May Guruvayurappan make the new year great for you

My pranams to you all. My greetings and best  wishes that Guruvayurappan may fill the new year with his bounty for all of us.

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

The Lord started creation with the hep of his own Maaya.

एवं च द्विपरार्धकालविगता वीक्षां सिस्य्क्षात्मिकां
बिभ्राणे त्वयि चुक्षुभे त्रिव्भुवनीभावाय माया स्वयं।
मायातः खलु कालशक्तिरखिला धृष्टं स्व्भावोऽपि च
प्रादुर्भूय गुणान् विकास्य विदधुस्तस्याः सहयक्रियाम्॥३॥
श्रीमन्नारायणीये दशकं ५

एवम् द्विपरार्ध काल विगतौ च त्वयि सिस्यक्षात्मिकां ईक्षां बिभ्राणे सति त्रिभुवनीभावाय मया स्वयं चुक्षुभे। मायातः खलु कालशक्टिः अखिल्ल्दृष्टं स्वभावः अपि च् प्रादुर्भूय गुणान् विकास्य तस्याः सहायक्रियां विदधुः।
evaM cha dwiparaardhakaalavigataa viikSaaM sisykSaatmikaaM
bibhraaNe twayi chukSubhe trivbhuvaniibhaavaaya maayaa swayaM.
maayaataH khalu kaalashaktirakhilaa dhR^iSTaM swbhaavo.api cha
praadurbhuuya guNaan vikaasya vidadhustasyaaH sahayakriyaam..3..
shriimannaaraayaNiiye dashakaM 5

evam dwiparaardha kaala vigatau cha twayi sisyakSaatmikaaM iikSaaM bibhraaNe sati tribhuvaniibhaavaaya mayaa swayaM chukSubhe. maayaataH khalu kaalashakTiH akhilldR^iSTaM swabhaavaH api ch praadurbhuuya guNaan vikaasya tasyaaH sahaayakriyaaM vidadhuH.

The absence of the distintion between Vyaktha and Avyaktha (clear and unclear.. something akin to the triple point in thermodynamics)  and the details of such existence in recounted in this stanza. You Guruvayurappa, you remains in the condition of perfect introspection for two paradhas.. each parardha is nearaly ten raised to eighteen years..)  and then you exalted mind had a desire for creating things.. then the Maya inherent in you  became agitated herself to convert herself  as the three universes.  In that Maaya, manifested time, the discrimination of good and bad, and  all seen and unseen qualities which consitute the apparent universe now.  You simply divided and enhanced the three Gunas, Sattwa, Rajas and Tamas and just stood as a witness lending a occsional helping hand to your own maya.

Again this is an intricate thought process which if is to be expanded  would cover pages and pages for description. but the essential life of Narayaneeyam is Bhakthi and Leela of Guruvayurappan.  This is only a curtain raiser.
The Lord started creation with the hep of his own Maaya.

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

to continue the cosmic cycle for ever.

कालः कर्म गुणाश्च जीवनिवहा विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनतामाययुः।
तेषां नैव वदन्त्यसत्त्वमयि भो शक्त्यात्मना तिष्ठतां
नो चेत् किं गगनप्रसून सदृशां भूयो भवेत् संभवः॥२॥
श्रीमन्नारायणीये दशकं ५
विभो तदा कालः कर्म्मगुणाः च  जीवनिवहाः कार्यम् विश्वं च चिल्लीलारतिम् एयुषि त्वयि  निर्लीनतां आययुः।  अयि भोः शक्त्यात्मना तिष्ठतां तेषां असत्त्वं न एव वदन्ति।  नोचेत् गगनप्र्सूनसदृशां तेषां भूयः संभवः किं भवेत्।
kaalaH karma guNaashcha jiivanivahaa vishwaM cha kaaryaM vibho
chilliilaaratimeyuSi twayi tadaa nirliinataamaayayuH.
teSaaM naiva vadantyasattwamayi bho shaktyaatmanaa tiSThataaM
no chet kiM gaganaprasuuna sadR^ishaaM bhuuyo bhavet saMbhavaH..2..
shriimannaaraayaNiiye dashakaM 5
vibho tadaa kaalaH karmmaguNaaH cha  jiivanivahaaH kaaryam vishwaM cha chilliilaaratim eyuSi twayi  nirliinataaM aayayuH.  ayi bhoH shaktyaatmanaa tiSThataaM teSaaM asattwaM na eva vadanti.  nochet gaganaprsuunasadR^ishaaM teSaaM bhuuyaH saMbhavaH kiM bhavet.

Guruvayurappa, during that long period of deluge, you were engaging yourself in  simple contemplation of your own inner being, In you, the all pervading master,  time and all good  and bad deeds which form the karma and the three gunas of sattwa raja  and tamas, and all groups of animate and inanimate beings  simply dissolved
My lord, are the three gunas, time etc are all in a way illusory like the flowers formed in the sky  (perhaps by the fleeting white clouds).. but through your maaya they manifest and exist in a frame of reference created by your exalted chit.

The idea is very difficult to comprehend.  We humans live in a frame of reference which for us is very real. I cannot say my eyes, ear, speech or hunger ar mere illusions..Then I may have to say that even my death will be only an illusion.  But the Universal soul by its on powers of will, makes everything, time, discretion, tendencies and the physical appearance of the beings at micro and macro levels, illusory during the Pralayas and then again runs the drama of the apparent world  for some eons, again returning to pralaya... to continue the cosmic cycle for ever.

This part of Narayaneeyam is entirely speculative and in fact tries to describe something which cannot be comprehended by anyone who is existing in the universe under the spell of Maya.  But when  covering such a great work one cannot afford to skip these parts also.

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

Things started happening from that nothingness.

व्यक्ताव्यक्तमिदं न किञ्चिदभवत् प्राक् प्राकृतप्रक्षये
मायायां गुणसाम्यरुद्धविकृतौ त्वय्यागतायां लयं।
नो मृत्युश्च तदामृतं च समभून्नाहो न रात्रेः स्थितिः
तत्रैक्स्त्वमशिष्यथाः किलपरानन्दप्रकाशात्मना॥१
श्रीमन्नारायणीये दशकं  ५

प्राक् प्राकृत प्रक्षये मायायां गुणसाम्य रुद्ध विकृतौ त्वयि लयं आगतायं सत्यां  व्यक्थाव्यक्तं इदं किञ्चित् न अभवत् तदा मृत्युः च अमृतं च न समभूत्। अह्नः स्थितिः न। रात्रेः स्थितिः न। तत्र त्वं परानन्द प्रकाशात्मना एकः अशिष्यथाः किल।
vyaktaavyaktamidaM na ki~nchidabhavat praak praakR^itaprakSaye
maayaayaaM guNasaamyaruddhavikR^itau twayyaagataayaaM layaM.
no mR^ityushcha tadaamR^itaM cha samabhuunnaaho na raatreH sthitiH
tatraikstwamashiSyathaaH kilaparaanandaprakaashaatmanaa..1
shriimannaaraayaNiiye dashakaM  5

praak praakR^ita prakSaye maayaayaaM guNasaamya ruddha vikR^itau twayi layaM aagataayaM satyaaM  vyakthaavyaktaM idaM ki~nchit na abhavat tadaa mR^ityuH cha amR^itaM cha na samabhuut. ahnaH sthitiH na. raatreeH sthitiH na. tatra twaM paraananda prakaashaatmanaa ekaH ashiSyathaaH kila.

The fifth dashakam of Naraayaniiyam starts to describe the saga of genesis of living beings in the universe as per the Indian concept.  The great poet bhattatiri has drawn inspiration from Srimad Bhagavatam and from Upanishads and Aaranyakas to recount in detail the process of creation... the story will unravel in the stanzas to come.
"In the ancient time of deluge, the divine Maaya or illusion was rendered functionless because the three qualities of all beings..sattwa, rajas and tamas were present in equal quantities in everything and that Maaya simply dissolved in You Guruvayurappa, and with that the  universe in macro (sthoola) or micro (sookshma) forms  became absent or irrelevant.  In that period there was no death, and was there no emancipation..There was no day, nor any night.. In that period you were the  one and alone and in supreme bliss on yourself you remained as the embodiment of effulgent light and sat chit aananda."

A situation similar to this can be found in the Naasadiiya Sooktham of Rig Veda,

Things started happening from that nothingness.

 http://kanfusion.blogspot.com/2010/09/from-nothingness.html   this is the link to naasadeeya sooktam

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

kalau samkeerthya keshavam

तपः परं कृतयुगे त्रेतायां ज्ञानमुच्यते

द्वापरे यज्ञमेवाहु दानमेव कलौ युगे॥

यत्कृते दशभिर्वर्षैः त्रेतायां हायनेनतु

द्वापरे तच्चमासेन ह्यहोरात्रेण तत् कलौ॥

ध्यायन् कृते यजन् यज्ञैः त्रेतायां द्वापरेऽर्चयन्।

यदाप्नोति तदाप्नोति कलौ सङ्कीर्त्य केशवम्॥

tapaḥ paraṁ kṛtayuge tretāyāṁ jñānamucyate

dvāpare yajñamevāhu dānameva kalau yuge||

yatkṛte daśabhirvarṣaiḥ tretāyāṁ hāyanenatu

dvāpare taccmāsena hyahorātreṇ tat kalau||

dhyāyan kṛte yajan yajñaiḥ tretāyāṁ dvāpare arcayan 

yadāpnoti yadāpnoti tadāpnoti kalau saṅkīrtya keśavaṁ

The best way of reaching higher aims in life in the Krita yuga (Satya yuga) was to do hard penance. In the Threta Yuga one had to achieve emancipation through concerted acquisition of Knowledge. In the dwapara yuga, the same results were obtained by doing yagas and yajnaas. But in Kali Yuga one can attain great merit just by engaging oneself in philanthropic acts like making gifts and helping the needy and hapless.

What one gained by doing good things in tens of years in Kritayauga, what he did in one six month period in threta yuga and what one did during a month will have identical effect as to one does in a day and night in Kaliyuga. ( A note of caution.. this should apply to good acts as well as bad)

Another advice on yuga dharmas... what one gets by contemplation on the supreme in Krita Yuga, what one gets by elaborate rituals and sacrifices in threta yuga, by engaging in long poojas and archanas in Dwapara Yuga, one can attain in Kaliyuga by the chanting of the holy name of the Lord Kesava in Kaliyuga... Namasankeertanam is the path of Kaliyuga for elevation to heaven.

further thoughts on dharmas

The greatest authorities of Dharmasaastraas are eighteen in number.   Manu, Brihaspati, Daksha, Yama,  Yajnavalkya, Gautama,Prachetas, Paraasara, Angiras, Samvarthaka, Shataatapa, Likhita, Shukra, Atri, Vishnu, Shankara, Aapastambha, and Haritha.

Bohaayana, Aapastamba, SatyaashaaDa, Traahyaayana, Agastya, Shaakalya, Ashwalaayana, Saambhaveeya, Katyaayaana  are the nine poorva suukthaas. Vaikhanasam, Saunakeeyam, Bharadwajam, Agrniveshyam, Jaimineeyam, Mathrunyam, Maadhyandhinam, Kaundinyam, and Kausheetakam  are the apara sootraaas.

The Kausheetaka and Aaswalayana Sutras are attached to Rigvedam..  Bhodaayanam, Aapastambham, Bhaaradwaajam, SatyaashaaDam, Vaikhaanasam... these five sutras  are attached to Krishna Yajurvedam.  Shukla yajurveda has a sootra called Katyaayanam, and Samaveda encompasses Traahyaayanam and Jaiminiiyam

 The fundamental belief if Dharmasaastras is that the Rishis who have discovered the laws have ordained the proper conduct.  What they call Dharma is so and if they have probhibited  anything categorically, it is adharma.

वेदोऽखिल धर्ममूलं स्मृतिः शीले च तद्विदां।

आचारश्चैव साधूनां आत्मनः तुष्टिरेवच॥

vedo'khila dharmamūlaṁ smṛtiḥ śīlee ca tadvidāṁ|

ācāraścaiva sādhūnāṁ ātmanaḥ tuṣṭirevaca||

The root source of Dharma is the the four Vedas.  The Dharmasastras, and the local habits  or precedents  also are valid insofar as they are not in conflict with the dictats of Vedas.   The ceremonies and observations   followed by the noble are also part of dharma and the litmus test for dharma is that it should give delight to the self.

Ultimately, the aacharyaas have always permitted amendments to the rules after very strict and impartial evaluation of the pros and cons of a particular rule.

wish you a merry christmas

God sent his only begotten Son to take upon himself all the sins of we mortals and wash them away in his holy blood. There is no sacrifice greater that this ever.  It is His birthday.  Let us greet each other...

--

Radha saw her Krishna

राधावदनविलोकनविकसित विविधविलास विभङ्गं
जलनिधिमिवविधुमण्डलदर्शन तरळिततुङ्गतरङ्गं
हरिमेकरसं चिरमभिलषित विलासं
सा ददर्श गुरुहर्षवशंवदहृदयमनङ्गविलासं॥१॥
हारममलतरमुरसि दधतं परिलम्ब्य विदूरं।
स्फुटतरफेनकदम्बकरम्बितमिव यमुनाजलपूरं॥२॥
श्यामळमृदुलकळेभरमण्डल परिहितगौरदुकूलम्
नीलनळिनमिव पीतपरागपटलभरपरिगतमूलं॥३॥
तरलद्ऱ्इगञ्चलचलनमनोहरवदनजनितरतिरागं
स्फुटकमलोदरखेलितखञ्जनयुगमिव शरदि तटाकं॥४
वदनकमलपरिशीलनमिळितमिहिरसमकुण्डल शोभं
स्मितरुचिरुचिरसमुज्ज्वलिताधरपल्लवकृतरतिलोभं॥५॥
शशिकिरणच्छुरितोदरसुन्दरसकुसुमकेशं
तिमिरोदितविधुमण्डलनिर्म्मलमलयजतिलकनिवेशं॥६॥
विपुलपुळकभरदन्तुरितं रतिकेलिकल्ल्भिधीरं
मणिगणकिरणसमूहसमुज्ज्वलभूषण्सुभगशरीरं॥७॥
श्रीजयदेवभणितविभवद्विगुणीकृतभूषणभारं
प्रणमत हृदि विनिधाय हरिं सुचिरं सुकृतोदयसारं॥८॥
श्रीजयदेवकृते गीतगोविन्दे अष्टपदी २२
rādhāvadanavilokanavikasita vividhavilāsa vibhaṅgaṁ
jalanidhimivavidhumaṇḍaladarśana taraḻitatuṅgataraṅgaṁ
harimekarasaṁ ciramabhilaṣita vilāsaṁ
sā dadarśa guruharṣavaśaṁvadahṛdayamanaṅgavilāsaṁ||1||
hāramamalataramurasi dadhataṁ parilambya vidūraṁ|
sphuṭataraphenakadambakarambitamiva yamunājalapūraṁ||2||
śyāmaḻamṛdulakaḻebharamaṇḍala parihitagauradukūlam
nīlanaḻinamiva pītaparāgapaṭalabharaparigatamūlaṁ||3||
taraladigañcalacalanamanoharavadanajanitaratirāgaṁ
sphuṭakamalodarakhelitakhañjanayugamiva śaradi taṭākaṁ||4
vadanakamalapariśīlanamiḻitamihirasamakuṇḍala śobhaṁ
smitarucirucirasamujjvalitādharapallavakṛtaratilobhaṁ||5||
śaśikiraṇacchuritodarasundarasakusumakeśaṁ
timiroditavidhumaṇḍalanirmmalamalayajatilakaniveśaṁ||6||
vipulapuḻakabharadanturitaṁ ratikelikallbhidhīraṁ
maṇigaṇakiraṇasamūhasamujjvalabhūṣaṇsubhagaśarīraṁ||7||
śrījayadevabhaṇitavibhavadviguṇīkṛtabhūṣaṇabhāraṁ
praṇamata hṛdi vinidhāya hariṁ suciraṁ sukṛtodayasāraṁ||8||
śrījayadevakṛte gītagovinde aṣṭapadī 22

Geetagovindam of Jayadeva is the description of  the strange and sweet relationship of Radha and Krishna, full of  yearning for each other and at the same time a saga of self-mortification through separation from one one another for frivolous causes with all eagerness to  get united.. they seem very far from each other when they are near and they are so close to each other when they are separated.  It is also the yearning of the seeker for the ultimate being sought after, the search of prakriti and purusha to unite with each other  and make the universe perfect.... 

The twenty-second Ashtapadi is where after a lot of lovelorn reprimands and anxious  separations Hari the lover and Radha his dearest, meet one another.  How that Radha saw Hari in that state of near fulfilment is the content of this Kalyana Ashtapadi. 

That Radha saw Hari  whose only desire at that moment was to get united with her.. the moment He was awaiting with eagerness for a long time now..His only object of love at that moment was Radha.. on seeing her face, He is alternately subjected to myriad  emotions like disability to move, sweating,  raising goose pimples and so on..it like the ocean raising all its waves towards the full moon at the moment of tide.

He wore a long garland full of pearls that made   His pitch-black body resemble the river Kalindi which  is very murky and black but shines with pure white foam on its surface. 

He shone like a black lily flower with dark and soft petals which was partially covered by a yellow silken cloth resembling  yellow hued spores of that dark flower. 

His dark pair of eyes were just wandering fast left to right having glimpse at the attractive face of Radha.. and he looked like a lake with a pair of Khanjanika birds swimming blissfully over its waters.

His face was like a red lotus ( for a dark face like His to become red like a lotus should definitely mean the intensity of his yearning for Radha), flanked by two earrings which shone like two suns and His lovesome lips were tremulous with the insatiable desire for union with  His love...Radha

He was adoring his hair with pure white flowers  and it gave an impression of the rays of moon peeping out of the covers of dark cloud.  His face shone like the moon which had just come out fresh from out of a cover of dark clouds. 

And to top it all, the  lord of the whole universe in His excited state of mind in full expectation of an ideal communion with Radha, was totally  bereft of any boldness... completely given to sweet anxiety of expectation.. Radha saw him adorned in all the valuable gems and other embellishments, eager to take possession of the real gem he yearned for .. Radha

This tribute of Jayadeva to the eager expectation of Krishna in His union with Radha is an additional ornament  offered to Hari. 

Let offer pranams to  that Hari whose beauty is enhanced by the nearness of Radha and is further enhanced by the tribute of this Jayadeva.

love for nature

One of the four slokas in the fourth Act of Abhijnaanashaakuntalam--
all the four  slokas constitute the quartet of the most sublime creation in Sanskrit Kavyaas...

kaavyeshu naatakam ramyam tatra shankuntalam matham shaakuntale chaturthongaH tatra sloka chatushtayam... 

which touched the vitals of my softest feeling is this

पातुं न प्रथमं व्यवस्यति जलं युष्मास्वपीतेषु या
नादत्ते प्रियमण्डनापि भवताव् स्नेहेन या पल्लवं।
आद्ये वः कुसुमप्रसूतिसमये यस्याः भवत्युत्सवः
सेयं याति शकुन्तळा पतिगृहं सर्वैरनुज्ञायतां॥
कालिदासमहाकविकृते अभिज्ञान्शाकुन्तळे चतुर्त्थे अङ्के
paatuM na prathamaM vyavasyati jalaM yuSmaaswapiiteSu yaa
naadatte priyamaNDanaapi bhavataav snehena yaa pallavaM.
aadye vaH kusumaprasuutisamaye yasyaaH bhavatyutsavaH
seyaM yaati shakuntaLaa patigR^ihaM sarvairanuj~naayataaM..
kaalidaasamahaakavikR^ite abhij~naanshaakuntaLe chaturtthe a~Nke

Shakuntala is scheduled to leave for the abode of Dushyanta, her husband. Her foster father Kanva is utterly desolate.. even the hermit as he is, he is not able to endure the pangs of separation.. he wanders around the plants and trees which Shakuntala had tendered with affection for all her life.. He addressed them and say,
"You the plants and trees of this hermitage, give permission and blessings to Shakuntala who is leaving for her husband's house.. You know, she never ventured to drink water before your roots were all watered and your thirst was quenched. For a young girl growing up in the hermitage the natural adornments could be only your tender leaves. But out of very deep love for you, she never could bring herself to pluck even a tender leaves of yours although her natural desire to adorn herself attractively was immense. When any one of you sprouted a new and fresh flower, she was so happy that it was like a joyous festival for her. That Shakuntala is leaving you for ever today."

A lover of plants and trees and mother nature can utterly realize the affectionate bond between that beautiful young child Shakuntala, who herself looked like a bright wild creeper and the plants of the hermitage which were to her like her own siblings, or children.
I feel a greater lover of nature than Kalidasa was never born.. There are so many examples, but to me this is the best.

--

jagatah pitarau vande

The famous argument that parvatii paramaewarau mentioned in the first stanza of Raghuvamsam of Kalidasa is not merely  siva and parvathi  but it is worshiping the two deities or couples  paarvatiipa rameshwarau पार्वतीप रमेश्वरौ. If this is so the poet is stating that the parents of the world are  the lord of Parvathi, Shiva, and Rameswara the vishnu.. which will in turn lead to the Sankaranaryana tattwa, the mohini episode in purnaas and upto even Saasta.. historically these ideas were not alien in Ujjain of Kalidasaa's time. Basically the idea whether word and its meaning would match only if they are attached through a female- male combination is only speculative. The union between the male and the female is the most perfect one is a reality. We can find that phenomenon in the birth of any living thing.. cloning does not create a new living being but is only a splitting of cells to make replicas. It is poetic, and even social custom to attribute things soft to the female and the tougher things to male. Life, literature on any facet of life becomes well-rounded and proportioned if the content has the right quantity of softness and toughness. The combination of prakriti and purusha, shiva and shakthi.. all these concepts reinforce this. And the greatest attraction in beings is between the negative and the positive (negative and positive are very relative concepts..in physics negative charge means excess of electrons.. it is queer to call some state of abundance as negative), but any man if he is to inhabit meaningfully in a set environs, needs the company of a woman and vice versa. If word is the female and the meaning the man, then their compatibility would be greatest if we consider their gender affinity. Would it mean that the female is only the word and the meaning lies in the man? I dont want to create a domestic schism anyway. The word and meaning are inseparable held together.. like parvati- shiva, lakshminaryanana or Shankaranarayana..that is the greatness of the poet. And the second is the longevity of the affinity between the vaak and artha.. the best way is for them to be a male and female to be very close. in nature man and man may be close for a very short time, so also female and female, but when the union is between man and woman, the bond is very deep.. and they will manage to be close most of the time albeit some occasional quarrel and fist-fight.. Such quarrels we see in bad literature of all sorts. Even in music we can reach the rhythm only with talam and ragam and layam.. The talam is maintained by the tough instruments usually of the percussion type.

sree durga saptasloki

                                 shree durgaa saptashloki

ॐ ज्ञानिनामपि चेतांसि देवी भगवती हि सा
बलादाकृष्य मोहाय महामाया प्रयच्छति॥१॥
दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
स्वस्थैः स्मृता मति अतीव शुभां ददासि।
दारिद्र्यदुःखभयहारिणि का त्वदन्या
सर्वोपकारकरणाय सदऽऽर्द्रचित्ता॥२॥
सर्वमङ्गळमाङ्गळ्ये शिवे सर्वर्त्थसाधिके
शरण्ये त्र्यंबके गौरी नारायणि नमोऽस्तुते॥३॥
शरणागत दीनार्त्त परित्राण परायणे
सर्व्वस्यार्त्तिहरे देवी नारायणि नमोऽस्तुते॥४॥
सर्व्वस्वरूपे सर्व्वेशे सर्व्वशक्तिसमन्विते
भयेभ्यस्त्राहिनो देवी दुर्ग्गे देवि नमोऽस्तु ते॥५॥
सर्वबाधा प्रशमनं त्रैलोक्यस्याखिलेश्वरि
एवमेव त्वया कार्यं अस्मद्वैरि विनाशनं॥६
रोगानशेषानपहंसि तुष्टा
रुष्टा तु कामान् सकलान्भीष्टान् 

त्वामाश्रितानाम् न विपन्नराणाम्

त्वामाश्रिताह्याश्रयताम् प्रयान्ति॥७॥
॥इति श्री दुर्ग्ग सप्तश्लोकी संपूर्ण्णं॥
om jñānināmapi cetāṁsi devī bhagavatī hi sā
balādākṛṣya mohāya mahāmāyā prayacchati||1||
durge smṛtā harasi bhītimaśeṣajantoḥ
svasthaiḥ smṛtā mati atīva śubhāṁ dadāsi|
dāridryaduḥkhabhayahāriṇi kā tvadanyā
sarvopakārakaraṇāya sada''rdracittā||2||
sarvamaṅgaḻamāṅgaḻye śive sarvartthasādhike
śaraṇye tryaṁbake gaurī nārāyaṇi namo'stute||3||
śaraṇāgata dīnārtta paritrāṇa parāyaṇe
sarvvasyārttihare devī nārāyaṇi namo'stute||4||
sarvvasvarūpe sarvveśe sarvvaśaktisamanvite
bhayebhyastrāhino devī durgge devi namo'stu te||5||
sarvabādhā praśamanaṁ trailokyasyākhileśvari
evameva tvayā kāryaṁ asmadvairi vināśanaṁ||6
rogānaśeṣānapahaṁsi tuṣṭā
ruṣṭā tu kāmān sakalānbhīṣṭān
tvāmāśritānām na vipannarāṇām
tvāmāśritāhyāśrayatām prayānti||7||
||iti śrī durgga saptaślokī saṁpūrṇṇaṁ||

This mantra is part of Devee Mahatyam or Chandii.. It is a manthra with magical powers.  When a sadhaka is in safety the mother Duga provides him with all riches and happiness.  When he is in dire straits She will come forward to free him from evil possessions, and annihilate all his enemies.

The Mahamaaya, the Devi Bhagavati, can hold in illusion by her power of attraction and delusion, even the minds of the most learned men.

Mother Durga, when your Grace  is remembered by the devotee, it  destroys his fears completely.  When he remembers your Grace  in a healthy  condition, It provides him with a calm and happy intellect.  Is there any deity other than your Sweet Grace  who can annihilate the maladies  of poverty, sadness,  fear and mental disorders?  Your Grace  is  of the most compassionate  mind always ready to help all  beings in the universe.

Your Exalted Grace is  the element of mangalam ( meaning all that is great and sublime) in all the objects that represent mangalam, your Grace  is  the harbinger of well being (shivam) and you, my mother,   is  also the consort of Shiva,  Your Grace is  the object of abject surrender by your devotees, you are the three eyed (or the consort of the three eyed Lord  shiva) and you are my mother   Narayani, the sister of Narayana.  May your Grace be pleased to accept all my pranams.

You are very dutiful in protecting unconditionally all who surrender on those lotus feet of yours  with all types of miseries and sorrows. May your Grace who annihiltates the sorrow of all be pleased to accept all my humble pranaams.

Your exalted Grace is present in all things that have any sort of form,  Your Grace is the owner of all that is in this univers, you are the meeting point and treasure house of all powers (the yogic Sakthis) , Mother Durga, May your Grace be pleased to protect me from all sorts of fear that arise to me now.

It is the duty and function of your Divine Grace, you the suzerain of the three worlds, to remove all the evil possessions by devils and demons and human acts which afflict me and pull me down, and I pray with full heart that your Grace must be pleased to annihilate all may enemies.

When your Grace is pleased, all the maladies are removed with a derisive smile.  When your Grace is extremely pleased, you grant all the desires of your devotees.  For men who take refuge in the Lotus feet of your exalted Grace, there can be no dangers or accident.  For the servants of Your Grace, my mother, all the others become servants/

This is the holy seven slokas in worship of Matha Durga.

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|

shree durgaa saptashloki

shree durgaa saptashloki

ॐ ज्ञानिनामपि चेतांसि देवी भगवती हि सा
बलादाकृष्य मोहाय महामाया प्रयच्छति॥१॥
दुर्गे स्मृता हरसि भीतिमशेषजन्तोः
स्वस्थैः स्मृता मति अतीव शुभां ददासि।
दारिद्र्यदुःखभयहारिणि का त्वदन्या
सर्वोपकारकरणाय सदऽऽर्द्रचित्ता॥२॥
सर्वमङ्गळमाङ्गळ्ये शिवे सर्वर्त्थसाधिके
शरण्ये त्र्यंबके गौरी नारायणि नमोऽस्तुते॥३॥
शरणागत दीनार्त्त परित्राण परायणे
सर्व्वस्यार्त्तिहरे देवी नारायणि नमोऽस्तुते॥४॥
सर्व्वस्वरूपे सर्व्वेशे सर्व्वशक्तिसमन्विते
भयेभ्यस्त्राहिनो देवी दुर्ग्गे देवि नमोऽस्तु ते॥५॥
सर्वबाधा प्रशमनं त्रैलोक्यस्याखिलेश्वरि
एवमेव त्वया कार्यं अस्मद्वैरि विनाशनं॥६
रोगानशेषानपहंसि तुष्टा
रुष्टा तु कामान् सकलान्भीष्टान् 

त्वामाश्रितानाम् न विपन्नराणाम्

त्वामाश्रिताह्याश्रयताम् प्रयान्ति॥७॥
॥इति श्री दुर्ग्ग सप्तश्लोकी संपूर्ण्णं॥
om jñānināmapi cetāṁsi devī bhagavatī hi sā
balādākṛṣya mohāya mahāmāyā prayacchati||1||
durge smṛtā harasi bhītimaśeṣajantoḥ
svasthaiḥ smṛtā mati atīva śubhāṁ dadāsi|
dāridryaduḥkhabhayahāriṇi kā tvadanyā
sarvopakārakaraṇāya sada''rdracittā||2||
sarvamaṅgaḻamāṅgaḻye śive sarvartthasādhike
śaraṇye tryaṁbake gaurī nārāyaṇi namo'stute||3||
śaraṇāgata dīnārtta paritrāṇa parāyaṇe
sarvvasyārttihare devī nārāyaṇi namo'stute||4||
sarvvasvarūpe sarvveśe sarvvaśaktisamanvite
bhayebhyastrāhino devī durgge devi namo'stu te||5||
sarvabādhā praśamanaṁ trailokyasyākhileśvari
evameva tvayā kāryaṁ asmadvairi vināśanaṁ||6
rogānaśeṣānapahaṁsi tuṣṭā
ruṣṭā tu kāmān sakalānbhīṣṭān
tvāmāśritānām na vipannarāṇām
tvāmāśritāhyāśrayatām prayānti||7||
||iti śrī durgga saptaślokī saṁpūrṇṇaṁ||

This mantra is part of Devee Mahatyam or Chadii.. It is a manthra with magical powers.  When a sadhaka is in safety the mother Duga provides him with all riches and happiness.  When he is in dire straits She will come forward to free him from evil possessions, and annihilates all his enemies.

The Mahamaaya, the Devi Bhagavati, can hold in illusion by her power of attraction and delusion, even the minds of the most learned me.

Mother Durga, when your Grace  is remembered by the devotee, it  destroys his fears completely.  When he remembers your Grace  in a healthy  condition,It provides him with a calm and happy intellect.  Is there any deity other than your Sweet Grace  who can annihilate the maladies  of poverty, sadness,  fear and mental disorders?  Your Grace  is  of the most compassionate  mind always ready to help all  beings in the universe.

Your Exalted Grace is  the element of mangalam ( meaning all that is great and sublime) in all the objects that represent mangalam, your Grace  is  the harbinger of well being (shivam) and you, my mother,   is  also the consort of Shiva,  Your Grace is  the object of abject surrender by your devotees, you are the three eyed (or the consort of the three eyed Lord  shiva) and you are my mother   Narayani, the sister of Narayana.  May your Grace be pleased to accept all my pranams.

You are very dutiful in protecting unconditionally all who surrender on those lotus feet of yours  with all types of miseries and sorrows. May your Grace who annihiltates the sorrow of all be pleased to accept all my humble pranaams.

Your exalted Grace is present in all things that have any sort of form,  Your Grace is the owner of all that is in this univers, you are the meeting point and treasure house of all powers (the yogic Sakthis) , Mother Durga, May your Grace be pleased to protect me from all sorts of fear that arise to me now.

It is the duty and function of your Divine Grace, you the suzerain of the three worlds, to remove all the evil possessions by devils and demons and human acts which afflict me and pull me down, and I pray with full heart that your Grace must be pleased to annihilate all may enemies.

When your Grace is pleased, all the maladies are removed with a derisive smile.  When your Grace is extremely pleased, you grant all the desires of your devotees.  For men who take refuge in the Lotus feet of your exalted Grace, there can be no dangers or accident.  For the servants of Your Grace, my mother, all the others become servants/

This is the holy seven slokas in worship of Matha Durga.

the nectar for the Universal Soul

आलोक्य मातुर्मुखमादरेण स्तन्यं पिबन्तं सरसीरुहाक्षं
तत्फुल्लवक्त्रं शरदिन्दुहासं बालं मुकुन्दं मनसा स्मरामि II
That dark lad is eagerly drinking the breast-milk of Yasodha..and frequently He is looking at the beautiful face of that luckiest mother with his eyes which resemble two lotus petals.. He pouts his lips attractively and His smile as bright as the moon in Sharatkalam shines out like a lightning. May I be lucky to contemplate on that form of the boy Mukunda in my  otherwise sinful mind  at least for a split second..

The provider of food and nourishment for the Universe is drinking the milk of a solitary cowherd womam adopting her as His own mother.. And He is so thankful to her.. That is our Krishna

All that was left was the bell and the string tied to it.

another episode from Panchatantram of Vishnusharma

In a town there lived a carpenter by name Ujjwalaka. He was very indigent.. He was feeling sad that everyone in the city did some productive work and earned money and respect. But his labour with timber earned him neither. So he left his town and went away to another city.

En route, he saw a female camel in labour pain. With his help she delivered a calf and the carpenter came back to his house leading the lady camel and her newborn camel boy. He fed the camels with great care. The camel-calf in time ate a lot of fodder and grew into a fully grown strong camel. The carpenter was in turn doing well financially selling the milk of the female camel. The carpenter thought that the camel boy was the harbinger of good luck for him and so he was very proud of him. He tied a bell around the neck of this camel boy, and the calf was ecstatic when he heard the ringing sound whenever he moved his neck.

In course of time the carpenter purchased some more camels and they begat many a foal, and now the carpenter was a successful dealer in camels, and their products. He groomed and sold many camels in the process and was immensely prosperous. But he never could think of selling off his first find, the camel with a bell tied around his neck.

One day all the camels of the household went to a nearby forest for grazing and having water. They had tummy-full of grass and tender plants and bellyfuls of clean cool water. In the evening they returned home very jubilant. Our camel with the bell was, as usual, in the lead. Being the pet of the group he was arrogant, and he was shaking his neck and the bell attached to it with flourish giving out loud noise, attracting all around including predators. Other camels were very disturbed.

" This foolish fellow is showing off with his bell. And he is coming far behind separated from the group.. We pray that he may not fall into the mouth of some wild predator."

While the procession was on, one lion happened to hear the chime of bells and came out to see what the mess was . Seeing the lion all the camels who were walking ahead of the young camel with the bell bolted and escaped to the town. The camel with the bell was far behind and he could not divine the approach of the lion till it was too late to escape.

Finally,…….

All that was left was the bell and the string tied to it. And maybe a few pieces of bones left-over.

jaya jaya deva hare

श्रितकमलाकुचमण्डन धृतकुण्डल कलितलळितवनमाला जय जय देव हरे॥१॥

दिनमणि मण्डलमण्डन भवखण्डन मुनिजनमानस हंस जय जय देव हरे॥२॥

काळियविषधरभञ्जन जनरञ्जन यदुकुलनळिनदिनेश जय जय देव हरे॥३॥

मधु मुर नरक विनाशन गरुडासन सुरकुलकेळिनिधान जय जय देव हरे॥४॥

अमलकमलदळ लोचन भवमोचन त्रिभुवनभवन निधान जय जय देव हरे॥५॥

जनकसुताकुचभूषण जित दूषण समरशमितदशकण्ड जय जय देव हरे॥६॥

अभिनवजलधर सुन्दर धृतमन्दर श्रीमुख चन्द्रचकोर जय जय देव हरे॥७॥

श्रीजयदेवकवेरितं कुरुते मुदं मङ्गल्मुज्ज्वलगीतं जय जय देव हरे॥ ८॥

॥इति महाकवि श्रीजयदेव विरचिते गीतगोविन्दे सामोददामोदरे द्वितीय अष्टपदी॥


shritakamalaakuchamaNDana dhR^itakunDala kalitalaLitavanamaalaa jaya jaya deva hare ..1..

dinamaNi maNDalamaNDana bhavakhaNDana munijanamaanasa haMsa jaya jaya deva hare ..2..

kaaLiyaviSadharabha~njana janara~njana yadukulanaLinadinesha jaya jaya deva hare ..3..

madhu mura naraka vinaashana garuDaasana surakulakeLinidhaana jaya jaya deva hare ..4..

amalakamaladaLa lochana bhavamochana tribhuvanabhavana nidhaana jaya jaya deva hare ..5..

janakasutaakuchabhuuSaNa jita duuSaNa samarashamitadashakaNDa jaya jaya deva hare ..6..

abhinavajaladhara sundara dhR^itamandara shriimukha chandrachakora jaya jaya deva hare ..7..

shriijayadevakaveritaM kurute mudaM ma~NgalmujjwalagiitaM jaya jaya deva hare.. 8..

..iti mahaakavi shriijayadeva virachite giitagovinde saamodadaamodare dvitiiya aSTapadii ..
This is an Ashtapadi where Sri Jayadeva describes the whole glory of Maadhava.. in Sopana Sangeetham and  great art forms like Kathakali, this ashtapadi is rendered as the mangalaslokam... Today is Guruvayurapaan's day.. his own Ekadasi.. my humble pranams for His welfare because the whole world can be in good stead only if that black fellow is happy.

Victory to you, Victory to you, Oh Lord Hari..
You the amorous lover holding the breast of Lakshmi the Kamala, you having your resplendent ear ornaments, adorning the beautiful garland of thulasi and other flowers,
you, the most exalted adornment for the orb of the sun, you, the remover of the mundane pathos of your devotees, you the swan shining in the lotus of the learned sages,
you, the shatterer of the poison fangs of Kaaliya the snake,  you the rejoicer of the hearts of one and all with your glorious lore,  you the sun for the lotus that is called the yadu clan,
you the destroyer or demons madhu, mura and naraka,  you the occupant of the back of the lord of birds Garuda, you the sole cause for the rejoicing of the numerous gods and their clans,
you the possessor of eyes shaped like flawless petals of a fresh lotus, you the destroyer of the sins and sufferings of the devotees,  you who contains and protects the three worlds in your belly during the deluges at the end of eons,
you, the playful handler of the breast of the daughter of Janaka, you the vanquisher or Dhooshana, you the slayer of the ten-headed Ravana at the end of a fierce battle,
you the possessor of freshly black beauty like the newly formed black cloud,  you the supporter of Mandhara mountain during the churning of the milky ocean, you the chakora bird which drinks the face of the moon that is Lakshmi,
The above song which  is sung by the Poet Jayadeva may endow all of us with  happiness and mangalam
 ( there is no word to translate the meaning of this word to English)

The writing is by a poet who has realised Krishna and witnessed His  playful activities.  So whatever he writes, in devotion or in sringaararasam is equally sacred.  The amorous union of prakriti and purusha is the basis for the existence of this world.. We are mere constituents and the exalted souls like this poet are well within their rights to  describe their master in whatever way they want. 
Sree Krishnaarapanam.

Your Lotus feet may please be graceful to lift me also to such sublime heights

अग्निवासरवळर्क्षपक्षगैरुत्तरायणजुषा च दैवतैः
प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तमीयते॥११
आस्थितोऽथ महरालये यदा शेषवक्त्रदहनोष्मणार्द्यते
ईयते भवदुपाश्रयस्तदा वेधसः पदमतः पुरैव वा॥१२॥
तत्र वा तव पदेऽथवा वसन् प्राकृतप्रळय एति मुक्तताम्।
स्वेच्छया खलु पुरा विमुच्यते संविभिध्य जगदण्डमोजसा॥१३॥
तस्य च क्षितिपयोमहोऽनिलद्योमहत्प्रकृतिसप्तकावृतीः
तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतम् विभो॥१४॥
अर्च्चिरादिगतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते
सच्चिदात्मक भवद्गुणोदयानुच्चरन्तमनिलेश पाहि मां॥१५
श्रीमन्नारायणीये चतुर्थदशकं
भवत्परः अग्निवासर वलर्क्ष पक्षगैः उत्तरायण जुषा च दैवतैः रविपदं प्रापितः मोदवान् ध्रुवपदान्तं ईयते॥
अथ महरालये आस्थितः यदा शेषवक्त्र दहनोष्मणा अर्द्यते तदा भवदुपाश्रयः वेधसः पदम् ईयते वा अतः पुरा एव वेधसः पुरम् ईयत्॥
तत्र वा अथवा तव पदे वसन् प्राकृतप्रळये मुक्तताम् एति।  अथवा स्वेच्छया पुरा खलु जगदण्डम् सम्विभिद्य विमुच्यते॥
विभो  योगी तस्य च क्षिति पयो महो अनिल ध्यौ महत् प्रकृति सप्तकावृतीः तत्तद् आत्मकतया विशन् सुखी ते एव अनावृतं पदं याति॥
हे जगत्पते ईदृशीं अर्चिरादिगतिं व्रजन् योगी विच्युतिम् न भजते।  सत् चित् आत्मक अनिलेश भव गुनोदयान् उच्चरन्तम् मां मां पाहि।।
agnivaasaravaLarkSapakSagairuttaraayaNajuSaa cha daivataiH
praapito ravipadaM bhavatparo modavaan dhruvapadaantamiiyate..11
aasthito.atha maharaalaye yadaa sheSavaktradahanoSmaNaardyate
iiyate bhavadupaashrayastadaa vedhasaH padamataH puraiva vaa..12..
tatra vaa tava pade.athavaa vasan praakR^itapraLaya eti muktataam.
swechchhayaa khalu puraa vimuchyate saMvibhidhya jagadaNDamojasaa..13..
tasya cha kSitipayomaho.aniladyomahatprakR^itisaptakaavR^itiiH
tattadaatmakatayaa vishan sukhii yaati te padamanaavR^itam vibho..14..
archchiraadigatimiidR^ishiiM vrajan vichyutiM na bhajate jagatpate
sachchidaatmaka bhavadguNodayaanuchcharantamanilesha paahi maaM..15
shriimannaaraayaNiiye chaturthadashakaM

The movement to the final destination... the attainment of the Lotus feet of the Brahman that is Guruvayurappa  for the yogis  who can devise various options is described in the concluding five stanzas of the fourth Dashakam.
"The yogi who has served you with devotion is led by gods who preside over fire, daytime, the new moon fortnight (shuklpaksham) and who are depending on the Uttaraayanam ( makaram to mithunam months), to the abode of the Sun from where the yogis enjoy supreme bliss and finally reach upto the abode of the Dhruva star--the polestar.
From the Dhruvapadam they reach the Maharloka where  they may wait till the heat from the hood of Bhagavan Sesha who is forming your bed, or even before  becoming conscious of such heat, the realized yogi proceeds to the abode of brahma ( the brahmaloka is nothing but the naabhiikamalam of the Lord)
Living in the coziness of your lotus feet or in the brahmaloka (your naabhiikamalam), whe the pralayam or deluge occurs at the end of a tenue of Brahmadevea,  the yogis opt for emancipation having attained oneness with you.  They do have the choice of forcibly moving out (or breaking)of the egg of Brahma (brahmaandam) even before pralayam through their power of yoga and attaining moksham or emancipation at their will.
The breaking of brahmanda would mean that the yogi, after promoting himself through the seven sheaths of Brahmandam which are earth, water, the power of thrunderbolt, air, the skay, the principle of mahat and maya, in his sookshma or quintissential body, and escapes to your exalted area where there are no coverings of impediment.
My Lord Guruvayurappa, Lord of the Universe  when the yogis reach the world of bliss through the yogic--devotion in your lotus feet will never have punaravritti, that is coming back to the earth to  take further births.  For them the final destination is reached.  My sweet master Krishna, Guruvayurappa,  I am also in that path, I am starting by recounting  your great lore with utter devotion.. Your Lotus feet may please be graceful to life me also to such sublime heights. Oh my Lord Guruvayurappa,  be my saviour.

--

।श्रीकृष्णो रक्षतु।
|śrīkṛṣṇo rakṣatu|
Have a nice and happy day
with profound respect and warm regards
K V Ananthanarayanan
blog   http://kanfusion.blogspot.com/
त्यजन्तु बान्धवाः सर्वे निन्दन्तु गुरवो जनाःI
तदापि परमानन्दो गोविन्दो मम जीवनंII
let all my relatives abandon me, let the great people insult me, still I am in supreme bliss since my life  is GOVINDA alone.
Iकृष्णात् परं किमपि तत्वं अहं न जाने"I
लोकाः समस्ताः सुखिनो भवन्तु।
lokāḥ samastāḥ sukhino bhavantu|