Sarvathra Govinda Nama Sankeerthanam Govinda Govinda
व्यक्ताव्यक्तमिदं न किञ्चित्-अभवत्-प्राक्-प्राकृत-प्रक्षये
मायायाम् गुण-साम्य-रुद्ध-विकृतौ त्वय्यागतायां लयम् ।
नो मृत्युश्च तदाऽमृतं च समभूत-नाह्नो न रात्रे: स्थिति:
तत्रैकस्त्वम्- अशिष्यथा: किल परानन्द-प्रकाश-आत्मना ॥१॥
vyaktaa-vyaktamidaM na ki~nchidabhavat-praak-praakR^ita-prakshaye
maayaayaam guNa-saamya-ruddha-vikR^itau tvayyaagataayaaM layam |
nO mR^ityushcha tadaa(a)mR^itaM cha samabhutu-naahnO na raatre: sthiti:
tatraikastvam-ashiShyathaa: kila paraananda-prakaash-aatmanaa ||1||
Prior to the cosmic dissolution known as Brahma Pralaya, when the balance of the three gunas – Sattva, Rajas, and Tamas – reigned, Maya, the deceptive power, resided within you in a dissolved state, both visible and invisible. At that moment, there were no objects that we recognize today, such as birth and death, liberation, day and night. Only the unified being, the essence of consciousness and bliss, endured, radiating the light of wisdom.
काल: कर्म गुणाश्च जीवनिवहा: विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनताम्-आययु: ।
तेषां नैव वदन्ति-असत्त्वम्-अयि भो: शक्त्यात्मना तिष्ठतां
नो चेत् किं गगन-प्रसून-सदृशां भूयो भवेत्-संभव: ॥२॥
kaalaH karma guNaashcha jiivanivahaa: vishvaM cha kaaryaM vibhO
chilliilaaratimeyuShi tvayi tadaa nirliinataam-aayayu: |
teShaaM naiva vadanti-asattvamayi bhO: shaktyaatmanaa tiShThataaM
nO chet kiM gagana-prasuuna-sadR^ishaaM bhuuyO bhavet-sambhavaH ||2||
In the mesmerizing second verse of the fifth dashakam, Bhattathiri beautifully expresses the profound idea of time, action, qualities, society of living beings, and the vast universe all being enveloped in the cosmic slumber of the self-existent Supreme Being. The ineffable nature of their unmanifested power and the timeless essence they exude is truly awe-inspiring. One can’t help but wonder, if these divine qualities were not present before, how could they have resurfaced in the current universe?
एवं च द्वि-परार्ध-काल-विगतौ-ईक्षां सिसृक्षात्मिकां
बिभ्राणे त्वयि चुक्षुभे त्रिभुवनी-भावाय माया स्वयम् ।
मायात: खलु काल-शक्ति: अखिलादृष्टं स्वभावोऽपि च
प्रादुर्भूय गुणान्-विकास्य विदधु: -तस्या: -सहायक्रियाम् ॥३॥
evaM cha dvi-paraardha-kaala-vigatov-iikshaaM sisR^ikshaatmikaaM
bibhraaNe tvayi chukshubhe tribhuvanii-bhaavaaya maayaa svayam |
maayaata: khalu kaalashakti:akhilaa-dR^iShTaM svabhaavO(a)pi cha
praadurbhuuya guNaan-vikaasya vidadhu: tasyaa:-sahaayakriyaam ||3||
Bhattathiri eloquently depicts how, following the triumphant conclusion of two parardhas, the Lord’s inner passion ignites to explore creativity, unveil the profound essence of the triad of worlds, and behold the captivating influence of Maya as it elegantly unfolds. Time, merely a construct of Maya, and the diverse aspects of nature gradually come to light, blending harmoniously to amplify the enchanting allure of Maya.
माया-सन्निहितो-अप्रविष्ट-वपुषा साक्षीति गीतो भवान्
भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।
कालादि-प्रतिबोधिताऽथ भवता संचोदिता च स्वयं
माया सा खलु बुद्धि-तत्त्वम्-असृजत्-योसौ महान्-उच्यते ॥४॥
maayaa-sannihitO-(a)praviShTa-vapuShaa saakshiiti giitO bhavaan
bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaapara: |
kaalaadi-pratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM
maayaa saa khalu buddhi-tattvam-asR^ijat-yO(a)sau mahaan-uchyate ||4||
Despite the presence of an empty space in the guise of Maya, the all-observing consciousness has taken on multiple manifestations. This too is a part of her essence. When other forces like time and the origin of suffering arise, it is through her influence that the self devises the doctrine of wisdom. This is what defines true greatness.
तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं
जीवेऽस्मिन् खलु निर्विकल्पम्-अहम्-इति-उद्बोध-निष्पाद्क:|
चक्रेऽस्मिन् सविकल्प-बोधक-महन्तत्वं महान् खल्वसौ
सम्पुष्टं त्रिगुणै: तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥
tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaana: svayaM
jiive(a)smin khalu nirvikalpam-ahamiti-udbOdha-niShpaadakaH |
chakresmin savikalpa-bOdhaka-mahantattvaM mahaan khalvasau
sampuShTaM triguNai: tamO(a)tibahulaM viShNO bhavatpreraNaat ||
In this philosophical framework, Maya plays a crucial role in shaping individuals’ perceptions and understanding of the world. When Mahat, the principle associated with intellect and insight, is primarily influenced by Sattva guna, it results in a state of cognition where the sense of self is experienced without making distinctions between separate entities. This state of consciousness, known as Savikalpa knowledge, is characterized by precise, tangible, and thorough comprehension. On the other hand, when Tamas guna dominates Mahat, it gives rise to the ego or the sense of self-identity, which is subject to divine control. This form of cognition driven by the ego is referred to as Nirvikalpa knowledge, marked by a blurred, conceptual, and incomplete understanding.
Furthermore, the concept of Jeevaatman, or individual soul, is explored through two aspects: Samashti and Vyashti. Samashti Jeeva represents the collective soul, serving as the basis for all individual souls and is perceived as a unified entity, symbolizing the universal consciousness or Ishwara. This collective entity is made up of components, each embodying the essence of the whole, similar to the total number of teakwood trees in a plantation, where every tree falls under the same category. In contrast, Vyashti Jeeva signifies the individual spirit residing within every living being. It is viewed as a cohesive unit consisting of multiple distinct bodies, resembling the variety of tree species in a forest such as mango and neem.
सोऽहं च त्रिगुणक्रमात् त्रिविधताम्-आसाद्य वैकारिक:
भूय: तैजस-तामसाविति भवन्-आद्येन सत्त्व-आत्मना
देवान्-इन्द्रियमानिनो-अकृत दिशा-वातार्क-पाश्यश्विनो
वह्नी-इन्द्र-अच्युत-मित्रकान् विधु-विधि-श्रीरुद्र-शारीरकान् ॥६॥
sO(a)haM cha triguNakramaat trividhataam-aasaadya vaikaarikO
bhuuya: taijasa-taamasaaviti bhavan-aadyena sattva-atmanaa |
devaan-indriyamaaninO-(a)kR^ita dishaa-vaataarka-paashyashvinO
vahni-indra-achyuta-mitrakaan vidhuvidhi:shriirudra-shaariirakaan ||6||
Bhattathiri eloquently expresses that the jeevaatman, nestled deep within us, is tenderly directed by the kind-hearted presiding deities of our senses and organs, granting us the privilege to revel in the marvels of sound, light, touch, taste, and smell through our complex sensory mechanism. It is truly a celestial masterpiece conducted by these deities, enhancing our life with deep-seated sensations and exquisite encounters. Individuals who possess such mastery over their organs and mind are on the fast track to self-realization. Their ability to control and channel these faculties sets them apart and makes them prime candidates for attaining true enlightenment.
भूमन् मानस-बुद्ध्यहंकृति-मिलत्-चित्ताख्य-वृत्त्यन्वितं
तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।
जातस्तैजसतो दशेन्द्रियगण:-तत्तामसांशात्पुन:
तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥
bhuuman maanasa-buddhyahankR^iti-milat-chittaakhya vR^ittyanvitaM
tachchaanta: karaNaM vibhO tava balaat sattvaamsha evaasR^ijat |
jaatastaijasatO dashendriyagaNa:-tattaamasaamshaatpuna:
tanmaatraM nabhasO marutpurapate shabdO(a)jani tvadbalaat ||7||
This beautiful sloka glorifies Lord Vishnu for his divine creation of the inner faculties of the mind and intellect, as well as the sensory organs. Bhattathiri reverently acknowledges the supreme power of Lord Guruvayurappa in bringing forth the very essence of existence from a realm of darkness and ignorance. Bhattathiri humbly expresses that Lord Vishnu created the inner instrument, encompassing the four essential functions of mind, intellect, ego, and consciousness. From the pure essence of brilliance, Lord Vishnu manifested ten sensory organs as well. Through his boundless power, Lord Vishnu initiated the emergence of sound from the abyss of darkness, a mere vibration of the infinite space. This sloka eloquently underscores the transcendent nature of the divine and his pivotal role in the grand scheme of creation.
श्ब्दात्-व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं
तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।
एवं माधव पूर्व-पूर्व-कलनात्-आद्याद्य-धर्मान्वितं
भूतग्राममिमं त्वमेव भगवन् प्राकाशय:-तामसात् ॥८॥
shabdaadvyOma tata: sasarjitha vibhO sparshaM tatO maarutaM
tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim |
evaM maadhava puurva-puurva-kalanaat-aadyaadya-dharmaanvitaM
bhuutagraamamimaM tvameva bhagavan praakaashaya:taamasaat ||8||
Bhattathiri joyfully addresses the Lord Guruvayoorappa and appreciates his majestic creation of the sky, touch, wind, form, brightness, taste, water, and earth from the divine power. The beautiful sloka highlights the harmonious connection between these elements and their origin from the divine source, celebrating the divine creator for bringing forth this magnificent assembly of elements from their own essence. The mention of Bhagavan, the beloved consort of Lakshmi, signifies the reverent worship of the Lord associated with prosperity and abundance.
एते भूतगणा:-तथेन्द्रियगणा:- देवाश्च जाता: पृथक्-
नो शेकुर्भुवनाण्डनिर्मिति-विधौ देवैरमीभिस्तदा ।
त्वं नानाविध-सूक्तिभि:-नुत-गुण:-तत्त्वान्यमून्याविशं-
चेष्टा-शक्तिम्-उदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥
ete bhuutagaNaa:-tathendriyagaNaa:-devaashcha jaataa: pR^ithak
nO shekurbhuvanaaNDa nirmiti-vidhau devairamiibhistadaa |
tvaM naanaavidha suuktibhi: nutaguNa:-tattvaanyamuunyaavishan
cheShThaa-shaktim-udiirya taani ghaTayan hairaNyamaNDaM vyadhaa: ||9||
The ancient civilizations believed in the power of their deities and creatures, who possessed unique abilities. By studying their principles and chanting hymns dedicated to Indra and other gods, they were able to enhance their actions, harmonize all beings and senses, and eventually bring about the creation of a grand 11th realm.
अण्डं तत्खलु पूर्व-सृष्ट-सलिले-अतिष्ठत् सहस्रं समा:
निर्भिन्दन्-अकृथा:-चतुर्दश-जगत्-रूपं विराडाह्वयम् ।
साहस्त्रै: करपादमूर्धनिवहै: -निश्शेष जीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥
aNDaM tatkhalu puurva-sR^iShTa-salile-(a)tiShThat sahasraM samaa:
nirbhindann-akR^ithaa:-chaturdasha-jagat-ruupaM viraaDaahvayam |
saahasrai: karapaadamuurdhanivahai: nishsheSha-jiivaatmakO
nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat ||10||
Marvelous is the sloka that narrates the creation of the universe from an egg-like structure, as it unfolds with divine intricacy. The egg, immersed in water for millennia, blossoms into sixteen worlds, heralding the dawn of creation. Radiating with boundless energy, it becomes the sanctum of all living beings, depicting the eternal sustenance and guardianship of life. In the end, Bhattathiri humbly expresses his heartfelt gratitude to Guruvayoorappa for his protection, healing touch, and for shielding him from afflictions.