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 ||
-------Sri Krishnarpanam-------
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