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 ||

-------Sri Krishnarpanam-------