western side door to offer POOJA to the Main deity, which he closed thereafter so that they will not return. Even now nobody dares to open this door which is kept shut. Maha Ganapathi is also installed on the south-west corner inside the temple. Inside the sanctum there is an Idol of Lord Shiva in the Form of Dakshinaamurthy on the southern side. We can see a NAMASKARA MANADAPA but the principle devotee of Lord Ram i.e. HANUMAN or ANJANEYA SWAMY is missing in the temple. However , people presume that the presence of Hanuman is on the Namskara Mandapa and hence offer flattened rice called AVIL . Outside the Temple we can see a DHARMA SHAASTHA templeon the southern side. The locals said that originally Dharma Shaastha temple was inside where Lord Ram is placed but He moved out giving place to Lord Ram i.e His devine Mother ( here I remember the verse “ ll शिववीर्यसमुद्भूतं श्रीनिवास तनुत्भवं सिखिवाहनुजं वन्दे शासतारं प्रणमाम्यहम् ll “ Friends, In another place called AARAATTUPUZHA ( ആറാട്ടുപുഴ – ஆறாட்டுபுழை)there is an annual festval called POORAM which is very famous in KERALA, the presiding deity is LORD RAMA of THRIPRAYAR. Except this idol all thers are the idols of SHAASTHA and Hindu Goddesses from different temples. I forgot to say an important aspect of Thrippayar Temple i.e. the people say that Lord Rama at this temple is hard of hearing and hence offering of KADANA VETI ( കദന, கதனை வெடி) is an important event. People offer 1.5.10.101.1001 VETI to the Lord. Although it is to commemorate the arrival of Hanuman after seeing Seeta Devi in Lanka saying பார்த்தேன் அன்னை ஸீதாவை – കണ്ടു സീതാ ദേവിയെ. There is one more important aspect here. That is the men and women caught by frolicsome spirits come here to get rid of them as in Chottanikkarai. They call the GOD as Chathan Bhandaram. Besides this Palpayasam, Chandanam Charthu (smearing of the idol with sandal paste), different archanas and meenoottu(feeding fishs in theevra river) are other important offerings to the deity. For quick and easy delivery of pregnant ladies people perform different types of offerings called NERCHA (നേര്ച്ച – நேர்ச்சய் )
At this temple. Offering of a day or two or more days CHAKYAR KOOTHU is a speciality here. It is said that the temple was first under the ZAMORINS of CALICUT since it was in the island of CHETTUVA which was conquered by the DUTCH and later on under the MYSORE SULTHANS and ultimately under the Supervision of MAHA RAJA OF COCHIN now under COCHIN DEVASWAM BOARD. This Chakiar Koothu is celebrated in the month of VRISCHIKAM from the 1st day including the 12th of Vrischika and the KOOTHU ( A special type of dance ) is generally carried out dramatizing ANGULIYAANGAM of Ramayana depicting Sri HANUMAN saying HANUMAN COMING AFTER SEEING SEETHA DEVI with the RING to show it as a proof to SREE RAMA. When the temple was first under the ZAMORINS the then SAMOOTHIRIPPAD liked it and it still continues.
The temple opens at 3 AM IST and remains opened till 12 Midday. Again the temple is opened at 4 PM till 8.30 PM. The Main Poojas are USHA POOJA, ETHIRTHTHA POOJA , PANTHEERADI POOJA, UCHCHA POOJA and ATHTHAAZHA POOJA like in all big temples of KERALA. There are generally three SEEVELIS that is LORD is taken out in a precession inside the temple premises to see his subjects and to know their welfare. Generally Elephant is used to carry the Lord during SEEVELI except during UCHCHA SEEVELI. (ഉച്ചശ്ശീവേലി).
Friends, whenever you visit KERALA please visit this Temple which is rich in Wood Carvings also.
TO BE CONT’D.
REGARDS TO ONE AND ALL,
P.R.RADHAKRISHNAN
SHATHRUGNA AND LAKSHMANA IN KERALA
Friends,
I had written whatever I know about the TEMPLE OF THRIPUNITHURA. Now, I am writing about the temples of Kerala dedicated to the four brothers whom we revere most and who were living in THRETHA YUGA whom we believe were born and brought up in AYODHYA but had visited Kerala also as per legends. They are none other than LORD SREE RAMA, LORD BHARATHA, LORD SHATHRUGNA and LORD LAKSHMANA. There are two sets of temples for them. One set is in TRICHUR DT. and ERANAKULAM DT. And the other set of temples is in KOTTAYAM DISTRICT. The Temples in KOTTAYAM DISTRICT are very near to each other within about 5 Kms. Radius They are RAMAPURAM SRI RAMASWAMY TEMPLE, AMANAKKARA SRI BHARATHASWAMY TEMPLE, KOODUPULAM SRI. LAKSHMANASWAMY TEMPLE AND METHIRI SRI SHATHRUGNASWAMY TEMPLE.
The other group of Temples about which I am giving hereunder are (1) THRIPRAYAR LORD SRI RAMASWAMY TEMPLE, IRINJALAKKUDA SRI KUDAL MANICKAM TEMPLE to SRI BHARATHASWAMY, MOOZHIKULAM NEAR ANGAMALI of Eranakulam Dt dedicated to SRI. LAKSHMANASWAMY AND PAYAMMEL SRI. SHATHRUGNASWAMY TEMP which in Trichur Dt. But near ARIPAAM, IRINJALAKUDA.
(1) SRI.RAMASWAMY TEMPLE OF THRIPRYAR :
“ ll वामाभ्याम शंखचक्रावरीकुलभद्वयं चापमप्यक्षमाला
मन्याभ्यां सद्भुजाभ्यांददधमखिल लोकैकनाथैक तीथंர்
तीव्रातीरालयस्थं नतजन सकलाभिषा भीषदं स्मेरवक्त्रं
लक्ष्म्याभूम्या समेतं रघुकुलतिलकं रामचन्द्रं भजामि ll “
Friends ,
The above given is a prayer to Lord Sree Rama. Thrippayar is about 22 miles away from THRISSUR and between GURUVAYUR and KODUNGALLUR. As per legends one KAIMAL( head of few fishermen) saw four idols lying ashore the Arabian Sea who picked them up and wanted to install them in different places but nearby. Although all were looking almost alike after Deva Prashna he found out the first one as the one of LORD SREE RAAMA. After prolonged search he with the help of a Thanthri ( A namboothiri Brahmin priest ) found the suitable place by the side of the River THEEVRA which the local people called as പുറയാര് புறயாறு PURAYAAR or NANDIYAAR and immediately wanted to consecrate it there but were prevented by a divine ordain ( അശരീരി, அசரீரி) that they should consecrate it only when they saw a lonely peacock. They waited for a long period but could not see the bird. Hence the Thanthri installed it asking a person to appear with peacock feather. Immediately after they installed , a real peacock appeared . The Thanthri and the Kaimal felt sad that they did not wait for the peacock to appear and hence in order to remove this deficiency they decided to install a big sacrificial stone called ബലിക്കല്ല് , பலிக்கல்லு at the place where the peacock stood. They installed it but it started spinning on its own axis. It is said that it was fixed by NARANATHTHU BRANDAN( നാറാണത്തു ഭ്രാന്തന് நாறாணத்து பிரான்தன் the son of a low cast woman and Brahmasri Vararuchi but taken and looked after by a Brahmin as their own son, among chanting of Manthras, with a nail. This mark of the nail can be seen even now. There is a very interesting story about the river. Mahavishnu when he took VAMANAAVATHAARA had to perform SANDHYA VANDAN while going to THRIKKAKKARA and he could not see anywhere water. So he took some water from his KAMANDALU and poured it on his legs and the water poured and went down to earth after washing his legs became holy water and started flowing as a river. That is why the people called it as തിരുപ്പുറയാര് , திருப்புரயாறு THIRUPPRAYAAR which became THRIPRAYAR.
In this temple, Sri Rama is having four arms, Panchajanya the conch of Mahavishnu, Sudarshana Chakra another weopen of Mahavishnu and KODANDA the the bow of SREE RAMA CHANDRA MURTHY and a garland, showing the aspewcts of Lord Brahma, He alo got Lord Shiva aspects after killing the GREAT ASURA called KHARA. THRIPPAYARAPPAN is also known as KHARA SAMHARA MURTHY, This Lord of THRIPPAYAR has the aspects of all the THRIMURTHYS although he is primarily the Avathara of Lord Vishnu. i.e. SREE RAMA. As the Idol was not installed in the given time as professed Sri Devi was consecrated on the right side of the main Idol of Lord SREE RAMA and BHOO DEVI was installed on the left side by VILWAMANGALTHU SWAMIYAR since he saw both of them entering through the western side door to offer POOJA to the Main deity, which he closed thereafter so that they will not return. Even now nobody dares to open this door which is kept shut. Maha Ganapathi is also installed on the south-west corner inside the temple. Inside the sanctum there is an Idol of Lord Shiva in the Form of Dakshinaamurthy on the southern side. We can see a NAMASKARA MANADAPA but the principle devotee of Lord Ram i.e. HANUMAN or ANJANEYA SWAMY is missing in the temple. However , people presume that the presence of Hanuman is on the Namskara Mandapa and hence offer flattened rice called AVIL . Outside the Temple we can see a DHARMA SHAASTHA templeon the southern side. The locals said that originally Dharma Shaastha temple was inside where Lord Ram is placed but He moved out giving place to Lord Ram i.e His devine Mother ( here I remember the verse “ ll शिववीर्यसमुद्भूतं श्रीनिवास तनुत्भवं सिखिवाहनुजं वन्दे शासतारं प्रणमाम्यहम् ll “ Friends, In another place called AARAATTUPUZHA ( ആറാട്ടുപുഴ – ஆறாட்டுபுழை)there is an annual festval called POORAM which is very famous in KERALA, the presiding deity is LORD RAMA of THRIPRAYAR. Except this idol all thers are the idols of SHAASTHA and Hindu Goddesses from different temples. I forgot to say an important aspect of Thrippayar Temple i.e. the people say that Lord Rama at this temple is hard of hearing and hence offering of KADANA VETI ( കദന, கதனை வெடி) is an important event. People offer 1.5.10.101.1001 VETI to the Lord. Although it is to commemorate the arrival of Hanuman after seeing Seeta Devi in Lanka saying பார்த்தேன் அன்னை ஸீதாவை – കണ്ടു സീതാ ദേവിയെ. There is one more important aspect here. That is the men and women caught by frolicsome spirits come here to get rid of them as in Chottanikkarai. They call the GOD as Chathan Bhandaram. Besides this Palpayasam, Chandanam Charthu (smearing of the idol with sandal paste), different archanas and meenoottu(feeding fishs in theevra river) are other important offerings to the deity. For quick and easy delivery of pregnant ladies people perform different types of offerings called NERCHA (നേര്ച്ച – நேர்ச்சய் )
At this temple. Offering of a day or two or more days CHAKYAR KOOTHU is a speciality here. It is said that the temple was first under the ZAMORINS of CALICUT since it was in the island of CHETTUVA which was conquered by the DUTCH and later on under the MYSORE SULTHANS and ultimately under the Supervision of MAHA RAJA OF COCHIN now under COCHIN DEVASWAM BOARD. This Chakiar Koothu is celebrated in the month of VRISCHIKAM from the 1st day including the 12th of Vrischika and the KOOTHU ( A special type of dance ) is generally carried out dramatizing ANGULIYAANGAM of Ramayana depicting Sri HANUMAN saying HANUMAN COMING AFTER SEEING SEETHA DEVI with the RING to show it as a proof to SREE RAMA. When the temple was first under the ZAMORINS the then SAMOOTHIRIPPAD liked it and it still continues.
The temple opens at 3 AM IST and remains opened till 12 Midday. Again the temple is opened at 4 PM till 8.30 PM. The Main Poojas are USHA POOJA, ETHIRTHTHA POOJA , PANTHEERADI POOJA, UCHCHA POOJA and ATHTHAAZHA POOJA like in all big temples of KERALA. There are generally three SEEVELIS that is LORD is taken out in a precession inside the temple premises to see his subjects and to know their welfare. Generally Elephant is used to carry the Lord during SEEVELI except during UCHCHA SEEVELI. (ഉച്ചശ്ശീവേലി).
Friends, whenever you visit KERALA please visit this Temple which is rich in Wood Carvings also.
TO BE CONT’D.
REGARDS TO ONE AND ALL,
P.R.RADHAKRISHNAN
Thursday, June 23, 2011
PRADOSHAM
Although many have written about PRADOSHA, I am giving my version of PARADOSHA herein.
The Meaning of PRA + DOSHA is removal of SIN.
There are FOUR TYPES OF PRADOSHAM.
(1) This is the common PRADOSHAM on all days. This occurs every day for ONE AND A HALF HOURS before sun set time at each place till SUN SET TIME.
(2) The second type of PRADOSHAM which is slightly higher than the first type, occurs twice a month on THRAYODASHI DAY of FULL MOON and NEW MOON i.e SHUKLA PAKSHA and NYOONA PAKSHA. To make it clear it occurs on the 13th day of (கறுத்த பக்ஷம், வெளுத்த பக்ஷம், കറുത്ത പക്ഷം, വെളുത്ത പക്ഷം) of every month before one and a half hour of sun set till the time of sunset of each time zone.
(3) There are two more types of PADOSHAM which are superior to these two which occurs on SATURDAYS and MONDAYS provided the THITHI, THRAYODASHI falls on such days. They are called SANI PRADOSHAM and SOMA PRADOSHAM respectively. SATURN is supposed to be the ruler of KARMA and the importance is that Lord Shiva has more influence over Saturn on SATUR DAYS and can cause Saturn to loosen or release entirely some of the karmic bonds that limit us. It is also thought that the first Pradosham was on a Saturday and observing this time transports us back to time of the Churning of the Milky Ocean.
MONDAYS, are ruled by Lord Shiva’s consort, the Goddess Parvati who rules over the Moon. The Moon rules emotions and emotions influence thought. Karma is created by thought.
THE GREATNESS OF PRADOSHA POOJA
Pradhosha pooja is one of the most important among the poojas performed to the Graceful Lord Shiva. In Shukla Paksha trayodasi (thirteenth moon day) between 4.30 p.m. to 6.00 p.m. is called Pradhosha. It comes once in fifteen moon days. Pradhosha time is especially meant for praying Lord Shiva. Praying in that time will free us from out sins and gives moksha finally (hence the name Pradhosha). During pradoSha time a special type of circumambulating called SOMA SUTHRA PRADIKHANAM is performed
THE MYTHOLOGICAL STORY OF PRADOSHA
Once Devas and Asuras using the serpent Vasuki and the hill Mandhara were trying to get Amrutham (nector) from the Kseerabthi (milk ocean). Then the terrible poison Halahalam came up. All got frightened and pleaded to Lord Shiva for rescue. Being the peak of mercy Lord Shiva ate that poison. Then as per His order they resumed their effort to get Amrutham. They got it on Dhwadhasi (twelfth moon day). Without praying and thanking the God, by whose help they got Amrutham ( THE NECTOR) , Devas started dancing and celebrating their victory.
On the Thrayodhasi Day (thirteenth moon day) they realised their sin for not praying the God and pleaded for forgiveness. Lord SHIVA is known for his immediate anger and forgiveness. Hence He forgave them and danced between the horns of the Nandhi (Holy bull). That time is called Pradhosham. Whoever prays Lord Shiva in that time, Lord Shiva fulfills their wishes and give them mukthi.
During Prodhosha time anointing (Abhishekam) LORD Shiva with the following is considered fruitful.
Milk gives long life
Ghee gives Moksha state
Curd gives good children
Honey gives melodious voice
Rice powder frees from debts
Sugar cane juice gives good health
Panjamrutham gives wealth
Lemon removes fear of death
Sugar removes enmity
Tender coconut gives enjoyment
Cooked Rice(Annam) gives majestic life
Sandal gives Lakshmi's grace
(For Pooja Manthras see the web.)
Although many have written about PRADOSHA, I am giving my version of PARADOSHA herein.
The Meaning of PRA + DOSHA is removal of SIN.
There are FOUR TYPES OF PRADOSHAM.
(1) This is the common PRADOSHAM on all days. This occurs every day for ONE AND A HALF HOURS before sun set time at each place till SUN SET TIME.
(2) The second type of PRADOSHAM which is slightly higher than the first type, occurs twice a month on THRAYODASHI DAY of FULL MOON and NEW MOON i.e SHUKLA PAKSHA and NYOONA PAKSHA. To make it clear it occurs on the 13th day of (கறுத்த பக்ஷம், வெளுத்த பக்ஷம், കറുത്ത പക്ഷം, വെളുത്ത പക്ഷം) of every month before one and a half hour of sun set till the time of sunset of each time zone.
(3) There are two more types of PADOSHAM which are superior to these two which occurs on SATURDAYS and MONDAYS provided the THITHI, THRAYODASHI falls on such days. They are called SANI PRADOSHAM and SOMA PRADOSHAM respectively. SATURN is supposed to be the ruler of KARMA and the importance is that Lord Shiva has more influence over Saturn on SATUR DAYS and can cause Saturn to loosen or release entirely some of the karmic bonds that limit us. It is also thought that the first Pradosham was on a Saturday and observing this time transports us back to time of the Churning of the Milky Ocean.
MONDAYS, are ruled by Lord Shiva’s consort, the Goddess Parvati who rules over the Moon. The Moon rules emotions and emotions influence thought. Karma is created by thought.
THE GREATNESS OF PRADOSHA POOJA
Pradhosha pooja is one of the most important among the poojas performed to the Graceful Lord Shiva. In Shukla Paksha trayodasi (thirteenth moon day) between 4.30 p.m. to 6.00 p.m. is called Pradhosha. It comes once in fifteen moon days. Pradhosha time is especially meant for praying Lord Shiva. Praying in that time will free us from out sins and gives moksha finally (hence the name Pradhosha). During pradoSha time a special type of circumambulating called SOMA SUTHRA PRADIKHANAM is performed
THE MYTHOLOGICAL STORY OF PRADOSHA
Once Devas and Asuras using the serpent Vasuki and the hill Mandhara were trying to get Amrutham (nector) from the Kseerabthi (milk ocean). Then the terrible poison Halahalam came up. All got frightened and pleaded to Lord Shiva for rescue. Being the peak of mercy Lord Shiva ate that poison. Then as per His order they resumed their effort to get Amrutham. They got it on Dhwadhasi (twelfth moon day). Without praying and thanking the God, by whose help they got Amrutham ( THE NECTOR) , Devas started dancing and celebrating their victory.
On the Thrayodhasi Day (thirteenth moon day) they realised their sin for not praying the God and pleaded for forgiveness. Lord SHIVA is known for his immediate anger and forgiveness. Hence He forgave them and danced between the horns of the Nandhi (Holy bull). That time is called Pradhosham. Whoever prays Lord Shiva in that time, Lord Shiva fulfills their wishes and give them mukthi.
During Prodhosha time anointing (Abhishekam) LORD Shiva with the following is considered fruitful.
Milk gives long life
Ghee gives Moksha state
Curd gives good children
Honey gives melodious voice
Rice powder frees from debts
Sugar cane juice gives good health
Panjamrutham gives wealth
Lemon removes fear of death
Sugar removes enmity
Tender coconut gives enjoyment
Cooked Rice(Annam) gives majestic life
Sandal gives Lakshmi's grace
(For Pooja Manthras see the web.)
Monday, May 23, 2011
BHAKTHA KANNAPPA
After writing the Story of BHAKTHA NANDANAR who is one among the 63 NAYANMARS and known as THIRUNAALAI POVAAR NAAYANAAR,(திருநாளைபோவார் நாயனார்), I am writing now the story of a profound Krishna Bhaktha called KANAKA DAASA.
Kanaka Dasa’s original name was Thimmappa Nayaka. He was born in a very low caste called KURUBA whose job was to graze sheep, in a small village called BODA in Dharwar District. He was the contemporary of Shri Vaadi Raja Theertha and another famous poet of Karnataka called PURANDARA DASAR. His father, BYRAPPA, although was born as a shepherd (an untouchable caste of those times )was one of the chiefs of a small group of soldiers of KRISHNA DEVA RAYAR and his mother’s name is BUCHAMMA. Both of them were ardent devotees of Tirupati Thimmappa called Venkateshwara Swamy. Hence they named their son as THIMMAPPA.
From early age itself Thimmappa had no interest in studies and wanted to become a soldier like his father. Unfortunately, he lost his parents when he was very young, and no one liked him in the village since he was an atheist, Thimmappa was very sad. One day Lord Krishna came in his dream and said that HE loved Thimmappa and hence to become his devotee. Thimmappa refused to obey Lord’s words and was after material interests and hence joined the Army like his father. Here he had the opportunity to show his valour, but alas one day a soldier threw a sword from his back and Thimmappa was in pains. Again, Lord Krishna appeared before him in dreams and asked him whether he was in pains for which Thimmappa answered in an arrogant manner as to why He was pestering him again and again for which Lord told that in previous birth Thimmappa was his ardent devotee and hence asked him to become his devotee again, for which Thimmappa answered thus “ You relieve me from this pain and I would become your devotee”. Next morning Thimmappa saw to his surprise that he was not only having any pain but also his wound had disappeared.
This brought a sea-change in Thimmappa who was an atheist. He became a strong believer of Lord Krishna. Being an ardent devotee of Lord Krishna, he started making many songs on Lord Krishna like PURANDARA DASA. It is said that once Thimmappa went to a Temple of Lord Krishna and saw the doors were closed. He sang one such song:
“Bagilanu tegedu sevenpanu koduhariye
Kugidarudwani kelalillave Narahariye”
meaning “Oh God! You saved the Elephant from the crocodile even as you were enjoying the company of Sri Devi. You saved Prahlaada from his father’s attack by appearing from a pillar. When you were so kind to your devotees, why are you so cruel to me? Why don’t you open the doors for me?” it is said that immediately the doors of the temple was opened darshan of Lord Venkateswara Swamy. Thus he became a wandering sage and wherever he went, he made songs and sang before the deity.
He also went to UDUPI to have darshan of lord Udupi Krishna. This temple is in the hands of MADHWA BRAHMINS. Being born in a low caste he was forbidden to go inside the temple by the Head priest. However, he wanted to have Darshan of Lord Udupi Krishna which was installed by none other than “POORNA PRAJNA” known as H.H. MADHWACHARYA. Madhwas consider him as an avathar of Bheema “ ll प्रथमो हनुमान नामः द्वितीयो भीम ऐव च
पूर्णेप्रज्ञ त्रितीयस्तु भगवतकार्यसाधक ll “
H.H. Madhwacharya gave the control of this temple to 8 mutts called ASHTA MUTTS which are “Pejavara, Puttige, Palimaru, Adamaru, Sodhe, Kaniyooru, Shirur and Krishnapura” Even today it is controlled by them only although the Government took over the control for name sake. Before I start the story again few words about the Lord Krishna of Udupi will not be out of place. MAADWAACHAARYA founded DWAITHA SIDDANTHA in which he says “God, is ‘Vishnu’ or Narayana alone. Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls (2) Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context . According to him human soul is different from God. This is the ADVAITHA SIUDDAANTHA he propounded. The Story of UDUPI KRISHNA AS PER FOLK LORE; there was a storm in the sea at Malpe. Shri Madhvacharya was on the shore at the time and saw a ship which was in trouble. He helped the ship reach the shore to safety, by waving his Anga Vasthra The sailors were very grateful to him and were prepared to give him whatever he chose from the ship. Maadwaachaarya told the captain of the ship that he was a saint and did not want anything from them. However, when they insisted him to take some thing as a gift,, H.H. Acharya took a mud roll as a gift. When the mud roll was opened to his surprise he saw two VIGRAHAS in it. The Vigrahas or deities were of Lord Krishna and Lord Balarama. He performed the installation ceremony of the deity of Lord Balarama near Malpe. This temple is known as Vadabhandeshwara.
He brought the deity of Lord Krishna and performed the installation at Udupi. This temple is known as Krishna Mutt. Or the Temple of LORD KRISHNA OF UDDUPI. Friends, please note that this deity is as powerful as the deity at GURUVAYUR OR TIRUPATI.
Note : Malpe is the sea port of Mangalore.
Friends, now coming to our Story there is no clear proof as to how his name is changed as KANAKA DASA; as per one story He came to be called Kanaka Nayaka as he found a treasure-trove of gold , which he distributed among the poor. From that day he was called as KANAKA DAASA since he was also the servant of Lord Krishna or Vishnu. Since he was forebidden entry to the temple, he stood outside the temple and started weeping . Immediately there was an earthquake and a crack appeared on the wall of the temple .The idol of Lord Krishna which was facing east till that time turned to west where the crack appeared. This place through which Kanaka Dasa viewed the Lords image became very famous as KANAKANA KINDI. Even now all pilgrims have darshan of the lord through this opening. Even the eight Mathadipathis in turn go to the temple to take charge at the time of paryaaya go in procession to this window. It is only after looking at the icon through this window that they enter the shrine. If we ask the Madhwa Brahmin head priests they would say Lord facing west is not new. But the legends say for the sake of BHAKTHA KANAKA DASA the image turned to west which was facing initially the EAST.
P.R.RADHAKRISHNAN
Note :- To read Indian Languages used herein, Please convert to Unicode (UTF8)
After writing the Story of BHAKTHA NANDANAR who is one among the 63 NAYANMARS and known as THIRUNAALAI POVAAR NAAYANAAR,(திருநாளைபோவார் நாயனார்), I am writing now the story of a profound Krishna Bhaktha called KANAKA DAASA.
Kanaka Dasa’s original name was Thimmappa Nayaka. He was born in a very low caste called KURUBA whose job was to graze sheep, in a small village called BODA in Dharwar District. He was the contemporary of Shri Vaadi Raja Theertha and another famous poet of Karnataka called PURANDARA DASAR. His father, BYRAPPA, although was born as a shepherd (an untouchable caste of those times )was one of the chiefs of a small group of soldiers of KRISHNA DEVA RAYAR and his mother’s name is BUCHAMMA. Both of them were ardent devotees of Tirupati Thimmappa called Venkateshwara Swamy. Hence they named their son as THIMMAPPA.
From early age itself Thimmappa had no interest in studies and wanted to become a soldier like his father. Unfortunately, he lost his parents when he was very young, and no one liked him in the village since he was an atheist, Thimmappa was very sad. One day Lord Krishna came in his dream and said that HE loved Thimmappa and hence to become his devotee. Thimmappa refused to obey Lord’s words and was after material interests and hence joined the Army like his father. Here he had the opportunity to show his valour, but alas one day a soldier threw a sword from his back and Thimmappa was in pains. Again, Lord Krishna appeared before him in dreams and asked him whether he was in pains for which Thimmappa answered in an arrogant manner as to why He was pestering him again and again for which Lord told that in previous birth Thimmappa was his ardent devotee and hence asked him to become his devotee again, for which Thimmappa answered thus “ You relieve me from this pain and I would become your devotee”. Next morning Thimmappa saw to his surprise that he was not only having any pain but also his wound had disappeared.
This brought a sea-change in Thimmappa who was an atheist. He became a strong believer of Lord Krishna. Being an ardent devotee of Lord Krishna, he started making many songs on Lord Krishna like PURANDARA DASA. It is said that once Thimmappa went to a Temple of Lord Krishna and saw the doors were closed. He sang one such song:
“Bagilanu tegedu sevenpanu koduhariye
Kugidarudwani kelalillave Narahariye”
meaning “Oh God! You saved the Elephant from the crocodile even as you were enjoying the company of Sri Devi. You saved Prahlaada from his father’s attack by appearing from a pillar. When you were so kind to your devotees, why are you so cruel to me? Why don’t you open the doors for me?” it is said that immediately the doors of the temple was opened darshan of Lord Venkateswara Swamy. Thus he became a wandering sage and wherever he went, he made songs and sang before the deity.
He also went to UDUPI to have darshan of lord Udupi Krishna. This temple is in the hands of MADHWA BRAHMINS. Being born in a low caste he was forbidden to go inside the temple by the Head priest. However, he wanted to have Darshan of Lord Udupi Krishna which was installed by none other than “POORNA PRAJNA” known as H.H. MADHWACHARYA. Madhwas consider him as an avathar of Bheema “ ll प्रथमो हनुमान नामः द्वितीयो भीम ऐव च
पूर्णेप्रज्ञ त्रितीयस्तु भगवतकार्यसाधक ll “
H.H. Madhwacharya gave the control of this temple to 8 mutts called ASHTA MUTTS which are “Pejavara, Puttige, Palimaru, Adamaru, Sodhe, Kaniyooru, Shirur and Krishnapura” Even today it is controlled by them only although the Government took over the control for name sake. Before I start the story again few words about the Lord Krishna of Udupi will not be out of place. MAADWAACHAARYA founded DWAITHA SIDDANTHA in which he says “God, is ‘Vishnu’ or Narayana alone. Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls (2) Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context . According to him human soul is different from God. This is the ADVAITHA SIUDDAANTHA he propounded. The Story of UDUPI KRISHNA AS PER FOLK LORE; there was a storm in the sea at Malpe. Shri Madhvacharya was on the shore at the time and saw a ship which was in trouble. He helped the ship reach the shore to safety, by waving his Anga Vasthra The sailors were very grateful to him and were prepared to give him whatever he chose from the ship. Maadwaachaarya told the captain of the ship that he was a saint and did not want anything from them. However, when they insisted him to take some thing as a gift,, H.H. Acharya took a mud roll as a gift. When the mud roll was opened to his surprise he saw two VIGRAHAS in it. The Vigrahas or deities were of Lord Krishna and Lord Balarama. He performed the installation ceremony of the deity of Lord Balarama near Malpe. This temple is known as Vadabhandeshwara.
He brought the deity of Lord Krishna and performed the installation at Udupi. This temple is known as Krishna Mutt. Or the Temple of LORD KRISHNA OF UDDUPI. Friends, please note that this deity is as powerful as the deity at GURUVAYUR OR TIRUPATI.
Note : Malpe is the sea port of Mangalore.
Friends, now coming to our Story there is no clear proof as to how his name is changed as KANAKA DASA; as per one story He came to be called Kanaka Nayaka as he found a treasure-trove of gold , which he distributed among the poor. From that day he was called as KANAKA DAASA since he was also the servant of Lord Krishna or Vishnu. Since he was forebidden entry to the temple, he stood outside the temple and started weeping . Immediately there was an earthquake and a crack appeared on the wall of the temple .The idol of Lord Krishna which was facing east till that time turned to west where the crack appeared. This place through which Kanaka Dasa viewed the Lords image became very famous as KANAKANA KINDI. Even now all pilgrims have darshan of the lord through this opening. Even the eight Mathadipathis in turn go to the temple to take charge at the time of paryaaya go in procession to this window. It is only after looking at the icon through this window that they enter the shrine. If we ask the Madhwa Brahmin head priests they would say Lord facing west is not new. But the legends say for the sake of BHAKTHA KANAKA DASA the image turned to west which was facing initially the EAST.
P.R.RADHAKRISHNAN
Note :- To read Indian Languages used herein, Please convert to Unicode (UTF8)
BHAKTHA KANNAPPA
After writing the Story of BHAKTHA NANDANAR who is one among the 63 NAYANMARS and known as THIRUNAALAI POVAAR NAAYANAAR,(திருநாளைபோவார் நாயனார்), I am writing now the story of a profound Krishna Bhaktha called KANAKA DAASA.
Kanaka Dasa’s original name was Thimmappa Nayaka. He was born in a very low caste called KURUBA whose job was to graze sheep, in a small village called BODA in Dharwar District. He was the contemporary of Shri Vaadi Raja Theertha and another famous poet of Karnataka called PURANDARA DASAR. His father, BYRAPPA, although was born as a shepherd (an untouchable caste of those times )was one of the chiefs of a small group of soldiers of KRISHNA DEVA RAYAR and his mother’s name is BUCHAMMA. Both of them were ardent devotees of Tirupati Thimmappa called Venkateshwara Swamy. Hence they named their son as THIMMAPPA.
From early age itself Thimmappa had no interest in studies and wanted to become a soldier like his father. Unfortunately, he lost his parents when he was very young, and no one liked him in the village since he was an atheist, Thimmappa was very sad. One day Lord Krishna came in his dream and said that HE loved Thimmappa and hence to become his devotee. Thimmappa refused to obey Lord’s words and was after material interests and hence joined the Army like his father. Here he had the opportunity to show his valour, but alas one day a soldier threw a sword from his back and Thimmappa was in pains. Again, Lord Krishna appeared before him in dreams and asked him whether he was in pains for which Thimmappa answered in an arrogant manner as to why He was pestering him again and again for which Lord told that in previous birth Thimmappa was his ardent devotee and hence asked him to become his devotee again, for which Thimmappa answered thus “ You relieve me from this pain and I would become your devotee”. Next morning Thimmappa saw to his surprise that he was not only having any pain but also his wound had disappeared.
This brought a sea-change in Thimmappa who was an atheist. He became a strong believer of Lord Krishna. Being an ardent devotee of Lord Krishna, he started making many songs on Lord Krishna like PURANDARA DASA. It is said that once Thimmappa went to a Temple of Lord Krishna and saw the doors were closed. He sang one such song:
“Bagilanu tegedu sevenpanu koduhariye
Kugidarudwani kelalillave Narahariye”
meaning “Oh God! You saved the Elephant from the crocodile even as you were enjoying the company of Sri Devi. You saved Prahlaada from his father’s attack by appearing from a pillar. When you were so kind to your devotees, why are you so cruel to me? Why don’t you open the doors for me?” it is said that immediately the doors of the temple was opened darshan of Lord Venkateswara Swamy. Thus he became a wandering sage and wherever he went, he made songs and sang before the deity.
He also went to UDUPI to have darshan of lord Udupi Krishna. This temple is in the hands of MADHWA BRAHMINS. Being born in a low caste he was forbidden to go inside the temple by the Head priest. However, he wanted to have Darshan of Lord Udupi Krishna which was installed by none other than “POORNA PRAJNA” known as H.H. MADHWACHARYA. Madhwas consider him as an avathar of Bheema “ ll प्रथमो हनुमान नामः द्वितीयो भीम ऐव च
पूर्णेप्रज्ञ त्रितीयस्तु भगवतकार्यसाधक ll “
H.H. Madhwacharya gave the control of this temple to 8 mutts called ASHTA MUTTS which are “Pejavara, Puttige, Palimaru, Adamaru, Sodhe, Kaniyooru, Shirur and Krishnapura” Even today it is controlled by them only although the Government took over the control for name sake. Before I start the story again few words about the Lord Krishna of Udupi will not be out of place. MAADWAACHAARYA founded DWAITHA SIDDANTHA in which he says “God, is ‘Vishnu’ or Narayana alone. Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls (2) Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context . According to him human soul is different from God. This is the ADVAITHA SIUDDAANTHA he propounded. The Story of UDUPI KRISHNA AS PER FOLK LORE; there was a storm in the sea at Malpe. Shri Madhvacharya was on the shore at the time and saw a ship which was in trouble. He helped the ship reach the shore to safety, by waving his Anga Vasthra The sailors were very grateful to him and were prepared to give him whatever he chose from the ship. Maadwaachaarya told the captain of the ship that he was a saint and did not want anything from them. However, when they insisted him to take some thing as a gift,, H.H. Acharya took a mud roll as a gift. When the mud roll was opened to his surprise he saw two VIGRAHAS in it. The Vigrahas or deities were of Lord Krishna and Lord Balarama. He performed the installation ceremony of the deity of Lord Balarama near Malpe. This temple is known as Vadabhandeshwara.
He brought the deity of Lord Krishna and performed the installation at Udupi. This temple is known as Krishna Mutt. Or the Temple of LORD KRISHNA OF UDDUPI. Friends, please note that this deity is as powerful as the deity at GURUVAYUR OR TIRUPATI.
Note : Malpe is the sea port of Mangalore.
Friends, now coming to our Story there is no clear proof as to how his name is changed as KANAKA DASA; as per one story He came to be called Kanaka Nayaka as he found a treasure-trove of gold , which he distributed among the poor. From that day he was called as KANAKA DAASA since he was also the servant of Lord Krishna or Vishnu. Since he was forebidden entry to the temple, he stood outside the temple and started weeping . Immediately there was an earthquake and a crack appeared on the wall of the temple .The idol of Lord Krishna which was facing east till that time turned to west where the crack appeared. This place through which Kanaka Dasa viewed the Lords image became very famous as KANAKANA KINDI. Even now all pilgrims have darshan of the lord through this opening. Even the eight Mathadipathis in turn go to the temple to take charge at the time of paryaaya go in procession to this window. It is only after looking at the icon through this window that they enter the shrine. If we ask the Madhwa Brahmin head priests they would say Lord facing west is not new. But the legends say for the sake of BHAKTHA KANAKA DASA the image turned to west which was facing initially the EAST.
P.R.RADHAKRISHNAN
Note :- To read Indian Languages used herein, Please convert to Unicode (UTF8)
After writing the Story of BHAKTHA NANDANAR who is one among the 63 NAYANMARS and known as THIRUNAALAI POVAAR NAAYANAAR,(திருநாளைபோவார் நாயனார்), I am writing now the story of a profound Krishna Bhaktha called KANAKA DAASA.
Kanaka Dasa’s original name was Thimmappa Nayaka. He was born in a very low caste called KURUBA whose job was to graze sheep, in a small village called BODA in Dharwar District. He was the contemporary of Shri Vaadi Raja Theertha and another famous poet of Karnataka called PURANDARA DASAR. His father, BYRAPPA, although was born as a shepherd (an untouchable caste of those times )was one of the chiefs of a small group of soldiers of KRISHNA DEVA RAYAR and his mother’s name is BUCHAMMA. Both of them were ardent devotees of Tirupati Thimmappa called Venkateshwara Swamy. Hence they named their son as THIMMAPPA.
From early age itself Thimmappa had no interest in studies and wanted to become a soldier like his father. Unfortunately, he lost his parents when he was very young, and no one liked him in the village since he was an atheist, Thimmappa was very sad. One day Lord Krishna came in his dream and said that HE loved Thimmappa and hence to become his devotee. Thimmappa refused to obey Lord’s words and was after material interests and hence joined the Army like his father. Here he had the opportunity to show his valour, but alas one day a soldier threw a sword from his back and Thimmappa was in pains. Again, Lord Krishna appeared before him in dreams and asked him whether he was in pains for which Thimmappa answered in an arrogant manner as to why He was pestering him again and again for which Lord told that in previous birth Thimmappa was his ardent devotee and hence asked him to become his devotee again, for which Thimmappa answered thus “ You relieve me from this pain and I would become your devotee”. Next morning Thimmappa saw to his surprise that he was not only having any pain but also his wound had disappeared.
This brought a sea-change in Thimmappa who was an atheist. He became a strong believer of Lord Krishna. Being an ardent devotee of Lord Krishna, he started making many songs on Lord Krishna like PURANDARA DASA. It is said that once Thimmappa went to a Temple of Lord Krishna and saw the doors were closed. He sang one such song:
“Bagilanu tegedu sevenpanu koduhariye
Kugidarudwani kelalillave Narahariye”
meaning “Oh God! You saved the Elephant from the crocodile even as you were enjoying the company of Sri Devi. You saved Prahlaada from his father’s attack by appearing from a pillar. When you were so kind to your devotees, why are you so cruel to me? Why don’t you open the doors for me?” it is said that immediately the doors of the temple was opened darshan of Lord Venkateswara Swamy. Thus he became a wandering sage and wherever he went, he made songs and sang before the deity.
He also went to UDUPI to have darshan of lord Udupi Krishna. This temple is in the hands of MADHWA BRAHMINS. Being born in a low caste he was forbidden to go inside the temple by the Head priest. However, he wanted to have Darshan of Lord Udupi Krishna which was installed by none other than “POORNA PRAJNA” known as H.H. MADHWACHARYA. Madhwas consider him as an avathar of Bheema “ ll प्रथमो हनुमान नामः द्वितीयो भीम ऐव च
पूर्णेप्रज्ञ त्रितीयस्तु भगवतकार्यसाधक ll “
H.H. Madhwacharya gave the control of this temple to 8 mutts called ASHTA MUTTS which are “Pejavara, Puttige, Palimaru, Adamaru, Sodhe, Kaniyooru, Shirur and Krishnapura” Even today it is controlled by them only although the Government took over the control for name sake. Before I start the story again few words about the Lord Krishna of Udupi will not be out of place. MAADWAACHAARYA founded DWAITHA SIDDANTHA in which he says “God, is ‘Vishnu’ or Narayana alone. Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls (2) Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context . According to him human soul is different from God. This is the ADVAITHA SIUDDAANTHA he propounded. The Story of UDUPI KRISHNA AS PER FOLK LORE; there was a storm in the sea at Malpe. Shri Madhvacharya was on the shore at the time and saw a ship which was in trouble. He helped the ship reach the shore to safety, by waving his Anga Vasthra The sailors were very grateful to him and were prepared to give him whatever he chose from the ship. Maadwaachaarya told the captain of the ship that he was a saint and did not want anything from them. However, when they insisted him to take some thing as a gift,, H.H. Acharya took a mud roll as a gift. When the mud roll was opened to his surprise he saw two VIGRAHAS in it. The Vigrahas or deities were of Lord Krishna and Lord Balarama. He performed the installation ceremony of the deity of Lord Balarama near Malpe. This temple is known as Vadabhandeshwara.
He brought the deity of Lord Krishna and performed the installation at Udupi. This temple is known as Krishna Mutt. Or the Temple of LORD KRISHNA OF UDDUPI. Friends, please note that this deity is as powerful as the deity at GURUVAYUR OR TIRUPATI.
Note : Malpe is the sea port of Mangalore.
Friends, now coming to our Story there is no clear proof as to how his name is changed as KANAKA DASA; as per one story He came to be called Kanaka Nayaka as he found a treasure-trove of gold , which he distributed among the poor. From that day he was called as KANAKA DAASA since he was also the servant of Lord Krishna or Vishnu. Since he was forebidden entry to the temple, he stood outside the temple and started weeping . Immediately there was an earthquake and a crack appeared on the wall of the temple .The idol of Lord Krishna which was facing east till that time turned to west where the crack appeared. This place through which Kanaka Dasa viewed the Lords image became very famous as KANAKANA KINDI. Even now all pilgrims have darshan of the lord through this opening. Even the eight Mathadipathis in turn go to the temple to take charge at the time of paryaaya go in procession to this window. It is only after looking at the icon through this window that they enter the shrine. If we ask the Madhwa Brahmin head priests they would say Lord facing west is not new. But the legends say for the sake of BHAKTHA KANAKA DASA the image turned to west which was facing initially the EAST.
P.R.RADHAKRISHNAN
Note :- To read Indian Languages used herein, Please convert to Unicode (UTF8)
Thursday, March 03, 2011
CHILDREN DELIVERED BY A LOW CASTE WOMAN AND A BRAHMIN WHO WERE BROUGHT UP BY PERSONS BELONGING TO TWELVE DIFFERENT CATEGORIES
(TO READ INDIAN LANGUAGES GIVEN HEREUNDER , PLEASE CONVERT THIS TO UNICODE UTF 8)
Friends,
This is a story I read in ഐതിഹ്യമാല (ஐதிஹ்ய மாலை) written by KOTTARATHTHIL SHANKUNNI an AMBALA VASI of Kerala. It might not be an exaggeration if I say that one cannot find any old household of KERALA without a copy of this valuable book. AITHIHYA means legends and Maala means Garland, Hence AITHIHYA MAALA means a GARLAND OF LEGENDS. The difference between Legends and Myths is while Legends, ARE STORIES about real people who are famous for doing something brave or extraordinary, Myths are traditional stories occurring in a timeless past. They involve supernatural elements and are beyond the frontiers of logic. A story as per dictionary is “a narrative, either true or fictitious, in prose or verse, designed to interest, amuse, or instruct the hearer or reader.” Stories need not be TRUE. Both Legends, and myths contain stories.
Friends , before I start with the Legend few words about the author of AITHIHYA MALA will not be out of place. Kottarathil Shankunni was born on 23rd March 1855 in KOTTAYAM as the second son of Sriman Vasudevanunni. Sriman Shankunni’ real name was also Vasudevan and as a practice Ladies never used to say their Husband’s name in olden days( The present generation of women call their husbands by name and say அவன், நீ ; അവന്, നീ etc.without giving any respect to the husbands and treating them as friends).. Hence his mother started calling him as THANKU which later on became SHANKU. UNNI was added to his name because he was an Ambalavasi Brahmin. Shri Sankunni had no school education but studied under some country teachers called ASAAN (ആശാന്) . He learned SIDDAROOPA (सिद्धरूपा) from Manarkkad Shankara Wariar when he was 17 years old and Raghu Vamsham, Magham, Naishadham etc (रघुवंशं, माघां, नैषधं) and some literatures in AYURVEDA from Vayaskara Aryan Narayanan Moosad. At the age of 36 he wrote SUBHADRAA HARANAM in MANI PRAVAALAM STYLE. In the year 1904 he was awarded with a Medal and a title “KAVI THILAKAN” by the Maha Rajah of Cochin. There is no other person other than Kottaraththil Shakunni who got such awards from Cochin, British Malabar and Travancore.
Shankunni’s mother died in Malayalam Year 1048. Afterwards he married for the first time in Malayalam Year 1056 but she was short lived and died within a year. He married for the 2nd time after about five years. Since he could not get a child through her , he married for the third time. Since she also could not bear a son for him , he adopted (ദത്ത്,தத்து) the 2nd son of Sri. Evoor PanavEli Krishna Sharma. KOTTARATHTHIL SHANKUNNI died on 22nd July, 1937.
He has written about 59 Books on varied subjects.
As I have written above, this story is taken from AITHIHYAMAALA written by him. All of you might have heard about Vararuchi who was the son of Govindswamy, a famous Brahmin and a learned astrologer. He was the head of the SABHA OF PUNDITS of the famous king VIKRAMADITHYA, to whom the king used to seek advise on different matters. One day morning the king asked the PUNDITS, AS TO WHICH SHLOKA WAS THE BEST IN VALMIKI RAMAYANA. All Pundits told that all verses were equally good. The king was not satisfied with this answer hence asked Brahma Shri Vararuchi for the answer. When VARARUCHI also could not answer, the Maharajah gave him 41 days’ time to find out the answer and also told him not to go back to the SABHA if he was unable to get the answer. SRI. VARARUCHI reluctantly left the court feeling ashamed. In those days there were no proper roads . People had to go through dense forest etc. to reach from one village to another. While Sri. Vararuchi was going through a dense forest became tired due to the weariness of travel and saw a well paved banyan tree and thought of taking rest on the pavement of the tree. He , therefore kept his small bundle of clothes etc. as pillow and lied down on the pavement to take rest. He could not get sleep and was lying by closing his eyes by saying “LET VANADEVATHAS( The fairies of Forest permanently staying on the banyan tree ) SAVE ME FROM DANGERS”. It so happened at about midnight some Vanadevathas from outside came flying and sat on the banyan tree and told the vanadevathas who were permanently staying there that they were going to a place where a delivery was to take place to drink the blood and carcasses and also asked the Vanadevathas settled down on the banyan tree whether they were not accompanying them. The Vanadevathas who were residing on the tree replied that they were not able to go since a Maha Brahmana was sleeping underneath asking them to save him from disasters, and requested the other Vanadevathas to go over to them and tell where was the delivery and other details. They agreed and flew away. However, as promised they came, as the dawn was approaching , to the Tree and told the VANA DEVATHAS who were guarding the Brahmin thus “ delivery was in a PARAYA’S HUT (കുടില്, குடில்) and the PARACHCHI ( പറയ പുല്ലി പറച്ചി സ്ത്രീ.ലിം ) gave birth to a female child and this child will be married by this fool who is sleeping under this BANYAN TREE who does not know that the best Shloka in VALMIKI RAMAYANA is :-
रामम् दशरथं विद्धि मां विद्धि जनकातमजाम्
अयोध्यामटवीं विद्धि गच्छ तात यथा सुखम्
(Valmiki Ramayana, AyodhyA KaaNdha, Sargam 40, Shloka 10.)
Saying this the Vana Devathas who came flew away. Vararuchi, who was not sleeping but simply was lying under the Banyan tree, closing his eyes heard this. While he was happy that he came to know the best verse in VALMIKI RAMAYANA was very unhappy to note that he was destined to marry the PARAYA girl child.
The Maharajah was upset in sending Vararuchi who did not return even after completing 40 days. On the 41st day Vararuchi returned, and seeing his face itself all came to know that he had the answer with him. The Maharajah asked Vararuchi “ What happened ? Could you find out” for which Vararuchi said “ by God’s grace, I could get the answer “ and told the above stanza and gave ten different meanings to the verses. Out of this , only two meanings are given in AIthihya Maala, which are as hereunder :-
This verse is said by Sumithra to her son Lakshmana before they started to live 14 years in forest. One meaning is:
rAmam dasaraTtham vidDhi = Think Rama is Dasaratha, your father. mAM vidDhi janakaathmajaaM = Think Seetha like your mother. ayOdhyAmatavImvidDhi = Think forest as Ayodhya. Gacca thAtha yatTha sukhaM =go my son happily.
The Second meaning is :
“rAmaM dasaratTham vidDhi =Know that Rama is the incarnation of Lord Vishnu whose vehicle (VAAHANA) is bird (PAKSHI). janakAthmajAm mAm vidDhi = know thy, sItha is Maha Lakshmi. ayOdhyAm atavIm vidDhi “= Think ayOdhya without rAma is a forest. Therefore my son please accompany them happily.
Hearing the 10 ways of interpretations by Vararuchi the King was very happy. Then when all were chi chatting, Vararuchi told the King thus “ Oh! Maharajan, On checking her horoscope, I found that before the child attains three yeas of age this kingdom will be destroyed. From today you will start finding the adverse effects. The King was startled but did not like the idea of killing the small innocent baby senn life only on the previous day. Hence all the pundits founded a way that is to put the child on a boat made of dried Banana Trunk after fixing a nail on the centre ( शिरस) of the head of the baby and attaching to it a country torch (ചൂട്ട്) and send the baby through the river out of the kingdom. All including Vararuchi agreed to this plan. Accordingly the king ordered to deport the child through the river by affixing a nail on her head.
The child was deported in the said manner on the next day. Vararuchi was very happy beacause a difficult situation which was to come to him was averted. A Brahmin who was taking bath saw the child and thinking that she was the gift of God as he had no children and took her to his house and looked after the child as his own.
After few years Vararuchi was going on a travel. On the way , he felt hungry and entered a brahmin’s house for food.( In olden days Brahmins used to enter any brahmin’s house for meals.) The owner of the house seeing the Brahmin entering the house told him (Vararuchi), to take bath and go soon back to his house since meals were ready. For this Vararuchi told that he had some problems and if it could be solved by the house owner he had no objection to dine in hjs house. The house owner then asked him to tell the problems to which Vararuchi told that as soon as he finished the bath he wanted one വീരവാളിപ്പട്ടു (a small red silk) to wear, and then you must give meals to hundred people before you serve meals to me, you must keep 108 curries to serve me, after meals I must eat three people and 4 people should lift me to sleep. The house owner was perturbed and was thinking what to do. Seeing this his daughter called him and told him there was nothing which cannot be done and told him by red silk cloth he meant only a small cloth to conceal his private part. (കോണകം. கோமணம். कोपीनं ) ; the meaning of his asking to give food for 108 people is only that he wanted to perform VAISYAM ( वैस्यदेवं, வைசியம்,വൈശ്യം) . It is said that performing Vaisya is equal to giving food 100 Devathas; then the meaning of 108 curries is that he wanted Ginger curry and again by saying that he wanted to eat three people he meant only the he wanted to eat Betel leaves, betel nuts and a little lime (தாம்பூலம். മുറുക്കാന്, तांपूलं) ; then again by saying that he should be lifted by four people before sleeping is that he wanted to sleep on a cot. Please ask him to go and take bath and come soon and also tell him all will be arranged. The girl got a Red cloth piece , HAVIS for VAISYA , Sandal paste and flowers for POOJA and for meals a small quantity of ginger curry and other things he asked.
Vararuchi came to know that all were done as per his wishes, by the intelligent Brahmin girl and hence requested for her hand in marriage to the house owner. The house owner happily agreed and the lady thus became his wife. Vararuchi was very much attached to this lady and thought that he was very fortunate in getting this lady as his wife. One day when they were talking each other after food the lady was keeping her head on the lap of Vararuchi and Vararuchi was fondling her head. Suddenly he saw a wound mark on her head and asked her what it was. She explained everything she knew, but could not tell that she was a Paraya girl since she did not know it. However, Vararuchi knew it, but consoled himself by thinking “लिखिथमपि ललाटे प्रोजथ्धितुमम् कः समर्थः” “ What ever is written on the fore head who can change it ? “ and and further resolving that he should spend his rest of the life by wandering from place to place. Thus while they were going from one place to another, his wife gave birth to twelve children out of which one was a girl child. Whenever she gave birth to a child Vararuchi asked her whether the child had mouth and if she said YES, then used to say to leave the child since the child with mouth will survive.(വായുള്ള കുഞ്ഞിന്നു ദൈവം ഇരയും കല്പ്പിച്ചിട്ടുണ്ട്) These children were taken and brought up by people of different castes or category. When the lady was to delver the 12th child she thought that this time she should say that the child had no mouth and further thought that at least then HE would allow her to have the child and the one day she delivered the child but said that the child had no mouth. Vararuchi allowed her to take the child but when they reached a hill he told to leave the child there and established a temple for the child. This child is later known as VAAYILLAA KUNNILAPPAN (வாயில்லா குன்றிலப்பன், വായില്ലാകുന്നിലപ്പന്) . The names of the 12 children is given as a poem thus :-
“മേഷ(ള)ത്തോള് അഗ്നിഹോത്രി രജകനുളിയനൂര് -
ത്തച്ചനും പിന്നെ വള്ളോന് ( Thirukkural fame Thiruvallvar)
വായില്ലാകുന്നിലപ്പന് വടുതല മരുവും
നായര് കാരയ്ക്കല് മാതാ
ചെമ്മേകേളുപ്പുകൂറ്റന് പെരിയ തിരുവര –
ങ്കത്തെഴും പാണനാരും
നേരേ നാരായണഭ്രാന്തനുമുടനകവൂര് -
ചാത്തനും പാക്കനാരും.”
(The Verse in Tamil Language)
“மேஷ(ள)த்தொள் அக்னிஹோத்ரி ரஜகன் உளியநூர் –
த்தச்சனும் பிபின்னெ வள்ளோன் (திருவள்ளுவர்)
வாயில்லாகுன்நிலப்பன் வடுதல மருவும்
நாயர் காரய்க்கல் மாதா
செம்மேகேளுப்புகூற்றன் பெரிய திருவர –
ங்கத்தெழும் பாணனாரும்
நேரே நாராயணப்ராந்தனும் உடன் அகவூர் –
சாத்தனும் பாக்கனாரும்.”
Friends, Sri. KOTTARATHTHYL SHANKUNNI has written more about these children. I confine to this story here only, since this is the subject matter. I shall conclude now after giving the names of each child :
(1) MELATHTHOL AGNI- HOTHRI, (2) RAJAKAN (3) ULIYANOOR THACHCHAN (4) VALLON (THIRUVALLVAR) (5) VAAYLLAA KUNNILAPPAN (6) VATUTHALA NAAYAR (7)KAARAIKKAL MAATHAA (8) UPPU KOOTTAN (9) PAANANAAR (10) NARAYANA BHRANDAN (11) AKAVOOR CHAATHAN (12) PAAKKANNAR.
Note : Names are not in serial order.
Regards to one and all.
P.R.RADHAKRISHNAN
(TO READ INDIAN LANGUAGES GIVEN HEREUNDER , PLEASE CONVERT THIS TO UNICODE UTF 8)
Friends,
This is a story I read in ഐതിഹ്യമാല (ஐதிஹ்ய மாலை) written by KOTTARATHTHIL SHANKUNNI an AMBALA VASI of Kerala. It might not be an exaggeration if I say that one cannot find any old household of KERALA without a copy of this valuable book. AITHIHYA means legends and Maala means Garland, Hence AITHIHYA MAALA means a GARLAND OF LEGENDS. The difference between Legends and Myths is while Legends, ARE STORIES about real people who are famous for doing something brave or extraordinary, Myths are traditional stories occurring in a timeless past. They involve supernatural elements and are beyond the frontiers of logic. A story as per dictionary is “a narrative, either true or fictitious, in prose or verse, designed to interest, amuse, or instruct the hearer or reader.” Stories need not be TRUE. Both Legends, and myths contain stories.
Friends , before I start with the Legend few words about the author of AITHIHYA MALA will not be out of place. Kottarathil Shankunni was born on 23rd March 1855 in KOTTAYAM as the second son of Sriman Vasudevanunni. Sriman Shankunni’ real name was also Vasudevan and as a practice Ladies never used to say their Husband’s name in olden days( The present generation of women call their husbands by name and say அவன், நீ ; അവന്, നീ etc.without giving any respect to the husbands and treating them as friends).. Hence his mother started calling him as THANKU which later on became SHANKU. UNNI was added to his name because he was an Ambalavasi Brahmin. Shri Sankunni had no school education but studied under some country teachers called ASAAN (ആശാന്) . He learned SIDDAROOPA (सिद्धरूपा) from Manarkkad Shankara Wariar when he was 17 years old and Raghu Vamsham, Magham, Naishadham etc (रघुवंशं, माघां, नैषधं) and some literatures in AYURVEDA from Vayaskara Aryan Narayanan Moosad. At the age of 36 he wrote SUBHADRAA HARANAM in MANI PRAVAALAM STYLE. In the year 1904 he was awarded with a Medal and a title “KAVI THILAKAN” by the Maha Rajah of Cochin. There is no other person other than Kottaraththil Shakunni who got such awards from Cochin, British Malabar and Travancore.
Shankunni’s mother died in Malayalam Year 1048. Afterwards he married for the first time in Malayalam Year 1056 but she was short lived and died within a year. He married for the 2nd time after about five years. Since he could not get a child through her , he married for the third time. Since she also could not bear a son for him , he adopted (ദത്ത്,தத்து) the 2nd son of Sri. Evoor PanavEli Krishna Sharma. KOTTARATHTHIL SHANKUNNI died on 22nd July, 1937.
He has written about 59 Books on varied subjects.
As I have written above, this story is taken from AITHIHYAMAALA written by him. All of you might have heard about Vararuchi who was the son of Govindswamy, a famous Brahmin and a learned astrologer. He was the head of the SABHA OF PUNDITS of the famous king VIKRAMADITHYA, to whom the king used to seek advise on different matters. One day morning the king asked the PUNDITS, AS TO WHICH SHLOKA WAS THE BEST IN VALMIKI RAMAYANA. All Pundits told that all verses were equally good. The king was not satisfied with this answer hence asked Brahma Shri Vararuchi for the answer. When VARARUCHI also could not answer, the Maharajah gave him 41 days’ time to find out the answer and also told him not to go back to the SABHA if he was unable to get the answer. SRI. VARARUCHI reluctantly left the court feeling ashamed. In those days there were no proper roads . People had to go through dense forest etc. to reach from one village to another. While Sri. Vararuchi was going through a dense forest became tired due to the weariness of travel and saw a well paved banyan tree and thought of taking rest on the pavement of the tree. He , therefore kept his small bundle of clothes etc. as pillow and lied down on the pavement to take rest. He could not get sleep and was lying by closing his eyes by saying “LET VANADEVATHAS( The fairies of Forest permanently staying on the banyan tree ) SAVE ME FROM DANGERS”. It so happened at about midnight some Vanadevathas from outside came flying and sat on the banyan tree and told the vanadevathas who were permanently staying there that they were going to a place where a delivery was to take place to drink the blood and carcasses and also asked the Vanadevathas settled down on the banyan tree whether they were not accompanying them. The Vanadevathas who were residing on the tree replied that they were not able to go since a Maha Brahmana was sleeping underneath asking them to save him from disasters, and requested the other Vanadevathas to go over to them and tell where was the delivery and other details. They agreed and flew away. However, as promised they came, as the dawn was approaching , to the Tree and told the VANA DEVATHAS who were guarding the Brahmin thus “ delivery was in a PARAYA’S HUT (കുടില്, குடில்) and the PARACHCHI ( പറയ പുല്ലി പറച്ചി സ്ത്രീ.ലിം ) gave birth to a female child and this child will be married by this fool who is sleeping under this BANYAN TREE who does not know that the best Shloka in VALMIKI RAMAYANA is :-
रामम् दशरथं विद्धि मां विद्धि जनकातमजाम्
अयोध्यामटवीं विद्धि गच्छ तात यथा सुखम्
(Valmiki Ramayana, AyodhyA KaaNdha, Sargam 40, Shloka 10.)
Saying this the Vana Devathas who came flew away. Vararuchi, who was not sleeping but simply was lying under the Banyan tree, closing his eyes heard this. While he was happy that he came to know the best verse in VALMIKI RAMAYANA was very unhappy to note that he was destined to marry the PARAYA girl child.
The Maharajah was upset in sending Vararuchi who did not return even after completing 40 days. On the 41st day Vararuchi returned, and seeing his face itself all came to know that he had the answer with him. The Maharajah asked Vararuchi “ What happened ? Could you find out” for which Vararuchi said “ by God’s grace, I could get the answer “ and told the above stanza and gave ten different meanings to the verses. Out of this , only two meanings are given in AIthihya Maala, which are as hereunder :-
This verse is said by Sumithra to her son Lakshmana before they started to live 14 years in forest. One meaning is:
rAmam dasaraTtham vidDhi = Think Rama is Dasaratha, your father. mAM vidDhi janakaathmajaaM = Think Seetha like your mother. ayOdhyAmatavImvidDhi = Think forest as Ayodhya. Gacca thAtha yatTha sukhaM =go my son happily.
The Second meaning is :
“rAmaM dasaratTham vidDhi =Know that Rama is the incarnation of Lord Vishnu whose vehicle (VAAHANA) is bird (PAKSHI). janakAthmajAm mAm vidDhi = know thy, sItha is Maha Lakshmi. ayOdhyAm atavIm vidDhi “= Think ayOdhya without rAma is a forest. Therefore my son please accompany them happily.
Hearing the 10 ways of interpretations by Vararuchi the King was very happy. Then when all were chi chatting, Vararuchi told the King thus “ Oh! Maharajan, On checking her horoscope, I found that before the child attains three yeas of age this kingdom will be destroyed. From today you will start finding the adverse effects. The King was startled but did not like the idea of killing the small innocent baby senn life only on the previous day. Hence all the pundits founded a way that is to put the child on a boat made of dried Banana Trunk after fixing a nail on the centre ( शिरस) of the head of the baby and attaching to it a country torch (ചൂട്ട്) and send the baby through the river out of the kingdom. All including Vararuchi agreed to this plan. Accordingly the king ordered to deport the child through the river by affixing a nail on her head.
The child was deported in the said manner on the next day. Vararuchi was very happy beacause a difficult situation which was to come to him was averted. A Brahmin who was taking bath saw the child and thinking that she was the gift of God as he had no children and took her to his house and looked after the child as his own.
After few years Vararuchi was going on a travel. On the way , he felt hungry and entered a brahmin’s house for food.( In olden days Brahmins used to enter any brahmin’s house for meals.) The owner of the house seeing the Brahmin entering the house told him (Vararuchi), to take bath and go soon back to his house since meals were ready. For this Vararuchi told that he had some problems and if it could be solved by the house owner he had no objection to dine in hjs house. The house owner then asked him to tell the problems to which Vararuchi told that as soon as he finished the bath he wanted one വീരവാളിപ്പട്ടു (a small red silk) to wear, and then you must give meals to hundred people before you serve meals to me, you must keep 108 curries to serve me, after meals I must eat three people and 4 people should lift me to sleep. The house owner was perturbed and was thinking what to do. Seeing this his daughter called him and told him there was nothing which cannot be done and told him by red silk cloth he meant only a small cloth to conceal his private part. (കോണകം. கோமணம். कोपीनं ) ; the meaning of his asking to give food for 108 people is only that he wanted to perform VAISYAM ( वैस्यदेवं, வைசியம்,വൈശ്യം) . It is said that performing Vaisya is equal to giving food 100 Devathas; then the meaning of 108 curries is that he wanted Ginger curry and again by saying that he wanted to eat three people he meant only the he wanted to eat Betel leaves, betel nuts and a little lime (தாம்பூலம். മുറുക്കാന്, तांपूलं) ; then again by saying that he should be lifted by four people before sleeping is that he wanted to sleep on a cot. Please ask him to go and take bath and come soon and also tell him all will be arranged. The girl got a Red cloth piece , HAVIS for VAISYA , Sandal paste and flowers for POOJA and for meals a small quantity of ginger curry and other things he asked.
Vararuchi came to know that all were done as per his wishes, by the intelligent Brahmin girl and hence requested for her hand in marriage to the house owner. The house owner happily agreed and the lady thus became his wife. Vararuchi was very much attached to this lady and thought that he was very fortunate in getting this lady as his wife. One day when they were talking each other after food the lady was keeping her head on the lap of Vararuchi and Vararuchi was fondling her head. Suddenly he saw a wound mark on her head and asked her what it was. She explained everything she knew, but could not tell that she was a Paraya girl since she did not know it. However, Vararuchi knew it, but consoled himself by thinking “लिखिथमपि ललाटे प्रोजथ्धितुमम् कः समर्थः” “ What ever is written on the fore head who can change it ? “ and and further resolving that he should spend his rest of the life by wandering from place to place. Thus while they were going from one place to another, his wife gave birth to twelve children out of which one was a girl child. Whenever she gave birth to a child Vararuchi asked her whether the child had mouth and if she said YES, then used to say to leave the child since the child with mouth will survive.(വായുള്ള കുഞ്ഞിന്നു ദൈവം ഇരയും കല്പ്പിച്ചിട്ടുണ്ട്) These children were taken and brought up by people of different castes or category. When the lady was to delver the 12th child she thought that this time she should say that the child had no mouth and further thought that at least then HE would allow her to have the child and the one day she delivered the child but said that the child had no mouth. Vararuchi allowed her to take the child but when they reached a hill he told to leave the child there and established a temple for the child. This child is later known as VAAYILLAA KUNNILAPPAN (வாயில்லா குன்றிலப்பன், വായില്ലാകുന്നിലപ്പന്) . The names of the 12 children is given as a poem thus :-
“മേഷ(ള)ത്തോള് അഗ്നിഹോത്രി രജകനുളിയനൂര് -
ത്തച്ചനും പിന്നെ വള്ളോന് ( Thirukkural fame Thiruvallvar)
വായില്ലാകുന്നിലപ്പന് വടുതല മരുവും
നായര് കാരയ്ക്കല് മാതാ
ചെമ്മേകേളുപ്പുകൂറ്റന് പെരിയ തിരുവര –
ങ്കത്തെഴും പാണനാരും
നേരേ നാരായണഭ്രാന്തനുമുടനകവൂര് -
ചാത്തനും പാക്കനാരും.”
(The Verse in Tamil Language)
“மேஷ(ள)த்தொள் அக்னிஹோத்ரி ரஜகன் உளியநூர் –
த்தச்சனும் பிபின்னெ வள்ளோன் (திருவள்ளுவர்)
வாயில்லாகுன்நிலப்பன் வடுதல மருவும்
நாயர் காரய்க்கல் மாதா
செம்மேகேளுப்புகூற்றன் பெரிய திருவர –
ங்கத்தெழும் பாணனாரும்
நேரே நாராயணப்ராந்தனும் உடன் அகவூர் –
சாத்தனும் பாக்கனாரும்.”
Friends, Sri. KOTTARATHTHYL SHANKUNNI has written more about these children. I confine to this story here only, since this is the subject matter. I shall conclude now after giving the names of each child :
(1) MELATHTHOL AGNI- HOTHRI, (2) RAJAKAN (3) ULIYANOOR THACHCHAN (4) VALLON (THIRUVALLVAR) (5) VAAYLLAA KUNNILAPPAN (6) VATUTHALA NAAYAR (7)KAARAIKKAL MAATHAA (8) UPPU KOOTTAN (9) PAANANAAR (10) NARAYANA BHRANDAN (11) AKAVOOR CHAATHAN (12) PAAKKANNAR.
Note : Names are not in serial order.
Regards to one and all.
P.R.RADHAKRISHNAN
Wednesday, January 26, 2011
Posted on April 17, 2010 by pallassanas
THERE IS ONLY ONE GOD "PARABRAHMA" – WE MAY CALL HIM BY ANY NAME – A HINDU THOUGHT_
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 ULTIMATE 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.
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21. ധര്മ്മശാസ്തൃ കരാവലംബസ്തവം
Posted on February 19, 2010 by pallassanas
21. ശ്രീ ധര്മ്മശാസ്ത്രു കരാവലംബസ്തവം
ഓംകാര രൂപ ശബരീവര പീഠദീപാ !
ശ്രിംഗാര രംഗ രമണീയ കലാ കലാപാ
അംഗാരവര്ണ്ണ മണികണ്ഠ മഹത്പ്രതാപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 1.
നക്ഷത്ര ചാരു നഖരപ്രഭ നിഷ്ക്കളങ്ക !
നക്ഷത്രനാഥമുഖ ! നിര്മ്മലചിത്തരംഗാ !
കുക്ഷിസ്ഥലസ്ഥിത ചരാചര ഭൂതസംഘാ !
ശ്രീഭൂതനാഥ മമ ദേഹി കരാവലംബം. 2.
മന്ത്രാര്ത്ഥ തത്വ നിഗമാര്ത്ഥ മഹാവരിഷ്ടാ !
യന്ത്രാദി തന്ത്ര വരവര്ണ്ണിത പുഷ്ക്കലേഷ്ട !
സന്ത്രാസിതാരികുല പത്മസുഖോപവിഷ്ടാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 3.
ശിക്ഷാപരായണ ! ശിവാത്മജ സര്വ്വഭൂത -
രക്ഷാപരായണ ! ചരാചരഹേതുഭൂതാ !
അക്ഷയ്യ മംഗള വരപ്രദ ചിത്പ്രബോധാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലബം. 4.
വാഗീശവര്ണ്ണിത വിശിഷ്ട വചോവിലാസാ !
യോഗീശ യോഗകര യാഗഫലപ്രകാശാ !
യോഗേശ യോഗി പരമാത്മഹിതോപദേശാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 5.
യക്ഷേശപൂജ്യ നിധിസന്ജയ നിത്യപാലാ !
യക്ഷീശ കാംക്ഷിത സുലക്ഷണ ലക്ഷ്യ മൂലാ !
അക്ഷീണപുണ്ണ്യ നിജഭാക്ത ജനാനുകൂലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 6.
സ്വാമിന് പ്രഭാരമണ ചന്ദനലിപ്തദേഹാ !
ചാമീകരാഭരണ ചാരു തുരംഗവാഹാ !
ശ്രീമത് സുരാഭരണ ശാശ്വത സത് സമൂഹാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 7.
ആതാമ്രഹേമരുചിരഞ്ജിത മഞ്ജുഗാത്രാ !
വേദാന്തവേദ്യ വിധിവര്ണ്ണിത വീര്യവേത്രാ !
പാദാരവിന്ദ പരിപാവന ഭക്തമിത്രാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 8.
ബാലാമൃതാംശു പരിശോഭിത ഫാലചിത്രാ !
നീലാളിപാളി ഘനകുന്തള ദിവ്യസൂത്രാ !
ലീലാവിനോദ മൃഗയാപര സച്ചരിത്രാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 9.
ഭൂതിപ്രദായക ജഗത് പ്രഥിത പ്രതാപാ !
ഭീതിപ്രമോചക വിശാല കലാകലാപാ !
ഭോധപ്രദീപ ഭവതാപഹരസ്വരൂപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 10.
വേതാള-ഭൂത പരിവാര വിനോദശീലാ !
പാതാള/ഭൂമി/സുരലോക സുഖാനുകൂലാ !
നാതാന്തരംഗ! നതകല്പ്പക ധര്മ്മപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 11.
ശാര്ദ്ദൂലദുഗ്ദ്ധഹര സര്വ്വരുജാപഹാരാ !
ശാസ്ത്രാനുസാരപര സാത്വിക ഹൃദ്വിഹാരാ !
ശസ്ത്രാസ്ത്ര/ശക്തിധര മൗക്തിക/മുഗ്ദ്ധഹാരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 12.
ആദിത്യകോടി രുചിരഞ്ജിത വേദസാരാ !
ആധാരഭൂത ഭുവനൈക ഹിതാവതാരാ !
ആധിപ്രമാഥിപദ സാരസ പാപദൂരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 13.
പഞ്ജാദ്രിവാസ പരമാത്ഭുത ഭാവനീയാ !
പിഞ്ഛാവതംസ മകുടോജ്ജ്വല പൂജനീയാ !
വാഞ്ഛാനുകൂല വരദായക സത് സഹായാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 14.
ഹിംസാവിഹീന ശരണാഗതപാരിജാതാ !
സംസാരസാഗര സമുത്തരണൈക പോതാ !
ഹംസാദിസേവിതവിഭോ ! പരമാത്മബോധാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 15.
കുംഭീന്ദ്രകേസരി തുരംഗ മ വാഹതുംഗ
ഗംഭീര വീരമണികണ്ഠ വിമോഹനാംഗ
കുംഭോത്ഭവാദി വരതാപസ ചിത്തരംഗ
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 16.
സംപൂര്ണ്ണഭക്തവര സന്തതിദാനശീലാ !
സംപത് സുഖപ്രദ സനാതന ഗാനലോലാ !
സംപൂരിതാഖില ചരാചര ലോകപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 17.
വീരാസനസ്ഥിത വിചിത്ര വനാധിവാസാ !
നാരായണപ്രിയ നടേശ മനോവിലാസാ !
വാരാശിപൂര്ണ്ണ കരുണാമൃത വാഗ്വിലാസാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 18.
ക്ഷിപ്രപ്രസാദക സുരാസുരസേവ്യ പാദാ !
വിപ്രാദിവന്ദിത വരപ്രദ സുപ്രസാദാ !
വിഭ്രാജമാന മണികണ്ഠ വിനോദഭൂതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 19.
കോടീരചാരുതര കോടിദിവാകരാഭാ !
പാടീരപങ്ക കളഭപ്രിയ പൂര്ണ്ണശോഭാ !
വാടീവനാന്തര വിഹാര വിചിത്രരൂപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 20.
ദുര്വ്വാരദുഃഖഹര ! ദീനജനാനുകൂലാ !
ദുര്വ്വാസതാപസവരാര്ച്ചിത പാദമൂലാ !
ദര്വീകരേന്ദ്ര മണിഭൂഷണ ധര്മ്മപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 21.
നൃത്താഭിരമ്യ നിഗമാഗമ സാക്ഷിഭൂതാ !
ഭക്താനുഗമ്മ്യ പരമാത്ഭുത ഹൃത്പ്രബോധാ !
സത്താപസാര്ച്ചിത സനാതന മോക്ഷ ഭൂതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 22.
കന്ദര്പ്പകോടികമനീയകരാവതാരാ !
മന്ദാരകുന്ദസുമവൃന്ദ മനോജ്ഞഹാരാ !
മന്ദാകിനീതടവിഹാര വിനോദപൂരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 23.
സത്കീര്ത്തനപ്രിയ സമസ്തസുരാധിനാഥാ !
സത്കാരസാധു ഹൃദയാംബുജ സന്നികേതാ !
സത്കീര്ത്തി സൗഖ്യവരദായക സത്കിരാതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 24.
ജ്ഞാനിപ്രപൂജിത പദാംബുജ ഭൂതിഭൂഷാ !
ദീനാനുകമ്പിത ദയാപര ദിവ്യവേഷാ !
ജ്ഞാനസ്വരൂപ വരചക്ഷുഷ വേദഘോഷാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 25.
നാദാന്തരംഗ വരമംഗളനൃത്തരംഗാ !
പാദാരവൃന്ദകുസുമായുധ കോമളാംഗാ !
മാതംഗകേസരി തുരംഗമവാഹതുംഗാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 26.
ബ്രഹ്മസ്വരൂപ ഭവരോഗപുരാണ വൈദ്യാ !
ധര്മ്മാര്ത്ഥകാമവരമുക്തിദ വേദവേദ്യാ !
കര്മ്മാനുകൂലഫലദായക ചിന്മയാദ്യ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 27.
താപത്രയാപഹര താപസഹൃദ്വിഹാരാ !
താപിഞ്ഛചാരുതരഗാത്ര കിരാതവീരാ !
ആപാദമസ്തക ലസന്മണി മുക്തഹാരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 28.
ചിന്താമണിപ്രഥിത ഭൂഷണഭൂഷിതാങ്കാ !
ദന്താവലേന്ദ്രഹരിവാഹന മോഹനാംഗാ !
സന്താനദായക വിഭോ കരുണാന്തരംഗാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 29.
ആരണ്യവാസ വരതാപസബോധരൂപാ !
കാരുണ്യസാഗര കലേശ കലാകലാപാ !
താരുണ്ണ്യതാമരസലോചന ലോകദീപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 30.
ആപാദചാരുതര കാമസമാഭിരാമാ !
ശോഭായമാന സുരസഞ്ചയ സാര്വ്വഭൗമാ !
ശ്രീപാണ്ഢ്യപൂര്വസുകൃതാമൃതപൂര്ണ്ണധാമാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 31.
___________(RK)_____________
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20. ശ്രീ ധര്മ്മശാസ്തൃ ദശകം – സംബോധനാ രൂപം
Posted on January 1, 2010 by pallassanas
20. ദശകം – സംബോധനാ രൂപം
ഭൂതനായക പാഹിമാം ഭുവനാധിനായക പാഹിമാം
ഭൂതിദായക പാഹിമാം ജഗദാദിനായക പാഹിമാം
ഭൂതിഭൂഷണ പാഹിമാം ഭവഭീതിമോചന പാഹിമാം
ഭൂതഭാവന പാഹിമാം പുരുഹൂത പൂജിത പാഹിമാം 1.
ഭക്തലോകപരായണാ ഭവ രോഗഭീതി നിവാരണാ
ഭക്തമാനസ സാരസാരുണ ഭൂരിഭൂതി വിഭൂഷണാ
ശക്തിയുക്തസനാതനാ സനകാദിസേവ്യ സുരാവനാ
നിത്യനിര്മ്മല ധര്മ്മപാല കൃപാലയാ പരിപാലയാ. 2.
ഹാരനൂപുരമേഖലാ വലയാംഗുലീയ വിഭാസുരാ
വീര/കുണ്ഡല/കങ്കണാം/ഗദ ദിവ്യ ഭൂഷണ ഭൂഷിതാ
സാരസാസന വര്ണനീയ സുരാസുരാര്ച്ചിത പാദുകാ
വീരസിംഹ/തുരംഗ/വാരണ വാഹനാ പരിപാഹിമാം. 3.
ചണ്ഡഭാനുസുധാംശു കുണ്ഡല ഗണ്ഡമണ്ഡല മണ്ഡിതാ!
ചണ്ഡഖണ്ഡന ദണ്ഡ സന്മണികണ്ഠ പണ്ഡിത വര്ണ്ണീതാ
പൂര്ണ്ണചന്ദ്രസമാനതുണ്ഡ മനോജ്ഞ ലോകനമസ്കൃതാ
പാണ്ഡ്യബാലക ഭൂതപാല കൃപാലയാ പരിപാലയാ. 4.
കാമകോടി സമാഭിരാമ/തരാകൃതേ ഗുണവാരിധേ
സോമശേഖര/ശങ്കരാച്ച്യുത/ബാല സാധുജനാര്ച്ചിതാ
സാമഗാനപരായണാ/ഖില രാമണീയ വിഭൂഷണാ
ഹേമവേത്ര വിഭൂതിഭൂഷണ പാഹി ഭൂതഗണാധിപാ. 5.
വേദവര്ണ്ണിത/പാദസാരസ വിശ്വവശ്യതരാകൃതേ
നാദരമ്യ സനാതനാത്മ പരോപദേശക ദേശികാ
ആദിനാഥ ചരാചരസ്ഥ സമസ്തഭക്ത വശംകരാ
നാഥ സത്ഗുരുനാഥ ഭൂതഗണാധിപാ പരിപാഹിമാം. 6.
പന്ചകൃത്യപരായണാ ഭവഭഞ്ജനാ മുനിരഞ്ജനാ
പന്ചഭൂത പര/പ്രപന്ച വിഹാര/നിത്യനിരഞ്ജനാ
പന്ചഗവ്യ മഹാഭിഷേക/ശിരസ്ക നിഷ്ക്കള നിസ്തുലാ
പിഞ്ഛശേഖര വാഞ്ഛിതപ്രദ പാഹി ഭൂതഗണാധിപാ. 7.
പന്ചശൈലവിഹാര പാണ്ഡ്യകുമാര ഭൂരി കൃപാകരാ
പന്ചപാപവിദൂര ഭക്തഹിതങ്കരാ ജഗദംകരാ
പന്ചസായക കോമളാംഗ മദംഗജാധിപ വാഹനാ
പന്ചരത്ന വിചിത്രഭൂഷണ പാഹി ഭൂതഗണാധിപാ. 8.
സര്വ്വരോഗ വിഷാഭിചാര വിഷാദപാപഭയാപഹാ
സര്വ്വസത്പുരുഷാര്ത്ഥ ശാശ്വത/സര്വ്വസൗഖ്യഗുണാവഹാ
സര്വ്വശക്ത ചരാചരസ്ഥ സമസ്ഥഭക്ത വശംകരാ
സര്വ്വമംഗളരൂപ ഭൂതഗണാധിപാ പരിപാഹിമാം. 9.
പാഹിമാം മണികണ്ഠ തുംഗതുരംഗവാഹന പാഹിമാം
പാഹിമാം/വരപാണ്ഡ്യബാലക ഭസ്മഭൂഷണ പാഹിമാം
പാഹിമാം/കരവേത്ര/മോഹന ഭൂതനായക പാഹിമാം
പാഹിമാം മൃഗയാപരായണ ധര്മ്മപാലക പാഹിമാം. 10.
________________(RK)________________
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19.ശ്രീ ധര്മ്മശാസ്തൃ ആശ്രയ ദശകം
Posted on December 14, 2009 by pallassanas
19. ശ്രീ ധര്മ്മശാസ്തൃ ആശ്രയ ദശകം
സുരാസുരാ/രാധിത ദിവ്യപാദുകം
ചരാചരാന്തഃസ്ഥിത ഭൂതനായകം
വിരാജമാനാ/നനമാദി ദേശികം
വരാഭയലംകൃതപാണി/മാശ്രയേ. 1.
വരാസനസ്ഥം മണികണ്ഠ/മുജ്വലം
കരാംബുജോപാത്ത വിഭൂതിഭൂഷണം
സ്മരായുതാകാര/മുദാര/വിഗ്രഹം
സ്മരാമി ശാസ്താര/മനാഥരക്ഷകം. 2.
സ്മരാദി സംഗീത രസാനുവര്ത്തനം
സ്വരാജകോലാഹല ദിവ്യകീര്ത്തനം
ധരാധരേന്ദ്രോപരി നിത്യനര്ത്തനം
കിരാതമൂര്ത്തിം കലയേമഹദ്ധനം. 3.
നിരാമയാനന്ദ ദയാ പയോന്നിധിം
പരാത്പരം പാവനഭക്തശേവധിം
അരാദിവിച്ഛേദന വൈദ്യുതാകൃതിം
ഹരീശഭാഗ്യാത്മജ/മാശ്രയാമ്മ്യഹം. 4.
ഹരീന്ദ്ര മാതംഗ തുരംഗ/മാസനം
ഹരീന്ദ്ര ഭസ്മാസന ശങ്കരാത്മകം
കിരീടഹാരാംഗദ കങ്കണോജ്ജ്വലം
പുരാതനം ഭൂതപതിം ഭജാമ്മ്യഹം. 5.
വരപ്രദം വിശ്വവശീകൃതാകൃതിം
സുരപ്രധാനം ശബരീഗിരീശ്വരം
ഉരുപ്രഭം കോടിദിവാകര പ്രഭം
ഗുരും ഭജേഹം കുലദൈവതം സദാ. 6.
ആരണ്ണ്യശാര്ദ്ദൂലമൃഗാദി മോദകം
ആരുണ്ണ്യവര്ണം ജഗദേകനായകം
താരുണ്ണ്യ സംപന്നിലയം സനാതനം
കാരുണ്ണ്യമൂര്ത്തിം കലയേ ദിവാനിശം. 7.
ദുരന്ത താപത്രയ പാപമോചകം
നിരന്തരാനന്ദ ഗതിപ്രദായകം
പരം തപം പാണ്ഡ്യനൃപാല ബാലകം
ചിരംതനം ഭൂതപതിം സമാശ്രയേ. 8.
വരിഷ്ഠമീശം ശബരീഗിരീശ്വരോ
വരിഷ്ഠ/മിഷ്ഠ/പ്രദം ഇഷ്ടദൈവതം
അരിഷ്ടദുഷ്ടഗ്രഹ ദൈത്യ ശാന്തിദം
ഗരിഷ്ഠ/മഷ്ടാപദ വേത്രമാശ്രയേ. 9.
സരോജശംഖാദിഗദാ വിരാജിതം
കരാംബുജാനേക മഹോജ്വലായുധം
ശിരസ്ഥമാല്യം ശിഖിപിഞ്ച്ഛശേഖരം
പുരഃസ്ഥിതം ഭൂതപതിം സമാശ്രയേ. 10.
__________(RK)____________
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18. ശ്രീ ധര്മ്മ ശാസ്തൃ ആശ്രയ ദ്വാദശകം
Posted on December 12, 2009 by pallassanas
(കുറിപ്പ് : ഓരോ ശ്ലോകത്തിന്റ്റെയും അവസാനം " ശരണമയ്യപ്പാ " എന്ന് ശരണം വിളിയ്ക്കണം )
18. ശ്രീ ധര്മ്മശാസ്തൃ ആശ്രയ ദ്വാദശം
പരമ പാവനം വിശ്വവിശ്രുതം
വരഗണപ്രദം ഭക്തപാലകം
ഗിരിഗുഹാപ്രിയം നിത്യനിര്മ്മലം
പുരഹരാത്മജം ദേവമാശ്രയേ, 1.
അരുണഭാസുരം മോഹനാംബരം
ദുരിതനാശനം കാമദായകം
സുഗുണ പൂരിതം ശക്തിസേവിതം
പുരഹരാത്മജം ദേവമാശ്രയേ. 2.
നതജനപ്രിയം ദീനരക്ഷകം
പതിതപാവനം ധര്മ്മതാരകം
മദനസുന്ദരം കീര്ത്തനപ്രിയം
പുരഹരാത്മജം ദേവമാശ്രയേ. 3.
കരിവരാസനം ഗൗരവാവഹം
അരിവിമര്ദ്ദനം ശിഷ്ടപാലകം
വിജയഭാസുരം പാപനാശനം
പുരഹരാത്മജം ദേവമാശ്രയേ. 4.
ഹരിതനൂഭവം ഗ്രാമപാലകം
ഹരിഹരപ്രിയം രാജസേവിതം
അരികുലാന്തകം നര്ത്തനപ്രിയം
പുരഹരാത്മജം ദേവമാശ്രയേ. 5.
ഗിരിതലസ്ഥിതം രത്നകന്ധരം
ഗിരീശലാളിതം മംഗളാനനം
ശ്രിതനൃരക്ഷകം സത്യപാലകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 6.
മണിഗണാഞ്ചിതം മോഹിനീസുതം
ഘ്രിണിഗണാവൃതം ഭൂതവന്ദിതം
ഭുവനപാലകം ഭൂതനായകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 7.
തരുണമോഹനം കുണ്ഡലാഞ്ചിതം
വരഗിരീശ്വരം മകുടമണ്ഡിതം
കമലഭൂഷണം ഭാസുരാനനം
പുരഹരാത്മജം ദേവമാശ്രയേ. 8.
അനലകാന്തിജം വീരനര്ത്തനം
മുനിഗണാര്ച്ചിതം സുപ്രഭാപതിം
ഭുവനമോഹനം പുത്രദായകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 9.
ദ്രുഹിണവത്സലം വേത്രധാരകം
കനകഭൂഷിതം കാനനപ്രിയം
ഭുവനവന്ദിതം പാണ്ഡ്യസേവകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 10.
വിമലവീക്ഷണം വിപ്രവന്ദിതം
കുസുമപൂരിതം വാസവാശ്രിതം
അമരലോകഗം സത്യകപ്രിയം
പുരഹരാത്മജം ദേവമാശ്രയേ. 11.
ഭവവിമോചനം ജ്ഞാനദായകം
ഭവഹിതേരതം ദേവപൂജിതം
മുനിനിഷേവിതം ശാന്തിദായകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 12.
_____________(RK)____________
കുറിപ്പ് : അവസാനത്തെ ശ്ലോകത്തിന്നു ശേഷം സമസ്താപരാധം ഉരുവിടുക
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17. ശ്രീ മഹാശാസ്തൃ ദശകം
Posted on December 12, 2009 by pallassanas
17. ശ്രീ മഹാശാസ്തൃ ദശകം
പാണ്ഡ്യഭൂപതീന്ദ്ര പൂര്വ്വപുണ്യ മോഹനാകൃതേ
പണ്ഡിതാര്ച്ചിതാംഘ്രി പുണ്ഡരീക പാവനാകൃതേ
പൂര്ണ്ണചന്ദ്ര തുണ്ഡവേത്ര ദണ്ഡവീര്യ വാരിധേ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 1.
ആദിശങ്കരാച്യുത പ്രിയാത്മസംഭവപ്രഭോ
ആദിഭൂതനാഥ സാധുഭക്ത ചിന്തിതപ്രദാ
ഭൂതിഭൂഷ വേദഘോഷ പാരിതോഷ ശാശ്വതാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 2.
പന്ചബാണ കോടികോമളാകൃതേ കൃപാനിധേ
പന്ചഗവ്യ പായസാന്ന പാനകാദി മോദകാ
പന്ചഭൂതസന്ചയ പ്രപന്ചഭൂത പാലകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 3.
ചന്ദ്രസൂര്യവീതിഹോത്ര നേത്ര വേത്ര മോഹനാ
സാന്ദ്രസുന്ദരസ്മിതാര്ദ്ര കേസരീന്ദ്ര വാഹനാ
ഇന്ദ്രവന്ദനീയപാദ സാധുവൃന്ദ ജീവനാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 4.
അത്യുദാര ഭക്തചിത്തരംഗ നര്ത്തനപ്രഭോ
നിത്യശുദ്ധനിര്മ്മലാദ്വിതീയ ധര്മ്മപാലകാ
സത്യരൂപ മുക്തിരൂപ സര്വ്വദേവതാത്മകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 5.
വീരബാഹുവര്ണ്ണനീയ വീര്യശൗര്യവാരിധേ
വാരിശാസനാദിദേവ വന്ദ്യ സുന്ദരാകൃതേ
വാരണേന്ദ്രവാജിസിംഹവാഹ ഭക്തശേവധേ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥപാഹിമാം. 6.
സാമഗാനലോല ശാന്തശീല ധര്മ്മപാലകാ
സോമസുന്ദരാസ്യ സാധുപൂജനീയ പാദുകാ
സാമദാനഭേദദദണ്ഡശാസ്ത്രനീതി ബോധകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 7.
സുപ്രസന്നദേവ സത്ഗതിപ്രദായകാ
ചിത്പ്രകാശ ധര്മ്മപാല സ്ര്വ്വഭൂതനായകാ
സുപ്രസിദ്ധപന്ചശൈല സന്നികേത നര്ത്തകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 8.
ശൂലചാപബാണഖഡ്ഗവജ്രശക്തി ശോഭിതാ
ബാലസൂര്യകോടി ഭാസുരാംഗ ഭൂതസേവിതാ
കാലചക്ര സംപ്രവൃത്ത കല്പ്പനാ സമന്വിതാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 9.
അത്ഭുതാത്മബോധ സത് സനാതനോപദേശകാ
ബുത്ബുദോപമ പ്രപന്ച വിഭ്രമ പ്രകാശകാ
സപ്രഥ പ്രഗത്ഭചിത്പ്രകാശ ദിവ്യ ദേശികാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 10.
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16. കുസുമ മഞ്ജരീ ദശകം
Posted on December 8, 2009 by pallassanas
16. കുസുമ മഞ്ജരീ ദശകം
പുണ്ഡരീകഹരിവാജി വാരണ വരേണ്യ! വേത്രകര മണ്ഡിത!
പുണ്ഡരീകഭവ പൂജനീയ! വരപാണ്ഡ്യബാല സുര വര്ണ്ണിത!
ചണ്ഡഭാനു ശശികുണ്ഡലോജ്വല! മനോജ്ഞ ഗണ്ഡതല ശോഭിത!
പൂര്ണ്ണചന്ദ്രമുഖ! ഭൂതനാഥ പരിപാഹി പൂര്ണ്ണകുശലപ്രദ! 1.
ഭൂതനാഥ! ഭുവനാധിനാഥ! പുരുഹൂതപൂജിത പുരാതന!
സാധുഭക്തജന പാരിജാത! ശരണാഗതാര്ത്തി പരിമോചന!
വേദവേദ്യ! ശബരീഗിരീശ! കരവേത്ര മോഹന! സുരാവന!
വീതിഹോത്രരവി ചന്ദ്രനേത്ര! പരിപാഹി ഭക്തജന ജീവന! 2.
നാരദാദിമുനി പൂജനീയ! ഭജനീയ! ഭൂതഗണനായക!
നീരദാഭ! നിഗമാഗമാര്ഥ! നിത്യ! നിജധര്മ്മകര്മ്മ പരിപാലക!
നീരജായതSളാക്ഷ! നിത്യകരുണാകടാക്ഷ! നിരുപാധിക!
നീരജാസന വരേണ്യ! പാലയവിഭോ! ഭവാമയ വിമോചക! 3.
വേദവേദ്യ! വിധിവന്ദ്യ! വീരമണികണ്ഠ! വാഞ്ഛിതഫലോദയ!
നാദരൂപ! നതപാരിജാത! നിഖിലാമയാര്ദ്ദന! വിരാമയ!
ആദികേശവമഹേശ! മാനസSസരോജ! മോഹന ഗുണാലയ!
ഗീതവാദ്യസുര! നര്ത്തനപ്രിയ! ജഗത്പതേ! ജയ! ജഗന്മയ! 4.
ആദിഭൂതഗണനാഥ! സാധുജനSബോധപൂര്ണ്ണ! സുരപാദപ!
ജ്യോതിരൂപ! സുരദീപവേത്ര! വിജയപ്രതാപ! ജഗതാധിപ!
ഭൂതിഭൂഷണ! മദംഗജാധിപ! തുരംഗതുംഗഹരിവാഹന!
ഭീതിമോചന! സരോജലോചന! നമാമി! സര്വ്വജനമോഹന! 5.
ധര്മ്മപാലക! വിശാലപേശല! സുശീല! സര്വ്വകുശലപ്രദ!
നിര്മ്മലാംഗ! നവനീരദാഭ! നിഖിലാംഗരംഗSപരിശോഭിത!
ധര്മ്മമൂല! സകലാനുകൂല! വരപാണ്ഡ്യബാല! സുരസേവിത!
ബ്രഹ്മപൂജ്യ! ഗുരുനാഥ! വീരമണികണ്ഠ! പാലയSകൃപാലയ! 6.
മേഖലാകലിത! പീതചേല! വനമാലികാഭരണ! ഭാസുര!
മേഘമേദുരSതരാംഗ! മന്ദഹസിതാസ്യ! സേവിത സുരാസുര!
ആഖുവാഹSശിഖിവാഹSസോദര! സദാരബാലSശശിശേഖര!
യോഗിരൂപ! പരിപാലയാഖില വിശുദ്ധഭക്തജനSഗോചര! 7.
വേദവര്ണ്ണിത! വിഭൂതിഭൂഷണ! വിചിത്രവേത്ര! വിജയാവഹ!
നാദപൂര്ണ്ണ! പരിപൂര്ണ്ണ! നിത്യSനിരവദ്യഭക്തSദുരിതാപഹ!
പൂതപാദ! ഭവസിന്ധുപോത! പരമാത്മബോധക! ജഗന്മയ!
ഭൂതനാഥ! പുരുഹൂതപൂജിത! പുരാണപാഹിSകരുണാലയ! 8.
പന്ചശൈലSമണിപീഠവാസ! പരമാര്ത്ഥഭക്തജനസേവിത!
പന്ചഗവ്യപരമാഭിഷേക! പരിരുദ്ധനര്ത്തനപരായണ!
പന്ചബാണ വിജിതാംഗ! മഞ്ജുളപദാരവിന്ദSപരിപാവന!
പിഞ്ഛചൂഡ ജയ! വാഞ്ഛിതപ്രദ! സമസ്തഭൂതി മണിഭൂഷണ! 9.
ചക്രവജ്രമുസലാസിചാപശരശൂല വേത്രവിജയംകര!
ശക്രമുഖ്യസുരചക്രസത്കൃത! നമസ്കൃതാഖിലചരാചര!
വിക്രമാബ്ധി പരിവാര വീരമൃഗയാപരായണ ശുഭംകര!
സൗഖ്യദായക! ഹരീശബാലക! മനോജ്ഞ! പാഹി കരുണാകര! 10.
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15. വിംശതി
Posted on December 6, 2009 by pallassanas
15. വിംശതി
ലീലാകാരം ലളിതവദനം ലക്ഷണാഢ്യം സുരേഡ്യം
ബാലാകാരം പരിമളധരം ഭക്തലോകോപകാരം
ശൈലാരൂഢം സുരപരിവൃഡം സച്ചിദാനന്ദപീഠം
കാലാതീതം കവിനുതപദം ഭൂതനാഥം ഭജേഹം. 1.
ആതമ്ര ശ്രീ കനകരുചിരം കോടികന്ദര്പ്പസാരം
ഭൂതാധീശം ഭുവനവരദം ഭസ്മSരുദ്രാക്ഷ ഭൂഷം
ഗീതാനന്ദം നവരസപരം നര്ത്തനാസക്തചിത്തം
നാഥംവന്ദേ ഹരിഹരസുതം നിര്മ്മലജ്ഞാനമൂര്ത്തിം. 2.
വേദാന്താര്ത്ഥ പ്രകടിത പരബ്രഹ്മസാരോപദേശം
പാദാംഭോജം നതമുനിജന ത്രാണദീക്ഷാകടാക്ഷം
ആധിവ്യാധി പ്രശമനപദം യോഗപട്ടാഭിരാമം
ആധാരം ശ്രീഹരിഹരസുതം ഭാവയേ ഭൂതനാഥം. 3.
ഘണ്ടാനാദശ്രവണരസികം കീര്ത്തനീയം ഗുണാനാം
ഭാണ്ഡാഗാരം പരിമൃദുകരം ഭക്തരക്ഷാധുരീണം.
ചണ്ഡാംശുശ്രീ ശശിപരിലസത് കുണ്ഡലം ചാരുഗണ്ഡം
പാണ്ഡ്യാരാദ്ധ്യം ഹരിഹരസുതം ഭൂതനാഥം ഭജേഹം 4.
പാടീരശ്രീപരിമളധരം പത്മപത്രായതാക്ഷം
കോടീരശ്രീ ലസികമകുടം കോടിസൂര്യപകാശം
ചേടീഭൂതാഖില സുരവധൂ നൃത്തഗീതാഭിമോദം
പാടീശൈലോപരി വിഹരിണം ഭൂതനാഥം ഭജേഹം 5.
പഞ്ചാദ്രീശം പരമപുരുഷം ഫൂര്ണ്ണചന്ദ്രപ്രകാശം
പിഞ്ഛോത്തംസംപ്രണവനിലയം പുഷ്ക്കലാപ്രാണനാഥം
കാഞ്ചീഭൂഷം നവമണിമയം കാഞ്ചനാദ്രീന്വാസം
മഞ്ജീരാഢ്യം മൃദുലചരണം ഭാവയേ ഭൂതനാഥം. 6.
ചിന്താരത്നാഭരണ വിലസത് കണ്ഠദേശം സുരേശം
സന്താപഘ്നം സകലജഗതാം സര്വ്വസമ്പന്നിദാനം
ചിന്താശോക പ്രശമനപദം സച്ചിതാനന്ദബോധം
വന്ദേനിത്യം വിമലചരിതം സര്വ്വഭൂതാധിനാഥം. 7.
വിദ്യാകാരം ഹരിഹരസുതം വിശ്വവശ്യാവതാരം
വൈദ്യാകാരം വിഷവിഷമSരോഗോപഹാരം സുധീരം
ആദ്യംവേദ്യം ത്രിഭുവനപതിം യോഗിഗമ്മ്യം സുഗമ്മ്യം
നിത്യം വന്ദേ ഹരിഹരസുതം നിഷ്ക്കളം പുഷ്ക്കലേശം. 8.
ശാന്താകാരം ഹരിഹരസുതം സര്വ്വലോകാനുകൂലം
സാന്ദ്രാകാരം സുരമുനിനുതം ധര്മ്മപാലം കൃപാലും.
മന്ത്രാരാദ്ധ്യം മദഗജതുരംഗാസനം ഭാസമാനം
വന്ദേനിത്യം വിമലചരിതം വേദവേദാന്തവേദ്യം. 9.
കാരുണ്യാര്ദ്രം കലിമലഹരം കാന്തശൈലാധിവാസം
താരുണ്ണ്യശ്രീ ലസിത വപുഷം തപ്തജാംബൂനദാഭം
ആരണ്യേശം ഹരിഹരസുതം ജീവകാരുണ്ണ്യപൂര്ണ്ണം
ആരണ്ണ്യാര്ച്ച്യം ഹരികരിതുരംഗാധിരൂഢം ഭജേഹം. 10.
കര്പ്പൂരേന്ദു സ്ഫടികധവളം കോമളാപാംഗ രംഗം
ക്ഷിപ്രാഭീഷ്ട പ്രദമശരണോത്താരകം ചാരുഹാസം
സുപ്രത്യക്ഷം സുലഭമനഘം സുപ്രഭം ചിത്പ്രദീപം
ഹൃത്പത്മസ്ഥം ഹരിഹരസുതം ഭാവയേ ഭൂതനാഥം. 11.
പാരാവാരപ്രഥിതSപരമാശ്ചര്യവീര്യ പ്രതാപം
ഘോരാരണ്യ പ്രചലിത മഹാഭൂത സംസേവ്യമാനം
ധീരോദാത്തം ദുരിതശമനം ദിവ്യധരാഭം
വീരം വന്ദേ വിപുലചരിതം സത്കിരാതാവതാരം. 12.
മാണിക്ക്യശ്രീ മഹിതവപുഷം മുഗ്ദ്ധമുക്താകലാപം
വാനീലക്ഷ്മീ ഹിമഗിരിസുതാ ലാളനീയസ്വരൂപം
വീണാഗാന പ്രമുദിതമുഖം വിസ്ഫുരന് മന്ദഹാസം
പ്രാനാധാരം പ്രണതവരദം ഭാവയേ ഭൂതനാഥം. 13.
വാചാതീതം വരഗുണനിധിം വേത്രഹസ്തം വിചിത്രം
തേജോരാശിം ത്രിഭുവനപതിം ദേവതാ സാര്വ്വഭൗമം
ആചാര്യേന്ദ്രം ഹരിഹരസുതം സച്ചിദാനന്ദമൂര്ത്തിം
രാജീവാസ്യം രചിതഭുവനം ഭൂതനാഥം ഭജേഹം. 14.
ഭക്താധാരം വിഭുതവരദം ഭൂരിലീലാവിഹാരം
ശക്ത്യാധാരം സുരപരിവൃഢം ശാശ്വതാനന്ദമൂര്ത്തിം
മുക്തംനിത്യം മുനിപരിചരം മന്ത്രതന്ത്ര സ്വതന്ത്രം
സത്യാകാരം ഹരിഹരസുതം ശാന്തരൂപം ഭജേഹം. 15.
ഭീമാരാവ പ്രകടിത നടം ഭൂതവേതാള സേവ്യം
സീമാതീത പ്രഥിത മൃഗയാ ലാലസം ലോകവീരം
കാമാകാരം കളഭമിളിതം കോമളാംഗം ശ്രിതാനാം
ക്ഷേമാധാരം ഹരിഹരസുതം ചിത്പ്രഭേശം ഭജേഹം. 16.
ഭൂതാധീശം പ്രണതവരദം ഭാഗ്യജാതം സുജാതം
വീതാതങ്കം വിധിനുതപദം വീര ഭൂതാഭിരാമം
ഗീതാനന്ദം കളഭഗമനം നിത്യകല്യാണ ധാമം
നാഥം വന്ദേ നളിനനയനാഭ രംഗാന്തരസ്ഥം 17.
പൈശാചഘ്നം പശുപതിഹരി പ്രേമപൂര്ണ്ണാവതീര്ണ്ണം
വൈശാരഭ്യം വിപിന മൃഗയാലാലസം ബാലലീലം
ആശാപാശ പ്രശമനപദം പേശലാംഗം വിശാലം
ഈശം വന്ദേ സദയമനിശം ശാശ്വതജ്ഞാനമൂലം. 18.
ആര്ത്തത്രാണ പ്രഥിതചരണം പാണ്ഡ്യഭൂപാലപാലം
നൃത്താമോദം നിഗമസുഗമം നിര്മ്മലം ധര്മ്മപാലം
വ്യ ക്താവ്യക്ത പ്രഭവമചലം ചന്ചലഭ്രൂവിലാസം
ഭക്താധീനം ഭവികസദനം ഭൂതനാഥം ഭജേഹം. 19.
ധര്മ്മാധാരം ധനദവരദം ദീപ്യമാനം ദയാര്ദ്രം
ശര്മ്മാകാരം ശിവഹരിപരപ്രേമ പൂര്ണ്ണാവതാരം
ബ്രഹ്മാനന്ദം പ്രണുത ജനതാനന്ദSമാനന്ദ കന്ദം
ബ്രഹ്മാരാദ്ധ്യ പ്രഥിതചരണം ഭൂതനാഥം ഭജേഹം. 20,
_________(RK)___________
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14. മന്ത്ര മാതൃകാഷ്ടകം
Posted on November 30, 2009 by pallassanas
14. മന്ത്ര മാതൃകാഷ്ടകം
ഘ്രൂങ്കാരാംഗിത മന്ത്രഗം ശരണദം
സര്വ്വാര്ത്ഥ സിദ്ധിപ്രദം
ശാങ്കര്യാദി രമേശ ലാളിത തനും
സങ്കീര്ത്തനാകര്ഷിതം
കാലാംഭോദ സമപ്രഭം കരതലൈര് -
ദിവ്യായുധം ബിഭ്രതം
വന്ദേ ശ്രീഹരിശങ്കരാത്മജം അഹം
കാരുണ്ണ്യവാരാന്നിധിം. 1.
നമ്രാണാമഖിലാത്ഥദം മുനിജനൈഃ
സംസേവിതം സര്വ്വദം
നിത്യാനന്ദസുഖാന്ചിതം മണിഗണേ -
നാലംകൃതം സുന്ദരം
സര്വ്വാരിഘ്നം അശേഷ ശോക ശമനം
കാന്താരമദ്ധ്യസ്ഥിതം
വന്ദേ പാപനിവാരണൈക നിരതം
പൂര്ണ്ണേന്ദുബിംബാനനം 2.
മത്തേഭോപരിസംസ്ഥിതം ത്രിണയനം
കാന്താദ്വയാലംഗിതം
സത്വാദി ത്രിഗുണാത്മകം കലിമലൗ
ഘാരണ്ണ്യഭാവാനലം
വിത്തേതാശ്രിതമംബികാഹൃദയഗം
ഭക്തൗഘഭൂതിപ്രദം
വന്ദേ പാവനഭക്തകീര്ത്തിത വിഭും
കല്യാണ കല്പ്പധ്രുമം. 3.
പദ്മാദ്യുത്തമപുഷ്പപൂജിത പദം
നീലാംബരാലംകൃതം
പത്മാന്തര്ഗ്ഗതരാജിതം വരഗണാന്
ദാതും സദാപ്യുത്സുകം.
ദിവ്യേര് ഭൂതഗണ്ണൈര്വൃതം രിപുഹരം
ചണ്ഡാട്ടഹാസപ്രിയം
വന്ദേ ദേവമുനീന്ദ്ര വന്ദിതപദം
സര്വ്വാപദാം ശാന്തിദം. 4.
രാഗദ്വേഷതമോ വിഹീന സുജനൈര് -
ഭക്ത്യാസദാ സേവിതം
രോഗാദ്യുദ് ഭടദോഷസംഘദളനം
വാഗീശ്വരീ ലാളിതം
ധര്മ്മാധര്മ്മ വിചിന്തനൈക നിരതം
സ്ര്വ്വാര്ത്ഥ സമ്പാദകം
വന്ദേ സുന്ദരസൂനുമത്ഭുതമഹം
മന്ദാരഹാരോജ്വലം. 5.
യന്ത്രാരാധിത ദൈവതം പരപദ -
പ്രാപ്യുത്സുകാഭീഷ്ടദം
മന്ത്രോച്ചാരണ തുഷ്ടമാനസമഹം
ശ്രീഭൂതനാഥാകൃതിം
സ്ഫൂര്ജ്ജത്പത്ര സുവര്ണ്ണകുണ്ഡലധരം
സന്താനവൃക്ഷോപമം
വന്ദേ വന്ദിത ലോകസര്വ്വ വരദം
സന്താന സൗഖ്യപ്രദം. 6.
ദീപ്യദ്ദിവ്യഭൂഷണൗഘ വിമലം
ശോണാംബരാലംകൃതം
പ്രാപ്യസ്ഥാന നിവാസിനം നൃപവരൈ -
സ്സംസേവ്യമാത്താദരം
വന്ദേ ശാശ്വതധര്മ്മരക്ഷണ പദം
ഋഖ്വേദരൂപം പരം. 7.
ഗോപ്ത്രമന്ത്രാന്ത്യക വര്ണ്ണശോഭിതതനും
വേദാര്ഥവാക്യോജ്ജ്വലം
വാമാംഗസ്ഥിതപൂര്ണ്ണയേതമലസച്ഛ്റ -
സത്യകേനാശ്രിതം
ദിവ്യം ഭക്തജനാവനൈകനിരതം
സത്യസ്ഥിതം സര്വ്വദാ
വന്ദേഘ്രൂംപദ മന്ത്രവര്ണ്ണസുഭഗം
രത്നപ്രഭാ ഭാസുരം.
___________(RK)___________
THERE IS ONLY ONE GOD "PARABRAHMA" – WE MAY CALL HIM BY ANY NAME – A HINDU THOUGHT_
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 ULTIMATE 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.
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21. ധര്മ്മശാസ്തൃ കരാവലംബസ്തവം
Posted on February 19, 2010 by pallassanas
21. ശ്രീ ധര്മ്മശാസ്ത്രു കരാവലംബസ്തവം
ഓംകാര രൂപ ശബരീവര പീഠദീപാ !
ശ്രിംഗാര രംഗ രമണീയ കലാ കലാപാ
അംഗാരവര്ണ്ണ മണികണ്ഠ മഹത്പ്രതാപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 1.
നക്ഷത്ര ചാരു നഖരപ്രഭ നിഷ്ക്കളങ്ക !
നക്ഷത്രനാഥമുഖ ! നിര്മ്മലചിത്തരംഗാ !
കുക്ഷിസ്ഥലസ്ഥിത ചരാചര ഭൂതസംഘാ !
ശ്രീഭൂതനാഥ മമ ദേഹി കരാവലംബം. 2.
മന്ത്രാര്ത്ഥ തത്വ നിഗമാര്ത്ഥ മഹാവരിഷ്ടാ !
യന്ത്രാദി തന്ത്ര വരവര്ണ്ണിത പുഷ്ക്കലേഷ്ട !
സന്ത്രാസിതാരികുല പത്മസുഖോപവിഷ്ടാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 3.
ശിക്ഷാപരായണ ! ശിവാത്മജ സര്വ്വഭൂത -
രക്ഷാപരായണ ! ചരാചരഹേതുഭൂതാ !
അക്ഷയ്യ മംഗള വരപ്രദ ചിത്പ്രബോധാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലബം. 4.
വാഗീശവര്ണ്ണിത വിശിഷ്ട വചോവിലാസാ !
യോഗീശ യോഗകര യാഗഫലപ്രകാശാ !
യോഗേശ യോഗി പരമാത്മഹിതോപദേശാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 5.
യക്ഷേശപൂജ്യ നിധിസന്ജയ നിത്യപാലാ !
യക്ഷീശ കാംക്ഷിത സുലക്ഷണ ലക്ഷ്യ മൂലാ !
അക്ഷീണപുണ്ണ്യ നിജഭാക്ത ജനാനുകൂലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 6.
സ്വാമിന് പ്രഭാരമണ ചന്ദനലിപ്തദേഹാ !
ചാമീകരാഭരണ ചാരു തുരംഗവാഹാ !
ശ്രീമത് സുരാഭരണ ശാശ്വത സത് സമൂഹാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 7.
ആതാമ്രഹേമരുചിരഞ്ജിത മഞ്ജുഗാത്രാ !
വേദാന്തവേദ്യ വിധിവര്ണ്ണിത വീര്യവേത്രാ !
പാദാരവിന്ദ പരിപാവന ഭക്തമിത്രാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 8.
ബാലാമൃതാംശു പരിശോഭിത ഫാലചിത്രാ !
നീലാളിപാളി ഘനകുന്തള ദിവ്യസൂത്രാ !
ലീലാവിനോദ മൃഗയാപര സച്ചരിത്രാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 9.
ഭൂതിപ്രദായക ജഗത് പ്രഥിത പ്രതാപാ !
ഭീതിപ്രമോചക വിശാല കലാകലാപാ !
ഭോധപ്രദീപ ഭവതാപഹരസ്വരൂപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 10.
വേതാള-ഭൂത പരിവാര വിനോദശീലാ !
പാതാള/ഭൂമി/സുരലോക സുഖാനുകൂലാ !
നാതാന്തരംഗ! നതകല്പ്പക ധര്മ്മപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 11.
ശാര്ദ്ദൂലദുഗ്ദ്ധഹര സര്വ്വരുജാപഹാരാ !
ശാസ്ത്രാനുസാരപര സാത്വിക ഹൃദ്വിഹാരാ !
ശസ്ത്രാസ്ത്ര/ശക്തിധര മൗക്തിക/മുഗ്ദ്ധഹാരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 12.
ആദിത്യകോടി രുചിരഞ്ജിത വേദസാരാ !
ആധാരഭൂത ഭുവനൈക ഹിതാവതാരാ !
ആധിപ്രമാഥിപദ സാരസ പാപദൂരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 13.
പഞ്ജാദ്രിവാസ പരമാത്ഭുത ഭാവനീയാ !
പിഞ്ഛാവതംസ മകുടോജ്ജ്വല പൂജനീയാ !
വാഞ്ഛാനുകൂല വരദായക സത് സഹായാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 14.
ഹിംസാവിഹീന ശരണാഗതപാരിജാതാ !
സംസാരസാഗര സമുത്തരണൈക പോതാ !
ഹംസാദിസേവിതവിഭോ ! പരമാത്മബോധാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 15.
കുംഭീന്ദ്രകേസരി തുരംഗ മ വാഹതുംഗ
ഗംഭീര വീരമണികണ്ഠ വിമോഹനാംഗ
കുംഭോത്ഭവാദി വരതാപസ ചിത്തരംഗ
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 16.
സംപൂര്ണ്ണഭക്തവര സന്തതിദാനശീലാ !
സംപത് സുഖപ്രദ സനാതന ഗാനലോലാ !
സംപൂരിതാഖില ചരാചര ലോകപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 17.
വീരാസനസ്ഥിത വിചിത്ര വനാധിവാസാ !
നാരായണപ്രിയ നടേശ മനോവിലാസാ !
വാരാശിപൂര്ണ്ണ കരുണാമൃത വാഗ്വിലാസാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 18.
ക്ഷിപ്രപ്രസാദക സുരാസുരസേവ്യ പാദാ !
വിപ്രാദിവന്ദിത വരപ്രദ സുപ്രസാദാ !
വിഭ്രാജമാന മണികണ്ഠ വിനോദഭൂതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 19.
കോടീരചാരുതര കോടിദിവാകരാഭാ !
പാടീരപങ്ക കളഭപ്രിയ പൂര്ണ്ണശോഭാ !
വാടീവനാന്തര വിഹാര വിചിത്രരൂപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 20.
ദുര്വ്വാരദുഃഖഹര ! ദീനജനാനുകൂലാ !
ദുര്വ്വാസതാപസവരാര്ച്ചിത പാദമൂലാ !
ദര്വീകരേന്ദ്ര മണിഭൂഷണ ധര്മ്മപാലാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 21.
നൃത്താഭിരമ്യ നിഗമാഗമ സാക്ഷിഭൂതാ !
ഭക്താനുഗമ്മ്യ പരമാത്ഭുത ഹൃത്പ്രബോധാ !
സത്താപസാര്ച്ചിത സനാതന മോക്ഷ ഭൂതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 22.
കന്ദര്പ്പകോടികമനീയകരാവതാരാ !
മന്ദാരകുന്ദസുമവൃന്ദ മനോജ്ഞഹാരാ !
മന്ദാകിനീതടവിഹാര വിനോദപൂരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 23.
സത്കീര്ത്തനപ്രിയ സമസ്തസുരാധിനാഥാ !
സത്കാരസാധു ഹൃദയാംബുജ സന്നികേതാ !
സത്കീര്ത്തി സൗഖ്യവരദായക സത്കിരാതാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 24.
ജ്ഞാനിപ്രപൂജിത പദാംബുജ ഭൂതിഭൂഷാ !
ദീനാനുകമ്പിത ദയാപര ദിവ്യവേഷാ !
ജ്ഞാനസ്വരൂപ വരചക്ഷുഷ വേദഘോഷാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 25.
നാദാന്തരംഗ വരമംഗളനൃത്തരംഗാ !
പാദാരവൃന്ദകുസുമായുധ കോമളാംഗാ !
മാതംഗകേസരി തുരംഗമവാഹതുംഗാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 26.
ബ്രഹ്മസ്വരൂപ ഭവരോഗപുരാണ വൈദ്യാ !
ധര്മ്മാര്ത്ഥകാമവരമുക്തിദ വേദവേദ്യാ !
കര്മ്മാനുകൂലഫലദായക ചിന്മയാദ്യ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 27.
താപത്രയാപഹര താപസഹൃദ്വിഹാരാ !
താപിഞ്ഛചാരുതരഗാത്ര കിരാതവീരാ !
ആപാദമസ്തക ലസന്മണി മുക്തഹാരാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 28.
ചിന്താമണിപ്രഥിത ഭൂഷണഭൂഷിതാങ്കാ !
ദന്താവലേന്ദ്രഹരിവാഹന മോഹനാംഗാ !
സന്താനദായക വിഭോ കരുണാന്തരംഗാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 29.
ആരണ്യവാസ വരതാപസബോധരൂപാ !
കാരുണ്യസാഗര കലേശ കലാകലാപാ !
താരുണ്ണ്യതാമരസലോചന ലോകദീപാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 30.
ആപാദചാരുതര കാമസമാഭിരാമാ !
ശോഭായമാന സുരസഞ്ചയ സാര്വ്വഭൗമാ !
ശ്രീപാണ്ഢ്യപൂര്വസുകൃതാമൃതപൂര്ണ്ണധാമാ !
ശ്രീ ഭൂതനാഥ മമ ദേഹി കരാവലംബം. 31.
___________(RK)_____________
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20. ശ്രീ ധര്മ്മശാസ്തൃ ദശകം – സംബോധനാ രൂപം
Posted on January 1, 2010 by pallassanas
20. ദശകം – സംബോധനാ രൂപം
ഭൂതനായക പാഹിമാം ഭുവനാധിനായക പാഹിമാം
ഭൂതിദായക പാഹിമാം ജഗദാദിനായക പാഹിമാം
ഭൂതിഭൂഷണ പാഹിമാം ഭവഭീതിമോചന പാഹിമാം
ഭൂതഭാവന പാഹിമാം പുരുഹൂത പൂജിത പാഹിമാം 1.
ഭക്തലോകപരായണാ ഭവ രോഗഭീതി നിവാരണാ
ഭക്തമാനസ സാരസാരുണ ഭൂരിഭൂതി വിഭൂഷണാ
ശക്തിയുക്തസനാതനാ സനകാദിസേവ്യ സുരാവനാ
നിത്യനിര്മ്മല ധര്മ്മപാല കൃപാലയാ പരിപാലയാ. 2.
ഹാരനൂപുരമേഖലാ വലയാംഗുലീയ വിഭാസുരാ
വീര/കുണ്ഡല/കങ്കണാം/ഗദ ദിവ്യ ഭൂഷണ ഭൂഷിതാ
സാരസാസന വര്ണനീയ സുരാസുരാര്ച്ചിത പാദുകാ
വീരസിംഹ/തുരംഗ/വാരണ വാഹനാ പരിപാഹിമാം. 3.
ചണ്ഡഭാനുസുധാംശു കുണ്ഡല ഗണ്ഡമണ്ഡല മണ്ഡിതാ!
ചണ്ഡഖണ്ഡന ദണ്ഡ സന്മണികണ്ഠ പണ്ഡിത വര്ണ്ണീതാ
പൂര്ണ്ണചന്ദ്രസമാനതുണ്ഡ മനോജ്ഞ ലോകനമസ്കൃതാ
പാണ്ഡ്യബാലക ഭൂതപാല കൃപാലയാ പരിപാലയാ. 4.
കാമകോടി സമാഭിരാമ/തരാകൃതേ ഗുണവാരിധേ
സോമശേഖര/ശങ്കരാച്ച്യുത/ബാല സാധുജനാര്ച്ചിതാ
സാമഗാനപരായണാ/ഖില രാമണീയ വിഭൂഷണാ
ഹേമവേത്ര വിഭൂതിഭൂഷണ പാഹി ഭൂതഗണാധിപാ. 5.
വേദവര്ണ്ണിത/പാദസാരസ വിശ്വവശ്യതരാകൃതേ
നാദരമ്യ സനാതനാത്മ പരോപദേശക ദേശികാ
ആദിനാഥ ചരാചരസ്ഥ സമസ്തഭക്ത വശംകരാ
നാഥ സത്ഗുരുനാഥ ഭൂതഗണാധിപാ പരിപാഹിമാം. 6.
പന്ചകൃത്യപരായണാ ഭവഭഞ്ജനാ മുനിരഞ്ജനാ
പന്ചഭൂത പര/പ്രപന്ച വിഹാര/നിത്യനിരഞ്ജനാ
പന്ചഗവ്യ മഹാഭിഷേക/ശിരസ്ക നിഷ്ക്കള നിസ്തുലാ
പിഞ്ഛശേഖര വാഞ്ഛിതപ്രദ പാഹി ഭൂതഗണാധിപാ. 7.
പന്ചശൈലവിഹാര പാണ്ഡ്യകുമാര ഭൂരി കൃപാകരാ
പന്ചപാപവിദൂര ഭക്തഹിതങ്കരാ ജഗദംകരാ
പന്ചസായക കോമളാംഗ മദംഗജാധിപ വാഹനാ
പന്ചരത്ന വിചിത്രഭൂഷണ പാഹി ഭൂതഗണാധിപാ. 8.
സര്വ്വരോഗ വിഷാഭിചാര വിഷാദപാപഭയാപഹാ
സര്വ്വസത്പുരുഷാര്ത്ഥ ശാശ്വത/സര്വ്വസൗഖ്യഗുണാവഹാ
സര്വ്വശക്ത ചരാചരസ്ഥ സമസ്ഥഭക്ത വശംകരാ
സര്വ്വമംഗളരൂപ ഭൂതഗണാധിപാ പരിപാഹിമാം. 9.
പാഹിമാം മണികണ്ഠ തുംഗതുരംഗവാഹന പാഹിമാം
പാഹിമാം/വരപാണ്ഡ്യബാലക ഭസ്മഭൂഷണ പാഹിമാം
പാഹിമാം/കരവേത്ര/മോഹന ഭൂതനായക പാഹിമാം
പാഹിമാം മൃഗയാപരായണ ധര്മ്മപാലക പാഹിമാം. 10.
________________(RK)________________
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19.ശ്രീ ധര്മ്മശാസ്തൃ ആശ്രയ ദശകം
Posted on December 14, 2009 by pallassanas
19. ശ്രീ ധര്മ്മശാസ്തൃ ആശ്രയ ദശകം
സുരാസുരാ/രാധിത ദിവ്യപാദുകം
ചരാചരാന്തഃസ്ഥിത ഭൂതനായകം
വിരാജമാനാ/നനമാദി ദേശികം
വരാഭയലംകൃതപാണി/മാശ്രയേ. 1.
വരാസനസ്ഥം മണികണ്ഠ/മുജ്വലം
കരാംബുജോപാത്ത വിഭൂതിഭൂഷണം
സ്മരായുതാകാര/മുദാര/വിഗ്രഹം
സ്മരാമി ശാസ്താര/മനാഥരക്ഷകം. 2.
സ്മരാദി സംഗീത രസാനുവര്ത്തനം
സ്വരാജകോലാഹല ദിവ്യകീര്ത്തനം
ധരാധരേന്ദ്രോപരി നിത്യനര്ത്തനം
കിരാതമൂര്ത്തിം കലയേമഹദ്ധനം. 3.
നിരാമയാനന്ദ ദയാ പയോന്നിധിം
പരാത്പരം പാവനഭക്തശേവധിം
അരാദിവിച്ഛേദന വൈദ്യുതാകൃതിം
ഹരീശഭാഗ്യാത്മജ/മാശ്രയാമ്മ്യഹം. 4.
ഹരീന്ദ്ര മാതംഗ തുരംഗ/മാസനം
ഹരീന്ദ്ര ഭസ്മാസന ശങ്കരാത്മകം
കിരീടഹാരാംഗദ കങ്കണോജ്ജ്വലം
പുരാതനം ഭൂതപതിം ഭജാമ്മ്യഹം. 5.
വരപ്രദം വിശ്വവശീകൃതാകൃതിം
സുരപ്രധാനം ശബരീഗിരീശ്വരം
ഉരുപ്രഭം കോടിദിവാകര പ്രഭം
ഗുരും ഭജേഹം കുലദൈവതം സദാ. 6.
ആരണ്ണ്യശാര്ദ്ദൂലമൃഗാദി മോദകം
ആരുണ്ണ്യവര്ണം ജഗദേകനായകം
താരുണ്ണ്യ സംപന്നിലയം സനാതനം
കാരുണ്ണ്യമൂര്ത്തിം കലയേ ദിവാനിശം. 7.
ദുരന്ത താപത്രയ പാപമോചകം
നിരന്തരാനന്ദ ഗതിപ്രദായകം
പരം തപം പാണ്ഡ്യനൃപാല ബാലകം
ചിരംതനം ഭൂതപതിം സമാശ്രയേ. 8.
വരിഷ്ഠമീശം ശബരീഗിരീശ്വരോ
വരിഷ്ഠ/മിഷ്ഠ/പ്രദം ഇഷ്ടദൈവതം
അരിഷ്ടദുഷ്ടഗ്രഹ ദൈത്യ ശാന്തിദം
ഗരിഷ്ഠ/മഷ്ടാപദ വേത്രമാശ്രയേ. 9.
സരോജശംഖാദിഗദാ വിരാജിതം
കരാംബുജാനേക മഹോജ്വലായുധം
ശിരസ്ഥമാല്യം ശിഖിപിഞ്ച്ഛശേഖരം
പുരഃസ്ഥിതം ഭൂതപതിം സമാശ്രയേ. 10.
__________(RK)____________
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18. ശ്രീ ധര്മ്മ ശാസ്തൃ ആശ്രയ ദ്വാദശകം
Posted on December 12, 2009 by pallassanas
(കുറിപ്പ് : ഓരോ ശ്ലോകത്തിന്റ്റെയും അവസാനം " ശരണമയ്യപ്പാ " എന്ന് ശരണം വിളിയ്ക്കണം )
18. ശ്രീ ധര്മ്മശാസ്തൃ ആശ്രയ ദ്വാദശം
പരമ പാവനം വിശ്വവിശ്രുതം
വരഗണപ്രദം ഭക്തപാലകം
ഗിരിഗുഹാപ്രിയം നിത്യനിര്മ്മലം
പുരഹരാത്മജം ദേവമാശ്രയേ, 1.
അരുണഭാസുരം മോഹനാംബരം
ദുരിതനാശനം കാമദായകം
സുഗുണ പൂരിതം ശക്തിസേവിതം
പുരഹരാത്മജം ദേവമാശ്രയേ. 2.
നതജനപ്രിയം ദീനരക്ഷകം
പതിതപാവനം ധര്മ്മതാരകം
മദനസുന്ദരം കീര്ത്തനപ്രിയം
പുരഹരാത്മജം ദേവമാശ്രയേ. 3.
കരിവരാസനം ഗൗരവാവഹം
അരിവിമര്ദ്ദനം ശിഷ്ടപാലകം
വിജയഭാസുരം പാപനാശനം
പുരഹരാത്മജം ദേവമാശ്രയേ. 4.
ഹരിതനൂഭവം ഗ്രാമപാലകം
ഹരിഹരപ്രിയം രാജസേവിതം
അരികുലാന്തകം നര്ത്തനപ്രിയം
പുരഹരാത്മജം ദേവമാശ്രയേ. 5.
ഗിരിതലസ്ഥിതം രത്നകന്ധരം
ഗിരീശലാളിതം മംഗളാനനം
ശ്രിതനൃരക്ഷകം സത്യപാലകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 6.
മണിഗണാഞ്ചിതം മോഹിനീസുതം
ഘ്രിണിഗണാവൃതം ഭൂതവന്ദിതം
ഭുവനപാലകം ഭൂതനായകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 7.
തരുണമോഹനം കുണ്ഡലാഞ്ചിതം
വരഗിരീശ്വരം മകുടമണ്ഡിതം
കമലഭൂഷണം ഭാസുരാനനം
പുരഹരാത്മജം ദേവമാശ്രയേ. 8.
അനലകാന്തിജം വീരനര്ത്തനം
മുനിഗണാര്ച്ചിതം സുപ്രഭാപതിം
ഭുവനമോഹനം പുത്രദായകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 9.
ദ്രുഹിണവത്സലം വേത്രധാരകം
കനകഭൂഷിതം കാനനപ്രിയം
ഭുവനവന്ദിതം പാണ്ഡ്യസേവകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 10.
വിമലവീക്ഷണം വിപ്രവന്ദിതം
കുസുമപൂരിതം വാസവാശ്രിതം
അമരലോകഗം സത്യകപ്രിയം
പുരഹരാത്മജം ദേവമാശ്രയേ. 11.
ഭവവിമോചനം ജ്ഞാനദായകം
ഭവഹിതേരതം ദേവപൂജിതം
മുനിനിഷേവിതം ശാന്തിദായകം
പുരഹരാത്മജം ദേവമാശ്രയേ. 12.
_____________(RK)____________
കുറിപ്പ് : അവസാനത്തെ ശ്ലോകത്തിന്നു ശേഷം സമസ്താപരാധം ഉരുവിടുക
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17. ശ്രീ മഹാശാസ്തൃ ദശകം
Posted on December 12, 2009 by pallassanas
17. ശ്രീ മഹാശാസ്തൃ ദശകം
പാണ്ഡ്യഭൂപതീന്ദ്ര പൂര്വ്വപുണ്യ മോഹനാകൃതേ
പണ്ഡിതാര്ച്ചിതാംഘ്രി പുണ്ഡരീക പാവനാകൃതേ
പൂര്ണ്ണചന്ദ്ര തുണ്ഡവേത്ര ദണ്ഡവീര്യ വാരിധേ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 1.
ആദിശങ്കരാച്യുത പ്രിയാത്മസംഭവപ്രഭോ
ആദിഭൂതനാഥ സാധുഭക്ത ചിന്തിതപ്രദാ
ഭൂതിഭൂഷ വേദഘോഷ പാരിതോഷ ശാശ്വതാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 2.
പന്ചബാണ കോടികോമളാകൃതേ കൃപാനിധേ
പന്ചഗവ്യ പായസാന്ന പാനകാദി മോദകാ
പന്ചഭൂതസന്ചയ പ്രപന്ചഭൂത പാലകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 3.
ചന്ദ്രസൂര്യവീതിഹോത്ര നേത്ര വേത്ര മോഹനാ
സാന്ദ്രസുന്ദരസ്മിതാര്ദ്ര കേസരീന്ദ്ര വാഹനാ
ഇന്ദ്രവന്ദനീയപാദ സാധുവൃന്ദ ജീവനാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 4.
അത്യുദാര ഭക്തചിത്തരംഗ നര്ത്തനപ്രഭോ
നിത്യശുദ്ധനിര്മ്മലാദ്വിതീയ ധര്മ്മപാലകാ
സത്യരൂപ മുക്തിരൂപ സര്വ്വദേവതാത്മകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 5.
വീരബാഹുവര്ണ്ണനീയ വീര്യശൗര്യവാരിധേ
വാരിശാസനാദിദേവ വന്ദ്യ സുന്ദരാകൃതേ
വാരണേന്ദ്രവാജിസിംഹവാഹ ഭക്തശേവധേ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥപാഹിമാം. 6.
സാമഗാനലോല ശാന്തശീല ധര്മ്മപാലകാ
സോമസുന്ദരാസ്യ സാധുപൂജനീയ പാദുകാ
സാമദാനഭേദദദണ്ഡശാസ്ത്രനീതി ബോധകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 7.
സുപ്രസന്നദേവ സത്ഗതിപ്രദായകാ
ചിത്പ്രകാശ ധര്മ്മപാല സ്ര്വ്വഭൂതനായകാ
സുപ്രസിദ്ധപന്ചശൈല സന്നികേത നര്ത്തകാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 8.
ശൂലചാപബാണഖഡ്ഗവജ്രശക്തി ശോഭിതാ
ബാലസൂര്യകോടി ഭാസുരാംഗ ഭൂതസേവിതാ
കാലചക്ര സംപ്രവൃത്ത കല്പ്പനാ സമന്വിതാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 9.
അത്ഭുതാത്മബോധ സത് സനാതനോപദേശകാ
ബുത്ബുദോപമ പ്രപന്ച വിഭ്രമ പ്രകാശകാ
സപ്രഥ പ്രഗത്ഭചിത്പ്രകാശ ദിവ്യ ദേശികാ
പൂര്ണ്ണപുഷ്ക്കലാസമേത ഭൂതനാഥ പാഹിമാം. 10.
___________________(RK)__________________
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16. കുസുമ മഞ്ജരീ ദശകം
Posted on December 8, 2009 by pallassanas
16. കുസുമ മഞ്ജരീ ദശകം
പുണ്ഡരീകഹരിവാജി വാരണ വരേണ്യ! വേത്രകര മണ്ഡിത!
പുണ്ഡരീകഭവ പൂജനീയ! വരപാണ്ഡ്യബാല സുര വര്ണ്ണിത!
ചണ്ഡഭാനു ശശികുണ്ഡലോജ്വല! മനോജ്ഞ ഗണ്ഡതല ശോഭിത!
പൂര്ണ്ണചന്ദ്രമുഖ! ഭൂതനാഥ പരിപാഹി പൂര്ണ്ണകുശലപ്രദ! 1.
ഭൂതനാഥ! ഭുവനാധിനാഥ! പുരുഹൂതപൂജിത പുരാതന!
സാധുഭക്തജന പാരിജാത! ശരണാഗതാര്ത്തി പരിമോചന!
വേദവേദ്യ! ശബരീഗിരീശ! കരവേത്ര മോഹന! സുരാവന!
വീതിഹോത്രരവി ചന്ദ്രനേത്ര! പരിപാഹി ഭക്തജന ജീവന! 2.
നാരദാദിമുനി പൂജനീയ! ഭജനീയ! ഭൂതഗണനായക!
നീരദാഭ! നിഗമാഗമാര്ഥ! നിത്യ! നിജധര്മ്മകര്മ്മ പരിപാലക!
നീരജായതSളാക്ഷ! നിത്യകരുണാകടാക്ഷ! നിരുപാധിക!
നീരജാസന വരേണ്യ! പാലയവിഭോ! ഭവാമയ വിമോചക! 3.
വേദവേദ്യ! വിധിവന്ദ്യ! വീരമണികണ്ഠ! വാഞ്ഛിതഫലോദയ!
നാദരൂപ! നതപാരിജാത! നിഖിലാമയാര്ദ്ദന! വിരാമയ!
ആദികേശവമഹേശ! മാനസSസരോജ! മോഹന ഗുണാലയ!
ഗീതവാദ്യസുര! നര്ത്തനപ്രിയ! ജഗത്പതേ! ജയ! ജഗന്മയ! 4.
ആദിഭൂതഗണനാഥ! സാധുജനSബോധപൂര്ണ്ണ! സുരപാദപ!
ജ്യോതിരൂപ! സുരദീപവേത്ര! വിജയപ്രതാപ! ജഗതാധിപ!
ഭൂതിഭൂഷണ! മദംഗജാധിപ! തുരംഗതുംഗഹരിവാഹന!
ഭീതിമോചന! സരോജലോചന! നമാമി! സര്വ്വജനമോഹന! 5.
ധര്മ്മപാലക! വിശാലപേശല! സുശീല! സര്വ്വകുശലപ്രദ!
നിര്മ്മലാംഗ! നവനീരദാഭ! നിഖിലാംഗരംഗSപരിശോഭിത!
ധര്മ്മമൂല! സകലാനുകൂല! വരപാണ്ഡ്യബാല! സുരസേവിത!
ബ്രഹ്മപൂജ്യ! ഗുരുനാഥ! വീരമണികണ്ഠ! പാലയSകൃപാലയ! 6.
മേഖലാകലിത! പീതചേല! വനമാലികാഭരണ! ഭാസുര!
മേഘമേദുരSതരാംഗ! മന്ദഹസിതാസ്യ! സേവിത സുരാസുര!
ആഖുവാഹSശിഖിവാഹSസോദര! സദാരബാലSശശിശേഖര!
യോഗിരൂപ! പരിപാലയാഖില വിശുദ്ധഭക്തജനSഗോചര! 7.
വേദവര്ണ്ണിത! വിഭൂതിഭൂഷണ! വിചിത്രവേത്ര! വിജയാവഹ!
നാദപൂര്ണ്ണ! പരിപൂര്ണ്ണ! നിത്യSനിരവദ്യഭക്തSദുരിതാപഹ!
പൂതപാദ! ഭവസിന്ധുപോത! പരമാത്മബോധക! ജഗന്മയ!
ഭൂതനാഥ! പുരുഹൂതപൂജിത! പുരാണപാഹിSകരുണാലയ! 8.
പന്ചശൈലSമണിപീഠവാസ! പരമാര്ത്ഥഭക്തജനസേവിത!
പന്ചഗവ്യപരമാഭിഷേക! പരിരുദ്ധനര്ത്തനപരായണ!
പന്ചബാണ വിജിതാംഗ! മഞ്ജുളപദാരവിന്ദSപരിപാവന!
പിഞ്ഛചൂഡ ജയ! വാഞ്ഛിതപ്രദ! സമസ്തഭൂതി മണിഭൂഷണ! 9.
ചക്രവജ്രമുസലാസിചാപശരശൂല വേത്രവിജയംകര!
ശക്രമുഖ്യസുരചക്രസത്കൃത! നമസ്കൃതാഖിലചരാചര!
വിക്രമാബ്ധി പരിവാര വീരമൃഗയാപരായണ ശുഭംകര!
സൗഖ്യദായക! ഹരീശബാലക! മനോജ്ഞ! പാഹി കരുണാകര! 10.
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15. വിംശതി
Posted on December 6, 2009 by pallassanas
15. വിംശതി
ലീലാകാരം ലളിതവദനം ലക്ഷണാഢ്യം സുരേഡ്യം
ബാലാകാരം പരിമളധരം ഭക്തലോകോപകാരം
ശൈലാരൂഢം സുരപരിവൃഡം സച്ചിദാനന്ദപീഠം
കാലാതീതം കവിനുതപദം ഭൂതനാഥം ഭജേഹം. 1.
ആതമ്ര ശ്രീ കനകരുചിരം കോടികന്ദര്പ്പസാരം
ഭൂതാധീശം ഭുവനവരദം ഭസ്മSരുദ്രാക്ഷ ഭൂഷം
ഗീതാനന്ദം നവരസപരം നര്ത്തനാസക്തചിത്തം
നാഥംവന്ദേ ഹരിഹരസുതം നിര്മ്മലജ്ഞാനമൂര്ത്തിം. 2.
വേദാന്താര്ത്ഥ പ്രകടിത പരബ്രഹ്മസാരോപദേശം
പാദാംഭോജം നതമുനിജന ത്രാണദീക്ഷാകടാക്ഷം
ആധിവ്യാധി പ്രശമനപദം യോഗപട്ടാഭിരാമം
ആധാരം ശ്രീഹരിഹരസുതം ഭാവയേ ഭൂതനാഥം. 3.
ഘണ്ടാനാദശ്രവണരസികം കീര്ത്തനീയം ഗുണാനാം
ഭാണ്ഡാഗാരം പരിമൃദുകരം ഭക്തരക്ഷാധുരീണം.
ചണ്ഡാംശുശ്രീ ശശിപരിലസത് കുണ്ഡലം ചാരുഗണ്ഡം
പാണ്ഡ്യാരാദ്ധ്യം ഹരിഹരസുതം ഭൂതനാഥം ഭജേഹം 4.
പാടീരശ്രീപരിമളധരം പത്മപത്രായതാക്ഷം
കോടീരശ്രീ ലസികമകുടം കോടിസൂര്യപകാശം
ചേടീഭൂതാഖില സുരവധൂ നൃത്തഗീതാഭിമോദം
പാടീശൈലോപരി വിഹരിണം ഭൂതനാഥം ഭജേഹം 5.
പഞ്ചാദ്രീശം പരമപുരുഷം ഫൂര്ണ്ണചന്ദ്രപ്രകാശം
പിഞ്ഛോത്തംസംപ്രണവനിലയം പുഷ്ക്കലാപ്രാണനാഥം
കാഞ്ചീഭൂഷം നവമണിമയം കാഞ്ചനാദ്രീന്വാസം
മഞ്ജീരാഢ്യം മൃദുലചരണം ഭാവയേ ഭൂതനാഥം. 6.
ചിന്താരത്നാഭരണ വിലസത് കണ്ഠദേശം സുരേശം
സന്താപഘ്നം സകലജഗതാം സര്വ്വസമ്പന്നിദാനം
ചിന്താശോക പ്രശമനപദം സച്ചിതാനന്ദബോധം
വന്ദേനിത്യം വിമലചരിതം സര്വ്വഭൂതാധിനാഥം. 7.
വിദ്യാകാരം ഹരിഹരസുതം വിശ്വവശ്യാവതാരം
വൈദ്യാകാരം വിഷവിഷമSരോഗോപഹാരം സുധീരം
ആദ്യംവേദ്യം ത്രിഭുവനപതിം യോഗിഗമ്മ്യം സുഗമ്മ്യം
നിത്യം വന്ദേ ഹരിഹരസുതം നിഷ്ക്കളം പുഷ്ക്കലേശം. 8.
ശാന്താകാരം ഹരിഹരസുതം സര്വ്വലോകാനുകൂലം
സാന്ദ്രാകാരം സുരമുനിനുതം ധര്മ്മപാലം കൃപാലും.
മന്ത്രാരാദ്ധ്യം മദഗജതുരംഗാസനം ഭാസമാനം
വന്ദേനിത്യം വിമലചരിതം വേദവേദാന്തവേദ്യം. 9.
കാരുണ്യാര്ദ്രം കലിമലഹരം കാന്തശൈലാധിവാസം
താരുണ്ണ്യശ്രീ ലസിത വപുഷം തപ്തജാംബൂനദാഭം
ആരണ്യേശം ഹരിഹരസുതം ജീവകാരുണ്ണ്യപൂര്ണ്ണം
ആരണ്ണ്യാര്ച്ച്യം ഹരികരിതുരംഗാധിരൂഢം ഭജേഹം. 10.
കര്പ്പൂരേന്ദു സ്ഫടികധവളം കോമളാപാംഗ രംഗം
ക്ഷിപ്രാഭീഷ്ട പ്രദമശരണോത്താരകം ചാരുഹാസം
സുപ്രത്യക്ഷം സുലഭമനഘം സുപ്രഭം ചിത്പ്രദീപം
ഹൃത്പത്മസ്ഥം ഹരിഹരസുതം ഭാവയേ ഭൂതനാഥം. 11.
പാരാവാരപ്രഥിതSപരമാശ്ചര്യവീര്യ പ്രതാപം
ഘോരാരണ്യ പ്രചലിത മഹാഭൂത സംസേവ്യമാനം
ധീരോദാത്തം ദുരിതശമനം ദിവ്യധരാഭം
വീരം വന്ദേ വിപുലചരിതം സത്കിരാതാവതാരം. 12.
മാണിക്ക്യശ്രീ മഹിതവപുഷം മുഗ്ദ്ധമുക്താകലാപം
വാനീലക്ഷ്മീ ഹിമഗിരിസുതാ ലാളനീയസ്വരൂപം
വീണാഗാന പ്രമുദിതമുഖം വിസ്ഫുരന് മന്ദഹാസം
പ്രാനാധാരം പ്രണതവരദം ഭാവയേ ഭൂതനാഥം. 13.
വാചാതീതം വരഗുണനിധിം വേത്രഹസ്തം വിചിത്രം
തേജോരാശിം ത്രിഭുവനപതിം ദേവതാ സാര്വ്വഭൗമം
ആചാര്യേന്ദ്രം ഹരിഹരസുതം സച്ചിദാനന്ദമൂര്ത്തിം
രാജീവാസ്യം രചിതഭുവനം ഭൂതനാഥം ഭജേഹം. 14.
ഭക്താധാരം വിഭുതവരദം ഭൂരിലീലാവിഹാരം
ശക്ത്യാധാരം സുരപരിവൃഢം ശാശ്വതാനന്ദമൂര്ത്തിം
മുക്തംനിത്യം മുനിപരിചരം മന്ത്രതന്ത്ര സ്വതന്ത്രം
സത്യാകാരം ഹരിഹരസുതം ശാന്തരൂപം ഭജേഹം. 15.
ഭീമാരാവ പ്രകടിത നടം ഭൂതവേതാള സേവ്യം
സീമാതീത പ്രഥിത മൃഗയാ ലാലസം ലോകവീരം
കാമാകാരം കളഭമിളിതം കോമളാംഗം ശ്രിതാനാം
ക്ഷേമാധാരം ഹരിഹരസുതം ചിത്പ്രഭേശം ഭജേഹം. 16.
ഭൂതാധീശം പ്രണതവരദം ഭാഗ്യജാതം സുജാതം
വീതാതങ്കം വിധിനുതപദം വീര ഭൂതാഭിരാമം
ഗീതാനന്ദം കളഭഗമനം നിത്യകല്യാണ ധാമം
നാഥം വന്ദേ നളിനനയനാഭ രംഗാന്തരസ്ഥം 17.
പൈശാചഘ്നം പശുപതിഹരി പ്രേമപൂര്ണ്ണാവതീര്ണ്ണം
വൈശാരഭ്യം വിപിന മൃഗയാലാലസം ബാലലീലം
ആശാപാശ പ്രശമനപദം പേശലാംഗം വിശാലം
ഈശം വന്ദേ സദയമനിശം ശാശ്വതജ്ഞാനമൂലം. 18.
ആര്ത്തത്രാണ പ്രഥിതചരണം പാണ്ഡ്യഭൂപാലപാലം
നൃത്താമോദം നിഗമസുഗമം നിര്മ്മലം ധര്മ്മപാലം
വ്യ ക്താവ്യക്ത പ്രഭവമചലം ചന്ചലഭ്രൂവിലാസം
ഭക്താധീനം ഭവികസദനം ഭൂതനാഥം ഭജേഹം. 19.
ധര്മ്മാധാരം ധനദവരദം ദീപ്യമാനം ദയാര്ദ്രം
ശര്മ്മാകാരം ശിവഹരിപരപ്രേമ പൂര്ണ്ണാവതാരം
ബ്രഹ്മാനന്ദം പ്രണുത ജനതാനന്ദSമാനന്ദ കന്ദം
ബ്രഹ്മാരാദ്ധ്യ പ്രഥിതചരണം ഭൂതനാഥം ഭജേഹം. 20,
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14. മന്ത്ര മാതൃകാഷ്ടകം
Posted on November 30, 2009 by pallassanas
14. മന്ത്ര മാതൃകാഷ്ടകം
ഘ്രൂങ്കാരാംഗിത മന്ത്രഗം ശരണദം
സര്വ്വാര്ത്ഥ സിദ്ധിപ്രദം
ശാങ്കര്യാദി രമേശ ലാളിത തനും
സങ്കീര്ത്തനാകര്ഷിതം
കാലാംഭോദ സമപ്രഭം കരതലൈര് -
ദിവ്യായുധം ബിഭ്രതം
വന്ദേ ശ്രീഹരിശങ്കരാത്മജം അഹം
കാരുണ്ണ്യവാരാന്നിധിം. 1.
നമ്രാണാമഖിലാത്ഥദം മുനിജനൈഃ
സംസേവിതം സര്വ്വദം
നിത്യാനന്ദസുഖാന്ചിതം മണിഗണേ -
നാലംകൃതം സുന്ദരം
സര്വ്വാരിഘ്നം അശേഷ ശോക ശമനം
കാന്താരമദ്ധ്യസ്ഥിതം
വന്ദേ പാപനിവാരണൈക നിരതം
പൂര്ണ്ണേന്ദുബിംബാനനം 2.
മത്തേഭോപരിസംസ്ഥിതം ത്രിണയനം
കാന്താദ്വയാലംഗിതം
സത്വാദി ത്രിഗുണാത്മകം കലിമലൗ
ഘാരണ്ണ്യഭാവാനലം
വിത്തേതാശ്രിതമംബികാഹൃദയഗം
ഭക്തൗഘഭൂതിപ്രദം
വന്ദേ പാവനഭക്തകീര്ത്തിത വിഭും
കല്യാണ കല്പ്പധ്രുമം. 3.
പദ്മാദ്യുത്തമപുഷ്പപൂജിത പദം
നീലാംബരാലംകൃതം
പത്മാന്തര്ഗ്ഗതരാജിതം വരഗണാന്
ദാതും സദാപ്യുത്സുകം.
ദിവ്യേര് ഭൂതഗണ്ണൈര്വൃതം രിപുഹരം
ചണ്ഡാട്ടഹാസപ്രിയം
വന്ദേ ദേവമുനീന്ദ്ര വന്ദിതപദം
സര്വ്വാപദാം ശാന്തിദം. 4.
രാഗദ്വേഷതമോ വിഹീന സുജനൈര് -
ഭക്ത്യാസദാ സേവിതം
രോഗാദ്യുദ് ഭടദോഷസംഘദളനം
വാഗീശ്വരീ ലാളിതം
ധര്മ്മാധര്മ്മ വിചിന്തനൈക നിരതം
സ്ര്വ്വാര്ത്ഥ സമ്പാദകം
വന്ദേ സുന്ദരസൂനുമത്ഭുതമഹം
മന്ദാരഹാരോജ്വലം. 5.
യന്ത്രാരാധിത ദൈവതം പരപദ -
പ്രാപ്യുത്സുകാഭീഷ്ടദം
മന്ത്രോച്ചാരണ തുഷ്ടമാനസമഹം
ശ്രീഭൂതനാഥാകൃതിം
സ്ഫൂര്ജ്ജത്പത്ര സുവര്ണ്ണകുണ്ഡലധരം
സന്താനവൃക്ഷോപമം
വന്ദേ വന്ദിത ലോകസര്വ്വ വരദം
സന്താന സൗഖ്യപ്രദം. 6.
ദീപ്യദ്ദിവ്യഭൂഷണൗഘ വിമലം
ശോണാംബരാലംകൃതം
പ്രാപ്യസ്ഥാന നിവാസിനം നൃപവരൈ -
സ്സംസേവ്യമാത്താദരം
വന്ദേ ശാശ്വതധര്മ്മരക്ഷണ പദം
ഋഖ്വേദരൂപം പരം. 7.
ഗോപ്ത്രമന്ത്രാന്ത്യക വര്ണ്ണശോഭിതതനും
വേദാര്ഥവാക്യോജ്ജ്വലം
വാമാംഗസ്ഥിതപൂര്ണ്ണയേതമലസച്ഛ്റ -
സത്യകേനാശ്രിതം
ദിവ്യം ഭക്തജനാവനൈകനിരതം
സത്യസ്ഥിതം സര്വ്വദാ
വന്ദേഘ്രൂംപദ മന്ത്രവര്ണ്ണസുഭഗം
രത്നപ്രഭാ ഭാസുരം.
___________(RK)___________
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