Dasakam 5 - The Origin of the Universe (Virat Purusha)
Narayana Bhattathiri explained the creation of VIRAT purusha in this dasakam. If one has to be devoted to Lord, he must have the knowledge of his form. Hence Bhattathiri gives information about how Lord existed before and after the Pralaya and how universe came in to existence by the will of Lord.
When Mahapralayam or dissolution happened, Maya vanished in to the Lord himself. Since Maya was not there, this world also ceased to exist. The three Gunaas (Satwa, Rajas and Tamas) of Maya were in equilibrium, preventing any modification. At that time neither death nor liberation existed. Day and night also did not exist. Lord alone remained at that time as the Supreme Bliss Consciousness. The time or kaala, karma, gunas and jivas all lay within the supreme consciousness of the Lord Vishnu. Vedhas do not declare them as non-existent. If so, then how can they come in to existence again?
At the end of two prardha kala (100 years of Brahma, 311 trillion 40 billion (311,040,000,000,000) earth years) Lord decided to start creation again. With his mere glance, Lord brought out the maya and from it emerged the power of time, the Karma of Jivas and the nature resulting out of such karmas, helping in the creation of the universe. Lord has Maya by his side but not influenced by it. Vedhas say that he is the mere witness. Lord takes different forms of maya and appear as Jivas.
Maya combined with intelligence which consists of Sattwa, Rajas and tamas gunas all in equal proportion is called mahat. In this sattva guna was more prominent due to which it recognises the collective of Jivas as "I". When more tamas were added to mahat, Individual "I" got created and thus came, the Ahamkara. This aham tatwa mixed with three gunas to form Satvika or vaikarika, Rajasa, tamasa ahamkara. The Satvika or the vaikarika ahamkara then created presiding dieties of Jnanendriyas, which are Dik Devata (of hearing), Vaayu (of touch), Soorya (of seeing), Varuna (of taste) and Ashwini Devatas (of smell). Karmendriyaas - (organs of action) which are Agni (of speech), Indra (of hands), Vishnu (of the legs), Mitra (of excretion) and Prajaapati (of reproduction). Antahkarana -(Inner equipment consisting of Mana, Buddhi, Ahankaara and Chit) which are Moon (of mind), Brahma (of Buddhi- the intellect), Rudra (of Ahamkaara) and Kshetrajna (of Chitt -memory).
From the Raajasic aspect of the Ahankaara the ten Indriyaas were born (5 Karmendriyaas and 5 Jnanendriyaas). By Lord's will, the subtle element of the sound (Shabda) was born from the tamasic aspect of ahamkara. From the Tanmaatra of Sound (Shabda), came the element (Aakaash) Space and from it touch (Sparsha). From touch (Sparsha) came the element air (Vaayu) and from it form (Roopa). From (Roopa) came the element fire (Agni) and from it Taste (Rasa). From the Tanmaatra of Taste (Rasa) came the element Water (Jala) and from it smell (Gandha). From smell (Gandha) came the element Earth (Bhoomi). Lord by his will, this created, the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceding one.
Even though all these elements, sense organs , the organs of action, and their presiding deities came into existence, they could not by themselves create the Brahmaanda or the universe. Then the presiding deities glorified Lord by various hymns and Lord entered into all of them, activated them and combined them, created the Hiranya Andam or the universe (the Golden Egg). This Brahmaanda remained in the cosmic waters, created by Lord for thousand years. Thereafter, Lord broke though the Brahmaanda and took the cosmic form or Viraat Roopa adorned with 14 worlds with thousands of hands, feet, heads and appeared as collective form of all Jivatmas.
Bhattathiri prayed to Lord Guruvayoorappan who manifested as Virat Roopam in the beginning of creation to cure him of all his afflictions and Lord acknowledged his request immediately by nodding his head.
Lyrics of Dasakam 5
व्यक्ताव्यक्तमिदं न किञ्चित्-अभवत्-प्राक्-प्राकृत-प्रक्षये
मायायाम् गुण-साम्य-रुद्ध-विकृतौ त्वय्यागतायां लयम् ।
नो मृत्युश्च तदाऽमृतं च समभूत-नाह्नो न रात्रे: स्थिति:
तत्रैकस्त्वम्- अशिष्यथा: किल परानन्द-प्रकाश-आत्मना ॥१॥
vyaktaa-vyaktamidaM na ki~nchidabhavat-praak-praakR^ita-prakshaye
maayaayaam guNa-saamya-ruddha-vikR^itau tvayyaagataayaaM layam |
nO mR^ityushcha tadaa(a)mR^itaM cha samabhutu-naahnO na raatre: sthiti:
tatraikastvam-ashiShyathaa: kila paraananda-prakaash-aatmanaa ||1||
काल: कर्म गुणाश्च जीवनिवहा: विश्वं च कार्यं विभो
चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनताम्-आययु: ।
तेषां नैव वदन्ति-असत्त्वम्-अयि भो: शक्त्यात्मना तिष्ठतां
नो चेत् किं गगन-प्रसून-सदृशां भूयो भवेत्-संभव: ॥२॥
kaalaH karma guNaashcha jiivanivahaa: vishvaM cha kaaryaM vibhO
chilliilaaratimeyuShi tvayi tadaa nirliinataam-aayayu: |
teShaaM naiva vadanti-asattvamayi bhO: shaktyaatmanaa tiShThataaM
nO chet kiM gagana-prasuuna-sadR^ishaaM bhuuyO bhavet-sambhavaH ||2||
एवं च द्वि-परार्ध-काल-विगतौ-ईक्षां सिसृक्षात्मिकां
बिभ्राणे त्वयि चुक्षुभे त्रिभुवनी-भावाय माया स्वयम् ।
मायात: खलु काल-शक्ति: अखिलादृष्टं स्वभावोऽपि च
प्रादुर्भूय गुणान्-विकास्य विदधु: -तस्या: -सहायक्रियाम् ॥३॥
evaM cha dvi-paraardha-kaala-vigatov-iikshaaM sisR^ikshaatmikaaM
bibhraaNe tvayi chukshubhe tribhuvanii-bhaavaaya maayaa svayam |
maayaata: khalu kaalashakti:akhilaa-dR^iShTaM svabhaavO(a)pi cha
praadurbhuuya guNaan-vikaasya vidadhu: tasyaa:-sahaayakriyaam ||3||
माया-सन्निहितो-अप्रविष्ट-वपुषा साक्षीति गीतो भवान्
भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।
कालादि-प्रतिबोधिताऽथ भवता संचोदिता च स्वयं
माया सा खलु बुद्धि-तत्त्वम्-असृजत्-योसौ महान्-उच्यते ॥४॥
maayaa-sannihitO-(a)praviShTa-vapuShaa saakshiiti giitO bhavaan
bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaapara: |
kaalaadi-pratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM
maayaa saa khalu buddhi-tattvam-asR^ijat-yO(a)sau mahaan-uchyate ||
तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं
जीवेऽस्मिन् खलु निर्विकल्पम्-अहम्-इति-उद्बोध-निष्पाद्क:|
चक्रेऽस्मिन् सविकल्प-बोधक-महन्तत्वं महान् खल्वसौ
सम्पुष्टं त्रिगुणै: तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥
tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaana: svayaM
jiive(a)smin khalu nirvikalpam-ahamiti-udbOdha-niShpaadakaH |
chakresmin savikalpa-bOdhaka-mahantattvaM mahaan khalvasau
sampuShTaM triguNai: tamO(a)tibahulaM viShNO bhavatpreraNaat ||
सोऽहं च त्रिगुणक्रमात् त्रिविधताम्-आसाद्य वैकारिक:
भूय: तैजस-तामसाविति भवन्-आद्येन सत्त्व-आत्मना
देवान्-इन्द्रियमानिनो-अकृत दिशा-वातार्क-पाश्यश्विनो
वह्नी-इन्द्र-अच्युत-मित्रकान् विधु-विधि-श्रीरुद्र-शारीरकान् ॥६॥
sO(a)haM cha triguNakramaat trividhataam-aasaadya vaikaarikO
bhuuya: taijasa-taamasaaviti bhavan-aadyena sattva-atmanaa |
devaan-indriyamaaninO-(a)kR^ita dishaa-vaataarka-paashyashvinO
vahni-indra-achyuta-mitrakaan vidhuvidhi:shriirudra-shaariirakaan ||6||
भूमन् मानस-बुद्ध्यहंकृति-मिलत्-चित्ताख्य-वृत्त्यन्वितं
तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।
जातस्तैजसतो दशेन्द्रियगण:-तत्तामसांशात्पुन:
तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥
bhuuman maanasa-buddhyahankR^iti-milat-chittaakhya vR^ittyanvitaM
tachchaanta: karaNaM vibhO tava balaat sattvaamsha evaasR^ijat |
jaatastaijasatO dashendriyagaNa:-tattaamasaamshaatpuna:
tanmaatraM nabhasO marutpurapate shabdO(a)jani tvadbalaat ||7||
श्ब्दात्-व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं
तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।
एवं माधव पूर्व-पूर्व-कलनात्-आद्याद्य-धर्मान्वितं
भूतग्राममिमं त्वमेव भगवन् प्राकाशय:-तामसात् ॥८॥
shabdaadvyOma tata: sasarjitha vibhO sparshaM tatO maarutaM
tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim |
evaM maadhava puurva-puurva-kalanaat-aadyaadya-dharmaanvitaM
bhuutagraamamimaM tvameva bhagavan praakaashaya:taamasaat ||8||
एते भूतगणा:-तथेन्द्रियगणा:- देवाश्च जाता: पृथक्-
नो शेकुर्भुवनाण्डनिर्मिति-विधौ देवैरमीभिस्तदा ।
त्वं नानाविध-सूक्तिभि:-नुत-गुण:-तत्त्वान्यमून्याविशं-
चेष्टा-शक्तिम्-उदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥
ete bhuutagaNaa:-tathendriyagaNaa:-devaashcha jaataa: pR^ithak
nO shekurbhuvanaaNDa nirmiti-vidhau devairamiibhistadaa |
tvaM naanaavidha suuktibhi: nutaguNa:-tattvaanyamuunyaavishan
cheShThaa-shaktim-udiirya taani ghaTayan hairaNyamaNDaM vyadhaa: ||9||
अण्डं तत्खलु पूर्व-सृष्ट-सलिले-अतिष्ठत् सहस्रं समा:
निर्भिन्दन्-अकृथा:-चतुर्दश-जगत्-रूपं विराडाह्वयम् ।
साहस्त्रै: करपादमूर्धनिवहै: -निश्शेष जीवात्मको
निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥
aNDaM tatkhalu puurva-sR^iShTa-salile-(a)tiShThat sahasraM samaa:
nirbhindann-akR^ithaa:-chaturdasha-jagat-ruupaM viraaDaahvayam |
saahasrai: karapaadamuurdhanivahai: nishsheSha-jiivaatmakO
nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat ||10||
-------Sri Krishnarpanam------
