ಶ್ರೀ ಜಡಭರತಚರಿತ್ರಂ (ನಾರಾಯಣೀಯಮ್)

Click here to see a brief introduction to the Author of Narayaneeyam from which this piece is reproduced
 

   ಶ್ರೀ ಜಡಭರತಚರಿತ್ರಂ
     ಪ್ರಥಮಂ ದಶಕಂ

ತ್ವತ್ಭಕ್ತವರ್ಯೋ ಭರತೋ ಮಹಾತ್ಮಾ
ನಿಕ್ಷಿಪ್ಯರಾಜ್ಯಂ ತನಯೇಷ್ವಸಕ್ತಃ |
ಸ ಗಂಡಕೀತೀರಮವಾಪ ರಾಜಾ
ತ್ವತ್ಪೂಜನಾರ್ಥಂ ಪುಲಹಾಶ್ರಮಂ ಹೀ  || ೧||

(O Lord of Guruvayoor!) King Bharata who was of a saintly nature and a fine devotee of Yours entrusted the kingdom to his sons and, free from all attachments to material things, repaired to the hermitage of saint Pulaha on the banks of the Gandaki river in order to worship You.  

ತತ್ರಾಪಿ ಸ ತ್ವಾಂ ತುಲಸೀಭಿರೀಶಂ
ಕೃಷ್ಣಂ ಸಮರ್ಚನ್ ಗುರುವಾತನಾ|
ಧ್ಯಾಯನ್ ಪ್ರಪಂಚಂ ಭವದಂಗಭೂತಂ
ನಿನಾಯ ಕಾಲಂ ಪ್ರಣವಂ ಜಪಂಶ್ಚ || ೨||

O Lord of Guruvayoor,  there he spent his days worshipping you Krishna with tulsi leaves, meditating on you your cosmic form as the universe and doing japa of Omkara, the mystic syllable denoting Brahman,the Ultimate Reality.


ಯಜ್ಞೆಶ ಗೋವಿಂದ ಹೃಷೀಕನಾಥ
ಹೇಽನಂತ ಕೃಷ್ಣಾಚ್ಯುತ ಮಾಧವೆತಿ|
ಸ್ವಪ್ನೇಽಪಿ ರಾಜಾ ಭವದೀಯನಾಮಾ-
ನ್ಯನಾರತಂ ಸಂಕಥಯನ್ನನಾಮ || ೩||

He bowed to you chanting, without break even in his dreams,  your names like yagnesha, govinda, Hrisheekesa, ananta, krishna, acyuta and madhava.


ಕಿರೀಟಿನಂ ಕುಂಡಲಿನಂ ಗದಾಬ್ಜ-
ಶಂಖಾರಿಪಾಣಿಂ ನವನೀರದಾಭಂ |
ಕುಂದಾಭದಂತಂ ಕಮನೀಯಗಾತ್ರಂ
ಪೀತಾಂಬರಂ ತ್ವಾಂ ಮನಸಾಽಸ್ಮರತ್ಸ || ೪||

He visualised and mentally meditated on your form adorned with crown and ear-globes, holding the mace, the lotus, the conch and the disc in your hands, resplendent in your dark blue colour as the newly formed clouds, teeth shining and shapely like the buds of jasmine flower, with your body captivating the hearts of all and clothed in raiment of bright yellow.


ಮಂದಾರಮಾಲಾಪರಿವೀತಕಂಠಂ
ಮನೋಹರಂ ಮಂಜುಲಭಾಷಣಂ ತ್ವಾಂ |
ದಿವ್ಯೋರ್ಧ್ವಪುಂಡ್ರಂ ಬಹುರತ್ನಭೂಷಂ
ಮುಕ್ತಾದಿಹಾರಂ ಮನಸಾಽಸ್ಮರತ್ಸ|| ೫||

He visualised and mentally meditated on your beautiful form with a garland of mandara flowers around your neck, with speech sweet as nectar, with the divine urdhwapundra on your forehead, adorned with gold jewellery and wearing strings of pearls

ನದೀತಟೇಽಸ್ಮಿನ್ ಜಪತಃ ಕದಾಚಿತ್
ತೃಷಾಕುಲಾಽಗಾತ್ ಹರಿಣೀ ಸಗರ್ಭಾ |
ತಯಾ ಹರೇ ವಾರಿಣಿ ಪೀಯಮಾನೇ
ಜಗರ್ಜ ಸಿಂಹೋ ಜನಯನ್ ಸುಭೀತಿಂ || ೬||

Once he was seated on the bank of the river chanting your names.  A pregnant she-deer came to the river to quench her intense thirst.  While she was drinking the water there was the roar of a lion hearing which she was terrified.


ಭೀತ್ಯಾ ಮೃಗೀ ಸಾ ಸಹಸೋತ್ಪತಂತೀ
ಪಪಾತ ಗುಲ್ಮೆಽಥ ಮಮಾರ ವಿಷ್ಣೋ |
ಬಾಲಂ ಮೃಗಂ ಯೋನಿವಿನಿ:ಸೃತಂ ತಂ
ಜಗ್ರಾಹ ರಾಜಾ ಕೃಪಯಾ ಜಲೋಢಂ || ೭||

Driven by fear the deer sprang up to run but fell down in the shrubbery and breathed her last leaving its young one which had slipped out of her genitals into the river.  The king, moved by compassion, rescued the infant deer from being carried away by the current.


ಮಾತ್ರಾ ವಿಹೀನಂ ಪರಿಪಾಲಯನ್ ಸಃ
ತ್ವತ್ಪೂಜನಾತ್ ಭ್ರಷ್ಟಮನಾ ಭಭೂವ |
ಪ್ರಾಪ್ತೇಽನ್ತಕಾಲೇ ಸುತವದ್ರುದಂತಂ
ಪಶ್ಯನ್ ಮೃಗಂ ಪ್ರಾಪ ಮೃಗಸ್ಯ ಜನ್ಮ || ೮||

Bringing up the infant deer which had lost its mother Bharata became distracted in his mind and could not concentrate on Your worship.  He breathed his last, seeing the deer shedding tears for him like a son.  Since the deer was uppermost in his thoughts in his last moments, he was born as a deer in his next birth

ಪ್ರಾಪ್ತೋ ಮೃಗತ್ವಂ ಪುಲಹಾಶ್ರಮೇಽಸ್ಮಿನ್
ಕಾಲಂ ಜರಾಮೇತ್ಯ ಚಚಾರ ಭೂಯಃ |
ಶೃಣ್ವನ್ ಸಮಾಜೇ ಚ ಕಥಾಂ ಮೃಗತ್ವಂ
ತ್ಯಜನ್ ತದೋಚೇ ಭವದೀಯ ನಾಮ || ೯||

Having taken birth as a deer in Pulahashrama, he attained old age and moved about in the hermitage hearing the leelas of the Lord retold by His devotees and uttered your name while breathing his last.

ಹಾಸ್ಯನ್ ಮೃಗತ್ವಂ ಭರತೋ ಮಹಾತ್ಮಾ
ಭೀತಸ್ತು ಸಂಗಾತ್ ಮನಸಾ ಸ್ಮರಂಸ್ತ್ವಾಂ |
ಜಲೆ ಸ್ಥಿತಸ್ಸನ್ ಹರಯೇ ನಮಸ್ತೇ
ನಾರಾಯಣಾಯೇತಿ ಜಗಾದಚೋಚ್ಚೈಃ || ೧೦||

Shedding the body of the deer and standing in water the saintly Bharata (in the body of the deer), afraid of all attachments, mentally visualised your form and loudly called out “O Hari!” and “O Narayana!”


ತತೋ ಮಹಾಭಾಗವತೋ ಮಹಾತ್ಮಾ
ರಾಜರ್ಷಿವರ್ಯೊ ಭರತಸ್ತು ಜಾತಃ |
ವಿಪ್ರಾನ್ವವಾಯೇ ಭವತಃ ಸ್ವರೂಪಂ
ಧ್ಯಾಯನ್ ಜಡೋನ್ಮತ್ತವದಾಸ ಲೋಕೆ || ೧೧||

Then Bharata, the foremost among rajarshis  and a great devotee of Yours, took birth in the family of a brahmin and led his life in this world shunning all attachments. He went about meditating without break on your beautiful form and was, to all appearances, a dullard, dud or half-wit not reacting in any way to his surroundings. (He therefore came to be known as jadabharata)

ಅನಾವೃತಾಂಗೋ ಹಿಮವಾತವರ್ಷೇ-
ಷ್ವತೀವ ಪೀವಾ ಮಲಿನೈಕ ವಸ್ತ್ರಃ |
ಯದೃಚ್ಛಯಾ ಯಾಚನಯಾಽಪಿ ಲಬ್ಧ-
ಮಶ್ನನ್ ಸಮಂ ತ್ವಾಂ ಮನಸಾಽಸ್ಮರತ್ಸಃ || ೧೨||

Not covering his body even in rain, shine or snow, stockily built,  wearing a single soiled cloth, eating whatever he got fortuitously or by begging, Jadabharata always mentally remembered your captivating form


ಶ್ರೀ ಭದ್ರಕಾಲ್ಯೈ ಭವದಂಘ್ರಿಭಕ್ತಂ
ಬಲಿಂ ಪ್ರದಾತುಂ ಯತತೇ ಸ್ಮ ಚೊರಃ|
ದುಷ್ಟಸ್ಯ ಸಾ ಸಾನುಚರಸ್ಯ ದೆವೀ
ಶಿರಾಂಸಿ ಚಿಚ್ಛೆದ ಮಹಾಸಿನೈವ || ೧೩||

A robber, with his followers, tried to kill your devotee as a sacrifice to Bhadrakali but the Goddess cut off the heads of those people with her sword


ತ್ವತ್ಪಾದಭಕ್ತಂ ಗುರುವಾತನಾಥ
ಕೋ ವಾ ನಿಹಂತುಂ ಪ್ರಭವೇತ್ಪರಾತ್ಮನ್ |
ಮಾಂ ಪಾಹಿ ಕಾರುಣ್ಯನಿಧೆ ಹರೆ ತ್ವಂ
ತ್ವದ್ಭಕ್ತವರ್ಯಂ ಕುರು ಮಾರುತೆಶ || ೧೪||

O Lord of Guruvayoor ! Paramatman! who can ever have the power to kill a devotee of Yours. O Hari! Ocean of compassion ! Kindly protect me and make me a true devotee of yours.


     
 ದ್ವಿತೀಯಂ ದಶಕಂ

ಅಥೇಕ್ಷುಮತ್ಯಾಸ್ತು ತಟೇ ಮಹಾಂತಂ
ಸೌವೀರಸಿಂಧೋರಧಿಪಸ್ಸಮಾಗಾತ್ |
ತ್ವದ್ಧ್ಯಾನಪೂತಂ ಜಡವಿಪ್ರಮೆನಂ
ಸ್ವಯಾನವಾಹಂ ತರಸಾ ಚಕಾರ || ೧||

Once the King of Sauvira and Sindhu domains came across the Jadabrahmana, who had been purified by the constant meditation on your form, on the banks of the Ikshumati river. He made him one of the persons who carried his palanquin.

ಹಿಂಸಾದಿಹೀನಸ್ಯ ಮುನೇಃ ಸ್ವದೃಷ್ಟ್ಯಾ-
ಪೂತೇಹಿ ದೆಶೆ ಚರಣಪ್ರವೃತ್ತಿಃ       |
ಇತ್ಥಂ ಗತೇಽಸ್ಮಿನ್ ಶಿಬಿಕಾ ಚಚಾಲ
ಮುಕ್ತಾಯ ವಿಷ್ಣೋ ಕುಪಿತೋ ನೃಪೋಽಭೂತ್ || ೨||

Jadabharata who was averse to inflicting injury, ensured that he was not stepping on even the tiniest of life forms by carefully examining with his eyes where he was placing his foot.  He was out of step with the other carriers resulting in the shaking of the palanquin.  The King therefore got angry with jadabharata a realised soul free from all material trappings.  


ಭ್ರಾತರ್ನಪೀವಾ ನ ಯುವಾ ಜರಾವಾ-
ನಧ್ವಾನಮೇಕೊ ವಹಸೇ ಹಿ ದೀರ್ಘಂ |
ಚಿರಂ ನ ಚೆಮೆ ಶಿಬಿಕಾಂ ವಹಂತೀ-
ತ್ಯುವಾಚ ರಾಜಾ ಭವದಂಘ್ರಿಭಕ್ತಂ || ೩||

The King taunted the brahmin, Your devotee,   saying sarcastically “ brother,  you are not stocky and not young, you have started greying and you have taken this load alone for a long distance, the others do not at all take the load of the palanquin”


ಇತ್ಯಾದಿವಕ್ರೋಕ್ತಿಭಿರರ್ದಿತೋಽಪಿ
ಗರ್ವೇಣ ರಾಜ್ಞಾ ಬಹುಧಾ ಸ ವಿಪ್ರಃ |
ದೇಹೇ ಮಮತ್ವಾದ್ಯಭಿಮಾನಶೂನ್ಯಃ
ತ್ವಾಂ ಸಂಸ್ಮರನ್ನೋತ್ತರಮಾಹ ಕಿಂಚಿತ್ || ೪||

Though haughtily taunted by the king with sarcastic comments, the brahmana, who was devoid of any identification with or possessiveness over his body, remained silent remembering You all the time.  

ಪುನಶ್ಚ ಯಾನೇ ವಿಷಮಂ ಗತೇಽಸೌ
ಜೀವನ್ಮೃತೋ ಮಾಮವಮನ್ಯಸೇ ತ್ವಂ |
ಭಜಿಷ್ಯಸೇ ತ್ವಂ ಪ್ರಕೃತಿಂ ಯಥಾ ಸ್ವಾಂ
ಕುರ್ಯಾಂ ತಥೇತಿ ನ್ಯಗದೀತ್ತ್ವದೀಯಂ || ೫||

When the movement of the palanquin became unbalanced again the King angrily said “you are dead while living, you have insulted me and I will do something which will bring you back to your real state (nature)”

ಸ್ಥೌಲ್ಯಂ ಕೃಶತ್ವಂ ಚ ರುಜಾಮಯೋಽನ್ಯೇ
ದೇಹೇನ ಜಾತಸ್ಯ ಹಿ ತೆ ಭವಂತಿ |
ಮಾನೆನ ಶೂನ್ಯಸ್ಯ ನ ಸಂತಿ ರಾಜ-
ನ್ನಿತ್ಯಾಹ ಯೊಗೀ ತ್ವಯಿ ಬದ್ಧಭಾವಃ|| ೬||

The brahmin who was a yogi and whose mind was always contemplating You replied that fatness, leanness, pain, disease etc are applicable only to those born with the body and are possessive of the body. Those who have transcended this identification with the body do not experience these states

ದೇಹೋ ಮಯಾಽಯಂ ಬಹುಶಿಕ್ಷಿತೋಽಸ್ತಿ
ಪುನಶ್ಚ ಶಿಕ್ಷಾ ಯದಿ ಪಿಷ್ಟಪೆಷಃ |
ಸ್ಥಿತೋಽಸ್ಮ್ಯಹಂ ಸ್ವಪ್ರಕೃತೌ ಹಿ ರಾಜ-
ನ್ನಿತ್ಯಬ್ರವೀತ್ ತಂ ಗುರುವಾತನಾಥ  || ೭||
O Lord of Guruvayoor, the brahmana replied “this body of mine has been punished by me heavily and punishing it again is like mashing what is already mashed.  I am already established in my real nature (and there is no need for the king to do anything about it).

ಶ್ರುತ್ವಾ ತು ರಾಜಾ ಬಹುಯೋಗಶಾಸ್ತ್ರ-
ಸಾರಂ ಮಹತ್ತ: ತ್ವರಯಾಽವರುಹ್ಯ |
ತತ್ಪಾದಮೂಲೇ ನಿಪಪಾತ ಭಕ್ತ್ಯಾ
ಕ್ಷಮಾಪಯನ್ ತ್ವಚ್ಚರಣೈಕಚಿತ್ತಂ || ೮||

Hearing these words conveying the very essence of the yoga sastras from the brahmana whose heart always revelled in Your lotus feet, the King hastily came down from the palanquin and fell at the brahmana’s feet with reverence and begged his pardon

ಕಸ್ತ್ವಂ ಮಹಾತ್ಮನ್ ಚರಸೀಹ ಗೂಢಃ
ಬ್ರಹ್ಮಂಸ್ತವಾಂಸೇ ಕಿಲ ಯಜ್ಞಸೂತ್ರಂ |
ಪ್ರದೃಶ್ಯತೇ ಕೋಹ್ಯವಧೂತಮಧ್ಯೇ
ಇತ್ಯಬ್ರವೀತ್ತಂ ಗುರುವಾತನಾ  || ೯||
O Lord of Guruvayoor! the king said to the brahmana “ O great soul ! who are you moving around incognito.  You are wearing a sacred thread on your shoulder which it is rare to see in the midst of avadhutas (sanyasins)”


ಅಧ್ವಾ ಚ ಭಾರಶ್ಚ ತಥೈವ ಗಂತಾ
ಸರ್ವಂ ತು ಮಿಥ್ಯೇತಿ ಕಿಲ ತ್ವಯೋಕ್ತಂ |
ಜಲಸ್ಯ ಪಾನೇನ ಗತಾ ತೃಷಾ ಹಿ
ಕಥಂ ಭವೆದಿತ್ಯವದತ್ ಹರೆಽಸೌ || ೧೦||

The Kings said to the brahmana “ You have said that the road, the load, the wayfarer – all these are illusions. If that is so how is it that thirst is quenched by drinking water?”

ಕಥಂ ನು ರಾಜನ್ ವ್ಯವಹಾರಮೇನಂ
ತತ್ವೆನ ತುಲ್ಯಂ ವದಸಿ ಹ್ಯತಜ್ಞಃ |
ದೆವಾದಿ ಜನ್ಮಾನಿ ತು ಚೆತಸಾ ಸ್ಯುಃ
ಇತ್ಯಾಹ ವಿಪ್ರೋ ಗುರುವಾತನಾ || ೧೧||

O Lord of Guruvayoor! , the brahmana replied “ How can you O king, quote this mundane example and raise it to the level of Reality of which you have no knowledge.  Even taking birth as a celestial or earthly being is only the creation or projection of the mind and not real”

ಭ್ರಾತೃವ್ಯಮೇತತ್ ಮನ ಏವ ರಾಜನ್
ಸೇವಾಸಿನಾ ಸದ್ಗುರುಪಾದಯೋಸ್ತತ್ |
ಛಿಂಧೀತ್ಯುವಾಚಾಥ ರಹೂಗಣಂ ಸಃ
ಮಾಂ ಪಾಹಿ ರೊಗಾತ್ ಮರುತಾಲಯೇಶ || ೧೨||

The brahmana told King Rahugana  “ the whole of this manifested universe is the projection of the mind only.  Cut off this illusion by the sword of service at the feet of a true guru”.  O Lord of Guruvayur!, save me from my affliction.

        ತೃತೀಯಂ ದಶಕಂ

ಪ್ರಣಮ್ಯ ರಾಜಾ ಜಡವಿಪ್ರಮೇನಂ
ಪುನಶ್ಚ ಪಪ್ರಚ್ಛ ಮರುತ್ಪುರೇಶ |
ನಷ್ಟೋಽವಿವೇಕೋಽಮೃತತುಲ್ಯವಾಚಾ
ತಥಾಪಿ ದೃಶ್ಯಂ ಕಥಮಿತ್ಯಸತ್ಯಂ || ೧||

O Lord of Guruvayoor!, the King prostrated before the brahmana and said that the darkness of his ignorance had been dispelled by the nectarine words of the brahmana. Even then he had doubts about the manifested world being only a mental illusion and non-existent.

ಸಂಸಾರಮಿಥ್ಯಾತ್ವಮಥೋಪದಿಶ್ಯ
ಪ್ರಪಂಚಮಿಥ್ಯಾತ್ವಮುಪಾದಿಶತ್ಸಃ|
ತ್ವದ್ರೂಪನಿಷ್ಠೋ ಭವತಃ ಸ್ವರೂಪಂ
ಸರ್ವತ್ರ ಪಶ್ಯೇದವಿನಶ್ವರಂ ಯತ್ || ೨||

The brahmana then imparted him the knowledge of the samsara ( the cycle of births and deaths in different life forms) being only an illusion.  He also imparted the knowledge that the manifested world is only the creation or projection of the mind and not real and advised him to be firmly established in You,  the eternal Lord,  and see You everywhere.

ಚರನ್ ಪೃಥಿವ್ಯಾಂ ತವ ಭೃತ್ಯವರ್ಗಃ
ಸಂದೃಶ್ಯತೇಽಸ್ಯಾಪಿ ಪದಾದಿಕಾನಿ |
ಅಂಸೊಢಯಾನಸ್ಥ ರಹೂಗಣಾದಿ
ಸರ್ವಂ ತು ದೃಶ್ಯಂ ಹ್ಯಸದಾಹ ವಿಷ್ಣೊ || ೩||

All these servants of yours who are seen going about on this earth, the palanquin carried on their shoulders and King Rahugana himself seated therein and all other things which are seen by the senses are non-existent, not real.



ಪಿಂಡಃ ಸ್ವಹೇತೌ ಪೃಥಿವೀತ್ಯವೇಹಿ
ಪೃಥಿವೀ ಸ್ವಹೇತೌ ಪರಮಾಣುನಿಷ್ಠ: |
ಅಜ್ಞಾನ ಕೢಪ್ತಃ ಸ ಚ ಮಾರುತೇಶ
ತಚ್ಚೈವ ಚಾರೋಪಿತ ಇತ್ಯುವಾಚ || ೪||

The brahmana said that the morsel of food is established in its cause the Earth and the Earth is established in its cause the atom which itself is the creation of ignorance, being  a superimpositon on the Ultimate Reality.


ಆರೋಪಿತಾಹಿಸ್ತು ಯಥಾವಿನಶ್ಯೇ-
ದ್ದೀಪೇನ ರಜ್ಜೌ ತಮಸಾ ಪ್ರತೀತಃ |
ಜ್ಞಾನೆನ ಚಾಧ್ಯಸ್ತ ಜಗಚ್ಚ ನಶ್ಯೇ-
ತ್ತ್ವಮೇವ ಭಾಸೀತ್ಯವದತ್ ಸ ರಾಜ್ಞೆ || ೫||

The brahmana told the King that the serpent in the rope which is an illusion caused by darkness is destroyed by light.  Similarly the light of Knowledge will cause the annihilation of the manifested universe which is superimposed, by ignorance, on You the Ultimate Reality which alone will then shine forth.

ಶ್ರೀ ಶಂಖಚಕ್ರಾಬ್ಜ ಗದಾಕಿರೀಟ-
ಹಾರೀ ಭವಾನ್ ಮಂಗಲ ಮಂಗಲೇಶಃ|
ಶ್ರೀವಾಸುದೇವಸ್ತು ಸದಾ ಸುಪೂರ್ಣ-
ಜ್ಞಾನಾತ್ಮನಾಸ್ತೀತ್ಯವದತ್ ಸ ಭೂಪ || ೬||

The brahmana told the king that You adorned with the conch, the lotus, the mace and the crown is the very embodiment of all that is auspicious.  Sri Vasudeva is all pervasive and exists as the pure and absolute consciousness (knowledge or awareness)


ಶ್ರೀವಾಸುದೇವಸ್ತು ಜಗತ್ಸಮಸ್ತಂ
ಜ್ಞಾನಂ ಹರೆ ಸತ್ಯಮಿತಿ ನ್ಯಗಾದೀತ್ |
ಏತಚ್ಚ ನಾಪ್ನೋತಿ ಮಖಾದಿನಾ ಹಿ
ವಿನಾ ಮಹತ್ಪಾದರಜೊಭಿಷೆಕಂ || ೭||

The brahmana said that the whole world is sri Vasudeva only and the knowledge of Hari is the only Truth.  This cannot be attained without the grace of the devotees of the Lord. The aspirant should bathe himself in the dust of such devotees’ feet meaning he should serve them and get their grace.


ಅಹಂ ಪುರಾಽಽಸಂ ಭರತಾಖ್ಯ ಭೂಪಃ
ವಿಸೃಜ್ಯ ರಾಜ್ಯಂ ಹರಿಪೂಜನಾರ್ಥಂ |
ವನಂ ಗತಸ್ತತ್ರ ಮೃಗತ್ವಮಾಪ-
ಮಿತ್ಯಾಹ ಭೂಪಂ ಸ ಚ ಮಾರುತೆ || ೮||

The brahmana said to the King “ Once upon a time was a king known as Bharata.  I left my kingdom and went to the forest to worship Hari.  There I was born as a deer (after I left my human body)

ಕೃಷ್ಣಾರ್ಚನೇನ ಸ್ಮೃತಿರಸ್ತಿಮೇಽದ್ಯ
ಪುರಾ ಮೃಗತ್ವೇಽಪಿ ತದಾ ನ ನಷ್ಟಾ |
ಭೀತಸ್ತು ಸಂಗಾತ್ ವಿಚರಾಮಿ ರಾಜನ್
ಇತ್ಯಬ್ರವೀನ್ಮಾರುತಮಂದಿರೇಶ || ೯||

O Lord of Guruvayoor ! the brahmana told the King “By the grace of Lord Krishna whom I worship I remember the incidents of my previous births.  This remembrance was with me even when I was a deer. I go about in constant fear of attachment”


ತತಸ್ತು ರಾಜಾ ಜಡವಿಪ್ರಮೇನಂ
ಸ್ತುತ್ವಾ ಚ ನತ್ವಾ ಚ ಮರುತ್ಪುರೇಶ |
ಮುಹುರ್ತಮಾತ್ರೆಣ ತವಾಭ್ಯಸಂಗಾತ್
ಮೋಹಃ ಪ್ರಣಷ್ಟಸ್ತ್ವಿತಿ ಚಾಬ್ರವೀತ್ಸಃ || ೧೦||

Thereafter O Lord of Guruvayur ! Rahugana praised the brahmana, prostrated before him and told him that all his delusions and ignorance had been dispelled in a matter of hours because of his association with the brahmana.

ರಹೂಗಣೋಽಯಂ ಜಡವಿಪ್ರಸಂಗಾ-
ದ್ವಿನಷ್ಟದು:ಖೋಽಭವದಾತ್ತವಿದ್ಯಃ |
ಕಿಂ ಕಿಂ ನ ಕುರ್ಯಾತ್ ಮಹತಸ್ತುಸಂಗಃ
ಮಾಂ ಪಾಹಿ ರೋಗಾತ್ ಮರುತಾಲಯೇಶ || ೧೧||

Rahugana, because of his association with jadabharata, became free from all sorrows and miseries and gain the knowledge of the Atman. What cannot be gained by the association with men of saintly character and devotees of the Lord? O Lord of Guruvayoor save me from my illness.

ಶ್ರೀ ಭಟ್ಟಪಾದಾರಚಿತಸ್ತುತೌ ಯಾ
ಪ್ರೀತಿಸ್ತವಾಭೂತ್ ಮರುತಾಲಯೇಶ |
ಅನಂತರಾಮೆಣ ಮಯಾಕೃತೇಽಪಿ
ಸ್ತೋತ್ರೇ ಚ ಜಾಯೆತ ಕುರು ಪ್ರಸಾದಂ || ೧೨||

O Lord of Guruvayoor!  May this hymn of mine get from you the same liking which you had for Narayaneeyam composed by Narayana Bhattathiri praising your glories. May you  be pleased with me and bless me.