for a suddhasattwa there will be no pleasure or pain.

on sloka 5 of satakam 5 of Narayaneeyam, which I tried to explain, the following query was raised.

NishTrai Gunyo Bhavarjuna , was the lord's statement in Gita.?

I felt , that the state of Trans Satwa is the supreme state.

Narayana Bhattathri cannot be wrong.

I am confused.

Can you please help me understand the subtle intent of Shri Bhattathri?

My answer to that query is

When the process of genesis (creation of universe) is to be described, the author bhattathiri had to scrupulously follow the original authorities.

Here it is the Bhagavatham of Vyasa,

The world has to be seen realistically as is created and not as the ideal situation where a creature should reach.

The very fact that arjuna was subject to the three gunas like anyone else, made the blessed lord to say" nistraigunyo bhavaarjuna.. " निस्त्रैगुण्यो भव अर्जुन

The lord prefixes this advise with a statement, " Traignunya vishayaa lokaah..". त्रैगुण्यविषयाः लोकाः the creations are afflicted by the three gunas, and Arjuna, please go above this..

So the state of affairs is evident.. the three gunas were created, and surely they were created through the will of God through his own Maaya ..

One of the main purposes for the beings to assume life in this world is to enjoy or suffer and expiate the Karmaphalam..

for a suddhasattwa,( a man with only sattwa or in your perception one who is above all the three gunaas) there will be no pleasure or pain.

So how can an ordinary human being live in this world and live out his karmas, ?

If you try to subscribe to the view that there are two states for the creations.. one which is the ordinary state as we see in our mundane lives which are subject to all the vagaries of the gunas and sufferings arising from there because these creations are caught in the web of maayaa,

and the ideal state,

where, after contemplation on the Lords Grace, the same being gets emancipated from the grip of such Maaya and become inure to all the worldy vaasanas.

You are assuming the ideal which has to be reached in this world through bhakthi and saadhana should be present in the whole world right from the first moment of creation.

If that is so the creation itself which is only a leela of the Blessed lord through his Maaya, becomes unnecessary.

In the earlier sloka Bhattathiri has already stated that the Lord just willed through his power of Maaya the mode of creation, and there he wanted every type of persona..

not only the ideal one who has transcended the three gunas.

How can one transcend the three gunas if such gunas are not there.?

We do not become post graduates or rulers of the world, nor evil and imbecile persons on the day we enter the world as infants.

We train ourselves for life, and we have to go though the same process for the life above or beyond the ordinary life also.

If you would follow of the advaita philosophy of Shankara alone then there is a different argument..

If we subscribe to that philosophy then the whole process of creation and even the fact of existence of the universe with all its constituents is just an illusion, there is only the supreme soul that has real existence.

If that is so our debate and even Bhattathiris account is just academic.

That is the stuff for philosophers and renunciates, and not for the ordinary humans who form the majority in the scheme of things.

My view is that nobody in the frame of reference of the physical world as we see and feel can deny the existence of good and evil, and both these are created by god through his powers to creat illusions , and the Blessed Lord's exhortation to Arjuna is to be seen as a call for the sadhaka to raise himself beyond three gunas..

We should differentiate between the real and the ideal which we strive to reach.

Narayana bhattathiri is not wrong. He is stating a fact.

We cannot expect any narrative like Narayaneeyam which consists of such wide dimension just to talk about supreme state alone.

Bhattathiri at this point of Narayaneeyam is only starting his work.. he is creating the proper framework.

If you have to wonder that Bhattathiri is right or wrong here, then you will have to wonder about the entire puranas, itihasas, and even vedas which never fail to acknowledge the existence of the three gunas.

I do understand your query in the light of this particular sloka, but we can explain things only with reference to a wider canvas..

musings 177

One respected friend asked whether the messages going round in social media and other circles that certain slokams of Narayaneeyam when chanted would cure illnesses like blindness cancer etc.

My response is..

Guruvayurappan can do anything and bring in any miracle.

And Narayneeyam is his love.

So any part or the whole of Narayaneeyam can bless us in any manner He wants.

It is only the thought of the individual devotee that some particular slokam will bring result.

Of course that faith need not be challenged

You can be sure about the efficacy Narayaneeyam.

So many people give so many stories..about the benefits.

That may be according to their faith.

But every slokam of Narayneeyam is sacred and has curing powers..

Narayana Bhattathiri arrived and sat in the temple premises and was very ill.. unable even to move.

But when he completed this monumental work sitting there for many days he was cured of all illness.

He was blessed with ayur aroghya saukhyam..long life health and physical comfort. आयुरारोग्यसौख्यम्

Ask for anything chanting Narayaneeyam and Guruvayurappan will give that.

So we need not really worry about any part and its effect.

Every word of Narayaneeyam is a medicine.

Can there be any doubt about that..?

Guruvayurappan is the life, the hope, the cure, the solace and everything for the devotees.

कृष्ण! कारुण्यसिन्धो--

the Viraat purusha

अण्डं तत्खलु पूर्वसृष्टसलिले तिष्ठत् सहस्रं समा
निर्बिन्दन्नकृथश्च्तुर्दश्जगद्रूपं विराडाह्वयं।
साहस्रैः करपादमूर्धनिवहैर् निश्शेषजीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात्॥१०
श्रीमन्नारायणीयं दशकं ५
पूर्वसृष्टसलिले सहस्रं समाः तिष्टत् तत् खलु अण्डं निर्भिन्दन् चतुर्दशजगद्रूपं  विराडाह्वयं अकृथाः।  निःश्शेषजीवात्मकः साहस्रैः करपादमूर्धनिवहैः निर्भातः असि।  मरुत्पुराधिप सः मां सर्वामयात् त्रायस्व।

aṇḍaṁ tatkhalu pūrvasṛṣṭasalile tiṣṭhat sahasraṁ samā
nirbindannakṛthaścturdaśjagadrūpaṁ virāḍāhvayaṁ|
sāhasraiḥ karapādamūrdhanivahair niśśeṣajīvātmako
nirbhāto'si marutpurādhipa sa māṁ trāyasva sarvāmayāt||10
śrīmannārāyaṇīyaṁ daśakaṁ 5
pūrvasṛṣṭasalile sahasraṁ samāḥ tiṣṭat tat khalu aṇḍaṁ nirbhindan caturdaśajagadrūpaṁ  virāḍāhvayaṁ akṛthāḥ|  niḥśśeṣajīvātmakaḥ sāhasraiḥ karapādamūrdhanivahaiḥ nirbhātaḥ asi|  marutpurādhipa saḥ māṁ sarvāmayāt trāyasva|

The golden egg created by you floated for thousand years  in the primordial waters already present through your will.  You divided that egg into fourteen exact parts as worlds called viraats.  You  manifested and encompassed the entire universe in that Viraat form forming the internal living force of all the moving and non-moving objects, you shone  there possessed  of  thousand heads, limbs.
You the Lord of the city of winds, who manifested as the Viraatpursha, oh Guruvayurappa, that you, please save me from the pangs of all these ailments.

This virat purusha is described in the Vedas as Sahasresheershaa purushaH sahasraakshaH sahasrapaad.... remember the PurushasookthaM?
--
।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 golden egg..

एते भूतगणास्तथेन्द्रियगणा देवाश्च जाता पृथङ्
नो शेकुर्भुवनाण्डनिर्मितिविधौ देवैरमीभिस्तदा।
त्वं नानाविधसूक्तिभिर्नुतगुणस्तत्त्वान्यमून्याविशं
चेष्टाशक्तिमुदीर्य तानि खटयन् हैरण्यमण्डं व्यधाः॥९
श्रीमन्नारायणीयं दशकं ५
एते जाताः भूतगणाः तथा इन्द्रियगणाः देवाः च भुवनाण्डनिर्मितिस्विधौ पृथक् न शेकुः।  तदा अमीभिः देवैः नानाविधसूक्तिभिः नुतगुणः त्वं  अमूनि तत्त्वानि आविशन् चेष्टाशक्तिं उदीर्य तानि खटयन् हैरण्यं अण्डं व्यधाः।
ete bhūtagaṇāstathendriyagaṇā devāśca jātā pṛthaṅ
no śekurbhuvanāṇḍanirmitividhau devairamībhistadā|
tvaṁ nānāvidhasūktibhirnutaguṇastattvānyamūnyāviśaṁ
ceṣṭāśaktimudīrya tāni khaṭayan hairaṇyamaṇḍaṁ vyadhāḥ||9
śrīmannārāyaṇīyaṁ daśakaṁ 5
ete jātāḥ bhūtagaṇāḥ tathā indriyagaṇāḥ devāḥ ca bhuvanāṇḍanirmitisvidhau pṛthak na śekuḥ|  tadā amībhiḥ devaiḥ nānāvidhasūktibhiḥ nutaguṇaḥ tvaṁ  amūni tattvāni āviśan ceṣṭāśaktiṁ udīrya tāni khaṭayan hairaṇyaṁ aṇḍaṁ vyadhāḥ|

He created the various elements and their presiding deities through his dexterous Maaya power.  But such creations were not capable of effecting further creations, jointly or severally.  So Guruvayurappa, you were invoked and prayed to by them with various hymns  and then you yourself entered the various tattwaas  and enabled their faculty of functioning  and created the Golden egg.

It was indeed a very elaborate task even for the Lord.  He impelled his own maaya powers and created the elements and tattwas and the deities, but such deities were powerless by themselves to extend the chain of creation.  All they could manage was to praise him with hymns in supplication.  And the Lord in his infinite mercy created the Golden egg, the source for all creations further.  May be this is something like programming the DNA and the genes.  The Lord was the greatest engineer in genetics ever.

--

।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 five elements created by Him

शब्दाद्व्योम ततः ससर्जिथ विभो स्पर्शं ततो मारुतं
तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीं।
एवम् माधव पूर्व्वपूर्वकलनादाद्याद्यधर्मान्वितं
भूतग्राममिमं त्वमेव भगवन् प्राकाशयस्तामसात्॥८
श्रीमन्नारायणीयम्  दशकं ५
शब्दात् व्योम ततः स्पर्शं अतः मारुतं तस्मात् रूपं ततः महः अथ च रसं तोयम् गन्धं महीं च विभो ससर्जिथ। माधव एवं पूर्व पूर्व कलनात् आद्यादिधर्मान्वितं इमं भूतग्रमं भगवन् त्वं एव तामसात् प्रकशयः।

śabdādvyoma tataḥ sasarjitha vibho sparśaṁ tato mārutaṁ
tasmādrūpamato maho'tha ca rasaṁ toyaṁ ca gandhaṁ mahīṁ|
evam mādhava pūrvvapūrvakalanādādyādyadharmānvitaṁ
bhūtagrāmamimaṁ tvameva bhagavan prākāśayastāmasāt||8
śrīmannārāyaṇīyam  daśakaṁ 5
śabdāt vyoma tataḥ sparśaṁ ataḥ mārutaṁ tasmāt rūpaṁ tataḥ mahaḥ atha ca rasaṁ toyam gandhaṁ mahīṁ ca vibho sasarjitha| mādhava evaṁ pūrva pūrva kalanāt ādyādidharmānvitaṁ imaṁ bhūtagramaṁ bhagavan tvaṁ eva tāmasāt prakaśayaḥ|

"Guruvayurappa, You  created the sky from the sound, from the sky you created the sense of touch, and from that sense of touch you created air, and from that air you created definite form and from that form you created the splendid energy,  and from that energy you created rasa ( the taste, of the capacity to enjoy), water, sense of smell and the earth.   You Madhava, Bhagavan Guruvayurappa, thus you created the entire chain of the earthly features by you may in regular succession, and made them manifest on earth through the taamasic  ahamkaara."
The sky is of the quality of sound.  air is of the quality of sound and touch.  The tejas or splendour of energy is having sound, sense of touch and form also.  Water is having the sense of sound, touch, form and taste also.  The earth is having sound, sense of touch, form, sense of sound, sense of taste and sense of smell also.
The successive creation of the Panchbhuuthas in the Macro form from their mircro forms is described. here.  The process was executed through the tamasic ahamkara.

--

।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|

creation through rajas and tamas.

भूमन् मानसबुद्ध्यहङ्कृतिमिळच्चित्ताख्य वृत्त्यन्वितम्
तच्चान्तःकरणम् विभो तव बलात् सत्त्वांश एवासृजत्।
जातस्तैजसतो दशेन्द्रियगणस्तत्त्तामससांशात् पुरः
तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनी त्वत्बलात्॥७
श्रीमन्नारायणीये दशकं ५
भूमन्  विभो तव बलात् सत्त्वांशम् एव मान्सबुद्ध्यहङ्कृतिमिळत् चित्ताख्यवृत्त्यन्वितं अन्तःकरणम् च असृजत्। तैजसतः दशेन्द्रियगणः मरुत्पुरपते त्वद् बलात् पुनः तत्तामसांशात्  नभसः तन्मात्रं शब्दः अजनि।
bhūman mānasabuddhyahaṅkṛtimiḻaccittākhya vṛttyanvitam

taccāntaḥkaraṇam vibho tava balāt sattvāṁśa evāsṛjat|
jātastaijasato daśendriyagaṇastatttāmasasāṁśāt puraḥ
tanmātraṁ nabhaso marutpurapate śabdo'janī tvatbalāt||7
śrīmannārāyaṇīye daśakaṁ 5
bhūman  vibho tava balāt sattvāṁśam eva mānsabuddhyahaṅkṛtimiḻat cittākhyavṛttyanvitaṁ antaḥkaraṇam ca asṛjat| taijasataḥ daśendriyagaṇaḥ marutpurapate tvad balāt punaḥ tattāmasāṁśāt  nabhasaḥ tanmātraṁ śabdaḥ ajani|

You the lord of the world, you who pervades the whole universe, Guruvayurappa,  it was only through your desire that the sattwa ahamkaram of Mahat tattwa created  the anthaH karanam or the inner functioning unit of the being consisting of mind, intellect, sense of uniqueness and faculty of discretion.   You created the ten indriyas, five jnaanendriyas and five karmendriyas,  hearing, touch, vision, taste  and sense of smell, being  the five jnanendriyas and speech, hands, legs, excretionary organs and the sexual organ, being the five Karmendriyas, through your Rajo Ahamkara and  the molecular movement (tanmatra) of the sky forming the Sound from there, was created by your Taamasa Ahamkara. 

This again indicates that the Lord, through his own Maaya created the Mahat tatwa which in turn created the Ahamkara which divided itself into sattwa rajas and tamas. and created various objects and phenoment ascribed to them.
The process is very precise but difficult to  understand for we laymen.

--

।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|

creation of gods through sattwa...

सोऽहं च त्रिगुणक्रमात् त्रिविधतामासाद्य वैकारिको
भूयस्तैजसतामसाविति भवन्नाद्येन सत्त्वात्मना।
देवानिन्द्रियमानिनोऽकृत दिशा वातार्कपाश्यश्विनो
वह्नीन्द्राच्युतमित्रकान् विधुविधिश्रीरुद्रशारीरिकान्॥६
श्रीमन्नारायणीयं दशकं ५
सः अहं च त्रिगुणक्रमात् त्रिविधताम् आसाद्य वैकारिकः भूयः तैजस तामसौ इति च भवत्।   आद्येन सत्त्वात्मना  दिशा वातार्क पाश्यश्विनः वह्नीन्द्राच्युतमित्रकान् विधु विधि श्रीरुद्र शारीरिकान् इन्द्रियमानिनः देवान् अकृत।

so'haṁ ca triguṇakramāt trividhatāmāsādya vaikāriko
bhūyastaijasatāmasāviti bhavannādyena sattvātmanā|
devānindriyamānino'kṛta diśā vātārkapāśyaśvino
vahnīndrācyutamitrakān vidhuvidhiśrīrudraśārīrikān||6
śrīmannārāyaṇīyaṁ daśakaṁ 5
saḥ ahaṁ ca triguṇakramāt trividhatām āsādya vaikārikaḥ bhūyaḥ taijasa tāmasau iti ca bhavat|   ādyena sattvātmanā  diśā vātārka pāśyaśvinaḥ vahnīndrācyutamitrakān vidhu vidhi śrīrudra śārīrikān indriyamāninaḥ devān akṛta|


The poet Bhattathiri now starts to describe what  Ahamkara, the product of Mahat (cognitive limb of the Lord's Maaya)  set out to do.  The description would go beyond one sloka.
In this sloka
"This Ahamkara ( this has nothing to do with arrogaance... this ahamkara is the recognition of existence and sense of discretion acquired through the cognitive faculties by the maya force performing the duty of creation) assumed the forms of pure calmness, authoritativeness and power of destruction and christened the three as sattwa, rajas and tamas.   Out of these the first one, namely, saattwika was employed in cration of  the gods who have the sense of being owners and presiding deities of limbs and objets.  The Gods  thus created were  the gods of direction,  air, the sun, the rope wielding Varuna, the divine doctors Ashwins,  agni the fire, Indra, upendra, Mitra, Prajapati, the moon, the fourheaded Brahma, the Rudra and the Kshetrajna,

I feel  from this sloka it should be clear that the maya had to divide the ahamkara tattwam into the three Gunas because creation of objects having predominance in any of  the three Gunas can be created only by a source that is having comparable guna.

The creation process of Ahamkara in Saattwika form are 1,  hearing, touch, eyes, tongue, and smell, directions.. vayu, sun, varuna, ashwins,  2. words, hands, legs, excretory organ, sexual organ, agni  indra, achyuta (upendra) mithra, prajapathi, 3. Mind, intellect ahamkaram(sense of uniqueness) and discretionary power,  moon, brahma, rudra and kshetrajna.. these are respectively  the manifestations and the connected deities as created by the Sattwa Ahamkara.

।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|

Nishthraigunyo Bhavarjuna

on sloka 5 of satakam 5 of Narayaneeyam, which I tried to expalain, the following query was raised.

Nish Trai Gunyo Bhavarjuna , was the lord's statement in Gita.

I felt , that the state of Trans Satwa is the supreme state.

Narayana Bhattathri cannot be wrong.

I am confused.

Can you please help me understand the subtle intent of Shri Bhattathri?

My answer to that query is

 When the process of genesis(creation of universe) is to be described, the author battathiri had to scrupulously follow the original authorities.  Here it is the Bhagavatham of Vyasa, The world has to be seen as is created and not as the  ideal situation where a creature should reach.  The very fact that arjuna was subject to the three gunas like anyone else, made the blessed lord to say" nistraigunyo bhavaarjuna.. "  The lord prefixes this advise with a statement, " Traignunya vishayaa  lokaah..".  the creations are afflicted by the three gunas, and arjuna, please go above this..  So the state of affairs is evident.. the three gunas were created, and surely they were created through the will of God through his own maaya ..
 One of the main purposes for the beings to assume life in this world is to enjoy or suffer and expiate the Karmaphalam.. for a suddhasattwa,( a man with only sattwa or in your perception one who is above all the three gunaas)  there will be no pleasure or pain.  So how can an ordinary human being live in this world and live out his karmas, ?  If you try to subscribe to the view  that there are two states for the creations.. one which is the ordinary state as we see in our mundane lives which is subject to all the vagaries of the gunas and sufferings arising from there because these creations are caught in the web of maayaa, and  the ideal state, where, after contemplation on the Lords Grace, the same being gets emancipated from the grip of such maaya and become inure to all the worldy vaasanas.  You are assuming the ideal which has to be reached in this world through bhakthi and saadhana  should be present in the whole word right from the first moment  of creation.  If that is so the creation itself which is only a leela of the Blessed lord through his maya, becomes unnecessary.  In the earlier sloka bhattathiri has already stated that the Lord just willed through his power of maaya the creation, and there he wanted every type of persona.. not only the ideal one who has transcended the three gunas.  How can one transcend the three gunas  if such gunas are not there.  We do not become post graduates or rulers of the world, nor  evil and imbecile persons on the day we enter the world as  infants.  We train ourselves for life, and we have to go though the same process for the life above or beyond  the ordinary life also.
            If you would  follw  of the advaita philosophy of Shankara alone then there is a different argument..  If we subscribe to that philosophy  then the whole process of creation and even the fact of existence of the universe with all its constituents  is just an illusion, there is only the supreme soul that has real existence.   If that is so our debate and even bhattathiris account is just academic. That is the stuff for philosophers and renunciates, and not for the ordinary humans  who form the majority in the scheme of things.
My view is that nobody in the frame of reference of the physical world as we see and feel  can deny the existence of good and evil, and both these are created by god through his illusory powers,  and the Blessed Lord's exhortation to arjuna is to be seen as a call for the sadhaka to raise himself beyond three gunas.. We should differentiate between the real and the ideal which we strive to reach.    Narayana bhattathiri is not wrong.  He is stating a fact.  We cannot expect any narrative of such dimension just to talk about  supreme state alone.  Bhattathiri at this point of Narayaneeyam  is  only starting his work.. he is creating the proper framework.  If you have to wonder that Bhattathiri is right or wrong here, then you will have to wonder about the entire puranas, itihasas, and even vedas which never fail to acknowledge the existence of the three gunas.  I do understand your query in the light of this particular sloka, but we can explain things only with reference to a wider canvas..

from sattwa to rajas and tamas...

तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधानः  स्वयं
जीवेऽस्मिन् खलु निर्विकल्पमहमित्युद्बोधनिष्पादकः।
चक्रेऽस्मिन् सविकल्पबोधकमहं तत्त्वम् महान् खल्वसौ
संपुष्टं त्रिगुणैस्तमोऽतिबहुलं विष्णो भवत्प्रेरणात्॥५
श्रीमन्नारायणीयं दशकं ५
तत्र असौ च महान् त्रिगुणात्मकः अपि सत्त्वप्रधानः अस्मिन् जीवे स्वयं निर्विकल्पं अहं इति उद्बोधनिष्पादकः खलु।  असौ महान् खलु विष्णो भवत् प्रेरणात् अस्मिन् त्रिगुणैः सम्पुष्टं तमोऽतिबहुलं सविकल्पबोधकं अहंतत्त्वं चक्रे।
tatrāsau triguṇātmako'pi ca mahān sattvapradhānaḥ  svayaṁ
jīve'smin khalu nirvikalpamahamityudbodhaniṣpādakaḥ|
cakre'smin savikalpabodhakamahaṁ tattvam mahān khalvasau
saṁpuṣṭaṁ triguṇaiastamo'tibahulaṁ viṣṇo bhavatpreraṇāt||5
śrīmannārāyaṇīyaṁ daśakaṁ 5
tatra asau ca mahān triguṇātmakaḥ api sattvapradhānaḥ asmin jīve svayaṁ nirvikalpaṁ ahaṁ iti udbodhaniṣpādakaḥ khalu|  asau mahān khalu viṣṇo bhavat preraṇāt asmin triguṇaiḥ sampuṣṭaṁ tamo'tibahulaṁ savikalpabodhakaṁ ahaṁtattvaṁ cakre|

Now the great poet Bhattathiri describes how from the same Mahat which at first was manifesting only the Sattwa or most noble traits but had in it inherently the other gunass of rajas  --ahamkara or ego or arrogance and tamo gunas like rage, destructive tendencies etc, in the initial stages only manifested the Sattwa guna and had a sense of being a unique one (aham) which was a stand-alone feeling because there was no awareness of anything other than that unique existence.  But by the instigation of you Vishnu the  Guruvayurappa, the same principle of Mahat manifested as Ahamkara with a sense of unique existence with a sense of aloofness and difference from all other beings and a sense of superiority over others.

The three Gunas, sattwam rajas an tamas are necessary for the existence of the manifested world.  If the creations just do not take cognizance of anything other that the supreme soul which is inherent in them and continue to be just contemplating on that like aatmaaraamaas, there would be no further expansion or creation in all its vividness.
In fact this portion of Narayaneeyam is only  expounding the theory of creation, and Bhattathiripad is scrupulously following the contents of Vyasa's Srimad Bhagavatham, because, it was the tradition in our culture to follow the earlier authorities with great respect.  These parts are just the necessary contents of Narayaneeyam but one may wonder whether these dasakas have  much popular appeal in a work essentially based on the Devotion of the bhaktha to the Lord. But no one is entitled to skip such parts.

--

।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|

your maaya started her duties right earnest

मायासन्निहितोऽप्रविष्टवपुषा साक्षीति गीतो भवान्
भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापरः।

कालादिप्रतिबोधिताथ भवता सञ्चोदिता च स्वयम्
माया सा खलु बुद्धितत्त्वमसृजद्योऽसौ महानुच्यते॥४
श्रीमन्नारायणीये दशकम् ५
मायासन्निहितः  अप्रविष्टवपुषा उपलक्षितः  भवान् साक्षि इति गीतः।  तां भेदैः प्रतिबिम्बतः भवान् एव विविशिवान्।  जीवः अपि न अपरः।  अथ कालादि प्रतिबोधिता भवता सञ्चोदिता च सा माया खलु बुद्धितत्त्वं असृजत्।  यः असौ महान् उच्यते।

māyāsannihito'praviṣṭavapuṣā sākṣīti gīto bhavān
bhedaistāṁ pratibiṁbato viviśivān jīvo'pi naivāparaḥ|
kālādipratibodhitātha bhavatā sañcoditā ca svayam
māyā sā khalu buddhitattvamasṛjadyo'sau mahānucyate||4
śrīmannārāyanīye daśakam 5
māyāsannihitaḥ  apraviṣṭavapuṣā upalakṣitaḥ  bhavān sākṣi iti gītaḥ|  tāṁ bhedaiḥ pratibimbataḥ bhavān eva viviśivān|  jīvaḥ api na aparaḥ|  atha kālādi pratibodhitā bhavatā sañcoditā ca sā māyā khalu buddhitattvaṁ asṛjat|  yaḥ asau mahān ucyate|

I am continuing Narayaneeyam from where I had stopped about two months ago. The point where I stopped was the process of creation initiated by the divine will of Krishna the Guruvayurappa. 

" Your presence is very much manifest in your power of delusion (maayaa) but  you are not a part of that maya, as you have not entered the realms of maya physically.  Therefore you are always sung as the witness to the working of your own maya.   (It is like an artist taking out his palette and paints and brush and adding his ideas and transferring them to a canvas but the artist himself is not a part of the picture.. but there is that subtle something between the creator and the created.)  The jeevatma who has entered maya with some different upaadis or conditions is also none other than you.  After the deluge, the maya which was aroused by time, adhrustam (the unseen inherent force) and her own inherent attributes decided by you and further  who was sufficiently prodded by you Guruvayurappa,  created the tattwa of buddhi or congnition all by herself.   That buddhitattwam is called the tattwam of Mahat."

Maya is an integral part of the Lord but the lord is not essentially entering that area of maya and doing the creations.  He is only the witness. But the inherent nature of Maya coupled with the tacit prodding of the Lord could create almost anything, and she started the creation process.  The first thing when a new set up is established is to have an index or master list.. the cognizion.  This she created. first.   More creations would be seen  getting added to the kitty in the subsequent slokas.  This part of Naryaneeyam is very abstruse and it was pat on this point that it got stuck up.  But without understanding the process of working of divine will through his own powers of illusion(maya), further understanding of Bhagavatham or Narayaneeyam is difficult for a scholar.  For the bhakta, we can just say the Lord started his process of creation through the agency of maya, and the first creation was the Mahat tattwa.  This knowledge is sufficient.

--

।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
also see  https://kanfusion.blogspot.com/2019/01/nasadiya-sukta.html

।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|

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|

aiming his existence at you he leaves the microcosmic body and simply merge with your supreme being.

इत्थम्भ्यसननिर्भरोल्लसत्त्वत्परात्मसुखकल्पितोत्सवाः
मुक्तभक्तकुलमौलितां गताः सञ्चरेम शुकनारदादिवत्॥८॥
त्वत्समाधिविजये तु यः पुनर्मङ्क्षु मोक्षरसिकः क्रमेण वा
योगवश्यमनिलं षडाश्रयैरुन्न्यत्यज सुषुम्नया शनैः॥९॥
लिङ्गदेहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रहः
ऊर्द्ध्वलोककुतुकी तु मूर्द्धतः सार्धमेव करणैर्न्निरीयते॥१०॥
श्रीमन्नारायणीये चतुर्थस्कन्दं
itthambhyasananirbharollasattvatparātmasukhakalpitotsavāḥ
muktabhaktakulamaulitāṁ gatāḥ sañcarema śukanāradādivat||8||
tvatsamādhivijaye tu yaḥ punarmaṅkṣu mokṣarasikaḥ krameṇa vā
yogavaśyamanilaṁ ṣaḍāśrayairunnyatyaja suṣumnayā śanaiḥ||9||
liṅgadehamapi santyajannatho līyate tvayi pare nirāgrahaḥ
ūrddhvalokakutukī tu mūrddhataḥ sārdhameva karaṇairnnirīyate||10||
śrīmannārāyaṇīye caturthaskandaṁ

वयं इत्थम् अभ्यसन निर्भरोल्लसत् त्वत् परात्मसुख कल्पितोत्सवाः मुक्त भक्त कुल मौलितां गताः शुकनारदादिवत् सञ्चरेम।
हे अज यः तु त्वत् समाधिविजये मङ्क्षु क्रमेण वा मोक्षरसिकः सः योगवश्यं अनिलं षडाश्रयैः सुषुम्नया शनैः उन्नयति।

निराग्रहः अधो लिङ्गदेहं अपि सन्त्यजन् परे त्वयि लीयते।  ऊर्द्ध्वलोक कुतुकी तु मूर्द्धतः करणैः सार्द्धं एव निरीयते॥

Bhattathiri describes how the people who have attained the state of samaadhi through the  means of Rajayoga merrily go around the universe  according to their wishes.
Guruvayurappa, please permit us who have attained your realization and the supreme ecstasy attained therefrom, to travel all around without impedence like Shuka and Narada, praising you always.
You Guruvayurappa the eternal, if one who has attained nirvikalpasamaadhi through yoga and the concomittant eligibility for communion and emancipation in your self, he can at once, or in due course, move up the pranic energy through the six chakras,  mooladhara(seat), swadhistaana(navel), manipoora (heart or abdomen), anahata ( urobhga..or thorax), vishuddhi (the neck portion connection head and heart) and aajna ( the middle of the brows) and elevating the prana from there to the Sahasraara attain moksha from the apparent physical body and go up to the higher worlds in his sookshma  (microcosmic) body.
If such a yogi  is not having any desire to enjoy the pleasures of swarga and brahmaloka he simply arrest the praanic energy in the aajnaachakra between the brows and aiming his existence  at you leaves the microcosmic body  and simply merge with your supreme being.
The ideal emancipation is to attain dissolution of the self in the supreme being, for then there are no come backs.  Those who leave for brahmaloka etc., in their microcosmic body may have to come back  according to the effects of their karmas.

--

।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|

you in your eternal kindness sits clear in our hearts as if etched in a picture, nay, you dance there too, you cunning naughty urchin.!"

विस्फुटावयवभेदसुन्दरं त्वद्वपुः सुचिरशीलनावशात्

अश्रमं मनसि चिन्तयामहे द्यानयोगनिरतास्त्वदाश्रया॥५॥

ध्यायतां सकळमूर्त्तिमीदृशीमुन्मिषन्मधुरतहृतात्मनां

सान्द्रमोदरसरूपमान्तरं ब्रह्मरूपमयि तेऽवभासते॥६॥

त्वत्समास्वदनरूपिणीम् स्थितिं त्वत्समाधिमयि विश्वनायक

आश्रिताः पुनरतः परिच्युतावारभेमहि च धारणाधिकम्॥७॥

श्रीमन्नरायणीये चतुर्थं दशकं ५६७

visphuṭāvayavabhedasundaraṁ tvadvapuḥ suciraśīlanāvaśāt

aśramaṁ manasi cintayāmahe dyānayoganiratāstvadāśrayā||5||

dhyāyatāṁ sakaḻamūrttimīdṛśīmunmiṣanmadhuratahṛtātmanāṁ

sāndramodarasarūpamāntaraṁ brahmarūpamayi te'vabhāsate||6||

tvatsmāsvadanarūpinṇīm sthitiṁ tvatsamādhimayi viśvanāyaka

āśritāḥ punarataḥ paricyutāvārabhemahi ca dhāraṇādhikam ||7||

srīmannarāyaṇīye caturthaṁ daśakaṁ 567

त्वदाश्रयाः वयं ध्यानयोगनिरताः विस्फुट अवयवबोधाः सुन्दरं त्वद् वपुः सुचिर शीलन वशात् अश्रमं मनसि चिन्तयामहे ॥५।

अयि कृष्ण ईदृशीं सकळमूर्तिं द्यायतः उन्मिषन् मधुरता आहृत आत्मनां योगिनां सान्द्र मोद रस रूपं आन्तरं ते रूपं ब्रह्म अवभासते।६॥

अयि विश्वनायक तत् समास्वदन रूपिणीं स्तितिम् त्वत् समाधिम् आश्रिताः। अतः परिच्युताः पुनः च धारणादिकं आरभेमहि॥७

In Srimannaaraayaneeyam the seeker poet Melpathur Narayana Bhattathirpad continues on his description of upasana of Guruvayurappan through ashtangayoga parctices constituting the yoga system of philosophy in our culture.. but here is a difference..

it is not mere yoga. 

Yoga here is only as a tool to keep Guruvayurappan in our hearts..

.It is yogabhakti to be more appropriate.

In the earler stanzas of Narayaneeyam the preliminaries like seating, mental and physical purification and such aspects leading to the mirror of mind and thought opening up to concentrated thinking on Guruvayurappan have been dealt with

"Our Lord Guruvayurappa may we your staunch devotees, who are entirely dependent on you apply our mind to Dhyanayoga and by constant practice, allow ourselves through your sweet grace, to have your describable form ( with beautiful black body, yellow silk garment, with sankah chakra gadha, padmam, with butter on one hand, with flute in the other hand hand, you wearing your loinclothes like an adorable nubile boy, with golden aranjaan (waistband ) and kausthubahm ..all the forms we see you adorning in Guruvayur) 

which are unclear to us normally will become manifest in our mind with constant practice of Dharana 

and with practice and deep devotion you in your eternal kindness sits clear in our hearts as if etched in a picture,

nay, you dance there too, you cunning naughty urchin.!"

"

Guruvayurappa, for those who have gained control over sense organs and mind, your form as the mind contemplates with all visible details first appears without going to greater details,..

This form even is so sweet that they get attracted and completely enchanted by such form so much so that they have no desire to think of anything else.

While in this excited state, gradually the realization that you are the Universal Brahman and are beyond any shapes gradually dawns upon them...

and the realization of the Supreme soul which has only ecstasy as form ( if one is to define a form to the formless), which could be realized only through the mind in that elevated state."

"But such nirvikalapasamadhi is not permanent.. 

So Guruayurappa, the master or the universe, we will elevate ourselves from contemplation of the manifest form of yours to the pure and unmanifest for some time, and when we are forced back by the mind to the lower state, we will again start yogic practices like Dharana to come back to your sublime form.

Evidently it is a mistake to say that the mystic poet Melpathur had approached the Universal Lord just with a plea to be relieved of some physical ailment. 

His mind is set on the eternal communion with 

Narayana the Param Brahma..

Even simple contemplation on God the Krishna can be visited with impediments for the uninitiated

ब्रह्मचर्यदृढतादिभिर्यमैराप्ळवादि नियमैश्च पाविताः।
कुर्म्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्पराः॥२॥
तारमन्तमनुचिन्त्य सन्ततं प्राणवायुमभितम्य निर्म्मलाः
इन्द्रियाणि विषयादपहृत्यास्महे भवदुपासनोन्मुखाः॥३॥
अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहुः।
तेन भक्तिरसमन्तरार्द्रतामुध्वहेम भवदंख्रिचिन्तकाः॥४॥
श्रीमन्नारायणीये दशकम् ४

अमी (वयं ) भवत्पराः ब्रह्मचर्य दृढता आदिभिः यमैः आप्ळवादि नियमैः च पावितां सुखासनं पङ्कजाद्यं (आसनं) दृढां कुर्म्महे।
(वयं) अन्तः तारं सन्ततं अनुचिन्त्य प्राणवायुं अभियम्य निर्म्मलाः अथ इन्द्रियाणि विषयात् अपहृत्य भवदुपासनोन्मुखाः आस्महे॥
(वयं) ते अस्फुटे वपुषि प्रयत्नतः धिषणां मुहुः धारयेम। भवदंघ्रि चिन्तकाः (वयं) तेन भक्तिरसं अन्तः आर्द्रतां (च) उद्वहेम॥।

brahmacharyadR^iDhataadibhiryamairaapLavaadi niyamaishcha paavitaaH.
kurmmahe dR^iDhamamii sukhaasanaM pa~Nkajaadyamapi vaa bhavatparaaH..2..
taaramantamanuchintya santataM praaNavaayumabhitamya nirmmalaaH
indriyaaNi viSayaadapahR^ityaasmahe bhavadupaasanonmukhaaH..3..
asphuTe vapuSi te prayatnato dhaarayema dhiSaNaaM muhurmuhuH.
tena bhaktirasamantaraardrataamudhwahema bhavadaMkhrichintakaaH..4..
shriimannaaraayaNiiye dashakam 4

amii vayaM bhavatparaaH brahmacharya dR^iDhataa aadibhiH yamaiH aapLavaadi niyamaiH cha paavitaaM sukhaasanaM pa~NkajaadyaM aasanaM dR^iDhaaM kurmmahe.
vayaM antaH taaraM santataM anuchintya praaNavaayuM abhiyamya nirmmalaaH atha indriyaaNi viSayaat apahR^itya bhavadupaasanonmukhaaH aasmahe..
vayaM te asphuTe vapuSi prayatnataH dhiSaNaaM muhuH dhaarayema. bhavadaMghri chintakaaH vayaM tena bhaktirasaM antaH aardrataaM cha udwahema...

In these three stanzaas, Bhattatiripad is enumerating the modalities of six of the eight elements of astaangayoga..in his bid to serve Guruvayurappan.

"Our Guruvayurappa, we, your servants, taking refuge only on your lotus feet,  shall with the help of the yamaas like unwavering celibacy (brahmacharya), non-violence, truth, and with the help of niyamas such as ablution, purification of the mind with gayatri, namajapa (chanting His name.. naryanana..narayana..) etc., would become pure mentally and physically,  and shall practice and  become used to your upasana  sitting in postures like Sukhaasana, Padmaasana"
(the limbs of yoga  yama, niyama and aasana are dealt with here.

"Our Guruvayurappa, we would with unwavering concentration contemplate on the primordial manthram.. Omkaram and control our breath through watching it with contemplation on the pranavam, and then we will be relieved of the mortal enemies of ours like lust, anger, meanness, infaturation etc.  Then we can prepared ourselves to engage ourselves in your worship."
  ( the parts of yoga, praanayama and  pratyahara are dealt with here)

"Our Guruvayurappa.. your form which encompasses the universe is not capable of  easy visualization by us either through the mortal eyes or the eyes of the mind. But with repeated attempts we will temper our intellect (which will not oblige us to concentrate) to dwell upon your universal form which is not clear  and in this process we will graduate into contemplating the sublime Vishnupaada of yours with practice of dharana and make our minds ecstatic with happiness coming out of bhakti and also realize the melting of the hardened minds of ours in the affectionate thoughts hovering around you."
  (the limb of Dharana in Yoga is dealth with here)

Vedas say.. 
tad viSnoH paramaM padaM sadaa pashyanti suurayaH...तद् विष्णोः परमं पदं सदा पश्यन्ति सूरयः॥ 
 the enlightened souls always see the ultimate in life which is the Lotus Feet    of Vishnu..Krishna the Guruvayurappan (and attaining it)

Even simple contemplation  on God the Krishna can be visited with impediments for the uninitiated.   Yoga is mentioned as a means to  attain sublime mental and physical realizations in the yogasutras of Patanjali and other texts.. But for the Devotee of Guruvayurappan, the limbs of Yoga are to be used only to have the abiding realization of Krishna's Lotus feet.. the feet beyond description which measured the whole universe in two feet and is still held up not finding further space for measurement..

A feeling of just getting transported  out of this mundane plane and being deposited  in an indescribable time-space continuum attracting one like a magnet to the lotus feet of Krishna comes to mind as this is being recorded by these sinful fingers and mind.  So what would be the ecstacy of the realized souls which have really found Him.. Krishna Guruvayurappa  please save me.

Krishna is too sweet and naughty.. He simply starts playing on the mind and the finger..preventing one from going further. Who can write when that lovely dark demon is standing before you and dancing inside you, sporting His charecteristic enigmatic smile?

Krishna, Who can practice yoga with a body afflicted with arthritis?

कल्यतां मम कुरुष्व तावतीं
कल्यते भवदुपासनं  यया
स्पष्टमष्टविधयोगचर्यया
पुष्टयाशु तव तुष्टिमाप्नुयां॥१॥
श्रीमन्नारायणीयं चतुर्थ स्कन्धं

हे वरद यया भवदुपासनं कल्यते मम तावतीं  कल्यतां कुरुष्व।  आशु पुष्टया अष्टविधयोगचर्यया तव तुष्टिं स्पष्टं आप्नुयां।

kalyataaM mama kuruSwa taavatiiM
kalyate bhavadupaasanaM  yayaa
spaSTamaSTavidhayogacharyayaa
puSTayaashu tava tuSTimaapnuyaaM..1..
shriimannaaraayaNiiyaM chaturtha skandhaM

he varada yayaa bhavadupaasanaM kalyate mama taavatiiM  kalyataaM kuruSwa.  aashu puSTayaa aSTavidhayogacharyayaa tava tuSTiM spaSTaM aapnuyaaM.

In Sreemad Bhagavatham, the Dharmanushtaanam by the ashtaanga yoga is described in detail.  This sublime mode of upasana is dealt with concisely by Bhattathirippad  in this Skandam four of Narayaneeyam  The above is the first stanza giving introduction to the subject.

You Guruvayurappa, the eternal source of Grace, 
 please give me sufficient health (kalyata) 
 that will be required to make me fit to perform your worship through the Yoga methods.  
 May your Divine Grace be pleased to permit me to do attain your favourable disposition by following the path of Ashtanga Yogam.  ( Yama, Niyama, Aasana, pranaayaama, Pratyaahaara, Dhaarana, dhyaana and Samadhi are the eight steps in the Yoga practice and these will be described in the coming stanzas.)

For the devotee Bhattathirs, the existence in good health not for any selfish reason.. The worship of Guruvayurappan is possible by the various vidhis ( or rules) prescribed only if the devotee is in a state of good health. Krishna, Who can practice yoga with a body afflicted with arthritis?

This sloka is only a curtain-raiser and  the amazing genius of bhattathiri describing the various limbs of Ashtangayogam will unfurl in the next stanzas..

--

The devotee has now left the ball completely in Krishna's court.

किमुक्तैर्भूयोभिस्तव हि करुणा यावदुदियाद्
अहम् तावद्देवप्रहितविविदार्त्तप्रलपितः।
पुरः क्ळिप्ते पादे तव वरद नेष्यामि दिवसान्
यथशक्ति व्यक्तं नतिनुतिनिषेवा विरचयन्॥ १०
श्रीमन्नारयणीयं दशकं॥३॥

prose order
भूयः अपि  उक्तैः किम्? वरद! देव! तव करुणा यावत् उदीयात् तावत् अहं प्रहित विविधार्त्त प्रलपितः
पुरः क्ळिप्ते तव पादे  यथा शक्थि नति नुति निषेवा विरचयन् दिवसान् नेष्यामि व्यक्तं॥

kimuktairbhuuyobhistava hi karuNaa yaavadudiyaad
aham taavaddevaprahitavividaarttapralapitaH.
puraH kLipte paade tava varada neSyaami divasaan
yathashakti vyaktaM natinutiniSevaa virachayan.. 10
shriimannaarayaNiiyaM dashakaM ..3..

bhuuyaH api  uktaiH kim? varada! deva tava karuNaa yaavat udiiyaat taavat ahaM prahita vividhaartta pralapitaH puraH kLipte tava paade  yathaa shakthi nati nuti niShevaa virachayan divasaan neSyaami vyaktaM..

Now Bhattathiri is reconciled to wait and wait till the mercy of Guruvayurappan is showered on him and he is restored to full health
" Guruvayurappa,  I have nothing more to tell again and again.  You, the source of all boons, until your flow of mercy manifests in me I am  going to remain at your lotus feet which is shining before me, giving up the habit of uttering numerous complaining entreaties ( caused by mental turmoil arising out of pain) and am going to spend, for sure, my days prostrating before you, praising you and meditating upon you to the extent my physical conditions would permit me.

The devotee has now left the ball completely in Krishna's court.

।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|