Dasakam - 97 - Uttama Bhakti Prarthana and
Story of Markandeya
Bhattathiri listed the highest devotional prayer in this dasakam which every one of us desiring for moksha should practice and pray and elaborated on the blessing received by Markandeya, pure devotee of the Lord.
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.
With mind fixed on the Lord, surrendering all actions and results, Bhattathiri intended to live happily. He wished to regularly visit temples visited by Lord's devotees in the past, present and future. He wanted to have a balanced outlook towards Brahmin or thief or animals and by shedding the defective attributes like dishonour, jealousy, enmity, he wanted to worship the Lord living in every human and every living form. Until such time, he is not able to realise that Lord lives in every soul in this universe, he preferred to continue worshipping and treating all forms alike. After gaining the knowledge of advaita, he wished to be one with Lord. Bhattathiri pleaded Lord to keep him always, in the path of devotion.
In order to continue in the path of bhakti yoga, one must possess good health and longevity. To gain that, one must surrender at the feet of the Lord, like taking medicine to cure the disease. Bhattathiri was inspired by Markandeya who worshipped Lord for over an year, when he was told by astrologer that he will live only up to 12 years. Due to his steadfast prayers, Lord sent his emissaries who drove away the yama dhoothas. Bhattathiri wanted to be devoted to Lord like Markandeya and immediately Lord Guruvayoorappan acknowledged it by his nod. With the boon to live long, Markandeya went to Badarikashrama and spent his life in the service of Lord, meditating on Lord and soaked in the supreme bliss, at the banks of Pushpa Bhadra. He spent six Manvantras like that and in the seventh Manvantra, Indra sent celestial women, cool breeze, Manmadan to distract him from his constant meditation. The heat due to his constant yoga practice burnt all of them. Who can win over the true devotee of the Lord?!
Happy with the austerity, Lord Narayana and friend for nara(jivatma) appeared before Markandeya. He was overwhelmed with joy and uttered prayers and hymns. Lord immediately granted several boons to distract him, however Markandeya refused to accept all of them, He requested to see the maya of the Lord. Bhattathiri wondered if Markandeya wanted to see Maya, because he had never experienced it before, by virtue of being soaked in the supreme consciousness always. Lord granted the boon and went to Badrikashrama. Immediately after, level in seven seas rose up due to torrential rain and submerged the mother earth. Markandeya wandered in these waters for several thousands of years and got exhausted. At that time, he saw the wonderful black complexioned Lord in infant form, lying on a banyan leaf, with his toe placed in the mouth of his lotus face.
Markandeya experienced goosebumps on seeing the wondrous form of the Lord and he went fast near the Lord to touch him. Lord breathed in and with the breath, Markandeya was drawn inside Lord's body. In Lord's stomach, Markandeya saw the fourteen lokas. When Lord breathed out, Markandeya was forced out of Lord's body. Lord glimpsed at Markandeya from the corner of his eye. Immediately Markandeya, in his great joy, tried to move closer and embrace the Lord. Lord disappeared from Markandaya's vision and before he could realise where Lord was, he was back at his Ashram like before. Lord Shiva together with his consort Parvathi came down to see Markandeya, the true devotee of Lord and granted him the boons of freedom from old age and death. Parameshwara is happy when one contemplates on Lord and is a true devotee. This itself clearly indicates that Lord is form of trinity and rules over this universe.
Brahmaloka, Vishnuloka and Shivaloka constitute the Satyaloka where the houses of Brahma, Vishnu and Shiva are present one above the other. From there, the trinity do the creation, protection and destruction activities. Above these lokas is the Vaikunta which is devoid of Mahath, Ahankar and other 16 attributes related to nature. In the Vaikunta, Lord is found in his sattva form in the primordial waters, in the cowherd's house and shine ever in the supreme blissful form. Bhattathiri contemplated on that satchitananda swaroopam of Lord Guruvayoorappan and requested to be protected from all his afflictions. Lord Guruvayoorappan nodded his head, acknowledging his request.
Lyrics of Dasakam 97
त्रैगुण्यात् भिन्न रूपं भवति हि भुवने हीन मध्योत्तमं यत्
ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहार भेदा: ।
त्वत् क्षेत्र त्वत् निषेवादि तु यदिह पुन: त्वत् परं तत्तु सर्वं
प्राहु: नैगुण्य निष्ठं तदनु भजनतो मङ्क्षु सिद्धो भवेयम् ॥१॥
traiguNyaat bhinnaruupaM bhavati hi bhuvane hiina madhyOttamaM yat
j~naanaM shraddhaa cha kartaa vasatirapi cha sukhaM karma chaahaara bhedaa: |
tvat kshetra tvat niShevaadi tu yadiha puna: tvat paraM tattu sarvaM
praahu: naiguNya niShThaM tadanu bhajanatO mankshu siddhO bhaveyam || 1 ||
त्वय्येव न्यस्त चित्त: सुखमयि विचरन् सर्वचेष्टास्त्वदर्थं
त्वद्भक्तै: सेव्यमानानपि चरित चरान् आश्रयन् पुण्यदेशान् ।
दस्यौ विप्रे मृगादिष्वपि च सममति: मुच्यमानावमान-
स्पर्धासूयादि दोष: सततम् अखिल भूतेषु संपूजये त्वाम् ॥२॥
tvayyeva nyastachitta: sukhamayi vicharan sarvacheShTaastvadarthaM
ttadbhaktai: sevyamaanaanapi charita charaan aashrayan puNyadeshaan |
dasyau vipre mR^igaadiShvapi cha samamati: muchyamaanaavamaana-
spardhaasuuyaadi dOSha: satatam akhila bhuuteShu sampuujaye tvaam || 2 ||
त्वत् भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिं
कुर्वन्नैकात्म्य बोधे झटिति विकसति त्वन्मयोऽहं चरेयम् ।
त्वद्धर्मस्यास्य तावत् किमपि न भगवन् प्रस्तुतस्य प्रणाश:
तस्मात्सर्वात्मनैव प्रदिश मम विभो भक्तिमार्गं मनोज्ञम् ॥३॥
tvadbhaavO yaavadeShu sphurati na vishadaM taavadevaM hyupaastiM
kurvannaikaatmya bOdhe jhaTiti vikasati tvanmayO(a)haM chareyam |
tvaddharmasyaasya taavat kimapi na bhagavan prastutasya praNaasha:
tasmaat sarvaatmanaiva pradisha mama vibhO bhaktimaargaM manOj~nam || 3 ||
तं चैनं भक्तियोगं द्रढयितुमयि मे साध्यम् आरोग्यमायु:
र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो भेषजायेव दुग्धम् ।
मार्कण्डेयो हि पूर्वं गणक निगदित द्वादशाब्दायुरुच्चै:
सेवित्वा वत्सरं त्वां तव भट निवहै: द्रावयामास मृत्युम् ॥४॥
taM chainaM bhaktiyOgaM draDhayitumayi me saadhyam aarOgyamaayu:
diShTyaa tatraapi sevyaM tava charaNamahO bheShajaayeva dugdham |
maarkaNDeyO hi puurvaM gaNaka nigadita dvaadashaabdaayuruchchai:
sevitvaa vatsaraM tvaaM tava bhaTa nivahai: draavayaamaasa mR^ityum || 4 ||
मार्कण्डेयश्चिरायु: स खलु पुनरपि त्वत्पर: पुष्पभद्रा-
तीरे निन्ये तपस्यन् अतुल सुखरति: षट् तु मन्वन्तराणि ।
देवेन्द्र: सप्तमस्तं सुरयुवतिमरुन्मन्मथै: मोहयिष्यन्
योगोष्म प्लुष्यमाणै: न तु पुनरशकत् त्वज्जनं निर्जयेत् क: ॥५॥
maarkaNDeyashchiraayu: sa khalu punarapi tvatpara: puShpabhadraa-
tiire ninye tapasyann atula sukharati: ShaT tu manvantaraaNi |
devendra: saptamastaM surayuvati marunmanmathai: mOhayiShyan
yOgOShma pluShyamaaNai: na tu punarashakat tvajjanaM nirjayet ka: || 5 ||
प्रीत्या नारायणाख्य: त्वमथ नरसख: प्राप्तवानस्य पार्श्वं
तुष्ट्या तोष्टूयमान: स तु विविधवरै: लोभितो नानुमेने ।
द्रष्टुं माय़ां त्वदीयां किल पुनरवृणोत् भक्ति तृप्तान्तरात्मा
माया दु:खानभिज्ञ: तदपि मृगयते नूनम् आश्चर्य हेतो: ॥६॥
priityaa naaraayaNaakhya: tvamatha narasakha: praaptavaanasya paarshvaM
tuShTyaa tOShTuuyamaana: sa tu vividhavarai: lObhitO naanumene |
draShTuM maayaaM tvadiiyaaM kila punaravR^iNOt bhakti tR^iptaantaraatmaa
maayaa duHkhaan abhij~na: tadapi mR^igayate nuunam aashcharya hetO: || 6 ||
याते त्वय्याशु वाताकुल जलदगलत् तोयपूर्णाति घूर्णत्-
सप्तार्णोराशिमग्ने जगति स तु जले सम्भ्रमन् वर्षकोटी: ।
दीन: प्रैक्षिष्ट दूरे वट दल शयनं कञ्चित् आश्चर्य बालं
त्वामेव श्यामलाङ्गं वदनसरसिज न्यस्त पादाङ्गुलीकम् ॥७॥
yaate tvayyaashu vaataakula jaladagalat tOyapuurNaati ghuurNat-
saptaarNOraashimagne jagati sa tu jale sambhraman varShakOTii: |
diina: praikshiShTa duure vaTa dala shayanaM ka~nchit aashcharya baalaM
tvaameva shyaamalaangaM vadanasarasija nyasta paadaanguliikam || 7 ||
दृष्ट्वा त्वां हृष्टरोमा त्वरितम् उपगत: स्प्रष्टुकामो मुनीन्द्र:
श्वासेनान्त: निविष्ट: पुनरिह सकलं दृष्टवान् विष्टपौघम् ।
भूयोऽपि श्वास वातै: बहिरनुपतितो वीक्षित: त्वत्कटाक्षै:
मोदात् आश्लेष्टुकाम: त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत् ॥८॥
dR^iShTvaa tvaaM hR^iShTarOmaa tvaritam upagata: spraShTukaamO muniindra:
shvaasenaanta: niviShTa: punariha sakalaM dR^iShTavaan viShTapaugham |
bhuuyO(a)pi shvaasa vaatai: bahiranupatitO viikshita: tvat kaTaakshai:
mOdaat aashleShTukaama: tvayi pihitatanau svaashrame praagvadaasiit || 8 ||
गौर्या सार्धं तदग्रे पुरभिदथ गत: त्वत् प्रिय प्रेक्षणार्थी
सिद्धानेवास्य दत्वा स्वयमयमजरा मृत्यु तादीन् गतोऽभूत् ।
एवं त्वत् सेवयैव स्मररिपुरपि स प्रीयते येन तस्मात्
मूर्ति त्रय्यात्मकस्त्वं ननु सकल नियन्तेति सुव्यक्तम् आसीत् ॥९॥
gauryaa saardhaM tadagre purabhidatha gata: tvatpriya prekshaNaarthii
siddhaanevaasya dattvaa svayamayamajaraa mR^ityutaadiin gatO(a)bhuut |
evaM tvat sevayaiva smararipurapi sa priiyate yena tasmaat
muurti trayyaatmakastvaM nanu sakala niyanteti suvyaktam aasiit || 9 ||
त्र्यंशेस्मिन् सत्यलोके विधि हरि पुरभिन्मन्दिराणि ऊर्ध्वमूर्ध्वं
तेभ्योऽप्यूर्ध्वं तु माया विकृति विरहितो भाति वैकुण्ठ लोक: ।
तत्र त्वं कारणाम्भस्यपि पशुप कुले शुद्ध सत्त्वैक रूपी
सच्चित् ब्रह्माद्वयात्मा पवनपुरपते पाहि मां सर्व रोगात् ॥१०॥
tryamshe(a)smin satyalOke vidhihari purabhinmandiraaNi uurdhva muurdhvaM
tebhyO(a)pyuurdhvaM tu maayaa vikR^iti virahitO bhaati vaikuNTha lOka: |
tatra tvaM kaaraNaambhasyapi pashupakule shuddha sattvaika ruupii
sachchit brahmaadvayaatmaa pavanapurapate paahi maaM sarvarOgaat ||10 ||
॥ श्रीबालमुकुन्दाष्टकम् ॥
|| Shriibaalamukundaassttakam ||
करारविन्देन पदारविन्दं
मुखारविन्दे विनिवेशयन्तम् ।
वटस्य पत्रस्य पुटे शयानं
बालं मुकुन्दं मनसा स्मरामि ॥१॥
Kara-Aravindena Pada-Aravindam
Mukha-Aravinde Vi-Niveshay-Antam |
Vattasya Patrasya Putte Shayaanam
Baalam Mukundam Manasaa Smaraami ||1||
My mind remembers that beautiful Bala Mukundam, who with his lotus like hands holds his lotus like feet, puts the toe in his lotus like mouth, rests on the fold of the banyan leaf (Vata)
-------Sri Krishnarpanam-------
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