Bhaktisulabham
Devotional Blog
Saturday, 26 September 2020
NARAYANEEYAM DASAKAM - 100 - KESHADI PADA VARNANAM
Friday, 25 September 2020
NARAYANEEYAM DASAKAM - 99 - VEDA STUTI
Dasakam - 99 - Veda Stuti
Lyrics of Dasakam 99
Wednesday, 23 September 2020
NARAYANEEYAM DASAKAM - 98 - NISHKALA BRAHMOPASANA
Dasakam - 98 - Nishkala Brahmopasana
Bhattathiri offered his salutations to the Parabrahman or the Lord Guruvayoorappan, who is responsible for creation and protection of this universe, who is in the form of the universe, whose radiance gives brightness for this universe, whose description is beyond words and comprehension, whose true nature cannot be understood by even Devas and divine sages.
Bhattathiri prostrated to that Brahman who is beyond the birth and death cycle, who is beyond good and bad deeds, who is above three attributes Sattva, rajas and tamas, yet to bless the people living in the world, accepted the Maya, exhibited knowledge-ignorance, wealth and though formless took up various forms to protect the people of the world, while remaining in state of Supreme bliss.
The Parabrahman form is neither a bird, nor an animal, human, deva, asura, female, male, not even five elements of nature, good or bad deeds, not three attributes, living or non-living. If there is some thing left behind all these, then that form which even hundreds of vedas find it difficult to explain is the supreme Brahman and Bhattathiri offered his humble prostrations to that swaroopam.
Bhattathiri offered his salutations to the Brahman or the Lord who reflects himself in his Maya and created the whole universe like a projection of dream using the Mahat, Ahankara, five tanmatras namely sound, smell, taste, form and touch, panchabhutas namely fire, earth, space, water and earth and senses. During pralaya (deluge), the entire creation is destroyed and pulled back to the supreme Brahman form just like how the tortoise pulls its body inside its shell, causing an intense darkness everywhere, yet the supreme Brahman shines unaffected by the darkness.
Bhattathiri offered his salutations to the Brahman or Lord Krishna, who is mentioned as primeval sound, actions, atom, time, whose supreme form is explained in Vedas as Purusha, Supreme consciousness, atma, who has the ability to create the maya just from the corner of his eye.
It is difficult to explain Lord's swaroopam as to whether it exists or non-existing due to ignorance, just like it is difficult to differentiate between a rope and a snake in darkness. By singing the praises of the Lord and practising those mentioned in scriptures, one can gain the knowledge to cut the dark forest of Samsara. Bhattathiri offered his salutations to that divine merciful form of the Lord.
Jewels are made of gold, Pots are made of mud. Similarly while exploring of what makes this human form; there are lot of philosophical meanings that are derived. Things perceived in dream disappear after waking up. Similarly, what was perceived as snake in darkness of night, becomes clear as rope during the day light. Similarly one understands the divine form only after gaining the divine knowledge. Bhattathiri offered salutations to that form of Lord.
Bhattathiri prostrated to Lord Krishna, from whom the sun, fire, wind, brahma, devas originated, learnt to do their work as purpose of the creation and loose their positions after the purpose is over and who created and control this entire universe.
Bhattathiri prayed to Lord Guruvayoorappan through Karma, jnana and bhakti yoga, the creator of the three worlds made of sattva, Rajas and tamas gunas, One who is the meaning of the three letter word, ''Pranava'' mantra, one who is the manifestation of the trinity, whose true nature is described by three vedas, who is the pure consciousness and exists in all the three states, awakening, sleeping, dreaming, who measured this entire universe in just his three strides, who remains unchanged in past, present and future times.
Lord's form is eternal, pure, ever awake, devoid of bondages and actions, transcends all dualities, changeless, the originating point of forgiveness or tolerance, truth, mercy, wealth and all good qualities, causeless, taintless and exhibiting limitless glory, latent in hearts of the attachment-free saints, shines with supreme consciousness.
Lord's wheel of time with its twelve spokes (months), and 360 teeth (days) is irreversible, going round with dangerously high speed, capable of destroying the world in a minute. Having surrendered at the lotus feet of merciful Guruvayoorappan, Bhattathiri pleaded protection from the woes caused by the time wheel and from all afflictions. Lord Guruvayoorappan nodded his head and acknowledged Bhattathiri's salutations and requests immediately.
Lyrics of Dasakam 98
Monday, 21 September 2020
NARAYANEEYAM DASAKAM - 97 - UTTAMA BHAKTI PRARTHANA AND STORY OF MARKANDEYA
Dasakam - 97 - Uttama Bhakti Prarthana and
Story of Markandeya
All entities found in this world fall under the influence of three attributes - sublime, medium and low due to three gunas or virtues, sattva, Rajas and tamas. The knowledge that Lord and soul are same, trust in the athma, perseverance in devotion, interest in dwelling in forest, pleasure in drowning in supreme bliss, dedicating all actions as Lord's, eating pure and sattva food comes from Sattva guna. The thought that Lord and soul are different, the liking in leading a dharmic path, yearning to acquire knowledge, seeking pleasure in living in cities and villages and seeking pleasure in experiences gained due to knowledge, doing actions to gain victory, eating for pleasure of the sense organs comes from Rajo guna. The child like ignorance about the Lord or the soul, trusting in adharma, dwelling in ignorance, seeking happiness in drinking wine and playing game of dice, seeking pleasure in sleeping, doing actions not supposed to be doing, eating stale and old food are due to tamo guna. Bhattathiri highlighted that the only action which does not fall in to any of the above three categories is the one seeking Lord, visiting him in his temples and serving him. He prayed to Lord to bestow upon him that attribute so as to get Moksha which was immediately acknowledged by Lord Guruvayoorappan.
Lyrics of Dasakam 97
Thursday, 17 September 2020
NARAYANEEYAM DASAKAM - 96 - VIBHUTI YOGAM
Dasakam - 96 - Vibhuti Yogam
Bhattathiri discussed about the glories of Lord, Bhagawat Vibhuti and explained about different types of yoga namely Jnana, Karma, Bhakti yoga in this dasakam.
Lord, the perceptible supreme is Parabrahman, He is the beginning letter Aa in the list of letters, Pranava mantra among mantras, Manu among kings, Bhrigu among brahma rishis, Narada among Devarishis, prahlada among asuras, Kamadhenu among the celestial cows, Garuda among birds, Ananthan among snakes, Ganga among rivers. Amongst the people who shower love on Brahmins, he is Mahabali, among the yajnas performed, he is Japa yajna (chanting Sahasranama), he is Arjuna among the warriors, and Uddhava among devotees. He is the strength of the mighty, luster of the lustrous human beings. Lord's power is limitless and he is omnipresent. He is the life, he is the nature, and there is nothing which he is not, in this universe.
People belonging to the four Varnas and those following four ashramas of life perform the duties as laid by vedas and shastras with devotion to Lord. Their mind matures in due course and they begin to perform the duties without attachment. Then they gain the enlightenment about the supreme blissful form of the Lord and the knowledge that he is omnipresent, he is present in everything in different forms, he is the one responsible for every cause including the birth-death cycle, yet he is beyond all of them, he is the purest form to be rightly termed as Paramathma.
Jnana, karma and Bhakti are the three different yogic paths to reach the Lord. For the person who has renounced all the worldly desires, the path of jnana yoga suits best. For the one who possess worldly attachments, the path of karma yoga is best to follow. Few who are attached still to the material world yet not completely and have some interest in knowing about Lord's glory, for such people Bhakthi yoga is the best path for attaining moksha. In this world, we follow Jnana or bhakthi path depending on our good karma. Whether in heaven or this world or even hell, the man crosses the samsara ocean using this body as the boat. Hence Bhattathiri requested Lord to give him, the Guru who will captain the boat and Lord aid the same by being the wind, facilitating the boat to cross the ocean of samsara and reach him.
People who prefer jnana yoga, search for the brahmam through ways told in Vedas, Upanishads and nyaya shastras, which is difficult to attain. Then after trying through different birth cycles, they attain moksha. The attainment is far fetched even through Karma yoga. But this bhakthi yoga keeps the person devoted and focused on Lord easily and helps in getting moksha at the earliest. Bhattathiri prayed to Lord to grant him that devotion to stay always in Bhakthi yoga. Sage Vyasa too has asked to avoid trying moksha through jnana yoga. He has mentioned that a person, who seeks meaning of Brahma thathvam, surrender at the feet of Lord, moksham is available at his fingertips (easily attainable). In Dhyana yoga too, there could exist hurdles equally like Jnana Yoga, due to distractions. But with practice and mercy of the Lord, one can overcome these hurdles and attain moksha.
Bhattathiri mentioned his disinterest in the path of karma yoga which has its challenges. He took interest in hearing to Lord's pastimes yet he was not fully devoid of desires. Still he wished to focus his mind on the Lord, with the awareness that having desires were not appropriate, he wanted to increase his devotion. When Lord comes in to one's heart, all the unwanted desires get destroyed on its own.
Once in Avanthi, a Brahmin earned and accumulated money by inappropriate means. One day, his wealth was looted by thieves, after which he lost attachment to wealth and property and became a sanyasi, Still people called him fake and harassed him. Considering that the trouble experienced by him was due to his own mind and not the people or time or actions or planets position, he attained peace and surrendered to Lord and eventually attained moksha. Bhattathiri requested Lord to bless him with such a peaceful mind.
King Pururavas, son of Ilaa fell in love with Oorvasi and lived with her for long. Then he got separated from her due to breach of a promise made by him, He did yagnas and earned her back at heaven. Later he realised that pleasure obtained from women is wretched one and started to concentrate on his devotion to Lord which gave him contentment, peace and happiness. Bhattathiri prayed to Lord and sought the removal of attachments and make him one of the best devotee. Lord Guruvayoorappan nodded his head immediately and acknowledged his request.
Lyrics of Dasakam 96
त्वं हि ब्रह्मैव साक्षात् परमुरु महिमन् अक्षराणाम् अकार:
तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु त्वं भृगुर्नारदोऽपि ।
प्रह्लादो दानवानां पशुषु च सुरभि: पक्षिणां वैनतेयो
नागानाम् असि अनन्त: सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥
tvaM hi brahmaiva saakshaat paramuru mahimann aksharaaNaam akaara:
taarO mantreShu raaj~naaM manurasi muniShu tvaM bhR^igurnaaradO(a)pi |
prahlaadO daanavaanaaM pashuShucha surabhi: pakshiNaaM vainateyO
naagaanaam asyananta: surasaridapi cha srOtasaaM vishvamuurte || 1 ||
ब्रह्मण्यानां बलिस्त्वं क्रतुषु च जप यज्ञोऽसि वीरेषु पार्थो
भक्तानाम् उद्धवस्त्वं बलमसि बलिनां धाम तेजस्विनां त्वम् ।
नास्त्यन्तस्त्वत् विभूते: विकसत् अतिशयं वस्तु सर्वं त्वमेव
त्वं जीवस्त्वं प्रधानं यदिह भवदृते तन्न किञ्चित् प्रपञ्चे ॥२॥
brahmaNyaanaaM balistvaM kratuShu cha japa yaj~nO(a)si viireShu paarthO
bhaktaanaam uddhavastvaM balamasi balinaaM dhaama tejasvinaaM tvam |
naastyantastvat vibhuute: vikasat atishayaM vastu sarvaM tvameva
tvaM jiivastvaM pradhaanaM yadiha bhavadR^ite tanna ki~nchit prapa~nche || 2 ||
धर्मं वर्णाश्रमाणां श्रुति पथविहितं त्वत्परत्वेन भक्त्या
कुर्वन्तोऽन्तर्विरागे विकसति शनकै: सन्त्यजन्तो लभन्ते ।
सत्तास्फूर्ति प्रियत्वात्मकम् अखिल पदार्थेषु भिन्नेष्वभिन्नं
निर्मूलं विश्वमूलं परमम् अहमिति त्वत् विबोधं विशुद्धम् ॥३॥
dharmaM varNaashramaaNaaM shruti pathavihitaM tvatparatvena bhaktyaa
kurvantO(a)ntarviraage vikasati shanakai: santyajantO labhante |
sattaasphuurti priyatvaatmakam akhila padaartheShu bhinneShvabhinnaM
nirmuulaM vishvamuulaM paramam ahamiti tvat vibOdhaM vishuddham || 3 ||
ज्ञानं कर्मापि भक्ति: त्रितयमिह भवत् प्रापकं तत्र तावत्
निर्विण्णानाम् अशेषे विषय इह भवेत् ज्ञानयोगे अधिकार: ।
सक्तानां कर्मयोग: त्वयि हि विनिहितो ये तु नात्यन्तसक्ता:
नाप्यत्यन्तं विरक्ता: त्वयि च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥
j~naanaM karmaapi bhakti: tritayamiha bhavat praapakaM tatra taavat
nirviNNaanaam asheShe viShaya iha bhaved j~naanayOge(a)dhikaara: |
saktaanaaM karmayOga: tvayi hi vinihitO ye tu naatyantasaktaa:
naapyatyantaM viraktaa: tvayi cha dhR^itarasaa bhaktiyOgO hyamiiShaam || 4 ||
ज्ञानं त्वत् भक्ततां वा लघु सुकृत वशात् मर्त्य लोके लभन्ते
तस्मात् तत्रैव जन्म स्पृहयति भगवन् नाकगो नारको वा ।
आविष्टं मां तु दैवात् भवजल निधिपोतायिते मर्त्य देहे
त्वं कृत्वा कर्णधारं गुरुम् अनुगुण वातायित: तारयेथा: ॥५॥
j~naanaM tvat bhaktataaM vaa laghu sukR^ita vashaat martya lOke labhante
tasmaat tatraiva janma spR^ihayati bhagavan naakagO naarakO vaa |
aaviShTaM maaM tu daivaat bhavajala nidhipOtaayite martya dehe
tvaM kR^itvaa karNadhaaraM gurum anuguNa vaataayita: taarayethaa: || 5 ||
अव्यक्तं मार्गयन्त: श्रुतिभिरपि नयै: केवल ज्ञान लुब्धा:
क्लिश्यन्तेऽतीव सिद्धिं बहुतर जनुषाम् अन्त एवाप्नुवन्ति ।
दूरस्थ: कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग:
त्वामूलादेव हृद्य: त्वरितमयि भवत् प्रापको वर्धतां मे ॥६॥
avyaktaM maargayanta: shrutibhirapi nayai: kevala j~naana lubdhaa:
klishyante(a)tiiva siddhiM bahutara januShaam anta evaapnuvanti |
duurastha: karmayOgO(a)pi cha paramaphale nanvayaM bhaktiyOga:
tvaamuulaadeva hR^idya: tvaritamayi bhavat praapakO vardhataaM me || 6 ||
ज्ञानायैवातियत्नं मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन्
गाढं त्वत्पाद भक्तिं शरणमयति यस्तस्य मुक्ति: कराग्रे ।
त्वत् ध्यानेऽपीह तुल्या पुनरसुकरता चित्तचाञ्चल्य हेतो:
अभ्यासादाशु शक्यं तदपि वशयितुं त्वत् कृपा चारुताभ्याम् ॥७॥
j~naanaayaivaatiyatnaM munirapavadate brahmatattvam tu shR^iNvan
gaaDhaM tvatpaada bhaktiM sharaNamayati yastasya mukti: karaagre |
tvat dhyaane(a)piiha tulyaa punarasukarataa chittachaa~nchalya hetO:
abhyaasaadaashu shakyaM tadapi vashayituM tvat kR^ipaa chaarutaabhyaam || 7 ||
निर्विण्ण: कर्म मार्गे खलु विषमतमे त्वत् कथादौ च गाढं
जातश्रद्धोऽपि कामान् अयि भुवनपते नैव शक्नोमि हातुम् ।
तत् भूयो निश्चयेन त्वयि निहित मना दोष बुद्ध्या भजंस्तान्
पुष्णीयां भक्तिमेव त्वयि हृदयगते मङ्क्षु नङ्क्ष्यन्ति सङ्गा: ॥८॥
nirviNNa: karma maarge khalu viShamatame tvat kathaadau cha gaaDhaM
jaatashraddhO(a)pi kaamaan ayi bhuvanapate naiva shaknOmi haatum |
tat bhuuyO nishchayena tvayi nihita manaa dOSha buddhyaa bhajamstaan
puShNiiyaaM bhaktimeva tvayi hR^idayagate mankshu nankshyanti sangaa: || 8 ||
कश्चित् क्लेशार्जितार्थ क्षय विमल मति: नुद्यमानो जनौघै:
प्रागेवं प्राह विप्रो न खलु मम जन: कालकर्म ग्रहा वा।
चेतो मे दु:खहेतु: तदिह गुण गणं भावयत् सर्वकारी
उक्त्वा शान्तो गतस्त्वां मम च कुरु विभो तादृशी चित्त शान्तिम् ॥९॥
kashchit kleshaarjitaartha kshaya vimala mati: nudyamaanO janaughai:
praagevaM praaha viprO na khalu mama jana: kaalakarma grahaa vaa |
chetO me duHkhahetu: tadiha guNa gaNaM bhaavayat sarvakaarii
uktvaa shaantO gatastvaaM mama cha kuru vibhO taadR^ishii chitta shaantim || 9 ||
ऐल: प्रागुर्वशीं प्रत्यति विवशमना: सेवमानश्चिरं तां
गाढं निर्विद्य भूयो युवति सुखमिदं क्षुद्रम् एवेति गायन् ।
त्वत् भक्तिं प्राप्य पूर्ण: सुखतरम् अचरत् तत् वदुद्धूय सङ्गं
भक्तोत्तंसं क्रिया मां पवनपुरपते हन्त मे रुन्धि रोगान् ॥१०॥
aila: praagurvashiiM pratyati vivashamanaa: sevamaanashchiraM taaM
gaaDhaM nirvidya bhuuyO yuvati sukhamidaM kshudram eveti gaayan |
tvat bhaktiM praapya puurNa: sukhataram acharat tat vaduddhuuya sangaM
bhaktOttamsaM kriyaa maaM pavanapurapate hanta me rundhi rOgaan || 10 ||
Monday, 14 September 2020
NARAYANEEYAM DASAKAM - 95 - DHYANA YOGA
Dasakam - 95 - Dhyana Yoga
Bhattathiri discussed ways of devotion, methods of Dhyana yoga and advantage of practising them in this Dasakam.
During Mahapralaya, when Lord wanted to create a new universe, he took the form of Hiranya garbha. Then he became one among the jeevas by associating himself with characteristics of Maya like Mahat, ahankara, Panchabhoothas and Indriyams. The sattva guna which is essential for devotion increased more than the Rajo and tamo gunas and in the end became devoid of any attributes, Nirguna. Bhattathiri prayed to Lord to be granted this state of Nirguna, so that he can become completely like the Lord.
Even when Sattva Guna is more and knowledge of the miseries caused by material desire is present, with slightest increase in rajo and tamo gunas, inadvertently man starts to enjoy the material world. The mind and the desires which have got in to the mind together makes one to deviate from the path of journey towards moksha. Lord assuming the form of Swan advised that only way to be focused towards the path of journey towards mukthi is to keeps his mind and soul fixed on the Lord who is Nirguna by nature.
There are many paths laid out for men to adopt to attain benefits according to each one's tastes. But all these benefits are temporary. They give pleasure which are short-lived, some of which lead to heaven, but again one has to come back to the world. Hence Lord advised to Uddhava that only means of attaining supreme bliss and moksha is through the devotional path. The bliss experienced through devotion to Lord, is no comparison to those who enjoy benefits through worldly pursuits.
Just like a vessel which is submerged in water is surrounded only by water all around, a person deeply devoted to Lord, leaves all his worldly desires and experiences only bliss all the time. He does not prefer brahmaloka, satyaloka or yogic powers or even moksha which is bestowed upon him automatically. Sometimes it is difficult to win over and control the sense organs of the body but due to repeated involvement in devotion to Lord, the pleasures attainable due to bodily urges are weakened and finally lost. Just as the fire burns any log put in to it, devotion to Lord can remove any sin and suppresses the domination by bodily senses completely.
One's mind and heart melts and gets purified due to experiencing tears, goosebumps with devotion to Lord. One who has no devotion in his heart, gains nothing by penances and attainment of knowledge. Only by enjoying the pastimes of Lord often, mind and soul gets purified and attains tattva gnanam. Bhattathiri listed the ways to meditate upon Lord. One has to sit erect in a comfortable pose (sukhaasana) and gaze on the tip of the nose in between the two eyebrows. The vital breath energies should be controlled by regulating the breath through Pranayama. While doing this, one should imagine the downward lotus in the heart as facing upward and imagine the sun, moon and fire above it and Lord in a delicate dark blue form similar to the water bearing clouds, seated on the top. The form of Lord to be meditated upon is such that he has shining soft hair, wearing earrings in the shape of the fish, sporting a compassionate smile, neck adorned with Kaustubha maala, pearl garlands, sreevatsa mark, dressed in golden hued garment over his soft abdomen, soft hands and beautiful shaped thighs and lotus like feet.
Bhattathiri fixed his gaze in each and every part of Lord's body and finally concentrated on his smiling, lotus like face. By doing this, his mind would get fixed on the bliss enjoyed from the Adhwaitha roopam of Lord, forgetting himself and even the action of meditation. He wished to reach such higher states of meditation by practicing this method often. When one practices such a Dhyana yoga, the benefits attainable are manifold. The eight primary siddhis like Anima(reducing one's body even to the size of an atom), Mahima (expanding one's body to an infinitely large size) etc and the ten secondary siddhis that are possible to be achieved like anūrmi-mattvam (Being undisturbed by hunger, thirst, and other bodily appetites), dūra-śravaṇa (Hearing things far away), dūra-darśanam (Seeing things far away) etc.. Even though all these siddhis would come to Bhattathiri, competing with each other, when he practiced the Dhyana Yoga, still he did not wanted these siddhis which would eventually come in way of contemplating on Lord. Bhattathiri prayed to Lord to bless him with the mind which is always fixed on Lord and requested to be protected from all his afflictions. Lord Guruvayoorappan nodded his head immediately on acknowledgement.
Lyrics of Dasakam 95
जीवत्वं प्राप्य माया गुण गण खचितो वर्तसे विश्वयोने ।
तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन
छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥
aadau hairaNyagarbhiiM tanum avikala jiivaatmikaam aasthitastvaM
jiivatvaM praapya maayaa guNa gaNa khachitO vartase vishvayOne |
tatrOdvR^iddhena sattvena tu guNayugalaM bhaktibhaavaM gatena
Chittvaa sattvaM cha hitvaa punaranupahitO vartitaahe tvameva || 1 ||
सत्त्वोन्मेषात् कदाचित् खलु विषय रसे दोषबोधेऽपि भूमन्
भूयोऽप्येषु प्रवृत्ति: सतमसि रजसि प्रोद्धते दुर्निवारा ।
चित्तं तावत् गुणाश्च ग्रथितमिह मिथ: तानि सर्वाणि रोद्धुं
तुर्ये त्वय्येक भक्ति: शरणमिति भवान् हंस रूपी न्यगादीत् ॥२॥
sattvOnmeShaat kadaachit khalu viShayarase dOShabOdhepi bhuuman
bhuuyO(a)pyeShu pravR^itti: satamasi rajasi prOddhate durnivaaraa |
chittaM taavat guNaashcha grathitamiha mitha: taani sarvaaNi rOddhuM
turye tvayyeka bhakti: sharaNamiti bhavaan hamsaruupii nyagaadiit || 2 ||
सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि
क्षुद्रानन्दाश्च सान्ता बहुविध गतय: कृष्ण तेभ्यो भवेयु: ।
त्वं चाचख्याथ सख्ये ननु महित तमां श्रेयसां भक्तिमेकां
त्वत् भक्त्यानन्द तुल्य: खलु विषयजुषां सम्मद: केन वा स्यात् ॥३॥
santi shreyaamsi bhuuyaamsyapi ruchibhidayaa karmiNaaM nirmitaani
kshudraanandaashcha saantaa bahuvidha gataya: kR^iShNa tebhyO bhaveyu: |
tvaM chaachakhyaatha sakhye nanu mahita tamaaM shreyasaaM bhaktimekaaM
tvat bhaktyaananda tulya: khalu viShaya juShaaM sammada: kena vaa syaat || 3 ||
त्वत् भक्त्या तुष्ट बुद्धे: सुखमिह चरतो विच्युताशस्य चाशा:
सर्वा: स्यु: सौख्यमय्य: सलिल कुहरगस्येव तोयैकमय्य: ।
सोऽयं खलु इन्द्रलोकं कमलज भवनं योगसिद्धीश्च हृद्या:
नाकाङ्क्षत्येतदास्तां स्वयम् अनुपतिते मोक्ष सौख्येऽप्यनीह: ॥४॥
tvat bhaktyaa tuShTa budbe: sukhamiha charatO vichyutaashasya chaashaa:
sarvaa: syu: saukhyamayya: salila kuharagasyeva tOyaikamayya: |
sO(a)yaM khalu indralOkaM kamalajabhavanaM yOgasiddhiishcha hR^idyaa:
naakaankshatyetadaastaaM svayam anupatite mOksha saukhye(a)pyaniiha: || 4 ||
त्वत् भक्तो बाध्यमानोऽपि च विषय रसै: इन्द्रियाशान्तिहेतो:
भक्त्यैवाक्रम्यमाणै: पुनरपि खलु तै: दुर्बलैर्नाभिजय्य: ।
सप्तार्चि: दीपितार्चि: दहति किल यथा भूरि दारु प्रपञ्चं
त्वत् भक्त्योघे तथैव प्रदहति दुरितं दुर्मद: क्वेन्द्रियाणाम् ॥५॥
tvat bhaktO baadhyamaanO(a)pi cha viShaya rasai: indriyaashaantihetO:
bhaktyaivaakramyamaaNai: punarapi khalu tai: durbalairnaabhijayya: |
saptaarchi: diipitaarchi: dahati kila yathaa bhuuri daaru prapa~nchaM
tvadbhaktyOghe tathaiva pradahati duritaM durmada: kvendriyaaNaam || 5 ||
चित्तार्द्री भावमुच्चै: वपुषि च पुलकं हर्षवाष्पं च हित्वा
चित्तं शुद्ध्येत्कथं वा किमु बहुतपसा विद्यया वीतभक्ते: ।
त्वद्गाथास्वाद सिद्धाञ्जन सततमरी मृज्यमानोऽयम् आत्मा
चक्षु: वत्तत्त्वसूक्ष्मं भजति न तु तथा अभ्यस्तया तर्ककोट्या॥६॥
chittaardrii bhaava muchchai: vapuShi cha pulakaM harShabaaShpaM cha hitvaa
chittaM shudhyetkathaM vaa kimu bahutapasaa vidyayaa viitabhakte: |
tvadgaathaa svaada siddhaa~njana satatamarii mR^ijyamaanO(a)yam aatmaa
chakshu: vattattvasuukshmaM bhajati na tu tathaa abhyastayaa tarkakOTyaa || 6
ध्यानं ते शीलयेयं समतनु सुख बद्धासनो नासिकाग्र-
न्यस्ताक्ष: पूरकाद्यै: जित पवन पथ: चित्तपद्मं त्ववाञ्चम्।
ऊर्ध्वाग्रं भावयित्वा रवि विधु शिखिन: संविचिन्त्योपरिष्टात्
तत्रस्थं भावये त्वां सजल जलधर श्यामलं कोमलाङ्गम् ॥७॥
dhyaanaM te shiilayeyaM samatanu sukha baddhaasanO naasikaagra
nyastaaksha: puurakaadyai: jita pavana patha: chittapadmaM tvavaa~ncham |
uurdhvaagraM bhaavayitvaa ravi vidhu shikhina: sanvichintyOpariShTaat
tatrasthaM bhaavaye tvaaM sajala jaladhara shyaamalaM kOmalaangam || 7 ||
आनीलश्लक्ष्ण केशं ज्वलित मकरसत्कुण्डलं मन्दहास-
स्यन्दार्द्रं कौस्तुभ श्री परिगत वनमालोरु हाराभिरामम् ।
श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छाय चेलं
चारु स्निग्धोरुम् अम्भोरुह ललित पदं भावयेऽहं भवन्तम् ॥८॥
aaniilashlakshNa keshaM jvalita makarasatkuNDalaM mandahaasa-
syandaadraM kaustubha shrii parigata vanamaalOru haaraabhiraamam |
shriivatsaankaM subaahuM mR^idulasadudaraM kaanchanachChaaya chelaM
chaaru snigdhOrum ambhOruha lalita padaM bhaavaye(a)haM bhavantam || 8 ||
सर्वाङ्गेष्वङ्ग रङ्गत् कुतुकमिति मुहुर्धारयन्नीश चित्तं
तत्राप्येकत्र युञ्जे वदन सरसिजे सुन्दरे मन्दहासे
तत्रालीनं तु चेत: परम सुखचिदद्वैतरूपे वितन्वन्
अन्यन्नो चिन्तयेयं मुहुरिति समुपारूढ योगो भवेयम् ॥९॥
sarvaangeShvanga rangat kutukamiti muhurdhaarayanniisha chittaM
tatraapyekatra yu~nje vadana sarasije sundare mandahaase |
tatraaliinaM tu cheta: parama sukhachidadvaitaruupe vitanvan
anyannO chintayeyaM muhuriti samupaaruuDha yOgO bhaveyam || 9 ||
इत्थं त्वत् ध्यान योगे सति पुनरणिमाद्यष्ट संसिद्धयस्ता:
दूरश्रुत्यादयोऽपि ह्यहम् अहमिकया सम्पतेयु: मुरारे ।
त्वत् सम्प्राप्तौ विलम्बावहम् अखिलमिदं नाद्रिये कामयेऽहं
त्वामेवानन्द पूर्णं पवनपुरपते पाहि मां सर्वतापात् ॥१०॥
itthaM tvat dhyaana yOge sati punaraNimaadyaShTa samsiddhayastaa:
duurashrutyaadayO(a)pi hyaham ahamikayaa sampateyu muraare |
tvat sampraaptau vilambaavaham akhilamidaM naadriye kaamaye(a)haM
tvaamevaananda puurNaM pavanapurapate paahi maaM sarvataapaat || 10 ||
Friday, 11 September 2020
NARAYANEEYAM DASAKAM - 94 - TATTVA JNANA UTPATTI
Dasakam - 94 - Tatva Jnana Utpatti
In this Dasakam, Bhattathiri explained the ways to get a philosophical approach in individual leading to enlightenment.
The people who follow the path of Dharma, without expecting the fruits of such actions realise the the supreme blissful form of the Lord (Nirguna swarupam) which is all pervasive and is different from the body, actions due to sense organs and Maya. Just like how the flame from fire varies in size depending on the size and quality of the log used, the realisation of the Swaroopam varies according to the quality of the person.
The fire of knowledge is ignited by the striking of two logs of wood, the lower one being the Guru's teachings, and the upper one the sishya who seeks knowledge. This fire of knowledge kindled, burns the forest full of many tendencies and desires due to an effect of past actions, and also the ignorance of identification with the body and the world. When mind becomes pure, the passion for knowledge fire subsides and results in realisation of Lord's form.
Surrendering to Lord alone can remove all afflictions. Just by practicing the systems prescribed by Ayurveda, the six types of practices like Sandhi, vigraha, yana(spiriutal practice) prescribed in Raja needhi, the six steps of actions prescribed by Dharma shastra like janam, yajanam, adhyayanam, athyapanam, dhaanam, Prathigraham are ineffective in completely removing or the recurrence of all sufferings. The rituals prescribed in the Vedas are hard to perform or practice without mistakes and even when one manages to perform these successfully, get results, go to heaven and become proud of his achievement and forgets Lord. Once the fruits of the actions are completed, such people come back again in to the world and suffer miseries.
Bhattathiri wondered as to which place in this universe could be fearless like vaikunta? Even Brahma experiences fear in satyaloka knowing well, that he will merge with Lord's form at the end of the Yuga, Hence beyond doubt, people living in the hell after committing sins with increased tamasic qualities, will be drowned in fear and insecurities. Bhattathiri prayed to Lord who saves people from miseries, to remove all his attachments.
To speak the truth, Bhattathiri (and so are we) is part of Lord himself and hence there is no aspect of attachment nor liberation. Lord's two aspects of Maya and enlightenment are like the two states of dreaming and awakening. While the attached one enjoys the fruits or pleasures sitting on the tree called body, the detached one enjoys the everlasting joy. The former is jivatma and later is Eshwara or paramathma. To obtain the supreme bliss or the mukthi, one has to keep his mind clean and pure. This is possible only by true devotion to Lord. Bhattathiri requested that he may be granted such a devotion which will enable him to surrender everything to Lord. With such devotion and guidance from the guru, he would then, be able to understand the tattva Jnanam and become one with Lord quickly.
Few are involved in rigorous training in Vedas and specialised in it, still they have not realised Lord which is explained by them. Those unfortunate ones who have wasted their efforts are like the cow which cannot give milk. Bhattathiri requested Lord to make him avoid such words which do not describe the glory of Lord, his various forms, his pastimes. He may not be aware of all the glory of Lord, his form, his actions, but he focuses himself on the Lord only with complete devotion. So he requested that he may be granted the company of people who praise Lord's glory and worship him through idols like venugopala, Balakrishna, do prostrations, sing in praise of his excellences, talk about Lord's attributes, the mercy shown by him on people and be attached to the lotus feet forever.
Bhattathiri wanted to surrender all the material benefits gained by him to Lord. He sought to be Lord's slave, clean the premises of the temple and do prayers to sun, fire, brahman, his atman and cow with the Lord in chathurbhuja form in his heart. By doing above, he hoped that the love in his heart melted and flowed like a torrential stream towards Lord through his devotion. Even with doing homa, fasting, following a disciplined life, penance and practicing Sankhya yoga, it is not easy to reach Lord or attain moksha. But the fortunate gopikas got moksha just by showing unconditional love to Lord and he respects that true love only. Hence Bhattathiri prayed to Lord to keep him permanently devoted and requested to be cured of his afflictions. Lord of Guruvayoor acknowledged his requests immediately with his nod.
Lyrics of Daskam 94
शुद्धा निष्काम धर्मै: प्रवर गुरुगिरा तत् स्वरूपं परं ते
शुद्धं देहेन्द्रियादि व्यपगतम् अखिल व्याप्तम्आवेदयन्ते ।
नानात्वस्थौल्य कार्श्यादि तु गुणजवपु: सङ्गतोऽध्यासितं ते
वह्ने: दारु प्रभेदेषु इव महदणुता दीप्तता शान्ततादि ॥१॥
shuddhaa niShkaama dharmai: pravara gurugiraa tat svaruupaM paraM te
shuddhaM dehendriyaadi vyapagatam akhila vyaaptam aavedayante |
naanaatvasthaulya kaarshyaadi tu guNaja vapu: sangatO(a)dhyaasitaM te
vahne: daaruprabhedeShu iva mahadaNutaa diiptataa shaantataadi || 1 ||
आचार्याख्य अधरस्थारणि समनुमिलच्छिष्य रूपोत्तरार-
कर्माली वासना तत् कृत तनु भुवन भ्रान्ति कान्तार पूरे
दाह्या भावेन विद्या शिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥
aachaaryaakhya adharasthaaraNi samanumilachChiShya ruupOttaraara-
NyaavedhOdbhaasitena sphuTatara paribOdhaagninaa dahyamaane |
karmaalii vaasanaa tat kR^ita tanu bhuvana bhraanti kaantaara puure
daahyaa bhaavena vidyaa shikhini cha virate tvanmayii khalvavasthaa || 2 ||
एवं त्वत् प्राप्तितोऽन्यो नहि खलु निखिल क्लेश हानेरुपायो
नैकान्तात्यन्तिकास्ते कृषिवदगद षाड्गुण्य षट्कर्म योगा: ।
दुर्वैकल्यैरकल्या अपि निगम पथा: तत् फलान्यप्यवाप्ता
मत्तास्त्वां विस्मरन्त: प्रसजति पतने यान्त्यनन्तान् विषादान्॥३॥
evaM tvat praaptitO(a)nyO na hi khalu nikhila klesha haanerupaayO
naikaantaatyantikaaste kR^iShivadagada ShaaTguNyaShaTkarmayOgaa: |
durvaikalyairakalyaa api nigama pathaa: tat phalaanyapyavaaptaa
mattaastvaaM vismaranta: prasajati patane yaantyanantaan viShaadaan || 3 ||
त्वल्लोकादन्य लोक: क्वनु भयरहितो यत् परार्ध द्वयान्ते
त्वत् भीत: सत्यलोकेऽपि न सुखवसति: पद्मभू: पद्मनाभ ।
एवं भावे तु अधर्मार्जित बहुतमसां का कथा नारकाणां
तन्मे त्वं छिन्धि बन्धं वरद् कृपणबन्धो कृपापूरसिन्धो ॥४॥
tvallOkaadanya lOka: kvanu bhayarahitO yat paraardha dvayaante
tvat bhiita: satyalOke(a)pi na sukhavasati: padmabhuu: padmanaabha |
evaM bhaave tu adharmaarjita bahutamasaaM kaa kathaa naarakaaNaaM
tanme tvaM Chindhi bandhaM varada kR^ipaNabandhO kR^ipaapuura sindhO || 4 ||
याथार्थ्यात् त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ
माया विद्या तनुभ्यां तव तु विरचितौ स्वप्न बोधोपमौ तौ ।
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको
भुङ्क्ते देहद्रुमस्थो विषय फल रसान् नापरो निर्व्यथात्मा ॥५॥
yaathaarthyaat tvanmayasyaiva hi mama na vibhO vastutO bandhamOkshau
maayaa vidyaa tanubhyaaM tava tu virachitau svapna bOdhOpamau tau |
baddhe jiivadvimuktiM gatavati cha bhidaa taavatii taavadekO
bhunkte dehadrumasthO viShaya phala rasaan naaparO nirvyathaatmaa || 5 ||
जीवन्मुक्तत्वम् एवं विधमिति वचसा किं फलं दूरदूरे
तन्नामा शुद्ध बुद्धे: न च लघु मनस: शोधनं भक्तितोऽन्यत् ।
तन्मे विष्णो कृषीष्ठा: त्वयि कृतसकल प्रार्पणं भक्ति भारं
येन स्यां मङ्क्षु किञ्चिद् गुरु वचन मिलत् त्वत् प्रबोधस्त्वदात्मा ॥६॥
jiivan muktatvam evaM vidhamiti vachasaa kiM phalaM duuraduure
tannaamaa shuddha buddhe: na cha laghu manasa: shOdhanaM bhaktitO(a)nyat |
tanme viShNO kR^iShiiShThaa: tvayi kR^itasakala praarpaNaM bhaktibhaaraM
yena syaam mankshu ki~nchid guru vachana milat tvat prabOdhastvadaatmaa || 6 ||
शब्द ब्रह्मण्यपीह प्रयतित मनस: त्वां न जानन्ति केचित्
कष्टं वन्ध्यश्रमास्ते चिरतरमिह गां बिभ्रते निष्प्रसूतिम् ।
यस्यां विश्वाभिरामा: सकलमलहरा दिव्य लीलावतारा:
सच्चित् सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥७॥
shabda brahmaNyapiiha prayatita manasa: tvaaM na jaananti kechit
kaShTaM vandhyashramaaste chirataramiha gaaM bibhrate niShprasuutim |
yasyaaM vishvaabhiraamaa: sakalamalaharaa divyaliilaavataaraa:
sachchit saandraM cha ruupaM tava na nigaditaM taaM na vaachaM bhriyaasam || 7 ||
यो यावान् यादृशो वा त्वमिति किमपि नैवावगच्छामि भूमन्
एवम् च अनन्य-भाव: त्वदनुभजनमेवाद्रिये चैद्यवैरिन् ।
त्वल्लिङ्गानां त्वदङ्घ्रि प्रियजनसदसां दर्शन स्पर्शनादि:
भूयान्मे त्वत् प्रपूजा नति नुति गुण कर्मानु कीर्त्यादरोऽपि ॥८॥
yO yaavaan yaadR^ishO vaa tvamiti kimapi naivaavagachChaami bhuuman
evaM cha ananya bhaava: tvadanubhajanamevaadriye chaidyavairin |
tvallingaanaaM tvadanghri priyajana sadasaaM darshanasparshanaadi:
bhuuyaanme tvat prapuujaa nati nuti guNa karmaanu kiirtyaadarO(a)pi || 8 ||
यद्यल्लभ्येत तत्तत् तव समुपहृतं देव दासोऽस्मि तेऽहं
त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहु: कर्म निर्मायमेव ।
सूर्याग्नि ब्राह्मणात्मादिषु लसित चतुर्बाहुमाराधये त्वां
त्वत् प्रेमार्द्रत्वरूपो मम सततम् अभिष्यन्दतां भक्तियोग: ॥९॥
yadyallabhyeta tattat tava samupahR^itaM deva daasO(a)smi te(a)haM
tvadgehOnmaarjanaadyaM bhavatu mama muhu: karma nirmaayameva |
suuryaagni braahmaNaatmaadiShu lasita chaturbaahumaaraadhaye tvaam
tvat premaardratvaruupO mama satatam abhiShyandataaM bhaktiyOga: || 9 ||
ऐक्यं ते दान होम व्रत नियम तप: सांख्ययोगैर्दुरापं
त्वत् सङ्गेनैव गोप्य: किल सुकृति तमा: प्रापुरानन्द सान्द्रम् ।
भक्तेष्वन्येषु भूय: स्वपि बहुमनुषे भक्तिमेव त्वमासां
तन्मे त्वद्भक्तिमेव द्रढय हर गदान् कृष्ण वातालयेश ॥१०॥
aikyaM te daana hOma vrata niyama tapa: saankhyayOgairduraapaM
tvat sangenaiva gOpya: kila sukR^ititamaa: praapuraananda saandram |
bhakteShvanyeShu bhuuya: svapi bahumanuShe bhaktimeva tvamaasaaM
tanme tvadbhaktimeva draDhaya hara gadaan kR^iShNa vaataalayesha || 10 ||