Narayaniyam Dashaka 5 - Grantha

𑌶𑍍𑌲𑍋𑌕𑌃
𑌵𑍍𑌯𑌕𑍍𑌤𑌾𑌵𑍍𑌯𑌕𑍍𑌤𑌮𑌿𑌦𑌂 𑌨 𑌕𑌿𑌂𑌚𑌿𑌦𑌭𑌵𑌤𑍍𑌪𑍍𑌰𑌾𑌕𑍍𑌪𑍍𑌰𑌾𑌕𑍃𑌤𑌪𑍍𑌰𑌕𑍍𑌷𑌯𑍇
𑌮𑌾𑌯𑌾𑌯𑌾𑌂 𑌗𑍁𑌣𑌸𑌾𑌮𑍍𑌯𑌰𑍁𑌦𑍍𑌧𑌵𑌿𑌕𑍃𑌤𑍌 𑌤𑍍𑌵𑌯𑍍𑌯𑌾𑌗𑌤𑌾𑌯𑌾𑌂 𑌲𑌯𑌮𑍍 ।
𑌨𑍋 𑌮𑍃𑌤𑍍𑌯𑍁𑌶𑍍𑌚 𑌤𑌦𑌾𑌽𑌮𑍃𑌤𑌂 𑌚 𑌸𑌮𑌭𑍂𑌨𑍍𑌨𑌾𑌹𑍍𑌨𑍋 𑌨 𑌰𑌾𑌤𑍍𑌰𑍇𑌃 𑌸𑍍𑌥𑌿𑌤𑌿-
𑌸𑍍𑌤𑌤𑍍𑌰𑍈𑌕𑌸𑍍𑌤𑍍𑌵𑌮𑌶𑌿𑌷𑍍𑌯𑌥𑌾𑌃 𑌕𑌿𑌲 𑌪𑌰𑌾𑌨𑌂𑌦𑌪𑍍𑌰𑌕𑌾𑌶𑌾𑌤𑍍𑌮𑌨𑌾 ॥1॥

Meaning
𑌵𑍍𑌯𑌕𑍍𑌤-𑌅𑌵𑍍𑌯𑌕𑍍𑌤𑌮𑍍-𑌇𑌦𑌂 - this (universe) made up of the gross and the subtle (manifested and unmanifested); 𑌨 𑌕𑌿𑌂𑌚𑌿𑌤𑍍-𑌅𑌭𑌵𑌤𑍍- - nothing existed; 𑌪𑍍𑌰𑌾𑌕𑍍-𑌪𑍍𑌰𑌾𑌕𑍃𑌤-𑌪𑍍𑌰𑌕𑍍𑌷𑌯𑍇 - before Praakrita Pralaya; 𑌮𑌾𑌯𑌾𑌯𑌾𑌮𑍍 - (when) Maayaa (Thy cosmic creative power); 𑌗𑍁𑌣-𑌸𑌾𑌮𑍍𑌯-𑌰𑍁𑌦𑍍𑌧-𑌵𑌿𑌕𑍃𑌤𑍌 - whose modifications were neutralised by the equipoise of the three Gunaas; 𑌤𑍍𑌵𑌯𑌿 𑌆𑌗𑌤𑌾𑌯𑌾𑌂 𑌲𑌯𑌮𑍍 - and had become latent in Thee,; 𑌨𑍋 𑌮𑍃𑌤𑍍𑌯𑍁𑌃 𑌚 - neither death; 𑌤𑌦𑌾-𑌅𑌮𑍃𑌤𑌂 𑌚 - and then nor liberation; 𑌸𑌮𑌭𑍂𑌤- - (did) exist; 𑌨-𑌅𑌹𑍍𑌨𑌃 - neither day; 𑌨 𑌰𑌾𑌤𑍍𑌰𑍇𑌃 - or night; 𑌸𑍍𑌥𑌿𑌤𑌿𑌃 - was in existence; 𑌤𑌤𑍍𑌰-𑌏𑌕𑌃 - 𑌤𑍍𑌵𑌮𑍍- - then Thou as the Only One (without another); 𑌅𑌶𑌿𑌷𑍍𑌯𑌥𑌾𑌃 𑌕𑌿𑌲 - did remain, certainly; 𑌪𑌰𑌾𑌨𑌂𑌦-𑌪𑍍𑌰𑌕𑌾𑌶-𑌆𑌤𑍍𑌮𑌨𑌾 - as Supreme Bliss Consciousness;

Translation
This world consisting of the manifest and the unmanifest worlds (gross and the subtle) did not exist at all, before and during the total dissolution.The three Gunaas (Satwa, Rajas and Tamas) of Maya were in equilibrium, preventing any modification and so had become latent in Thee. At that time neither death nor liberation existed. Day and night also did not exist. Thou alone remained at that time as the Supreme Bliss Consciousness.

𑌶𑍍𑌲𑍋𑌕𑌃
𑌕𑌾𑌲𑌃 𑌕𑌰𑍍𑌮 𑌗𑍁𑌣𑌾𑌶𑍍𑌚 𑌜𑍀𑌵𑌨𑌿𑌵𑌹𑌾 𑌵𑌿𑌶𑍍𑌵𑌂 𑌚 𑌕𑌾𑌰𑍍𑌯𑌂 𑌵𑌿𑌭𑍋
𑌚𑌿𑌲𑍍𑌲𑍀𑌲𑌾𑌰𑌤𑌿𑌮𑍇𑌯𑍁𑌷𑌿 𑌤𑍍𑌵𑌯𑌿 𑌤𑌦𑌾 𑌨𑌿𑌰𑍍𑌲𑍀𑌨𑌤𑌾𑌮𑌾𑌯𑌯𑍁𑌃 ।
𑌤𑍇𑌷𑌾𑌂 𑌨𑍈𑌵 𑌵𑌦𑌂𑌤𑍍𑌯𑌸𑌤𑍍𑌤𑍍𑌵𑌮𑌯𑌿 𑌭𑍋𑌃 𑌶𑌕𑍍𑌤𑍍𑌯𑌾𑌤𑍍𑌮𑌨𑌾 𑌤𑌿𑌷𑍍𑌠𑌤𑌾𑌂
𑌨𑍋 𑌚𑍇𑌤𑍍 𑌕𑌿𑌂 𑌗𑌗𑌨𑌪𑍍𑌰𑌸𑍂𑌨𑌸𑌦𑍃𑌶𑌾𑌂 𑌭𑍂𑌯𑍋 𑌭𑌵𑍇𑌤𑍍𑌸𑌂𑌭𑌵𑌃 ॥2॥

Meaning
𑌕𑌾𑌲𑌃 - Time; 𑌕𑌰𑍍𑌮 - Karma (effects of actions of Jivas); 𑌗𑍁𑌣𑌾𑌃 - 𑌚 - and the three Gunas; 𑌜𑍀𑌵𑌨𑌿𑌵𑌹𑌾𑌃 - and all the Jivas; 𑌵𑌿𑌶𑍍𑌵𑌂 𑌚 𑌕𑌾𑌰𑍍𑌯𑌂 - and the universe which is an effect (of Maya); 𑌵𑌿𑌭𑍋 - O All pervading Lord!; 𑌚𑌿𑌤𑍍-𑌲𑍀𑌲𑌾𑌰𑌤𑌿𑌮𑍍-𑌏𑌯𑍁𑌷𑌿 𑌤𑍍𑌵𑌯𑌿 - in Thy own nature of pure Consciousness, were absorbed; 𑌤𑌦𑌾 - at that time (of Maha Pralaya); 𑌨𑌿𑌰𑍍𑌲𑍀𑌨𑌤𑌾𑌮𑍍-𑌆𑌯𑌯𑍁𑌃 - and had become completely merged (in Thee); 𑌤𑍇𑌷𑌾𑌂 𑌨-𑌏𑌵 𑌵𑌦𑌂𑌤𑌿- - of them (the Srutis) do not declare; 𑌅𑌸𑌤𑍍𑌤𑍍𑌵𑌮𑍍- - absolute non existence; 𑌅𑌯𑌿 𑌭𑍋𑌃 - O Lord!; 𑌶𑌕𑍍𑌤𑍍𑌯𑌾𑌤𑍍𑌮𑌨𑌾 𑌤𑌿𑌷𑍍𑌠𑌤𑌾𑌂 - in the form of causal entities they remained; 𑌨𑍋 𑌚𑍇𑌤𑍍 𑌕𑌿𑌂 - otherwise how; 𑌗𑌗𑌨-𑌪𑍍𑌰𑌸𑍂𑌨-𑌸𑌦𑍃𑌶𑌾𑌂 - like the sky flower; 𑌭𑍂𑌯𑌃 𑌭𑌵𑍇𑌤𑍍-𑌸𑌂𑌭𑌵𑌃 - is manifestation again possible (in the new creative cycle);

Translation
O All pervading Lord! Then, Time, Karmas (effects of good and bad actions), Gunas (Satwa, Rajas and Tamas), all the Jivas and the entire universe (born out of Maayaa) were all merged in Thee and Thou were absorbed in Thy own nature of pure Consciousness Bliss. However, O Lord! the Srutis do not declare them as being non existent. They remained in causal form. Otherwise, like the non existence of the flowers in the sky, how could they come into existence again.

𑌶𑍍𑌲𑍋𑌕𑌃
𑌏𑌵𑌂 𑌚 𑌦𑍍𑌵𑌿𑌪𑌰𑌾𑌰𑍍𑌧𑌕𑌾𑌲𑌵𑌿𑌗𑌤𑌾𑌵𑍀𑌕𑍍𑌷𑌾𑌂 𑌸𑌿𑌸𑍃𑌕𑍍𑌷𑌾𑌤𑍍𑌮𑌿𑌕𑌾𑌂
𑌬𑌿𑌭𑍍𑌰𑌾𑌣𑍇 𑌤𑍍𑌵𑌯𑌿 𑌚𑍁𑌕𑍍𑌷𑍁𑌭𑍇 𑌤𑍍𑌰𑌿𑌭𑍁𑌵𑌨𑍀𑌭𑌾𑌵𑌾𑌯 𑌮𑌾𑌯𑌾 𑌸𑍍𑌵𑌯𑌮𑍍 ।
𑌮𑌾𑌯𑌾𑌤𑌃 𑌖𑌲𑍁 𑌕𑌾𑌲𑌶𑌕𑍍𑌤𑌿𑌰𑌖𑌿𑌲𑌾𑌦𑍃𑌷𑍍𑌟𑌂 𑌸𑍍𑌵𑌭𑌾𑌵𑍋𑌽𑌪𑌿 𑌚
𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑍂𑌯 𑌗𑍁𑌣𑌾𑌨𑍍𑌵𑌿𑌕𑌾𑌸𑍍𑌯 𑌵𑌿𑌦𑌧𑍁𑌸𑍍𑌤𑌸𑍍𑌯𑌾𑌸𑍍𑌸𑌹𑌾𑌯𑌕𑍍𑌰𑌿𑌯𑌾𑌮𑍍 ॥3॥

Meaning
𑌏𑌵𑌂 𑌚 - and in this manner; 𑌦𑍍𑌵𑌿-𑌪𑌰𑌾𑌰𑍍𑌧-𑌕𑌾𑌲-𑌵𑌿𑌗𑌤𑍌- - the period of two Parardhas having ended; 𑌈𑌕𑍍𑌷𑌾𑌂 𑌸𑌿𑌸𑍃𑌕𑍍𑌷𑌾𑌤𑍍𑌮𑌿𑌕𑌾𑌂 - (when) the glance with the will to create; 𑌬𑌿𑌭𑍍𑌰𑌾𑌣𑍇 𑌤𑍍𑌵𑌯𑌿 - was cast by Thee; 𑌚𑍁𑌕𑍍𑌷𑍁𑌭𑍇 - got activated; 𑌤𑍍𑌰𑌿𑌭𑍁𑌵𑌨𑍀-𑌭𑌾𑌵𑌾𑌯 - for the creation of the three worlds; 𑌮𑌾𑌯𑌾 𑌸𑍍𑌵𑌯𑌮𑍍 - Maayaa (bestirred) herself; 𑌮𑌾𑌯𑌾𑌤𑌃 𑌖𑌲𑍁 - from Maayaa indeed; 𑌕𑌾𑌲-𑌶𑌕𑍍𑌤𑌿𑌃 - - the power known as Time,; 𑌅𑌖𑌿𑌲-𑌅𑌦𑍃𑌷𑍍𑌟𑌂 - all that is latent (the effects of the deeds of the Jivas); 𑌸𑍍𑌵𑌭𑌾𑌵𑌃 -𑌅𑌪𑌿 𑌚 - and the resulting tendencies (innate nature); 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑍂𑌯 - emerging; 𑌗𑍁𑌣𑌾𑌨𑍍-𑌵𑌿𑌕𑌾𑌸𑍍𑌯 - activating the three Gunaas; 𑌵𑌿𑌦𑌧𑍁𑌃 - - acted (so as to); 𑌤𑌸𑍍𑌯𑌾𑌃 -𑌸𑌹𑌾𑌯𑌕𑍍𑌰𑌿𑌯𑌾𑌮𑍍 - support her (Maayaa's) work;

Translation
Thus when a period of two Paraardhaas ended, Thou cast Thy glance, which was with the will to create the three worlds. Then Maayaa (Thy creative power) got activated and from it emerged the power of time, the impressions of karma and the resulting tendencies. These supported Maayaa by disturbing the balance of the three Gunaas and diversified as the manifested universe.

𑌶𑍍𑌲𑍋𑌕𑌃
𑌮𑌾𑌯𑌾𑌸𑌨𑍍𑌨𑌿𑌹𑌿𑌤𑍋𑌽𑌪𑍍𑌰𑌵𑌿𑌷𑍍𑌟𑌵𑌪𑍁𑌷𑌾 𑌸𑌾𑌕𑍍𑌷𑍀𑌤𑌿 𑌗𑍀𑌤𑍋 𑌭𑌵𑌾𑌨𑍍
𑌭𑍇𑌦𑍈𑌸𑍍𑌤𑌾𑌂 𑌪𑍍𑌰𑌤𑌿𑌬𑌿𑌂𑌬𑌤𑍋 𑌵𑌿𑌵𑌿𑌶𑌿𑌵𑌾𑌨𑍍 𑌜𑍀𑌵𑍋𑌽𑌪𑌿 𑌨𑍈𑌵𑌾𑌪𑌰𑌃 ।
𑌕𑌾𑌲𑌾𑌦𑌿𑌪𑍍𑌰𑌤𑌿𑌬𑍋𑌧𑌿𑌤𑌾𑌽𑌥 𑌭𑌵𑌤𑌾 𑌸𑌂𑌚𑍋𑌦𑌿𑌤𑌾 𑌚 𑌸𑍍𑌵𑌯𑌂
𑌮𑌾𑌯𑌾 𑌸𑌾 𑌖𑌲𑍁 𑌬𑍁𑌦𑍍𑌧𑌿𑌤𑌤𑍍𑌤𑍍𑌵𑌮𑌸𑍃𑌜𑌦𑍍𑌯𑍋𑌽𑌸𑍌 𑌮𑌹𑌾𑌨𑍁𑌚𑍍𑌯𑌤𑍇 ॥4॥

Meaning
𑌮𑌾𑌯𑌾-𑌸𑌨𑍍𑌨𑌿𑌹𑌿𑌤𑌃 - - having Maayaa as adjunct only; 𑌅𑌪𑍍𑌰𑌵𑌿𑌷𑍍𑌟-𑌵𑌪𑍁𑌷𑌾 - but without getting influenced by it (untainted by it); 𑌸𑌾𑌕𑍍𑌷𑍀-𑌇𑌤𑌿 𑌗𑍀𑌤𑌃 𑌭𑌵𑌾𑌨𑍍 - Thou are mere witness, it is proclaimed (in the Vedas); 𑌭𑍇𑌦𑍈𑌃 -𑌤𑌾𑌂 - in diverse appearances in that Maayaa; 𑌪𑍍𑌰𑌤𑌿𑌬𑌿𑌂𑌬𑌤𑌃 - as reflections; 𑌵𑌿𑌵𑌿𑌶𑌿𑌵𑌾𑌨𑍍 𑌜𑍀𑌵𑌃 -𑌅𑌪𑌿 - Thou entered as individual soul also; 𑌨-𑌏𑌵-𑌅𑌪𑌰𑌃 - (which) is not at all different from ( Thee); 𑌕𑌾𑌲-𑌆𑌦𑌿-𑌪𑍍𑌰𑌤𑌿𑌬𑍋𑌧𑌿𑌤𑌾- - being aroused by Time etc.; 𑌅𑌥 𑌭𑌵𑌤𑌾 𑌸𑌂𑌚𑍋𑌦𑌿𑌤𑌾 𑌚 - then also well prompted by Thee; 𑌸𑍍𑌵𑌯𑌂 𑌮𑌾𑌯𑌾 𑌸𑌾 𑌖𑌲𑍁 - that Maayaa itself indeed; 𑌬𑍁𑌦𑍍𑌧𑌿-𑌤𑌤𑍍𑌤𑍍𑌵𑌮𑍍-𑌅𑌸𑍃𑌜𑌤𑍍- - projected the principle of Intelligence; 𑌯𑌃 -𑌅𑌸𑍌 - which (buddhi tatva); 𑌮𑌹𑌾𑌨𑍍-𑌉𑌚𑍍𑌯𑌤𑍇 - is called Mahat;

Translation
O Lord! Thou has Maayaa by Thy side, but are not influenced by it. The scriptures declare Thee as mere witness. Thy appearances in the diverse forms of Maayaa are mere reflections called Jivas which are not different from Thee. Maayaa being aroused by time and prompted by Thee, projected the principle of Intelligence, which is called Mahat.

𑌶𑍍𑌲𑍋𑌕𑌃
𑌤𑌤𑍍𑌰𑌾𑌸𑍌 𑌤𑍍𑌰𑌿𑌗𑍁𑌣𑌾𑌤𑍍𑌮𑌕𑍋𑌽𑌪𑌿 𑌚 𑌮𑌹𑌾𑌨𑍍 𑌸𑌤𑍍𑌤𑍍𑌵𑌪𑍍𑌰𑌧𑌾𑌨𑌃 𑌸𑍍𑌵𑌯𑌂
𑌜𑍀𑌵𑍇𑌽𑌸𑍍𑌮𑌿𑌨𑍍 𑌖𑌲𑍁 𑌨𑌿𑌰𑍍𑌵𑌿𑌕𑌲𑍍𑌪𑌮𑌹𑌮𑌿𑌤𑍍𑌯𑍁𑌦𑍍𑌬𑍋𑌧𑌨𑌿𑌷𑍍𑌪𑌾𑌦𑍍𑌕𑌃 ।
𑌚𑌕𑍍𑌰𑍇𑌽𑌸𑍍𑌮𑌿𑌨𑍍 𑌸𑌵𑌿𑌕𑌲𑍍𑌪𑌬𑍋𑌧𑌕𑌮𑌹𑌂𑌤𑌤𑍍𑌤𑍍𑌵𑌂 𑌮𑌹𑌾𑌨𑍍 𑌖𑌲𑍍𑌵𑌸𑍌
𑌸𑌂𑌪𑍁𑌷𑍍𑌟𑌂 𑌤𑍍𑌰𑌿𑌗𑍁𑌣𑍈𑌸𑍍𑌤𑌮𑍋𑌽𑌤𑌿𑌬𑌹𑍁𑌲𑌂 𑌵𑌿𑌷𑍍𑌣𑍋 𑌭𑌵𑌤𑍍𑌪𑍍𑌰𑍇𑌰𑌣𑌾𑌤𑍍 ॥5॥

Meaning
𑌤𑌤𑍍𑌰- - there (among the effects of Maayaa); 𑌅𑌸𑍌 𑌤𑍍𑌰𑌿𑌗𑍁𑌣𑌾𑌤𑍍𑌮𑌕𑌃 - 𑌅𑌪𑌿 𑌚 - that (Mahat) though comprising of all the three Gunaas; 𑌮𑌹𑌾𑌨𑍍 - Mahat; 𑌸𑌤𑍍𑌤𑍍𑌵𑌪𑍍𑌰𑌧𑌾𑌨𑌃 𑌸𑍍𑌵𑌯𑌂 - being itself predominantly Saatwic; 𑌜𑍀𑌵𑍇-𑌅𑌸𑍍𑌮𑌿𑌨𑍍 𑌖𑌲𑍁 - in the collective Jiva, indeed; 𑌨𑌿𑌰𑍍𑌵𑌿𑌕𑌲𑍍𑌪𑌮𑍍-𑌅𑌹𑌮𑍍-𑌇𑌤𑌿- - as the total 'I' sense, without the sense of plurality causes the cognition; 𑌉𑌦𑍍𑌬𑍋𑌧-𑌨𑌿𑌷𑍍𑌪𑌾𑌦𑍍𑌕𑌃 - created in the Jiva; 𑌚𑌕𑍍𑌰𑍇 - 𑌅𑌸𑍍𑌮𑌿𑌨𑍍 - that which causes the awareness of; 𑌸𑌵𑌿𑌕𑌲𑍍𑌪-𑌬𑍋𑌧𑌕- - separate individuality; 𑌮𑌹𑌤𑍍-𑌤𑌤𑍍𑌵𑌂 - Ahankaara (Ego); 𑌮𑌹𑌾𑌨𑍍 𑌖𑌲𑍁-𑌅𑌸𑍌 - this same Mahat indeed; 𑌸𑌂𑌪𑍁𑌷𑍍𑌟𑌂 𑌤𑍍𑌰𑌿𑌗𑍁𑌣𑍈𑌃 - - though having all the three Gunaas in full measure; 𑌤𑌮𑌃 - 𑌅𑌤𑌿𑌬𑌹𑍁𑌲𑌂 - being dominated by Tamas; 𑌵𑌿𑌷𑍍𑌣𑍋 - O All pervading Lord; 𑌭𑌵𑌤𑍍 𑌪𑍍𑌰𑍇𑌰𑌣𑌾𑌤𑍍 - by Thy prompting;

Translation
O All pervading Lord! Even though this Mahat Tatwa is made up of three Gunaas, it is predominated by Satwa. Hence it recognizes the collective Jivas as macro "I". (As cosmic whole and not as individual entities). But the same Mahat Tatwa, when predominated by Tamas and Rajas, creates by Thy will the feeling of individual "I" called Aham Tatwa.

𑌶𑍍𑌲𑍋𑌕𑌃
𑌸𑍋𑌽𑌹𑌂 𑌚 𑌤𑍍𑌰𑌿𑌗𑍁𑌣𑌕𑍍𑌰𑌮𑌾𑌤𑍍 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌤𑌾𑌮𑌾𑌸𑌾𑌦𑍍𑌯 𑌵𑍈𑌕𑌾𑌰𑌿𑌕𑍋
𑌭𑍂𑌯𑌸𑍍𑌤𑍈𑌜𑌸𑌤𑌾𑌮𑌸𑌾𑌵𑌿𑌤𑌿 𑌭𑌵𑌨𑍍𑌨𑌾𑌦𑍍𑌯𑍇𑌨 𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌤𑍍𑌮𑌨𑌾
𑌦𑍇𑌵𑌾𑌨𑌿𑌂𑌦𑍍𑌰𑌿𑌯𑌮𑌾𑌨𑌿𑌨𑍋𑌽𑌕𑍃𑌤 𑌦𑌿𑌶𑌾𑌵𑌾𑌤𑌾𑌰𑍍𑌕𑌪𑌾𑌶𑍍𑌯𑌶𑍍𑌵𑌿𑌨𑍋
𑌵𑌹𑍍𑌨𑍀𑌂𑌦𑍍𑌰𑌾𑌚𑍍𑌯𑍁𑌤𑌮𑌿𑌤𑍍𑌰𑌕𑌾𑌨𑍍 𑌵𑌿𑌧𑍁𑌵𑌿𑌧𑌿𑌶𑍍𑌰𑍀𑌰𑍁𑌦𑍍𑌰𑌶𑌾𑌰𑍀𑌰𑌕𑌾𑌨𑍍 ॥6॥

Meaning
𑌸𑌃 - 𑌅𑌹𑌂 𑌚 - and that Ahankaara; 𑌤𑍍𑌰𑌿𑌗𑍁𑌣-𑌕𑍍𑌰𑌮𑌾𑌤𑍍 - in accordance with the three Gunaas; 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌤𑌾𑌮𑍍-𑌆𑌸𑌾𑌦𑍍𑌯 - divided into three; 𑌵𑍈𑌕𑌾𑌰𑌿𑌕𑌃 - as Vaikaarika (the Saatwik part); 𑌭𑍂𑌯𑌃 𑌤𑍈𑌜𑌸-𑌤𑌾𑌮𑌸𑍌- - further as Tejas (Raajasic part) and as Tamas (the Taamasic part); 𑌇𑌤𑌿 𑌭𑌵𑌨𑍍- - thus became; 𑌆𑌦𑍍𑌯𑍇𑌨 𑌸𑌤𑍍𑌤𑍍𑌵-𑌆𑌤𑍍𑌮𑌨𑌾 - by means of the first, which is predominantly Saatwic; 𑌦𑍇𑌵𑌾𑌨𑍍-𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌮𑌾𑌨𑌿𑌨𑌃 -𑌅𑌕𑍃𑌤 - created the gods who presided over the sense organs, organs of action and the mind (Anthahkarana); 𑌦𑌿𑌶𑌾-𑌵𑌾𑌤-𑌅𑌰𑍍𑌕-𑌪𑌾𑌶𑌿-𑌅𑌶𑍍𑌵𑌿𑌨𑌃 - the directions (Dik) -air (Vaayu), sun (Soorya), water (Varuna), the gods presiding over the 5sense organs (Ashavini devas); 𑌵𑌹𑍍𑌨𑍀-𑌇𑌂𑌦𑍍𑌰-𑌅𑌚𑍍𑌯𑍁𑌤-𑌮𑌿𑌤𑍍𑌰𑌕𑌾𑌨𑍍 - Agni, Indra, Upendra, Mitra, Prajaapati (presiding over the 5 organs of action); 𑌵𑌿𑌧𑍁-𑌵𑌿𑌧𑌿-𑌶𑍍𑌰𑍀𑌰𑍁𑌦𑍍𑌰-𑌶𑌾𑌰𑍀𑌰𑌕𑌾𑌨𑍍 - the Moon, Brahma, Sri Rudra, Kshetrajna (presiding over the Antahkarana);

Translation
This Aham Tatwa (Ahamkaara) further categorized itself,based on the three Gunaas as Vaikarika (Satwa), Tejas (Rajas) and Tamas (Tamas).From Satwa were created the presiding deities of : Gyanendriyaas -(organs of knowledge) which are Dik Devata (of hearing), Vaayu (of touch), Soorya (of seeing), Varuna (of taste) and Ashwini Devatas (of smell). Karmendriyaas - (organs of action) which are Agni (of speech), Indra (of hands), Vishnu (of the legs), Mitra (of excretion) and Prajaapati (of reproduction). Antahkarana -(Inner equipment consisting of Mana, Buddhi, Ahankaara and Chit) which are Moon (of mind), Brahma (of Buddhi- the intellect), Rudra (of Ahamkaara) and Kshetrajna (of Chitt -memory).

𑌶𑍍𑌲𑍋𑌕𑌃
𑌭𑍂𑌮𑌨𑍍 𑌮𑌾𑌨𑌸𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌹𑌂𑌕𑍃𑌤𑌿𑌮𑌿𑌲𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌾𑌖𑍍𑌯𑌵𑍃𑌤𑍍𑌤𑍍𑌯𑌨𑍍𑌵𑌿𑌤𑌂
𑌤𑌚𑍍𑌚𑌾𑌂𑌤𑌃𑌕𑌰𑌣𑌂 𑌵𑌿𑌭𑍋 𑌤𑌵 𑌬𑌲𑌾𑌤𑍍 𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌂𑌶 𑌏𑌵𑌾𑌸𑍃𑌜𑌤𑍍 ।
𑌜𑌾𑌤𑌸𑍍𑌤𑍈𑌜𑌸𑌤𑍋 𑌦𑌶𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌗𑌣𑌸𑍍𑌤𑌤𑍍𑌤𑌾𑌮𑌸𑌾𑌂𑌶𑌾𑌤𑍍𑌪𑍁𑌨-
𑌸𑍍𑌤𑌨𑍍𑌮𑌾𑌤𑍍𑌰𑌂 𑌨𑌭𑌸𑍋 𑌮𑌰𑍁𑌤𑍍𑌪𑍁𑌰𑌪𑌤𑍇 𑌶𑌬𑍍𑌦𑍋𑌽𑌜𑌨𑌿 𑌤𑍍𑌵𑌦𑍍𑌬𑌲𑌾𑌤𑍍 ॥𑍭॥

Meaning
𑌭𑍂𑌮𑌨𑍍 - O Infinite One!; 𑌮𑌾𑌨𑌸-𑌬𑍁𑌦𑍍𑌧𑌿-𑌅𑌹𑌂𑌕𑍃𑌤𑌿-𑌮𑌿𑌲𑌤𑍍- - the mind, intellect and ego including; 𑌚𑌿𑌤𑍍𑌤𑌾𑌖𑍍𑌯-𑌵𑍃𑌤𑍍𑌤𑌿-𑌅𑌨𑍍𑌵𑌿𑌤𑌂 - memory, these modes constituting; 𑌤𑌤𑍍-𑌚-𑌅𑌂𑌤𑌃 - 𑌕𑌰𑌣𑌂 - the ( inner instrument ) Antahkarana; 𑌵𑌿𑌭𑍋 - O All pervading Lord!; 𑌤𑌵 𑌬𑌲𑌾𑌤𑍍 - by Thy will (power); 𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌂𑌶𑌃 𑌏𑌵- - the Satwic aspect (of Ahankaara) itself; 𑌅𑌸𑍃𑌜𑌤𑍍 - created (the Antahkarana); 𑌜𑌾𑌤𑌃 - 𑌤𑍈𑌜𑌸𑌤𑌃 - from the Taijasa aspect was born; 𑌦𑌶-𑌇𑌂𑌦𑍍𑌰𑌿𑌯-𑌗𑌣𑌃 - the group of ten indriyaas; 𑌤𑌤𑍍-𑌤𑌾𑌮𑌸-𑌅𑌂𑌶𑌾𑌤𑍍- - from the Tamas aspect; 𑌪𑍁𑌨𑌃 - again; 𑌤𑌨𑍍𑌮𑌾𑌤𑍍𑌰𑌂 𑌨𑌭𑌸𑌃 - the subtle essence (Tanmaatra) of space; 𑌮𑌰𑍁𑌤𑍍𑌪𑍁𑌰𑌪𑌤𑍇 - O Lord of Guruvaayur!; 𑌶𑌬𑍍𑌦𑌃 -𑌅𑌜𑌨𑌿 - sound was born; 𑌤𑍍𑌵𑌤𑍍-𑌬𑌲𑌾𑌤𑍍 - by Thy will (power);

Translation
O Infinite One! By Thy will, from the Saatwic aspect of Ahankaara, the inner equipment of Antahkarana was born, consisting of, Manas, Buddhi, Ahankaara and Chitta. From the Raajasic aspect of the Ahankaara the ten Indriyaas were born (5 Karmendriyaas and 5 Jnanendriyaas). O Lord! by Thy will, from the Taamasic aspect of the Ahankaara was born, the sound (Sabda) which is the subtle essence (Tanmaatra) of space (Aakaash).

𑌶𑍍𑌲𑍋𑌕𑌃
𑌶𑍍𑌬𑍍𑌦𑌾𑌦𑍍𑌵𑍍𑌯𑍋𑌮 𑌤𑌤𑌃 𑌸𑌸𑌰𑍍𑌜𑌿𑌥 𑌵𑌿𑌭𑍋 𑌸𑍍𑌪𑌰𑍍𑌶𑌂 𑌤𑌤𑍋 𑌮𑌾𑌰𑍁𑌤𑌂
𑌤𑌸𑍍𑌮𑌾𑌦𑍍𑌰𑍂𑌪𑌮𑌤𑍋 𑌮𑌹𑍋𑌽𑌥 𑌚 𑌰𑌸𑌂 𑌤𑍋𑌯𑌂 𑌚 𑌗𑌂𑌧𑌂 𑌮𑌹𑍀𑌮𑍍 ।
𑌏𑌵𑌂 𑌮𑌾𑌧𑌵 𑌪𑍂𑌰𑍍𑌵𑌪𑍂𑌰𑍍𑌵𑌕𑌲𑌨𑌾𑌦𑌾𑌦𑍍𑌯𑌾𑌦𑍍𑌯𑌧𑌰𑍍𑌮𑌾𑌨𑍍𑌵𑌿𑌤𑌂
𑌭𑍂𑌤𑌗𑍍𑌰𑌾𑌮𑌮𑌿𑌮𑌂 𑌤𑍍𑌵𑌮𑍇𑌵 𑌭𑌗𑌵𑌨𑍍 𑌪𑍍𑌰𑌾𑌕𑌾𑌶𑌯𑌸𑍍𑌤𑌾𑌮𑌸𑌾𑌤𑍍 ॥𑍮॥

Meaning
𑌶𑍍𑌬𑍍𑌦𑌾𑌤𑍍-𑌵𑍍𑌯𑍋𑌮 - from sound, space; 𑌤𑌤𑌃 𑌸𑌸𑌰𑍍𑌜𑌿𑌥 - then,Thou created; 𑌵𑌿𑌭𑍋 - O All pervading Lord !; 𑌸𑍍𑌪𑌰𑍍𑌶𑌂 - touch; 𑌤𑌤𑌃 𑌮𑌾𑌰𑍁𑌤𑌂 - then air; 𑌤𑌸𑍍𑌮𑌾𑌤𑍍-𑌰𑍂𑌪𑌮𑍍- - from that (air) form; 𑌅𑌤𑌃 𑌮𑌹𑌃 - - then fire; 𑌅𑌥 𑌚 𑌰𑌸𑌂 - and after that taste; 𑌤𑍋𑌯𑌂 𑌚 𑌗𑌂𑌧𑌂 𑌮𑌹𑍀𑌮𑍍 - then water smell and earth (were born); 𑌏𑌵𑌂 𑌮𑌾𑌧𑌵 - in this manner O Maadhava!; 𑌪𑍂𑌰𑍍𑌵-𑌪𑍂𑌰𑍍𑌵-𑌕𑌲𑌨𑌾𑌤𑍍- - because of association with the preceding (product); 𑌆𑌦𑍍𑌯-𑌆𑌦𑍍𑌯-𑌧𑌰𑍍𑌮-𑌅𑌨𑍍𑌵𑌿𑌤𑌂 - having the qualities of the earlier products; 𑌭𑍂𑌤-𑌗𑍍𑌰𑌾𑌮𑌮𑍍-𑌇𑌮𑌮𑌂 - this group of subtle elements; 𑌤𑍍𑌵𑌮𑍇𑌵 𑌭𑌗𑌵𑌨𑍍 - Thou alone O Lord!; 𑌪𑍍𑌰𑌾𑌕𑌾𑌶𑌯𑌃 - did bring into existence; 𑌤𑌾𑌮𑌸𑌾𑌤𑍍 - from the Tamasa Ahankaara;

Translation
O All pervading Lord! From the Tanmaatra of (Shabda) the subtle element of sound, came the element (Aakaash) Space and from it touch (Sparsh). From touch (Sparsh) came the element Air (Vaayu) and from it form (Roopa). From form (Roopa) came the element Fire (Agni) and from it Taste (Rasa). From the Tanmaatra of Taste (Rasa) came the element Water (Jala) and from it smell (Gandha). From smell (Gandha) came the element Earth (Bhoomi). O Maadhava! By Thy will, thus from the Tamasa aspect of Ahankaara, were born the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceding one.

𑌶𑍍𑌲𑍋𑌕𑌃
𑌏𑌤𑍇 𑌭𑍂𑌤𑌗𑌣𑌾𑌸𑍍𑌤𑌥𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌗𑌣𑌾 𑌦𑍇𑌵𑌾𑌶𑍍𑌚 𑌜𑌾𑌤𑌾𑌃 𑌪𑍃𑌥𑌙𑍍-
𑌨𑍋 𑌶𑍇𑌕𑍁𑌰𑍍𑌭𑍁𑌵𑌨𑌾𑌂𑌡𑌨𑌿𑌰𑍍𑌮𑌿𑌤𑌿𑌵𑌿𑌧𑍌 𑌦𑍇𑌵𑍈𑌰𑌮𑍀𑌭𑌿𑌸𑍍𑌤𑌦𑌾 ।
𑌤𑍍𑌵𑌂 𑌨𑌾𑌨𑌾𑌵𑌿𑌧𑌸𑍂𑌕𑍍𑌤𑌿𑌭𑌿𑌰𑍍𑌨𑍁𑌤𑌗𑍁𑌣𑌸𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌾𑌨𑍍𑌯𑌮𑍂𑌨𑍍𑌯𑌾𑌵𑌿𑌶𑌂-
𑌶𑍍𑌚𑍇𑌷𑍍𑌟𑌾𑌶𑌕𑍍𑌤𑌿𑌮𑍁𑌦𑍀𑌰𑍍𑌯 𑌤𑌾𑌨𑌿 𑌘𑌟𑌯𑌨𑍍 𑌹𑍈𑌰𑌣𑍍𑌯𑌮𑌂𑌡𑌂 𑌵𑍍𑌯𑌧𑌾𑌃 ॥𑍯॥

Meaning
𑌏𑌤𑍇 𑌭𑍂𑌤𑌗𑌣𑌾𑌃 - - all these elements; 𑌤𑌥𑌾-𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌗𑌣𑌾𑌃 - and the sense organs and the organs of action; 𑌦𑍇𑌵𑌾𑌃 𑌚 - and their presiding deities; 𑌜𑌾𑌤𑌾𑌃 - which had come into existence; 𑌪𑍃𑌥𑌕𑍍 𑌨𑍋 𑌶𑍇𑌕𑍁𑌃 - - were not capable by themselves; 𑌭𑍁𑌵𑌨-𑌅𑌂𑌡-𑌨𑌿𑌰𑍍𑌮𑌿𑌤𑌿-𑌵𑌿𑌧𑍌 - of creating the Brahmaand (the cosmic whole); 𑌦𑍇𑌵𑍈𑌃 𑌅𑌮𑍀𑌭𑌿𑌃 𑌤𑌦𑌾 - therefore these presiding deities, then; 𑌤𑍍𑌵𑌂 𑌨𑌾𑌨𑌾-𑌵𑌿𑌧-𑌸𑍂𑌕𑍍𑌤𑌿𑌭𑌿𑌃-𑌨𑍁𑌤-𑌗𑍁𑌣𑌃- - sung Thy excellences by means of various hymns; 𑌤𑌤𑍍𑌤𑍍𑌵𑌾𑌨𑌿-𑌅𑌮𑍂𑌨𑌿-𑌆𑌵𑌿𑌶𑌨𑍍- - (then Thou) entering these categories; 𑌚𑍇𑌷𑍍𑌟𑌾-𑌶𑌕𑍍𑌤𑌿𑌮𑍍-𑌉𑌦𑍀𑌰𑍍𑌯 - and activating them; 𑌤𑌾𑌨𑌿 𑌘𑌟𑌯𑌨𑍍 - and combining them; 𑌹𑍈𑌰𑌣𑍍𑌯𑌮𑍍-𑌅𑌂𑌡𑌮𑍍 - the Golden Egg (the potential universe); 𑌵𑍍𑌯𑌧𑌾𑌃 - created;

Translation
O Lord! Even though all these elements, sense organs , the organs of action, and their presiding deities came into existence, they could not by themselves create the Brahmaanda. Then the presiding deities glorified Thee by various hymns and Thou entered into all of them, activated them and combining them, created the Hiranya Andam (the Golden Egg).

𑌶𑍍𑌲𑍋𑌕𑌃
𑌅𑌂𑌡𑌂 𑌤𑌤𑍍𑌖𑌲𑍁 𑌪𑍂𑌰𑍍𑌵𑌸𑍃𑌷𑍍𑌟𑌸𑌲𑌿𑌲𑍇𑌽𑌤𑌿𑌷𑍍𑌠𑌤𑍍 𑌸𑌹𑌸𑍍𑌰𑌂 𑌸𑌮𑌾𑌃
𑌨𑌿𑌰𑍍𑌭𑌿𑌂𑌦𑌨𑍍𑌨𑌕𑍃𑌥𑌾𑌶𑍍𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑌜𑌗𑌦𑍍𑌰𑍂𑌪𑌂 𑌵𑌿𑌰𑌾𑌡𑌾𑌹𑍍𑌵𑌯𑌮𑍍 ।
𑌸𑌾𑌹𑌸𑍍𑌰𑍈𑌃 𑌕𑌰𑌪𑌾𑌦𑌮𑍂𑌰𑍍𑌧𑌨𑌿𑌵𑌹𑍈𑌰𑍍𑌨𑌿𑌶𑍍𑌶𑍇𑌷𑌜𑍀𑌵𑌾𑌤𑍍𑌮𑌕𑍋
𑌨𑌿𑌰𑍍𑌭𑌾𑌤𑍋𑌽𑌸𑌿 𑌮𑌰𑍁𑌤𑍍𑌪𑍁𑌰𑌾𑌧𑌿𑌪 𑌸 𑌮𑌾𑌂 𑌤𑍍𑌰𑌾𑌯𑌸𑍍𑌵 𑌸𑌰𑍍𑌵𑌾𑌮𑌯𑌾𑌤𑍍 ॥10॥

Meaning
𑌅𑌂𑌡𑌂 𑌤𑌤𑍍-𑌖𑌲𑍁 - that Brahamanda, indeed; 𑌪𑍁𑌰𑍍𑌵-𑌸𑍃𑌷𑍍𑌟-𑌸𑌲𑌿𑌲𑍇- - in the already created Cosmic Waters; 𑌅𑌤𑌿𑌷𑍍𑌠𑌤𑍍 - (which) remained; 𑌸𑌹𑌸𑍍𑌤𑍍𑌰𑌂 𑌸𑌮𑌾𑌃 - for a thousand years; 𑌨𑌿𑌰𑍍𑌭𑌿𑌂𑌦𑌨𑍍- - (Thou) breaking it open; 𑌅𑌕𑍃𑌥𑌾𑌃 - - Thou did make (it); 𑌚𑌤𑍁𑌰𑍍𑌦𑌶-𑌜𑌗𑌤𑍍-𑌰𑍂𑌪𑌂 - in the form of the fourteen worlds; 𑌵𑌿𑌰𑌾𑌟-𑌅𑌹𑍍𑌵𑌯𑌮𑍍 - known as 'Virat Swarupa'; 𑌸𑌾𑌹𑌸𑍍𑌤𑍍𑌰𑍈𑌃 𑌕𑌰𑌪𑌾𑌦𑌮𑍂𑌰𑍍𑌧𑌨𑌿𑌵𑌹𑍈𑌃 - - with thousands of hands, feet and heads; 𑌨𑌿𑌶𑍍𑌶𑍇𑌷 𑌜𑍀𑌵𑌾𑌤𑍍𑌮𑌕𑌃 - as all beings (Samashti - total life form of all beings); 𑌨𑌿𑌰𑍍𑌭𑌾𑌤𑌃 𑌅𑌸𑌿 - Thou did shine (manifest Thyself); 𑌮𑌰𑍁𑌤𑍍𑌪𑍁𑌰𑌾𑌧𑌿𑌪 - O Lord of Guruvayur!; 𑌸 𑌮𑌾𑌂 𑌤𑍍𑌰𑌾𑌯𑌸𑍍𑌵 - That Thou (of such nature) protect me; 𑌸𑌰𑍍𑌵-𑌆𑌮𑌯𑌾𑌤𑍍 - from all ailments;

Translation
This Golden Egg or Brahmanda remained in the already created cosmic waters for a thousand years. Thereafter, breaking it Thou made it into 14 spheres (worlds), which is known as Thy Viraat Roopa (cosmic form); in which Thou shone as all beings with thousands of hands, feet, heads etc. O Lord of Guruvaayur, who thus manifested in cosmic form, please protect me from all my ailments.

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