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

आदौ हैरण्यगर्भीं तनुम् अविकल जीवात्मिकाम् आस्थितस्त्वं
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-------

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-

ण्यावेधोद्भासितेन स्फुटतर परिबोधाग्निना दह्यमाने ।
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 ||

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