NARAYANEEYAM DASAKAM - 99 - VEDA STUTI

 Dasakam - 99 - Veda Stuti

In this dasakam, Narayana Bhattathiri described the glory of the Lord.

Lord Krishna measured the three worlds with his three strides and made this world experience joy,  wealth, and prosperity with a mere touch of his feet. He is a supporter of the three worlds. Bhattathiri wondered if anyone could even explain the greatness of the Lord, just like how one cannot count the sand particles in the universe. He pleaded to Guruvayoorappan for a place in Vaikuntam, the abode of the Lord, in the present birth itself, where the juice of immortality flows freely and devotees stay happily forever,  enjoying the bliss. Lord nodded his head and acknowledged his request immediately. 

One devoted to the Lord meditates on him every minute and gives 'havis' with great love by performing yagna. One who describes the Lord as one who exists from the beginning, responsible for creation and protection appearing in different dimensions,  describes the glory of Sri Krishna more than any other form is sure to experience happiness and be celebrated during his life and in the end reaches his abode. Bhattathiri requested poets to sing the detailed glory of the Lord, the essence of all Vedas, detailing his various incarnations taken on this earth. He requests the knowledgeable to chant the names of the Lord which only can give the endless joy. Bhattathiri wished to earn the supreme consciousness by singing or chanting the Lord's various names. 

One should reflect and meditate on the great deeds of Lord Vishnu, by which he destroyed the evil and protected the good,  and established righteousness, helped Indra sometimes as a servant and sometimes as a friend, bringing welfare to the entire universe through his incarnations. The great saints and siddha purushas contemplated always on his supreme state of consciousness. Learned Brahmins perform the austerities, chant Vedas, praise his glory through various shloka, and enlighten everyone about the Lord's abode. No one in this universe knew the Lord's glory completely either in the past or going to know, in the future. Knowing that chanting the Lord's names gives the best life, Bhattathiri chanted his names often and invoked the Lord who resides in the vaikunta above all the three lokas, with hymns and stotras in praise of his glory.

This world was filled with water in the very beginning. Lord appeared in this water body in the reclined position and is the embodiment of all jivas. A lotus flower arose from the navel of the Lord, who has no birth nor death. Sages treat the Lotus as this world, its petals as the directions and the bud as the Meru Mountain. Bhattathiri empathized with those people who are unaware of the fact, that Lord Vishnu created this world. Many have not realized that his limitless form, different from the jivatma, resides in every soul. This is because they are blinded by Maya and always concentrate on fulfilling their sensual and material desires and involve themselves in doing things to make themselves happy. It is sad to note, that such people are not devoted to Lord Mukunda.

Lord with his thousands of heads, eyes, and feet fills the whole universe and transcends beyond it. Yet he is present in the limited space of the heart of people. He existed in the past and will remain in the future too.  He is all-pervading in body and senses and still enjoys the supreme state of liberation. The Lord constitutes three worlds and transcends beyond it as eternal, pure, knowledge consciousness form and his limitless glory is the only reason for it. Bhattathiri prostrated and surrendered before that supreme consciousness, of which only one-fourth, constitute the three worlds. The remaining three-fourths transcend all the worlds and remain in a state of eternal bliss.

Lord's unmanifested form (Nirguna swaroopam) is difficult to grasp. However, his pure, sattva, supreme blissful form (Saguna swaroopam) could be understood clearly. This shining Krishna form appears like waves in the ocean of nectar.  Hence Bhattathiri loved to pray and offer pooja to the idol of the Lord Krishna who is supreme among qualities and attributes, affectionate, attractive to mind, and requested the Lord to cure him of all his afflictions. Lord Guruvayoorappan nodded his head and acknowledged his request immediately.

Lyrics of Dasakam 99

विष्णो: र्वीर्याणि को वा कथयतु धरणे: कश्च रेणून्मिमीते

यस्यैवाङ्घ्रि त्रयेण त्रिजगदभिमितं मोदते पूर्णसम्पत्

योसौ विश्वानि धत्ते प्रियमिह परमं धाम तस्याभियायां

त्वद्भक्ता यत्र माद्यन्ति अमृत रसमरन्दस्य यत्र प्रवाह: ॥१॥

viShNO: viiryaaNi kO vaa kathayatu dharaNe: kashcha reNuunmimiite

yasyaivaanghri trayeNa trijagadabhimitaM mOdate puurNasampat |

yO(a)sau vishvaani dhatte priya miha paramaM dhaama tasyaabhiyaayaaM

tadbhaktaa yatra maadyanti amR^ita rasamarandasya yatra pravaaha: || 1 ||

आद्यायाशेष कर्त्रे प्रति निमिष नवीनाय भर्त्रे विभूते:

भक्तात्मा विष्णवे य: प्रदिशति हविरादीनि यज्ञार्चनादौ ।

कृष्णाद्यं जन्म यो वा महदिह महतो वर्णयेत् सोयमेव

प्रीत: पूर्णो यशोभि: त्वरितमभिसरेत् प्राप्यमन्ते पदं ते ॥२॥

aadyaayaasheShakartre prati nimiSha naviinaaya bhartre vibhuute:

bhaktaatmaa viShNave ya: pradishati haviraadiini yaj~naarchanaadau |

kR^iShNaadyaM janma yO vaa mahadiha mahatO varNayet sO(a)yameva

priita: puurNO yashObhi: tvaritam-abhisaret praapyamante padaM te || 2 ||

हे स्तोतार: कवीन्द्रा: तमिह खलु यथा चेतयध्वे तथैव

व्यक्तं वेदस्य सारं प्रणुवत जननोपात्त लीला कथाभि: ।

जानन्तश्चास्य नामानि अखिल सुख कराणीति सङ्कीर्तयध्वं

हे विष्णो कीर्तनाद्यै: तव खलु महत: तत्त्व बोधं भजेयम् ॥३॥

he stOtaara: kaviindraa: tamiha khalu yathaa chetayadhve tathaiva

vyaktaM vedasya saaraM praNuvata jananOpaatta liilaa kathaabhi: |

jaanantashchaasya naamaani akhila sukhakaraaNiiti sankiirtayadhvaM

he viShNO kiirtanaadyai: tava khalu mahata: tattva bOdhaM bhajeyam || 3 ||

विष्णो: कर्माणि सम्पश्यत मनसि सदा यै: स धर्मानबध्नाद्

यानीन्द्रस्यैष भृत्य: प्रियसख इव च व्यातनोत् क्षेमकारी ।

वीक्षन्ते योगसिद्धा: परपदम् अनिशं यस्य सम्यक् प्रकाशं

विप्रेन्द्रा जागरूका: कृत बहुनुतयो यच्च निर्भासयन्ते ॥४॥

viShNO: karmaaNi sampashyata manasi sadaa yai: sa dharmaanabadhnaad

yaaniindrasyaiSha bhR^itya: priyasakha iva cha vyaatanOt kshemakaarii |

iikshante yOgasiddhaa: parapadam anishaM yasya samyak prakaashaM

viprendraa jaagaruukaa: kR^ita bahunutayO yachcha nirbhaasayante || 4 ||

नो जातो जायमानोऽपि च समधिगत: त्वन्महिम्नोऽवसानं

देव श्रेयांसि विद्वान् प्रतिमुहुरपि ते नाम शंसामि विष्णो ।

तं त्वां संस्तौमि नानाविध नुतिवचनै: अस्य लोकत्रयस्यापि

ऊर्ध्वं विभ्राजमाने विरचित वसतिं तत्र वैकुण्ठ लोके ॥५॥

nO jaatO jaayamaanO(a)pi cha samadhigata: tvanmahimnO(a)vasaanaM

deva shreyaamsi vidvaan pratimuhurapi te naama shamsaami viShNO |

taM tvaaM samstaumi naanaavidha nutivachanai: asya lOkatrayasyaapi

uurdhvaM vibhraajamaane virachita vasatiM tatra vaikuNTha lOke || 5 ||

आप: सृष्ट्यादि जन्या: प्रथमम अयि विभो गर्भदेशे दधुस्त्वां

यत्र त्वय्येव जीवा जलशयन हरे सङ्गता ऐक्यम् आपन् ।

तस्याजस्य प्रभो ते विनिहितम् अभवत् पद्मम् एकं हि नाभौ

दिक्पत्रं यत् किलाहु: कनक धरणिभृत् कर्णिकं लोक रूपम् ॥६॥

aapa: sR^iShTyaadi janyaa: prathamam ayi vibhO garbhadeshe dadhustvaaM

yatra tvayyeva jiivaa jalashayana hare sangataa aikyam aapan |

tasyaajasya prabhO te vinihitam abhavat padmam ekaM hi naabhau

dik patraM yatkilaahu: kanaka dharaNibhR^it karNikaM lOka ruupam || 6 ||

हे लोका विष्णुरेतत् भुवनम् अजनयत् तन्न जानीथ यूयं

युष्माकं ह्यन्तरस्थं किमपि तदपरं विद्यते विष्णु रूपम् ।

नीहार प्रख्य माया परिवृत मनसो मोहिता नाम रूपै:

प्राण प्रीत्येक तृप्ता: चरथ मखपरा हन्त नेच्छा मुकुन्दे ॥७॥

he lOkaa viShNuretat bhuvanam ajanayat tanna jaaniitha yuuyaM

yuShmaakaM hyantarasthaM kimapi tadaparaM vidyate viShNuruupam |

niihaara prakhya maayaa parivR^ita manasO mOhitaa naama ruupai:

praaNa priityaika tR^iptaa: charatha makhaparaa hanta nechChaa mukunde || 7 ||

मूर्ध्नाम् अक्ष्णां पदानां वहसि खलु सहस्राणि सम्पूर्य विश्वं

तत् प्रोत्क्रम्यापि तिष्ठन् परिमित विवरे भासि चित्तान्तरेऽपि ।

भूतं भव्यं च सर्वं परपुरुष भवान् किञ्च देहेन्द्रियादिषु

आविष्टोपि उद्गतत्वात् अमृत सुखरसं चानुभुङ्क्षे त्वमेव ॥८॥

muurdhnaam akshNaaM padaanaaM vahasi khalu sahasraaNi sampuurya vishvaM

tat prOtkramyaapi tiShThan parimita vivare bhaasi chittaantare(a)pi|

bhuutaM bhavyaM cha sarvaM parapuruSha bhavaan ki~ncha dehendriyaadiShu

aaviShTOpi udgatatvaat amR^ita mukharasaM chaanubhunkshe tvameva || 8 ||

यत्तु त्रैलोक्य रूपं दधदपि च ततो निर्गतो-अनन्त शुद्ध-

ज्ञानात्मा वर्तसे त्वं तव खलु महिमा सोऽपि तावान् किमन्यत् ।

स्तोकस्ते भाग एव अखिल भुवनतया दृश्यते त्र्यंशकल्पं

भूयिष्ठं सान्द्र मोदात्मकम् उपरि ततो भाति तस्मै नमस्ते ॥९॥

yattu trailOkya ruupaM dadhadapi cha tatO nirgato-ananta shuddha

j~naanaatmaa vartase tvaM tava khalu mahimaa sO(a)pi taavaan kimanyat |

stOkaste bhaaga eva akhila bhuvanatayaa dR^ishyate tryamshakalpaM

bhuuyiShThaM saandra mOdaatmakam upari tatO bhaati tasmai namaste || 9 ||

अव्यक्तं ते स्वरूपं दुरधिगम तमं तत्तु शुद्धैक सत्त्वं

व्यक्तं चाप्येतदेव स्फुटममृत रसाम्भोधि कल्लोल तुल्यम् ।

सर्वोत्कृष्टाम् अभीष्टां तदिह गुणरसेनैव चित्तं हरन्तीं

मूर्तिं ते संश्रयेऽहं पवनपुरपते पाहि मां कृष्ण सर्व रोगात् ॥१०॥

avyaktaM te svaruupaM duradhigama tamaM tattu shuddhaika sattvaM

vyaktaM chaapyetadeva sphuTamamR^ita rasaambhOdhi kallOla tulyam |

sarvOtkR^iShTaam abhiiShTaaM tadiha guNarasenaiva chittaM harantiiM

muurtiM te samshraye(a)haM pavanapurapate paahimaaM kR^iShNa sarva rOgaat || 10 ||

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

NARAYANEEYAM DASAKAM - 92 - KARMA MISRA BHAKTHI

Dasakam - 92 - Karma Misra Bhakthi

Vedas have prescribed certain actions, which have to be done without expecting fruits of it. Bhattadiri requested mind strength to perform all such actions and surrender actions and their results to Lord's Lotus feet and attain freedom from action. He did not wish to do any action which is not listed in the vedas by his mind, intellect or speech. If by mistake, he committed any action not mentioned in vedas, he would surrender that karma also to Lord.

Singing glory of Lord through Bhajans is also a method of Karma yoga. Bhattathiri wished to pray Lord in the form of a Murthy/Vigraha made of mud, sand or any suitable material or just visualise Lord's Swaroopam in his mind and do pooja with flowers, sandalwood and perfumes, which are affordable to him and earn his blessings. If women and people of lower varna are not privileged to hear to Lord's  glories and pastimes and chant Lord's names, they are still subjected to Lord's mercy. Bhattathiri says he is only worried about those people who were privileged to worship Lord and yet are not peaceful with themselves. He prays to the Lord that he should not be like those privileged ones who perform Yajnas for profession but not devoted to the Lord, turn proud and arrogant due to their fame, obtained out of their karmas.

This world comprises of undevoted people who laugh at the devotees and say that these devotees, in order to hide their misconduct, are chanting names like Rama and Krishna. Such people accuse the devotees of hindering the fame due to them. They go to the extent of calling the devoted brethren as hypocrites and laugh at them for worshipping Lord always. Bhattathiri prayed to Lord that never should he become like those undevoted people.

People worshipped Lord in white colour as Brahmacharya and pleased him through their meditation and penance in krita Yuga. In treta Yuga, Lord was worshipped as clad with sruka and sruva appearing in red colour like an yagna purusha. In Dwapara Yuga, Lord was worshipped as one with chakra and mace and with a black or dark coloured complexion. In Kali Yuga, Lord who is blue in complexion is worshipped through Nama sankeerthanam. The Kali is better than other yugas, because with small effort through the ways of Namasankeerthanam, one can attain the best fruit of life, the Moksham. Therefore people who were born in treta and dwapara yuga would like to be born in kali. Bhattathiri requested Lord to help the people including him born in kali to be not attracted to material desires.

In this Kali, there will more people devoted to Lord and they will be mostly living in the Dravidian land. In that too, they would live along the banks of Kaveri, Tamiraparani, Vaigai and the banks of those rivers flowing towards west. Bhattathiri requested to be born in such regions and be devoted to Lord all the time, never should be bonded emotionally through desires and have a complete devotion. In olden days, King Pareekshit took his sword to kill Kali who was detrimental to dharma. Since he knew the essence of truth, he spared the Kali, as it had some good qualities as well. Only in Kali, service to God gives the best benefit sooner than even the sins. Even Kali is scared to afflict Lord's devotees. Only, before one turns to be Lord's devotee, he perhaps afflict them with diseases and only for that sake, Bhattathiri requested Lord to punish the Kali.

Great Saints have advised that in Kali yuga, Ganga, Gita, Gayathri, Tulsi, Gopichandanam, Shalagrama pooja, Ekadashi fasting and eight aksharas denoting Lord's Nama increases Lord's grace and grants moksham quickly. Hence Bhattathiri requested Lord to make him intensely interested in these eight things. If one abandons all actions and take a total surrender at Lord's feet, he becomes relieved from any debt towards Gods, Sages, Pitrus and is no longer a servant to them. Lord resides in such person and removes all his sins. Bhattathiri requested Lord to remove all his afflictions caused due to sins committed by him. Lord Guruvayoorappan acknowledged his request immediately by nodding his head.

PS: Doing Bhakthi while discharging duties as per the varnashrama without material desires and surrendering the fruits of action to Lord - Karma Misra Bhakthi

Lyrics of Dasakam 92

वेदैस्सर्वाणि कर्माणि अफल परतया वर्णितानीति बुध्वा
तानि त्वयि अर्पितानि एव हि समनुचरन् यानि नैष्कर्म्यं  ईश ।
मा भूत् वेदै: निषिद्धे कुहचिदपि मन:कर्मवाचां प्रवृत्ति:
र्दुर्वर्जं चेदवाप्तं तदपि खलु भवत्यर्पये चित्प्रकाशे ॥१॥

vedaissarvaaNi karmaaNi aphala paratayaa varNitaaniiti buddhvaa
taani tvayi arpitaani eva hi samanucharan yaani naiShkarmyam iisha |
maa bhuud vedai: niShiddhe kuhachidapi mana: karmavaachaaM pravR^itti:
durvarjaM chedavaaptaM tadapi khalu bhavatyarpaye chitprakaashe || 1 ||

यस्त्वन्य: कर्मयोग: तव भजनमय: तत्र चाभीष्ट मूर्तिं
हृद्यां सत्त्वैक रूपां दृषदि हृदि मृदि क्वापि वा भावयित्वा ।
पुष्पै:-गन्धै: निवेद्यै: अपि च विरचितै: शक्तितो भक्तिपूतै:
नित्यं वर्यां सपर्यां विदधत् अयि विभो त्वत्प्रसादं भजेयम् ॥२॥

yastvanya: karmayOga: tava bhajanamaya: tatra chaabhiiShTa muurtim
hR^idyaaM satvaika ruupaaM dR^iShadi hR^idi mR^idi kvaapi vaa bhaavayitvaa |
puShpai: gandhai: nivedyai: api cha virachitai: shaktitO bhaktipuutai:
nityam varyaam saparyaam vidadhad ayi vibhO tvatprasaadam bhajeyam || 2 ||

स्त्री शूद्रा: त्वत् कथादि श्रवण विरहिता आसतां ते दयार्हा:
त्वत्पादासन्नयातान् द्विजकुल जनुषो हन्त शोचाम्यशान्तान् ।
वृत्त्यर्थं ते यजन्तो बहुकथितमपि त्वां अनाकर्णयन्तो
दृप्ता विद्याभिजात्यै: किमु न विदधते तादृशं मा कृथा माम् ॥३॥

strii shuudraa: tvat kathaadi shravaNa virahitaa aasataaM te dayaarhaa:
tvatpaadaasannayaataan dvijakula januShO hanta shOchaamyashaantaan |
vR^ittyartham te yajantO bahukathitamapi tvaamanaakarNayantO
dR^iptaa vidyaabhijaatyai: kimu na vidadhate taadR^isham maa kR^ithaa maam || 3 ||

पापोऽयं कृष्ण रामेत्यभिलपति निजं गूहितुं दुश्चरित्रं
निर्लज्जस्यास्य वाचा बहुतर कथनीयानि मे विघ्नितानि ।
भ्राता मे वन्ध्यशीलो भजति किल सदा विष्णुं इत्थं बुधांस्ते
निन्दन्त्युच्चैर्हसन्ति त्वयि निहित मतीन् तादृशं मा कृथा माम् ॥४॥

paapO(a)yaM kR^iShNa raameti abhilapati nijaM guuhituM dushcharitraM
nirlajjasyaasya vaachaa bahutara kathaniiyaani me vighnitaani |
bhraataa me vandhyashiilO bhajati kila sadaa viShNum itthaM budhaamste
nindantyuchchairhasanti tvayi nihita matiin taadR^ishaM maa kR^ithaa maam || 4 ||

श्वेतच्छायं कृते त्वां मुनिवरवपुषं प्रीणयन्ते तपोभि:
त्रेतायां स्रुक् स्रुवाद्यङ्कितं अरुणतनुं यज्ञरूपं यजन्ते ।
सेवन्ते तन्त्र मार्गै: विलसदरिगदं द्वापरे श्यामलाङ्गं
नीलं सङ्कीर्तनाद्यै: इह कलि समये मानुषास्त्वां भजन्ते ॥५॥

shvetachChaayaM kR^ite tvaaM munivaravapuShaM priiNayante tapObhi:
tretaayaaM sruk sruvaadyankitam aruNatanuM yaj~naruupaM yajante |
sevante tantra maargai: vilasadarigadaM dvaapare shyaamalaangam
niilaM sankiirtanaadyai: iha kali samaye maanuShaastvaam bhajante || 5 ||

सोऽयं कालेयकालो जयति मुररिपो यत्र सङ्कीर्तनाद्यै:
र्निर्यत्नैरेव मार्गै: अखिलद न चिरात् त्वत्प्रसादं भजन्ते ।
जातास्त्रेता कृतादौ अपि हि किल कलौ सम्भवं कामयन्ते
दैवात्तत्रैव जातान् विषय विषरसै: मा विभो वञ्चयास्मान् ॥६॥

sO(a)yaM kaaleya kaalO jayati muraripO yatra sankiirtanaadyai:
niryatnaireva maargai: akhilada na chiraat tvatprasaadaM bhajante |
jaataastretaa kR^itaadau api hi kila kalau sambhavaM kaamayante
daivaattatraiva jaataan viShaya viSharasai: maa vibhO va~nchayaasmaan || 6 ||

भक्ता: तावत्कलौ स्यु: द्रमिलभुवि ततो भूरिशस्तत्र चोच्चै:
कावेरीं ताम्रपर्णीं अनु किल कृतमालां च पुण्यां प्रतीचीम् ।
हा मामप्येतत् अन्तर्भवमपि च विभो किञ्चिदञ्चत् रसं त्वयि
आशापाशै: निबध्य भ्रमय न भगवन् पूरय त्वन्निषेवाम् ॥७॥

bhaktaa: taavatkalau syu: dramilabhuvi tatO bhuurishastatra chOchchai:
kaaveriim taamraparNiim anu kila kR^itamaalaaM cha puNyaam pratiichiim |
haa maamapyetat antarbhavamapi cha vibhO ki~nchida~nchat rasaM tvayi
aashaapaashai: nibadhya bhramaya na bhagavan puuraya tvanniShevaam || 7 ||

दृष्ट्वा धर्मद्रुहं तं कलिमप करुणं प्राङ्महीक्षित् परीक्षित्
हन्तुं व्याकृष्ट खड्गोऽपि न विनिहितवान् सारवेदी गुणांशात् ।
त्वत् सेवाद्याशु सिद्ध्येत् असदिह न तथा त्वत्परे चैष भीरु:

यत्तु प्रागेव रोगादिभि: अपहरते तत्र हा शिक्षयैनम् ॥८॥

dR^iShTvaa dharmadruhaM taM kalimapa karuNaM praa~Nmahiikshit pariikshit
hantuM vyaakR^iShTa khaDgO(a)pi na vinihitavaan saaravedii guNaamshaat |
tvat sevaadyaashu siddhyet asadiha na tathaa tvatpare chaiSha bhiiru:
yattu praageva rOgaadibhi: apaharate tatra haa shikshayainam || 8 ||

गङ्गा गीता च गायत्र्यपि च तुलसिका गोपिका चन्दनं तत्
सालग्रामाभि पूजा परपुरुष तथा एकादशी नामवर्णा: ।
एतान्यष्टापि अयत्नानि अयि कलि समये त्वत् प्रसाद प्रवृद्ध्या
क्षिप्रं मुक्ति प्रदानीति अभिदधु: ऋषय: तेषु मां सज्जयेथा: ॥९॥

gangaa giitaa cha gaayatryapi cha tulasikaa gOpikaa chandanaM tat
saalagraamaabhi puujaa parapuruSha tathaikaadashii naamavarNaa: |
etaanyaShTaapi ayatnaani ayi kali samaye tvat prasaada pravR^iddhyaa
kshipraM mukti pradaaniiti abhidadhu: R^iShaya: teShu maam sajjayethaa: || 9 ||

देवर्षीणां पितृणामपि न पुन: ऋणी किङ्करो वा स भूमन् ।
योऽसौ सर्वात्मना त्वां शरणं उपगत: सर्व कृत्यानि हित्वा ।
तस्योत्पन्नं विकर्मापि अखिलं अपनुदस्येव चित्त स्थितस्त्वं
तन्मे पापोत्थ तापान् पवनपुरपते रुन्धि भक्तिं प्रणीया: ॥१०॥

devarShiiNaaM pitR^INaamapi cha puna: R^iNii kinkarO vaa sa bhuuman
yO(a)sau sarvaatmanaa tvaaM sharaNam upagata: sarvakR^ityaani hitvaa |
tasyOtpannaM vikarmaapi akhilam apanudasyeva chitta sthitastvam
tanme paapOttha taapaan pavanapurapate rundhi bhaktiM praNiiyaa: || 10 ||

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

NARAYANEEYAM DASAKAM - 91 - BHAKTHI MAHATVAM

Dasakam - 91 - Bhakthi Mahatvam

In this Dasakam, Bhattathiri listed the significance of devotional path and ways to lead to it which leads to Moksha.

For those who are attached to their body and material world, which are illusory in nature, only way to expel their fear of death, is to surrender, serve and worship the lotus feet of Lord Krishna, the God of all gods and the soul of all beings in the world. When such people, who follow the devotional path as advised by Lord himself, slips out of the righteous path by chance, he will be redirected to the righteous path automatically. In other words, persons in devotional path never err.

Bhattathiri surrendered his body, speech and mind and the actions done out of them at the feet of the Supreme Lord. One who surrenders his actions, speech, senses and vital energies at Lord's feet, even if he is born out of a lower Varna, he will purify this world. It is not so in the case of person born as Brahmin but is indifferent towards Lord.

Fear is induced in the mind only due to the consciousness of a second entity which is different from oneself and that also is just the projection of one's own mind. Jivatma and Paramatma are the same. A pot is made up of clay, still the pot is eventually the clay. Similarly, what has arised out of Brahman is Brahman itself.  Bhattathiri says that he will take effort to control his mind with this discriminative intelligence so as to realise that everything is Brahman. Once the mind is inflicted by maya and indulges in lust and anger, then however tried to bring the mind back to the path of devotion, it is still not the same as before. Hence Bhattathiri requested Lord to give him a focused mind which makes him always devoted to Lord and that would ultimately ward off his fears and miseries.

In this world, anyone who associates himself with people blessed by Mahalakshmi, gains wealth. Similarly association with devotees, who contemplate on Lord's feet generates and grows more devotion. Bhattathiri prayed to Lord to grant him more association with such devotees. Hearing Lord's glories and narration of his pastimes through devotees, by the grace of Lord, one can attain firm and intense devotion which can ward off sins.

Among many paths available to reach Moksham, Bhattathiri requested Lord to make him more interested in the bhakthi margam, listening to stories of Lord's various incarnations, pastimes, chanting his many different names, sometimes singing them  happily, melting sometimes with tears and sometimes shouting them out in ecstasy. Bhattathiri requested that he may be granted mercy so that he could live in this world free from all inhibitions and attachments.

Bhattathiri saluted the five elements of nature and the world created out of them, the birds, fishes, animal species, human beings who live in it, his friends, enemies with devotion and balanced mind as they are all forms of Lord only. He believes that firm devotion, dispassion and knowledge of the true nature of the supreme Lord are obtained automatically, by worshipping and serving Lord constantly.

Having kept the mind and its focus on the Supreme Lord, Bhattathiri does not experience thirst, hunger due to bodily attachments. He wanted to be focused on meditating the Lord's feet all the time and does not want to have likes or dislikes on anything. He wanted to nurture on the thought that everything is Maya and hence liked to be free of happiness or sad. He wanted to practice the balanced state of mind always and keep his mind as cool as the moon of the Lord's toe nails.

If Lord feels that Bhattathiri had not matured enough to see Lord in every living thing including animals at that point of time, then he requested that he may be granted devotion, love towards the devotees of Lord, compassion towards ignorant people, tolerance towards enemies. If Lord still felt that Bhattathiri was not eligible for that also, then at least he may be granted increased devotion to worship Lord in the form of idol. He felt confident that by following one of the many paths of devotion, a devotee will definitely become the best devotee to Lord.

Lord of the worlds has hidden his true form and appears as earth, water, air and other elements in combination with Maya. The jivatmas, due to their past karmas are born again and again without having the ability to control their mind, suffering constantly due to Maya. Bhattathiri prayed to Lord, that he may be spared from the Lord's Maya and requested only devotion to the Lord's feet. He requoted the statement of a Siddha yogi, Praputtar who advised the King Nimi of Videha, that only way to escape from the clutches of Maya is to be devoted firmly with mind fixed on Lord's feet.

Seeing how the people face difficulties in life, Bhattathiri requested that he gets more philosophical maturity, which will fetch him a good master or guru. He would learn to realise the true form of the Lord and sing his glory and stories  which will increase his devotion, thereby win over the Maya and experience the eternal bliss. Staying devoted to Lord is the first step. Bhattathiri prayed to the Lord to bless him with such a guru so that he can win over Maya and experience the true bliss and requested relief from all his ailments. Lord Guruvayoorappan nodded his head in acknowledgement.

Lyrics of Dasakam 91

श्रीकृष्ण त्वत् पदोपासनम् अभयतमं बद्धमिथ्यार्थ दृष्टे:

मर्त्यस्यार्तस्य मन्ये व्यपसरति भयं येन सर्वात्मनैव ।

यत्तावत् त्वत् प्रणीतानिह भजनविधीन् आस्थितो मोहमार्गे

धावन् अपि आवृताक्ष: स्खलति न कुहचित् देव देवाखिलात्मन् ॥१॥

shriikR^iShNa tvat padOpaasanam abhayatamaM baddhamithyaartha dR^iShTe:

martasyaartasya manye vyapasarati bhayaM yena sarvaatmanaiva |

yattaavat tvat praNiitaaniha bhajanavidhiin aasthitO mOhamaarge

dhaavann api aavR^itaaksha: skhalati na kuhachit deva devaakhilaatman || 1 ||

भूमन् कायेन वाचा मुहुरपि मनसा त्वत् बल प्रेरितात्मा

यद्यत् कुर्वे समस्तं तदिह परतरे त्वय्यसौ अर्पयामि ।

जात्यापीह श्वपाक: त्वयि निहितमन: कर्म वागिन्द्रियार्थ-

प्राणो विश्वं पुनीते न तु विमुखमना: त्वत्पदात् विप्रवर्य: ॥२॥

bhuuman kaayena vaachaa muhurapi manasaa tvat bala preritaatmaa

yadyat kurve samastaM tadiha paratare tvayyasaav arpayaami |

jaatyaapiiha shvapaaka: tvayi nihita mana: karma vaagindriyaartha-

praaNO vishvaM puniite na tu vimukhamanaa: tvatpadaat vipravarya: || 2 ||

भीतिर्नाम द्वितीयात् भवति ननु मन:कल्पितं च द्वितीयं

तेनैक्याभ्यास शीलो हृदयमिह यथा शक्ति बुद्ध्या निरुन्ध्याम् ।

मायाविद्धे तु तस्मिन् पुनरपि न तथा भाति मायाधि नाथं

तं त्वां भक्त्या महत्या सततमनुभजन् ईश भीतिं विजह्याम् ॥३॥

bhiitirnaama dvitiiyaat bhavati nanu mana: kalpitaM cha dvitiiyaM

tenaikyaabhyaasa shiilO hR^idayamiha yathaa shakti buddhyaa nirundhyaam |

maayaaviddhe tu tasmin punarapi na tathaa bhaati maayaadhi naathaM

tam tvaaM bhaktyaa mahatyaa satatamanubhajann iisha bhiitiM vijahyaam || 3 ||

भक्तेरुत्पत्ति वृद्धी तव चरणजुषां सङ्गमेनैव पुंसाम्

आसाद्ये पुण्यभाजां श्रिय इव जगति श्रीमतां सङ्गमेन ।

तत्सङ्गो देव भूयात् मम खलु सततं तन्मुखात् उन्मिषद्भि:

त्वन्माहात्म्य प्रकारै: भवति च सुदृढा भक्तिरुद्धूत पापा ॥४॥

bhakterutpatti vR^Iddhii tava charaNajuShaaM sangamenaiva pumsaam

aasaadye puNyabhaajaaM shriya iva jagati shriimataaM sangamena |

tatsangO deva bhuuyaat mama khalu satataM tanmukhaat unmiShadbhi:

tvanmaahaatmya prakaarai: bhavati cha sudR^iDhaa bhaktiruddhuuta paapaa || 4 ||

श्रेयोमार्गेषु भक्तौ अधिक बहुमति: जन्मकर्माणि भूयो

गायन् क्षेमाणि नामान्यपि तदुभयत: प्रद्रुतं प्रद्रुतात्मा ।

उद्यद्धास: कदाचित् कुहचिदपि रुदन् क्वापि गर्जन् प्रगायन्

उन्मादीव प्रनृत्यन् अयि कुरु करुणां लोक बाह्यश्चरेयम् ॥५॥

shreyOmaargeShu bhaktow adhika bahumati: janmakarmaaNi bhuuyO

gaayan kshemaaNi naamaanyapi tadubhayata: pradrutaM pradrutaatmaa |

udyaddhaasa: kadaachit kuhachidapi rudan kvaapi garjan pragaayan

unmaadiiva pranR^ityann ayi kuru karuNaaM lOka baahyashchareyam || 5 ||

भूतान्येतानि भूतात्मकम् अपि सकलं पक्षि मत्स्यान् मृगादीन्

मर्त्यान् मित्राणि शत्रूनपि यमितमति: त्वन्मयान्यानमानि ।

त्वत् सेवायां हि सिद्ध्येत् मम तव कृपया भक्तिदार्ढ्यं विराग:

त्वत् तत्त्वस्यावबोधोऽपि च भुवनपते यत्नभेदं विनैव ॥६॥

bhuutaanyetaani bhuutaatmakam api sakalaM pakshi matsyaan mR^igaadiin

martyaan mitraaNi shatruunapi yamitamati: tvanmayaanyaanamaani |

tvatsevaayaaM hi siddhyet mama tava kR^ipayaa bhaktidaarDhyaM viraaga:

tvat tattvasyaavabOdhO(a)pi cha bhuvanapate yatnabhedaM vinaiva || 6 ||

नो मुह्यन् क्षुत्तृडाद्यै: भवसरणिभवै: त्वन्निली नाशयत्वात्

चिन्तासातत्यशाली निमिष लवमपि त्वत् पदात् अप्रकम्प: ।

इष्टा निष्टेषु तुष्टि व्यसन विरहितो मायिकत्वावबोधात्

ज्योत्स्नाभि: त्वन्नखेन्दो: अधिक-शिशिरितेन आत्मना सञ्चरेयम् ॥७॥

nO muhyan kshuttR^iDaadyai: bhavasaraNi bhavai: tvannilii naashayatvaat

chintaasaatatyashaalii nimiSha lavamapi tvat padaat aprakampa: |

iShTaa niShTeShu tuShTi vyasana virahitO maayikatvaavabOdhaat

jyOtsnaabhi: tvannakhendO: adhika shishiritena atmanaa sanchareyam || 7 ||  

भूतेष्वेषु त्वदैक्य स्मृति समधिगतौ नाधिकारो अधुना चेत्

त्वत्प्रेम त्वत्कमैत्री जडमतिषु कृपा द्विट्सु भूयात् उपेक्षा ।

अर्चायां वा समर्चाकुतुकम् उरुतर श्रद्धया वर्धतां मे

त्वत् संसेवी तथापि द्रुतम् उपलभते भक्त लोकोत्तमत्वम् ॥८॥

bhuuteShveShu tvadaikya smR^iti samadhigatau naadhikaarO adhunaa chet

tvatprema tvatkamaitrii jaDamatiShu kR^ipaa dviTsu bhuuyaad upekshaa |

archaayaaM vaa samarchaa kutukam urutara shraddhayaa vardhataaM me

tvat samsevii tathaa(a)pi drutam upalabhate bhaktalOkOttamatvam || 8  ||

आवृत्य त्वत्स्वरूपं क्षिति जलमरुदाद्यात्मना विक्षिपन्ती

जीवान् भूयिष्ठ कर्मावलि विवश गतीन् दु:खजाले क्षिपन्ती ।

त्वन्माया मा अभिभूत् माम् अयि भुवनपते कल्पते तत्प्रशान्त्यै

त्वत्पादे भक्तिरेवेति अवदत् अयि विभो सिद्धयोगी प्रबुद्ध: ॥९॥

aavR^itya tvatsvaruupaM kshiti jalamarudaadyaatmanaa vikshipantii

jiivaan bhuuyiShTha karmaavali vivasha gatiin duHkhajaale kshipantii |

tvanmaayaa maa abhibhuut maam ayi bhuvanapate kalpate tatprashaantyai

tvatpaade bhaktireveti avadat ayi vibhO siddhayOgii prabuddha: || 9 ||

दु:खान्यालोक्य जन्तुषु अलमुदित विवेकोऽहम् आचार्यवर्यात्

ल्लब्ध्वा त्वत् रूप तत्वं गुणचरित कथादि उद्भवत् भक्ति भूमा ।

मायामेनां तरित्वा परम सुखमये त्वत्पदे मोदिताहे

तस्यायं पूर्वरङ्ग: पवनपुरपते नाशयाशेषरोगान् ॥१०॥

duHkhaanyaalOkya jantuShu alamudita vivekO(a)ham aachaaryavaryaat

labdhvaa tvat ruupa tattvaM guNacharita kathaadi udbhavat bhakti bhuumaa |

maayaamenaaM taritvaa parama sukhamaye tvatpade mOditaahe

tasyaayaM puurvaranga: pavanapurapate naashayaasheSharOgaan || 10 ||

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

NARAYANEEYAM DASAKAM 1: GLORY OF GOD

Dasakam 1: Glory of God

The Brahmam or the supreme power, is the embodiment of never ending bliss, incomparable, not time bound and cannot be explained by even thousand vedas and scriptures. Remains hazy and those who have attained it are liberated from Birth and death cycle and merge with brahmam; they cannot come and explain to the rest. It appears that understanding Brahma tatwam is not easy at all but those who come to Guruvayoor and surrender at his feet with devotion get that eternal bliss easily. Mankind is so fortunate that way.

Common people are easily distracted to worldly pleasures and it is time that they realise and surrender at his lotus feet to reduce their sufferings. Sage Vyasa remarks that Lord is in the form of Pure Sattva and hence contemplating on his lotus feet only can bring pleasure. Lord Krishna is the only poorna Avathaara, the complete one which houses countless liberated souls. Lord only can cause maya with a mere glance. He is the embodiment of beauty to those who have done good deeds in their life. Goddess Lakshmi stays in his heart and his abode is a haven for all true devotees.

Lord created universe and people ended up suffering caught in maya. But if these did not happen, how can the people cross this ocean of suffering and attain the supreme bliss? Bhattathiri says people forget that Lord Krishna is waiting like a kalapaka vriksha to grant salvation but people due to their ignorance, pursue worldly belongings and sensual pleasure. While other gods out of compassion fulfill their devotees interests, with the powers given to them, Yet Lord Krishna is the supreme power and only enlightened souls can understand this and revel in him. Lord is omnipresent and only fittest to beget the title ''Bhagavan".

Lyrics for Dasakam 1

सान्द्रानन्दावबोधात्मकं अनुपमितं कालदेशावधिभ्यां 

निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानं।

अस्पष्टं दृष्टमात्रे पुन: उरु-पुरुषार्थात्मकं ब्रह्म तत्वं

तत् तावत् भाति साक्षात् गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १ ॥

SaandraanandaavabOdhaatmakam-anupamitaM kaaladeshaavadhibhyaaM

nirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .

aspaShTaM dR^iShTamaatre puna: uru-puruShaarthaatmakaM brahma tatvaM

tat-taavad-bhaati saakshaat-gurupavanapure hanta bhaagyaM janaanaam ||1||

एवं-दुर्लभ्यवस्तुन्यपि सुलभतया हस्तलब्धे यदन्यत्

तन्वा वाचा धिया वा भजति बत जन: क्षुद्रतैव स्फुटेयम् ।

एते तावद्वयं तु स्थिरतरमनसा विश्वपीड़ापहत्यै

निश्शेषात्मानमेनं गुरुपवनपुराधीशं-एव-आश्रयाम: ॥ २ ॥

evaM durlabhya-vastunyapi sulabhatayaa hastalabdhe yadanyat

tanvaa vaachaa dhiyaa vaa bhajathi batha jana: kshudrataiva sphuTeyam .

ete thaavadvayaM tu sthirataramanasaa vishvapiiDaapahatyai

nishsheShaatmaanamenaM gurupavanapuraadhiisham-eva-ashrayaamaH ||2||

सत्त्वं यत्तत् पराभ्यां-अपरिकलनतो निर्मलं तेन तावत्

भूतै: भूतेन्द्रियैस्ते वपुरिति बहुश: श्रूयते व्यासवाक्यम्।

तत् स्वच्छ्त्वात्-यत्-अच्छादित-परसुखचित्-गर्भ-निर्भासरूपं

तस्मिन् धन्या रमन्ते श्रुतिमतिमधुरे सुग्रहे विग्रहे ते ॥ ३ ॥

sattvaM yattat paraabhyaam-aparikalanatO nirmalaM tena taavat

bhuutai: bhuutendriyaiste vapuriti bahusha: shruuyate vyaasavaakyam .

tat svachChatvaath-yath-achChaadhita parasukhachit-garbha-nirbhaasa-ruupaM

tasmin dhanyaa ramante shrutimatimadhure sugrahe vigrahe te ||3||

निष्कम्पे नित्यपूर्णे निरवधि-परमानन्द-पीयूषरूपे

निर्लीनानेक-मुक्तावलि सुभगतमे निर्मलब्रह्मसिन्धौ ।

कल्लोलोल्लासतुल्यं खलु विमलतरं सत्त्वमाहुस्तदात्मा

कस्मान्नो निष्कलस्त्वं सकल इति वच:त्वत्त्कलास्वेव भूमन् ॥ ४ ॥

NiShkampe nityapuurNe niravadhi-paramaananda-piiyuuSharuupe

nirliinaaneka-muktaavali-subhagatame nirmalabrahmasindhau .

kallOlOllaasatulyaM khalu vimalataraM sattvamaahustadaatmaa

kasmaannO-niShkalastvaM sakala iti vacha: tvatkalaasveva bhuuman ||4||

निर्व्यापारोऽपि निष्कारणं-अज भजसे यत्-क्रियां-ईक्षणाख्यां

तेनैवोदेति लीना प्रकृति-रसति-कल्पाऽपि कल्पादिकाले।

तस्या: संशुद्धमंशं कमपि तमतिरोधायकं सत्त्वरूपं

स त्वं धृत्वा दधासि स्वमहिम-विभवाकुण्ठ वैकुण्ठ रूपं॥५॥

NirvyaapaarO(a)pi niShkaaraNam-aja bhajase yat-kriyaam-iikshaNaakhyaaM

tenaivOdeti liinaa prakR^iti-rasati-kalpaa(a)pi kalpaadikaale .

tasyaa: samshuddhamamshaM kamapi tamatirO-dhaayakaM satvaruupaM

sa tvaM dhR^itvaa dadhaasi svamahima-vibhavaakuNTha vaikuNTha ruupam ||5||

तत् ते प्रत्यग्र-धारा-धर ललित-कलायावली केलिकारं

लावण्यस्यैकसारं सुकृति-जन-दृशां पूर्णपुण्यावतारम्।

लक्ष्मी-निश्शङ्क-लीला-निलयनं -अमृत-स्यन्द-सन्दोहं-अन्त: 

सिञ्चत् सञ्चिन्तकानां वपुरनुकलये मारुतागारनाथ ॥६॥

Tat te pratyagra-dhaaraa-dhara lalita-kalaayaavalii kelikaaraM

laavaNyasyaikasaaraM sukRiti-jana-dRaishaaM puurNa puNyaavataaram .

lakshmii-nishshanka-liilaa-nilayanam-amRita-syanda sandOham-anta:

si~nchat sa~nchintakaanaaM vapuranukalaye maarutaagaaranaatha.||6|

कष्टा ते सृष्टि-चेष्टा बहुतर-भव-खेदावहा जीवभाजां 

इत्येवं पूर्वं-आलोचितं-अजित मया नैवमद्याभिजाने।

नो-चेत्-जीवा: कथं वा मधुरतरमिदं त्वत्-वपु: -चित्-रस-आर्द्रं

नेत्रै: श्रोत्रैश्च पीत्वा परम-रस-सुधाम्भोधि-पूरे रमेरन्॥७॥

kaShTaa te sR^iShTi-cheShTaa bahutara-bhava-khedaavahaa jiivabhaajaam

ityevaM puurvam-aalOchitam-ajita mayaa naivamadyaabhijaane .

nO-chet-jjiivaa: kathaM vaa madhurataramidaM tvad-vapu: chid-rasa-ardraM

netrai: shrOtraishcha piitvaa parama-rasa-sudhaambhOdhi-puure rameran ||7||

नम्राणां सन्निधत्ते सततमपि पुर: - तै: - अनभ्यर्थितान्-अपि-
अर्थान् कामान्-अजस्रं वितरति परमानन्द-सान्द्रां गतिं च।
इत्थं निश्शेषलभ्यो निरवधि-कफल: पारिजातो हरे त्वं
क्षुद्रं तं शक्रवाटी-द्रुममं-अभिलषति व्यर्थतं-अर्थिव्रजोऽयम्॥८॥

namraaNaaM sannidhatte satatamapi pura: tairanabhyarthitaan-api
arthaan kaamaan-ajasraM vitarati paramaananda-saandraaM gatiM cha .
itthaM nishsheShalabhyO niravadhi-kaphala: paarijaatO hare tvaM
kshudraM taM shakravaaTii-drumam-abhilaShati vyartham-arthivrajO(a)yam ||8||

कारुण्यात्काममन्यं ददति खलु परे स्वात्मदस्त्वं विशेषात्
ऐश्वर्यात्-ईशतेऽन्ये जगति परजने स्वात्मनोऽपीश्वरस्त्वम्।
त्वयि-उच्चै:-आरमन्ति प्रतिपदमधुरे चेतना: स्फीतभाग्या:
त्वं च आत्माराम: एवेति-अतुलगुणगणाधार शौरे नमस्ते॥९॥

kaaruNyaat-kaamam-anyaM dadati khalu pare svaatmadastvaM visheShaat
aishvaryaad-iishate(a)nye jagati parajane svaatmanO(a)pi-ishvarastvam .
tvaiy-yuchchai: aaramanti pratipadamadhure chetana: sphiitabhaagyaa:
tvaM cha-atmaaraama evety-atula-guNagaNaadhaara shaure namaste ||9||

ऐश्वर्यं शङ्करादीश्वर-विनियमनं विश्वतेजो-हराणां
तेजस्संहारि वीर्यं विमलमपि यशो निस्पृहैश्चोपगीतम्।
अङ्गासङ्गा सदा श्री:अखिल-विदसि न क्वापि ते सङ्गवार्ता
तत्-वातागारवासिन् मुरहर भगवत्-शब्दमुख्याश्रयोऽसि॥१०॥

AishvaryaM shankaraadiishvara-viniyamanaM vishvatejO-haraaNaaM
tejassanhaari viiryaM vimalamapi yashO nispRaihaishchOpagiitam .
angaasangaa sadaa shrii: akhilavidasi na kvaapi tee sangavaartaa
tad-vaataagaaravaasin murahara bhagavat-shabda-mukhyaashrayO(a)si ||10||

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