Sarvathra Govinda Nama Sankeerthanam Govinda Govinda
कल्यतां मम कुरुष्व तावतीं कल्यते भवत्-उपासनं यया ।
स्पष्टम्-अष्ट-विध-योग-चर्यया पुष्टय-आशु तव तुष्टिम्-आप्नुयाम् ॥१॥
kalyataaM mama kuruShva taavatiiM kalyate bhavat-upaasanaM yayaa |
spaShTam-aShTa-vidha-yOga-charyayaa puShTayaa(a)(a)shu tava tuShTim-aapnuyaam || 1||
In the opening verse of the Fourth Dashakam of Narayaneeyam, Bhattathiri appeals to Lord Guruvayoorappa, the bestower of grace upon all beings, to grant him good health for worshipping. He seeks the Lord’s blessings to attain proficiency in Ashtanga yoga and master the eight components of the Ashtanga Yoga- Yama, niyama, asana, pranayama, pratyahara, dharana, Dhyana, and samadhi. All these accomplishments are desired solely to please the Lord and be showered with His grace.
ब्रह्मचर्य-दृढतादिभिर्यमै: आप्लवादिनियमैश्च पाविता: ।
कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥
brahmacharya-dR^iDhataadibhiryamai: aaplavaadi niyamaishcha paavitaa: |
kurmahe dR^iDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaa: ||2||
Here, Bhattathiri pledges to rely completely on the Lord and commits to upholding the three Yamas of celibacy, non-violence, and truth. Additionally, he promises to prioritize Niyama practices such as bathing, mental cleansing, and meditation. Furthermore, Bhattathiri will adopt either Sukhasana or Padmasana for the Asana position to find stability.
तारम्-अन्तरम्-अनुचिन्त्य सन्ततं प्राण-वायुम्-अभियम्य निर्मला: ।
इन्द्रियाणि विषयादथापहृत् आस्महे भवदुपासनोन्मुखा: ॥३॥
taaram-antaram-anuchintya santataM praaNa-vaayum-abhiyamya nirmalaa: |
indriyaaNi viShayaadathaapahR^it-aa(a)(a)smahe bhavadupaasanOnmukhaa: || 3||
Within this verse, we witness Bhattathiri’s deep affection for Guruvayoorappa, as he vows to engage in meditation on ‘Om’, regulate his breathing, manage his feelings, and abstain from anger in order to purify himself. By focusing solely on the Lord and withdrawing from all worldly distractions, he demonstrates his willingness to sacrifice anything for his devotion to Guruvayoorappa. He not only speaks for himself, but also acknowledges that all of mankind is prepared to make the same commitment in pursuit of Moksha.
अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।
तेन भक्तिरसम्-अन्तरार्द्रताम् उद्वहेम भवदङ्घ्रिचिन्तका ॥४॥
asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhu: |
tena bhaktirasam-antaraardrataam udvahema bhavadanghrichintakaa: || 4||
We, as mere mortals, struggle to comprehend your enigmatic presence, repeatedly attempting to grasp it. And those of us who constantly contemplate your feet, the ultimate source of tranquility and salvation, will achieve the bliss of devotion and a tranquil mind through diligent practice.
विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिर-शीलनावशात् ।
अश्रमं मनसि चिन्तयामहे ध्यान-योग-निरतास्त्वदाश्रयाः ॥५॥
visphuTaavayavabhedasundaraM tvadvapu: suchira-shiilanaavashaat |
ashramaM manasi chintayaamahe dhyaana-yOga-nirataastvadaashrayaa: ||5||
Although it may be challenging to imagine your physical presence right now, as we continue our meditation regimen, we will mold our bodies into their optimal state. Through dedicated meditation practice, we will picture your alluring figure gleaming vividly in our thoughts.
ध्यायतां सकल-मूर्तिम्-ईदृशीम्-उन्मिषन्-मधुरता-हृत्-आत्मनाम् ।
सान्द्र-मोद-रस-रूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥
dhyaayataaM sakala-muurtim-iidR^ishiiM-unmiShan-madhurataa-hR^ita-atmanaam |
saandra-mOda-rasa-ruupamaantaraM brahma-ruupamayi te(a)vabhaasate ||6||
In the view of Bhattathiri, those who concentrate on the Lord wholeheartedly, using both their bodies and minds, will inevitably be captivated by the alluring and beautiful visions of the divine, even in the absence of any physical form. The Lord symbolizes the ultimate truth that materializes within their consciousness, shining brightly and drawing them closer to the realm of divinity and bliss.
तत्-समास्वदन-रूपिणीम् स्थितिं त्वत्-समाधिमयि विश्वनायक ।
आश्रिता: पुनरत: परिच्युतौ आरभेमहि च धारणादिकम् ॥७॥
tat-samaasvadana-ruupiNiiM sthitiM tvat-samaadhimayi vishvanaayaka
aashritaa: punarata: parichyutou-aarabhemahi cha dhaaraNaadikam ||7||
O Prapanchanatha (Supreme Lord of the Universe), As we achieve the state of samadhi and connect with Brahman, if we happen to regress and lose our way, we will start over and endeavor to reach that state from the beginning.
इत्थमभ्यसननिर्भरोल्लसत् त्वत्-परात्म-सुख-कल्पितोत्सवा: ।
मुक्त-भक्त-कुल मौलितां गता: सञ्चरेम शुक-नारदादिवत् ॥८॥
itthamabhyasana nirbharOllasat tvat-paraatma-sukha-kalpitOtsavaa: |
mukta-bhakta-kula-maulitaaM gataa: sa~ncharema shuka-naaradaadivat || 8||
Once we reach this flawless path through the proper methods, we will be overwhelmed with a feeling of euphoria stemming from divine delight, evolving into your most committed disciples. Our expedition will resemble that of the esteemed sages Narada and Sukha.
त्वत्-समाधि-विजये तु य: पुन:- मङ्क्षु मोक्ष-रसिक: क्रमेण वा ।
योगवश्यम्-अनिलं षडाश्रयै:-उन्नयत्यज सुषुम्नया शनै: ॥९॥
tvat-samaadhi-vijaye tu ya: puna:ma~Nkshu mOksha-rasikaH krameNa vaa |
yOgavashyam-anilaM ShaDaashrayai:-unnayatyaja suShumnayaa shanai: || 9||
Bhattathiri mentions in the ninth sloka of the Fourth Dashakam that a seeker, driven by a desire for liberation, will attain the triumphant state of samadhi. Through pranayama, the life force will ascend gracefully through the six chakras and enter the Sushumna nadi, directed by the divine power of the Lord.
लिङ्ग-देहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।
ऊर्ध्व-लोक-कुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥
lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |
uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10||
That yogi who does not seek the delights of Brahma and celestial realms would elevate the breath of life to the center of the eyebrows, abandoning his limited self to unite with your vast divine form. On the other hand, the one who indulges in the pleasures of Brahma and other worlds would exit his body in a miniature form through his head.
अग्नि-वासर-वलर्क्ष-पक्षगै: उत्तरायणजुषा च दैवतै: ।
प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तम् ईयते ॥११॥
agni-vaasara-valarksha-pakshagai: uttaraayaNajuShaa cha daivatai: |
praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantam-iiyate || 11||
Those divine beings who are fixated by your presence will lead the Yogi to the Sun’s domain, along with the gods governing fire, daylight, and the waxing moon phase. In addition, the deities overseeing the summer solstice and those devoted to experiencing heavenly pleasures will escort them to the Dhruva (pole star) land.
आस्थितोऽथ महरालये यदा शेषवक्त्र-दहनोष्मणार्द्यते ।
ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥
aasthitO(a)tha maharaalaye yadaa sheShavaktra-dahanOShmaNaardyate |
iiyate bhavadupaashrayastadaa vedasa: padamata: puraiva vaa || 12||
After arriving in Dhruva’s realm and spending an extended period in Mahar loka, they eventually begin to experience the intense heat of Adhi Sesha’s breath, prompting them to fully submit to you and journey to Brahma’s abode.
तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् ।
स्वेच्छया खलु पुरापि मुच्यथे संविभिद्य जगत्-अण्डम्-ओजसा ॥१३॥
tatra vaa tava pade(a)thavaa vasan praakR^itapralaya eti muktataam |
svechChayaa khalu puraapi muchyate sanvibhidya jagat-aNDam-Ojasaa || 13||
The Yogi dwelling in the domain of Lord Brahma or Lord Vishnu will attain liberation when the final deluge arrives. Alternatively, he can attain salvation of his choosing through his yogic powers.
तस्य च क्षिति-पयो-महोऽनिलद-योमहत्-प्रकृति-सप्तकावृती: ।
तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥
tasya cha kshiti-payO-mahO(a)nilad-yOmahat-prakR^iti-saptakaavR^itii: |
tattadaatmakatayaa vishan sukhii yaati me padamanaaR^ritam vibho ||14||
Oh Lord, the Yogi journeys through the seven layers of Brahmanda gradually, experiencing divine joy and contentment in his tiny manifestation, until he unites with your divine essence transcending all limitations.
अर्चिरादि-गतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।
सच्चिदात्मक भवत् गुणोदयान्-उच्चरन्तम् अनिलेश पाहि माम् ॥१५॥
archiraadi-gatimiidR^ishiiM vrajan vichyutiM na bhajate jagatpate |
sachchidaatmaka bhavad guNOdayaan-uchcharantam-anilesha paahi maam ||15||
Oh Almighty Ruler, Lord Vishnu, the yogi who reaches liberation through this aspect, traversing through the realms of existence, escapes the cycle of birth and death. Oh embodiment of heavenly joy, Guruvayurappa, please watch over me as I praise your divine attributes.