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-------

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-------

NARAYANEEYAM - DASAKAM - 93 - TWENTY FOUR GURUS

Dasakam - 93 - Twenty Four Gurus

Bhattathiri describes in this dasakam, the qualities he (and there by all of us too) should imbibe from nature and living beings around in this universe.

By the mercy of god, Bhattathiri wished to let go the attachment to his relatives. With mind fixed completely in the Lord and with clear understanding that whatever he saw around are all nothing but an expression of maya, Bhattathiri wanted to abandon all actions due to his mind, body and speech. As long as one possesses attachment to the self and to his varnam, ashramam, there will be some do's/don'ts, good/bad, acceptable/not acceptable. If one surrendered his mind completely to the Lord and understand that he is not different from Lord and possess a balanced mind, then there would be no question of likes or dislikes.

There are varieties of animals in this earth which have only sense of hunger and thirst. But 

human beings alone have common sense to distinguish good and bad, hence taking birth as human being is the best of all. After taking such a best form in this world, such a human being becomes friend and enemy for himself. The one who fixes mind on Lord and learns to solve his miseries of birth/death cycle through that, becomes friend to his soul and one who differs from this becomes enemy to his own soul.

Everything in this universe becomes a spiritual teacher due to the grace of the God. One can learn patience from Mother earth which bears all life without any complaints. Wind though mixes with everything in the atmosphere yet does not loses its trait and hence teaches the sense of detachment. Without attachment, the soul should learn to be spread as wide as the sky. One can learn from water to be pure and clear in mind and thoughts. Any food or thing put in fire gets accepted by it and is independent of the defects in them.  From fire, Bhattathiri wanted to learn the quality of being unaffected by defects or sins of others. Just like fire is present in every tree, he attempted to recognise himself in all beings. Just like waxing and waning of the moon, the growth and degeneration are only limited to the body and not for the soul. The reflection of the Sun appears different in different types of water, likewise Bhattathiri sought the Lord's grace to understand that the soul or the athma, though present in different physical forms, yet it is all one. 

Bhattathiri does not want to get attached and experience miseries like the dove in a story which died because its loved ones were killed by a hunter. The python waits for its prey and takes only what it gets naturally. Likewise Bhattathiri sought to eat whatever food is available and bear hunger when  not available. He wanted to adopt the mightiness shown by ocean. He prayed to Lord that he should not fall for the pleasures obtained through women and destroy himself, like the firefly seeking light, destroys itself by falling in to the fire eventually. He wants to attain the quality of assimilating the good like how the beetle sucks honey from flowers, at the same time prayed to Lord that he should not become greedy and destroy himself in accumulating wealth like it. 

Male elephants are controlled by using female elephants, So Bhattathiri requested Lord that he should never fall for the beauty of woman and get captivated by them. He wishes not to learn the act of accumulating wealth from honey bee which gathers and stores honey. Just like how humans take the honey after driving away the bee, robbers will take away the accumulated wealth one day. He wished not to get attracted to sounds which does not be long to divinity unlike deer which falls to music played by hunters. Like a fish which falls in to the net for the want of prey, Bhattathiri wished not to fall in prey for material benefits. He wanted to be like Pingala, lady who slept well after she withdrew her interest in acquiring greater wealth. Kurram is a bird which is attacked by other birds as it holds and guards the meat on its beak. Bhattathiri wants not to be like this bird, in accumulating wealth and then suffer miseries in an effort to protect it.

Bhattathiri wished to be like a child in being happy and carefree. Two or more bangles on hand make noise, if it is one, it will not. Bhattathiri wanted to avoid unnecessary talks and arguments to have peace in life. He wants to stay focused on Lord like a person who aims his arrow does not get distracted by the jarring music of the instruments announcing King's arrival. Just like how snakes live in the hole made by the mouse, Bhattathiri wanted to stay happily, peacefully and unattached in house built by others.

Spider spins its web from the fluid emanating from its body and later pulls it onto itself. Similarly Lord creates the world but makes the people stay focused on himself. A wasp stings a worm continuously and make it always think about wasp and worm finally becomes a wasp itself. Similarly, Bhattathiri wanted to stay focused on the Lord and eventually get Lord's divya swaroopam. Finally, to Bhattathiri, his physical body which becomes ashes or feast to the worms in the end, suffering with the disease, was itself serving as the best Guru.

The attachment to the physical form only causes attachment to property, wife, wealth and makes one forget to contemplate on Lord's form without knowing the fact that this body becomes food to fire or dog. Bhattathiri wonders why the five senses does not stay controlled and keep wandering, never getting attracted to Lord's lotus feet. He prayed to Lord to remove his body afflictions as he is still not able to get over the attachment to his physical form. He has received the physical form of Brahmin by good Karma in his previous births. Hence sincerely requested Lord to protect his hard earned physical body from falling for sensuous desires and help him surrender only to Lord's lotus feet. Lord Guruvayoorappan nodded his head, acknowledging all his requests.

Lyrics of Dasakam 93

बन्धुस्नेहं विजह्यां तव हि करुणया त्वय्युपावेशितात्मा

सर्वं त्यक्त्वा चरेयं सकलमपि जगत् वीक्ष्य माया विलासम् ।

नानात्वात् भ्रान्तिजन्यात् सति खलु गुण दोषावबोधे विधिर्वा

व्यासेधो वा कथं तौ त्वयि निहितमते: वीत वैषम्य बुद्धे: ॥१॥

bandhusnehaM vijahyaaM tava hi karuNayaa tvayyupaaveshitaatmaa

sarvaM tyaktvaa chareyaM sakalamapi jagat viikshya maayaavilaasam |

naanaatvaat bhraantijanyaat sati khalu guNadOShaavabOdhe vidhirvaa

vyaasedhO vaa kathaM tau tvayi nihitamate: viita vaiShamyabuddhe: || 1 ||

क्षुत् तृष्णा लोपमात्रे सतत कृतधियो जन्तव: सन्त्यनन्ता:

तेभ्यो विज्ञानवत्त्वात् पुरुष इह वर: तज्जनिर्दुर्लभैव ।

तत्राप्यात्मात्मन: स्यात्-सुहृदपि च रिपु: यस्त्वयि न्यस्तचेता:

तापोच्छित्ते: उपायं स्मरति स हि सुहृत् स्वात्मवैरी ततोऽन्य: ॥२॥

kshut tR^iShNaa lOpamaatre satata kR^itadhiyO jantava: santyanantaa:

tebhyO vij~naanavattvaat puruSha iha vara: tajjanirdurlabhaiva |

tatraapyaatmaa(a)(a)tmana: syaat-suhR^idapi cha ripu: yastvayi nyastachetaa:

taapOchChitte: upaayaM smarati sa hi suhR^it svaatmavairii tatO(a)nya: || 2 ||

त्वत्कारुण्ये प्रवृत्ते क इव न हि गुरु: लोकवृत्तेऽपि भूमन्

सर्वाक्रान्तापि भूमि: न हि चलति तत: सत्क्षमां शिक्षयेयम् ।

गृह्णीयाम् ईश तत्तत् विषय परिचयेपि अप्रसक्तिं समीरात्

व्याप्तत्वम् च आत्मनो मे गगन गुरुवशात् भातु निर्लेपता च ॥३

tvatkaaruNye pravR^itte ka iva na hi guru: lOkavR^itte(a)pi bhuuman

sarvaakraantaa(a)pi bhuumi: nahi chalati tata: satkshamaaM shikshayeyam |

gR^ihNiiyaam iisha tattat viShaya parichaye(a)pi aprasaktiM samiiraat

vyaaptatvaM chaatmanO me gagana guruvashaat bhaatu nirlepataa cha || 3 ||

स्वच्छ: स्यां पावनोऽहं मधुर उदकवत् वह्निवन्मा स्म गृह्णां

सर्वान्नीनोऽपि दोषं तरुषु तमिव मां सर्वभूतेष्ववेयाम् ।

पुष्टिर्नष्टि: कलानां शशिन इव तनो: नात्मनोऽस्तीति विद्यां

तोयादिव्यस्त मार्ताण्डवदपि च तनुष्वेकतां त्वत् प्रसादात् ॥४॥

svachCha: syaaM paavanO(a)haM madhura udakavat vahnivanmaa sma gR^ihNaaM

sarvaanniinO(a)pi dOShaM taruShu tamiva maaM sarvabhuuteShvaveyaam |

puShTirnaShTi: kalaanaaM shashina iva tanO: naatmanO(a)stiiti vidyaaM

tOyaadivyasta maartaaNDavadapi cha tanuShvekataaM tvat prasaadaat || 4 ||

स्नेहाद्व्याधात्त पुत्रव्यसन मृत कपोतायितो मा स्म भूवं

प्राप्तं प्राश्नन् सहेय क्षुधमपि शयुवत् सिन्धु वत्स्याम् अगाध: ।

मा पप्तं योषिदादौ शिखिनि शलभवत् भृङ्गवत् सारभागी

भूयासं किन्तु तद्वत् धनचयनवशात् माहमीश प्रणेशम् ॥५॥

snehaadvyaadhaasta putra vyasana mR^ita kapOtaayitO maa sma bhuuvaM

praaptaM praashnan saheya kshudhamapi shayuvat sindhu vatsyaam agaadha: |

maa paptaM yOShidaadau shikhini shalabhavat bhR^ingavat saarabhaagii

bhuuyaasaM kintu tadvat dhanachayanavashat maa(a)hamiisha praNesham || 5 ||

मा बद्ध्यासं तरुण्या गज इव वशया नार्जयेयं धनौघं

हर्तान्यस्तं हि माध्वीहर इव मृगवन् मा मुहं ग्राम्य गीतै: ।

नात्यासज्जेय भोज्ये झष इव बलिशे पिङ्गलावन् निराश:

सुप्यां भर्तव्य योगात् कुरर इव विभो सामिषोऽन्यैर्न हन्यै ॥६॥

maa badhyaasaM taruNyaa gaja iva vashayaa naarjayeyaM dhanaughaM

hartaa(a)nyastaM hi maadhviihara iva mR^igavan maa muhaM graamya giitai: |

naatyaasajjeya bhOjye jhaSha iva baLishe pingalaavan niraasha:

supyaaM bhartavya yOgaat kurara iva vibhO saamiShO(a)nyairna hanyai || 6 ||

वर्तेय त्यक्तमान: सुखमति शिशुवत् निस्सहायश्चरेयं

कन्याया एकशेषो वलय इव विभो वर्जितान्योन्य घोष: ।

त्वच्चित्तो नावबुध्यै परमिषुकृदिव क्ष्माभृदायान घोषं

गेहेषु अन्य प्रणीतेषु अहिरिव निवसानि उन्दुरोर्मन्दिरेषु ॥७॥

varteya tyaktamaana: sukhamati shishuvat nissahaayashchareyaM

kanyaayaa ekasheShO valaya iva vibhO varjitaanyOnya ghOSha: |

tvachchittO naavabudhyai paramiShukR^idiva kshmaabhR^idaayaana ghOShaM

geheShu anya praNiiteSu ahiriva nivasaani undurOrmandireShu || 7 ||

त्वय्येव त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां

त्वच्चिन्ता त्वत् स्वरूपं कुरुत इति दृढं शिक्षये पेशकारात् ।

विड्भस्मात्मा च देहो भवति गुरुवरो यो विवेकं विरक्तिं

धत्ते सञ्चिन्त्यमानो मम तु बहुरुजा-पीडितोऽयं विशेषात् ॥८॥

tvayyeva tvatkR^itaM taM kshapayasi jagadityuurNanaabhaat pratiiyaaM

tvachchintaa tvat svaruupaM kuruta iti dR^iDhaM shikshaye peshakaaraat |

viDbhasmaatmaa cha dehO bhavati guruvarO yO vivekaM viraktiM

dhatte sanchintyamaanO mama tu bahurujaa-piiDitO(a)yaM visheShaat || 8 ||

ही ही मे देहमोहं त्यज पवनपुराधीश यत्प्रेम हेतो: 

गेहे वित्ते कलत्रादिषु च विवशिता: त्वत्पदं विस्मरन्ति ।

सोऽयं वह्नेश्शुनो वा परमिह परत: साम्प्रतम् चाक्षिकर्ण:

त्वग्जिह्वाद्या विकर्षन्ति अवशमत इत: कोऽपि न त्वत् पदाब्जे ॥९॥

hii hii me dehamOhaM tyaja pavanapuraadhiisha yatperamahetO:

gehe vitte kalatraadiShu cha vivashitaa: tvatpadaM vismaranti |

sO(a)yaM vahne: shunO vaa paramiha parata: saamprataM chaakshikarNa:

tvagjihvaadyaa vikarShanti avashamata ita: kO(a)pi na tvat padaabje || 9 ||

दुर्वारो देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान्

हृत्वा भक्तिं द्रढिष्ठां कुरु तव पद पङ्केरुहे पङ्कजाक्ष ।

नूनं नाना भवान्ते समधिगतममुं मुक्तिदं विप्रदेहं

क्षुद्रे हा हन्त मा मा क्षिप विषयरसे पाहि मां मारुतेश ॥१०॥

durvaarO dehamOhO yadi punaradhunaa tarhi nishsheSharOgaan

hR^itvaa bhaktiM draDhiShThaaM kuru tava pada pankeruhe pankajaaksha |

nuunaM naanaa bhavaante samadhigatamimaM muktidaM vipradehaM

kshudre haa hanta maa maa kshipa viShayarase paahi maaM maarutesha || 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 - 90 - VISHNU MAHATVA STHAPANAM

Dasakam - 90 - Vishnu Mahatva Sthapanam

Bhattathiri completed stories about Lord and from this Dasakam onwards, speaks about his glory, philosophy and ways to reach him.

From the stories of Vrikasuran, Bhrigu Muni, Mohini avathara and Ambarisha, it is evident that Lord's glory rules over glory of all devas and devathas including Parameshwaran. What is formless and still not any different from the form of Brahma, Vishnu and Shiva is the form of Lord. It can be concluded that amongst the trinities, Lord Narayana/Hari/Krishna has the greatest glory.

Shaivites mention five forms of gods, namely, Brahma, Vishnu, Shivan, Eshwaran, Sadasivam and say that Parameshwaran exists as these five forms.In this Sadashivam is one another form of the supreme Lord only. Eshwaran existing in vaikuntam is also the Lord Hari only. Lord exists in Brahmaloka in the form of Brahma, Shivaloka in the form of Shiva and Vaikunta in the form of Vishnu.

In trinities, the one who has maximum sattvic qualities, is mentioned as Vishnu, one who possess sattvic qualities but have more rajasic qualities is called as Brahma and the one who has more sattvic qualities but actions of tamasic qualities is called as Shankaran. Transcending the trinity, Lord is considered Supreme and is the essence of all. Shaivas consider Parameshwaran as the one form of Lord and there are enough proofs in support of this truth.

Bhagavatpada Shri Adi Shankaracharya who is considered as Shiva avathar, has respected and honoured Supreme Lord's form, the most. He never favoured one deity. He has written commentaries on sahasranama, Bhagavad Geetha and has said in them, that it all denotes Lord Narayana/Hari /Krishna only. He wrote works depicting Lord and sung his praises and attained moksha at the end. In his explanation about Manthra Sastras, Shri Adi Shankaracharya has mentioned Lord as supreme over the Trinity - Brahma, Vishnu and Shiva. He has described Lord Narayana/Hari/Krishna as one appearing similar to a beautiful blue lily and one who is Lord of the universe, the Lord of all. When describing about Pranava, he has mentioned about Nishkala meditation on the Lord's supreme form only and not about forms of other deities.

In Purana sangraha, which summarizes all puranas, only Lord's glory has been discussed and explained. It is mentioned that Satyaloka where the trinities exist is bigger and glorious than the three worlds. Above Satyaloka is the Vaikunta, where Lord Narayana/Hari/Krishna exists and it is more glorious and transcending than Satyaloka. There are no reference to the abode of Shiva. The present Brahma Kalpa, in its beginning, Lord revealed his cosmic form to Brahma as mentioned in Second skandam of Srimad Bhagavatam.  Sri Madhvacharya who was devotee of Shiva has mentioned in his puranasara, this form of Lord revealed to Brahma only as Lord Vishnu, Shiva.

People who by their instinct in previous births are devoted to Shiva and for such people, the liberation come through firm devotion to Shiva. While encouraging and motivating such persons, Sage Vyasa in Puranas like Skanda, has spoken about glory of Shiva more that of Lord. Arthavadam is classified in to Bhoodarthavadam, Anuvadam, Vritta Arthavadam. Talking about how their God protected his devotees from bad elements it is called Bhoodaarthavadham. Talking the glory of their respective god and mentioning that it is the fortune of that particular individual to have the desire to worship that god, is Anuvadam.Talking about the negatives of the other gods to highlight the supremacy of their favourite deity is Vritta arthavadam. This is also to increase the devotion towards the favourite deity for that individual. Sage Vyasa has mentioned in skanda puranas that Vishnu possess more of thamo Gunas, have got advice from Shiva. This was to increase the devotion of the worshippers of Shiva and not to be considered as something where Lord's glory is spoken less.

Bhattathiri mentioned at this context, that he is ignorant and what little he tried to say above, were the ones, which have been explained well in Manthra Sashtras. Amongst various puranas scripted by Sage Vyasa, the most significant one is Bhagavata purana, in which he spoke glory of Lord Krishna. Bhattathiri worshipped that Lord to remove all his miseries and requested to make him more devoted to him. Guruvayoorappan from sanctum immediately nodded his head in approval.

Lyrics of Dasakam 90

वृक भृगु मुनि मोहिन् अम्बरीषादि वृत्तेषु
अयि तव हि महत्त्वं सर्व शर्वादि जैत्रम् ।
स्थितमिह परमात्मन् निष्कलार्वागभिन्नं
किमपि तदवभातं तद्धि रूपं तवैव ॥१॥

vR^ika bhR^igu muni mOhini ambariiShaadi vR^itteShu
ayi tava hi mahattvaM sarva sharvaadi jaitram |
sthitamiha paramaatman niShkalaarvaagabhinnaM
kimapi tadavabhaataM taddhi ruupaM tavaiva || 1 ||

मूर्ति त्रयेश्वर सदाशिव पञ्चकं यत्
प्राहु: परात्म वपुरेव सदाशिवोऽस्मिन् ।
तत्रेश्वरस्तु स विकुण्ठ पदस्त्वमेव
त्रित्वं पुनर्भजसि सत्य पदे त्रिभागे ॥२॥

muurti trayeshvara sadaashiva pa~nchakaM yat
praahu: paraatma vapureva sadaashivO(a)smin |
tatreshvarastu sa vikuNTha padastvameva
tritvaM punarbhajasi satya pade tribhaage || 2 ||

तत्रापि सात्त्विकतनुं तव विष्णुमाहु:
धाता तु सत्त्व विरलो रजसैव पूर्ण: ।
सत्त्वोत्कट त्वमपि चास्ति तमोविकार-
चेष्टादिकं च तव शङ्कर नाम्नि मूर्तौ ॥३॥

tatraapi saattvikatanuM tava viShNumaahu:
dhaataa tu sattva viralO rajasaiva puurNa: |
sattvOtkaTatvamapi chaasti tamOvikaara-
cheShTaadikaM cha tava shankara naamni muurtau || 3 ||

तं च त्रिमूर्त्यतिगतं परपूरुषं त्वां
शर्वात्मनापि खलु सर्वमयत्व हेतो: ।
शंसन्त्युपासन विधौ तदपि स्वतस्तु
त्वत् रूपं  इत्यति दृढं बहु न: प्रमाणम् ॥४॥

taM cha trimuurtyatigataM parapuuruShaM tvaaM
sharvaatmanaa(a)pi khalu sarva mayatva hetO: |
shamsantyupaasana vidhau tadapi svatastu
tvad ruupam ityati dR^iDhaM bahu na: pramaaNam || 4 ||

श्रीशङ्करोऽपि भगवान् सकलेषु तावत्
त्वामेव मानयति यो न हि पक्षपाती ।
त्वन्निष्ठमेव स हि नाम सहस्रकादि
व्याख्यद् भवत्स्तुति परश्च गतिं गतोऽन्ते ॥५॥

shriishankarO(a)pi bhagavaan sakaleShu taavat
tvaameva maanayati yO na hi pakshapaatii |
tvanniShThameva sa hi naama sahasrakaadi
vyaakhyad bhavatstuti parashcha gatiM gatOnte || 5 ||

मूर्ति त्रयातिगं उवाच च मन्त्रशास्त्र-
स्यादौ कलायसुषमं सकलेश्वरं त्वाम् ।
ध्यानं च निष्ककलं असौ प्रणवे खलूक्त्वा
त्वामेव तत्र सकलं निजगाद नान्यम् ॥६॥

muurti trayaatigam uvaacha cha mantrashaastra:
aadau kalaayasuShumaM sakaleshvaram tvaam |
dhyaanaM cha niShkalam asau praNave khaluuktvaa
tvaameva tatra sakalaM nijagaada naanyam || 6 ||

समस्त सारे च पुराण सङ्ग्रहे
विसंशयं त्वन्महिमैव वर्ण्यते ।
त्रिमूर्तियुक् सत्यपद त्रिभागत:
परं पदं ते कथितं न शूलिन: ॥७॥

samasta saare cha puraaNa sangrahe
visamshayaM tvanmahimaiva varNyate |
trimuurtiyuk satyapada tribhaagata:
paraM padaM te kathitaM na shuulina: || 7 ||

यत् ब्राह्मकल्प इह भागवत द्वितीय-
स्कन्धोदितं वपु: अनावृतं  ईश धात्रे ।
तस्यैव नाम हरि शर्वमुखं जगाद
श्रीमाधव: शिवपरोऽपि पुराण सारे ॥८॥

yad braahmakalpa iha bhaagavata dvitiiya-
skandhOditaM vapu: anaavR^itam iisha dhaatre |
tasyaiva naama hari sharvamukhaM jagaada
shriimaadhava: shivaparO(a)pi puraaNa saare || 8 ||

ये स्व प्रकृत्यनुगुणा गिरिशं भजन्ते
तेषां फलं हि दृढयैव तदीय भक्त्या।
व्यासो हि तेन कृतवान् अधिकारि हेतो:
स्कन्दादिकेषु तव हानि वचोऽर्थवादै: ॥९॥

ye sva prakR^ityanuguNaa girishaM bhajante
teShaaM phalaM hi dR^iDhayaiva tadiiya bhaktyaa |
vyaasO hi tena kR^itavaanadhikaarihetOH
skaandaadikeShu tava haanivachO(a)rthavaadaiH || 9 ||

भूतार्थ कीर्तिरनुवाद विरुद्धवादौ
त्रेधार्थवाद गतय: खलु रोचनार्था: ।
स्कान्दादिकेषु बहवोऽत्र विरुद्ध वादा:
त्वत् तामसत्व परिभूति उपशिक्षणाद्या: ॥१०॥

bhuutaartha kiirti ranuvaada viruddha vaadau
tredhaa(a)rthavaada: khalu rOchanaarthaa: |
skaandaadikeShu bahavO(a)tra viruddha vaadaa:
tvat taamasatva paribhuuti upashikshaNaadyaa: || 10 ||

यत् किञ्चिदपि अविदुषाऽपि विभो मयोक्तं
तन्मन्त्र शास्त्र वचनाद्यभि दृष्टमेव ।
व्यासोक्ति सारमय भागवतोप गीत
क्लेशान् विधूय कुरु भक्तिभरं परात्मन् ॥११॥

yatki~nchidapi aviduShaa(a)pi vibhO mayOktaM
tanmantra shaastra vachanaadyabhi dR^iShTameva |
vyaasOkti saaramaya bhaagavatOpa giita
kleshaan vidhuuya kuru bhaktibharaM paraatman || 11 ||

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

NARAYANEEYAM DASAKAM - 89 - VRIKASURA VADHAM AND SRI VISHNU PARATVAM

Dasakam - 89 - Vrikasura Vadham and 

Sri Vishnu Paratvam

Bhattathiri described the best results of Krishna upasanai. Guruvayoorappan, consort of Maha Lakshmi, never gives wealth immediately to those who are devoted to him. Wealth increases arrogance and madness. So he makes them humble and get a balanced state of mind before offering prosperity. At any time, Lord's devotees do not have less of anything.

There are people who pray Brahma and Shiva who can be easily pleased and angered, according to their nature. Due to absence of long standing goal, they are not successful in this attempt and end up angering the devatha. Vrikasuran, son of Shakuni is a best example for such people who worship other devathas for benefit and experience downfall. Once, Vrikasuran enquired Narada as to which God will give darshan easily on prayers. Narada suggested praying to Lord Shiva. Krishna is never happy with people possessing bad virtues. Hence Narada did not suggest his name.

Vrikasuran did severe penance for seven days and on the seventh day, he tried to cut his head. Shiva gave darshan to Vrikasuran. Immediately Vrikasuran requested mean and cruel boon, that the person on whose head he keeps his hand, that person should die. It is quite natural for non-devotees of Krishna to not possess good thoughts or actions. Shiva, Lord of three worlds, granted the boon. Immediately Vrikasuran tried to test this on Shiva himself. Shiva ran here and there to protect himself, but none in the three worlds came to his support. Finally Shiva reached Lord's abode, Vaikunta.

Seeing the asura running and approaching Vaikuntam, Krishna in the guise of a soft-spoken Brahmin went and stood before him. Krishna asked Vrikasuran, why he was running here and there to test the boon when he could test it simply on himself. Vrikasuran attracted by the charm of the brahmin, without thinking kept his hand on his head and fell like a tree whose root was cut. This is how downfall happens to those who worship devathas other than Krishna. Thus Krishna only protected Shiva, Lord of three worlds.

Once sages living along saraswati river got a doubt as to which god among trinities is more sattvic in nature, They sent sage Bhrigu to the three lokas on this mission. On reaching Brahma loka, Brigu did not pray to Brahma which angered him but then he controlled it. Next Brigu went to Shiva. Lord Shiva on seeing Bhrigu coming, ran towards him to hug him. Bhrigu pulled himself off and said Shiva does not follow perfect aacharams. This angered Shiva, however, Parvathy intervened and pacified Shiva. 

Then Bhrigu reached vaikunta. Krishna was sleeping on Mahalakshmi's lap. Sage Bhrigu went and kicked him on his chest. Krishna got up immediately, begged pardon and said the scar made by Bhrigu's kicking will remain like a jewel in his chest always. Sages at Saraswati river learnt about this incident through Bhrigu and concluded that Krishna is the only god to have sattvic virtue the most. The sages since then were completely devoted to Lord and reached  Moksham. Bhattathiri worshipped the Sattva form of Lord, which never had the quality of downfall from its total sattvic nature. When this universe was formed, the vedas and upanishads prayed to Lord. He is the only god who is in Sat-Chit-ananda form, advaitha form and Paramatma. Bhattathiri offered worship to that Lord, who is the fortune of Gopikas, to protect him from all sorrows. Lord Guruvayoorappan acknowledged his request by nodding his head immediately.

Lyrics of Dasakam 89

रमाजाने जाने यदिह तव भक्तेषु विभवो
न सद्य: सम्पद्य: तदिह मदकृत्त्वा दशमिनाम् ।
प्रशान्तिं कृत्वैव प्रदिशसि तत: काममखिलं
प्रशान्तेषु क्षिप्रं न खलु भवदीये च्युतिकथा ॥१॥

ramaajaane jaane yadiha tava bhakteShu vibhavO
na sadya: sampadya: tadiha madakR^ittvaa dashaminaam |
prashaantiM kR^itvaiva pradishasi tata: kaamamakhilaM
prashaanteShu kshipraM na khalu bhavadiiyechyuti kathaa || 1 ||

सद्य: प्रसाद रुषितान् विधि शङ्करादीन्
केचित्-विभो निजगुणानुगुणं भजन्त: ।
भ्रष्टा भवन्ति बत कष्टमदीर्घदृष्ट्या 

स्पष्टं वृकासुर उदाहरणं किलास्मिन् ॥२॥

sadyaH prasaadaruShitaan vidhishankaraadiin
kechidvibhO nijaguNaanuguNaM bhajantaH |
bhraShTaa bhavanti bata kaShTam adiirgha dR^iShTyaa
spaShTaM vR^ikaasura udaaharaNaM kilaasmin || 2 ||

शकुनिज: स तु नारदमेकदा
त्वरिततोषम् अपृच्छदधीश्वरम् ।
स च दिदेश गिरीशम् उपासितुं
न तु भवन्तम् अबन्धुम् असाधुषु ॥३॥

shakunija: sa tu naaradamekadaa
tvaritatOSham apR^ichChadadhiishvaram |
sa cha didesha giriisham upaasituM
na tu bhavantam abandhum asaadhuShu || 3 ||

तपस्तप्त्वा घोरं स खलु कुपित: सप्तम दिने
 शिर: छित्वा सद्य: पुरहरम् उपस्थाप्य पुरत: ।
अतिक्षुद्रं रौद्रं शिरसि करदानेन निधनं
जगन्नाथात् वव्रे भवति विमुखानां क्व शुभधी: ॥४॥

tapastaptvaa ghOraM sa khalu kupita: saptama dine
shirashChitvaa sadya: puraharam upasthaapya purata: |
atikshudraM raudraM shirasi karadaanena nidhanaM
jagannaathaat vavre bhavati vimukhaanaaM kva shubhadhii: || 4 ||

मोक्तारं बन्धमुक्तो हरिणपतिरिव प्राद्रवत्सोऽथ रुद्रं
दैत्यात् भीत्या स्म देवो दिशि दिशि वलते पृष्ठतो दत्तदृष्टि: ।
तूष्णीके सर्वलोके तव पदम् अधिरोक्ष्यन्तम् उद्वीक्ष्य शर्वं
दूरादेवाग्रतस्त्वं पटुवटु वपुषा तस्थिषे दानवाय ॥५॥

mOktaaraM bandhamuktO hariNapatiriva praadravat sO(a)tha rudraM
daityaat bhiityaa sma devO dishi dishi valate pR^iShThatO dattadR^iShTi: |
tuuShNiike sarvalOke tava padam adhirOkshyantam udviikshya sharvaM
duuraadevaagratastvaM paTuvaTu vapuShaa tasthiShe daanavaaya || 5 ||

भद्रं ते शाकुनेय भ्रमसि किमधुना त्वं पिशाचस्य वाचा
सन्देहश्चेन्म दुक्तौ तव किमु न करोषि अङ्गुलीमङ्ग मौलौ ।
इत्थं त्वद्वाक्यमूढ: शिरसि कृतकर: सोऽपतच्छिन्नपातं
भ्रंशो ह्येवं परोपासितुरपि च गति: शूलिनोऽपि त्वमेव ॥६||

bhadraM te shaakuneya bhramasi kimadhunaa tvaM pishaachasya vaachaa
sandehashchenma duktau tava kimu na karOShi anguliimanga maulau |
itthaM tvadvaakya muuDha: shirasi kR^itakara: sO(a)patachChinna paataM
bhramshO hyevaM parOpaasiturapi cha gatiH shuulinO(a)pi tvameva || 6 ||

भृगुं किल सरस्वती निकट वासिनस्तापसा:
त्रिमूर्तिषु समादिशन् अधिक सत्त्वतां वेदितुम् ।
अयं पुनरनादरात् उदित रुद्ध रोषे विधौ
हरेऽपि च जिहिंसिषौ गिरिजया धृते त्वाम् अगात् ॥७॥

bhR^iguM kila sarasvatii nikaTa vaasinastaapasaa:
trimuurtiShu samaadishann adhika sattvataaM veditum |
ayaM punaranaadaraat udita ruddha rOShe vidhau
hare(a)pi cha jihimsiShau girijayaa dhR^ite tvaam agaat || 7

सुप्तं रमाङ्कभुवि पङ्कज लोचनं त्वां
विप्रे विनिघ्नति पदेन मुदोत्थितस्त्वम् ।
सर्वं क्षमस्व मुनिवर्य भवेत् सदा मे
त्वत् पादचिन्हमिह भूषणम् इत्यवादी: ॥८॥

suptaM ramaankabhuvi pankaja lOchanaM tvaaM
vipre vinighnati padena mudOtthitastvam |
sarvaM kshamasva munivarya bhavet sadaa me
tvat paadachihnamiha bhuuShaNam ityavaadii: || 8 ||

 निश्चित्य ते च सुदृढं त्वयि बद्धभावा:
सारस्वता मुनिवरा दधिरे विमोक्षम् ।
त्वामेवमच्युत पुनश्च्युति दोषहीनं
सत्त्वोच्चयैक तनुमेव वयं भजाम: ॥९॥

nishchitya te cha sudR^iDhaM tvayi baddhabhaavaa:
saarasvataa munivaraa dadhire vimOksham |
tvaamevamachyuta punashchyuti dOShahiinaM
satvOchchayaika tanumeva vayaM bhajaama: || 9 ||

जगत् सृष्ट्यादौ त्वां निगम निवहै: वन्दिभिरिव
स्तुतं विष्णो सच्चित् परम रस निर्द्वैत वपुषम् ।
परात्मानं भूमन् पशुप वनिता भाग्य निवहं
परितापश्रान्त्यै पवन पुरवासिन् परि भजे ॥१०॥

jagat sR^iShTyaadau tvaaM nigama nivahai: vandibhiriva
stutaM viShNO sachchit parama rasa nirdvaita vapuSham |
paraatmaanaM bhuuman pashupa vanitaa bhaagya nivahaM
pariitaapashraantyai pavana puravaasin pari bhaje ||10 ||

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

NARAYANEEYAM DASAKAM - 88 - SANTHANA GOPALAM

Dasakam - 88 - Santhana Gopalam

Earlier, Krishna had brought back the life of Guru Sandeepani's son and returned him to his guru as guru dakshina. Quoting this incident, Devaki requested Krishna to show her, the six children born to her and got killed by Kamsa. Krishna went to Suthala, where he was honoured by Mahabali. Earlier due to Brahma's curse, Sage Marichi's sons were born as children of Hiranyakashipu and eventually they were born as Vasudeva's children. After bringing the children from Suthala loka and showing the children to Devaki, Krishna sent them to Devaloka.

At Mithila, there were two devotees of Krishna, Sruthadevan, famous Brahmin and King called Bahulasvan. At their invite, Krishna went to both the houses at the same time, taking two forms. While Bahulasvan being a king, offered a grand welcome and pooja with gold and expensive items, Sruthadevan  offered fruits, vegetables available on that day and performed Pooja. Krishna blessed both of them equally and gave them moksham.

One Brahmin at Dwaraka lost his child and was in grief. His family was ranting about the loss.  Hearing the brahmin's lamentation, Krishna said that no one can go against destiny. Actually Krishna wanted to remove the pride of Arjuna and change his immature thought that Krishna is just a human like himself, show him the vaikuntam and make him realise that Krishna is paramatma swaroopam. Hence he acted as if he neglected the brahmin's complaint. 

Like this, the brahmin got eight children and all of them died. People in Dwaraka began to speak that such sorrows happen only due to Krishna's indifference to the brahmin's woes. Around that time, Arjuna came to Dwaraka to live with his friend Krishna. At the same time, the brahmin lost his ninth child also and brahmin's grief and wailing had no limits. Seeing his condition, Arjuna made a vow that he would bring back his children, else would jump into the fire. 

Thinking that he is the protector of people who come to him, Arjuna without even asking Krishna, went  to the brahmin's house and protected the delivery room with row of arrows and still the Brahmin lost his baby. Arjuna went to Yama, Indra loka with his yogic powers and searched for the children but in vain. When he tried to jump into the fire to keep up his vow, Krishna prevented him. He took Arjuna quickly in his chariot in the west direction to Loka lokam, which was dark. Krishna using his sudarshana chakra removed the darkness and facilitated Arjuna to see Vaikunta, Krishna's abode. Arjuna saw Krishna, who is greatest among trinities and who is the originator of Vedas and scriptures, lying on bed made by adhiseshan, completely decked with jewellery and holding weapons, with Mahalakshmi in his chest. Arjuna saw Krishna himself as the supreme form there and prostrated to that form along with Krishna.

Lord at Vaikuntam told Arjuna that both of you are myself. But divinity is potent in one form(paramathma) and latent in the other (Jeevathma), which is the cause of difference between Krishna and Arjuna. To make Arjuna understand this fact, Lord abducted  the children. Arjuna with pride shattered, prostrated at Lord's feet and offered prayers. Lord at Vaikuntam, gave back the children which was returned to the brahmin. Like this, Krishna through his leelas delighted the world, made the vrishni clan prosper, pleased the beautiful eyed wives with his sportive activities and helped brahmins perform yagnas. In order to reduce the burden of the earth, he liberated many devotees who surrendered at this lotus feet and helped them cross the ocean of Samsara, which was the main reason for his incarnation. Krishna was the incarnate of the infinite brahman which appeared in human form amongst the yadava clan.

Sage Narada, an ardent devotee of the Lord was staying in Dwaraka most of the time. Vasudevan, virtuous father of Krishna received the insight in to spiritual knowledge from Sage Narada. Uddhavar, the prime devotee and intelligent amongst all devotees of Lord, attained spiritual knowledge from Krishna. He continues to stay at Bhadri for the benefit of mankind. The incarnation of Krishna is one of the best incarnations where everyone overcame the sorrows and could attain spiritual union with Lord effortlessly. Pandavas with their friendship, Kamsan through his fear, Nandan and vasudevan through their affection, Shishupalan through his hatred, Gopikas through their attachment, attained Moksham. Bhattathiri requested the Lord who incarnated for removal of sorrows. to bless him and all of us too with complete devotion. Lord Guruvayoorappan acknowledged his request immediately.

Lyrics of Dasakam 88

प्रागेवाचार्य पुत्राहृति निशमनया स्वीय षट्सूनुवीक्षां

काङ्क्षन्त्या मातुरुक्त्या सुतलभुवि बलिं प्राप्य तेनार्चितस्त्वम् ।

धातु: शापात् हिरण्यान्वित कशिपु भवान् शौरिजान् कंसभग्नान्

आनीयैनान् प्रदर्श्य स्वपदमनयथा: पूर्वपुत्रान् मरीचे: ॥१॥

praagevaachaarya putraahR^iti nishamanayaa sviiya ShaTsuunuviikshaaM

kaankshantyaa maaturuktyaa sutalabhuvi baliM praapya tenaarchitastvam |

dhaatu: shaapaat hiraNyaanvita kashipu bhavaan shaurijaan kamsabhagnaan

aaniiyainaan pradarshya svapadamanayathaa: puurvaputraan mariiche: || 1 ||

श्रुतदेव इति श्रुतं द्विजेन्द्रं

बहुलाश्वं नृपतिं च भक्ति पूर्णम् ।

युगपत्त्वम् अनुग्रहीतु कामो

मिथिलां प्रापिथं तापसै: समेत: ॥२॥

shrutadeva iti shrutaM dvijendraM

bahulaashvaM nR^ipatin cha bhakti puurNam |

yugapattvam anugrahiitu kaamO

mithilaaM praapitha taapasai: sameta: || 2 ||

 

गच्छन् द्विमूर्ति: उभयो: युगपन्निकेतम्

एकेन भूरि विभवै: विहितोपचार: ।

अन्येन तद्दिन भृतैश्च फलौदनाद्यै:

स्तुल्यं प्रसेदिथ ददाथ च मुक्तिमाभ्याम् ॥३॥

gachChan dvimuurti: ubhayO: yugapan-niketam

ekena bhuuri vibhavai: vihitOpachaara: |

anyena taddina bhR^itaishcha phalaudanaadyai:

tulyaM praseditha dadaatha cha muktimaabhyaam || 3 ||

भूयोऽथ द्वारवत्यां द्विज तनय मृतिं तत् प्रलापानपि त्वं

को वा दैवं निरुन्ध्यात् इति किल कथयन् विश्ववोढाप्यसोढा: ।

जिष्णोर्गर्वं विनेतुं त्वयि मनुज धिया कुण्ठितां चास्य बुद्धिं

तत्त्वारूढां विधातुं परमतमपद प्रेक्षणेनेति मन्ये ॥४॥

bhuuyO(a)tha dvaaravatyaaM dvija tanaya mR^itiM tat pralaapaanapi tvaM

kO vaa daivaM nirundhyaat iti kila kathayan vishvavODhaa(a)pyasO(a)DhaaH |

jiShNOrgarvaM vinetuM tvayi manuja dhiyaa kuNThitaaM chaasya buddhiM

tattvaaruuDhaaM vidhaatuM paramatamapada perakshaNeneti manye || 4 ||

नष्टा अष्टास्य पुत्रा: पुनरपि तव तूपेक्षया कष्टवाद:

स्पष्टो जातो जनानामथ तदवसरे द्वारकामार पार्थ: ।

मैत्र्या तत्रोषितोऽसौ नवमसुतमृतौ विप्रवर्यप्ररोदं

श्रुत्वा चक्रे प्रतिज्ञां अनुपहृत सुत: सन्निवेक्ष्ये कृशानुम् ॥५॥

 

naShTaa aShTaasya putraa: punarapi tava tuupekshayaa kaShTavaada:

spaShTO jaatO janaanaamatha tadavasare dvaarakaamaara paartha: |

maitryaa tatrOShitO(a)sau navamasutamR^itau vipravaryaprarOdaM

shrutvaa chakre pratij~naaM anupahR^ita suta: sannivekshye kR^ishaanum || 5 ||

 

मानी स त्वां अपृष्ट्वा द्विजनिलयगतो बाणजालै: महास्त्रै

रुन्धान: सूतिगेहं पुनरपि सहसा दृष्टनष्टे कुमारे ।

याम्यामैन्द्रीं तथाऽन्या: सुरवर नगरी: विद्ययाऽऽसाद्य सद्यो

मोघोद्योग: पतिष्यन् हुतभुजि भवता सस्मितं वारितोऽभूत् ॥६॥

maanii sa tvaam apR^iShTvaa dvijanilayagatO baaNajaalai: mahaastrai:

rundhaana: suutigehaM punarapi sahasaa dR^iShTa naShTe kumaare |

yaamyaamaindriiM tathaa(a)nyaa: suravara nagarii: vidyayaa(a)(a)saadya sadyO

mOghOdyOga: patiShyan hutabhuji bhavataa sasmitaM vaaritO(a)bhuut || 6 ||

 

सार्धं तेन प्रतीचीं दिशमतिजविना स्यन्दनेनाभियातो

लोकालोकं व्यतीत: तिमिरभरमथो चक्रधाम्ना निरुन्धन् ।

चक्रांशु क्लिष्ट दृष्टिं स्थितमथ विजयं पश्य पश्येति वारां

पारे त्वं प्राददर्श: किमपि हि तमसां दूरदूरं पदं ते ॥७॥

saardhaM tena pratiichiiM dishamati javinaa syandanenaabhiyaatO

lOkaalOkaM vyatiita: timirabharamathO chakradhaamnaa nirundhan |

chakraamshu kliShTa dR^iShTiM sthitamatha vijayaM pashya pashyeti vaaraaM

paare tvaM praadadarsha: kimapi hi tamasaaM duura duuraM padaM te || 7 ||

तत्रासीनं भुजङ्गाधिप शयन तले दिव्य भूषायुधाद्यै:

रावीतं पीतचेलं प्रति नव जलद श्यामलं श्रीमदङ्गम् ।

मूर्तीनां ईशितारं परमिह तिसृणाम् एकमर्थं श्रुतीनां

त्वामेव त्वं परात्मन् प्रिय सख सहितो नेमिथ क्षेमरूपम् ॥८॥

tatraasiinaM bhujangaadhipa shayana tale divyabhuuShaayudhaadyai:

aaviitaM piitachelaM prati nava jalada shyaamalaM shriimadangam |

muurtiinaam iishitaaraM paramiha tisR^iNaam ekamarthaM shrutiinaaM

tvaameva tvaM paraatman priya sakha sahitO nemitha kshemaruupam || 8 ||

 

युवां मामेव द्वौ अधिक विवृतान्तर्हिततया

विभिन्नौ सन्द्रष्टुं स्वयं अहमहार्षं द्विजसुतान् ।

नयेतं द्रागेतानिति खलु वितीर्णान् पुनरमून्

द्विजाय आदायादा: प्रणुत महिमा पाण्डु जनुषा ॥९॥

yuvaaM maameva dvaav adhika vivR^itaantarhitatayaa

vibhinnau sandraShTuM svayam ahamahaarShaM dvijasutaan |

nayetaM draagetaaniti khalu vitiirNaan punaramuun

dvijaaya adaayaadaa: praNuta mahimaa paaNDu januShaa || 9 ||

एवं नानाविहारै: जगदभिरमयन् वृष्णिवंशं प्रपुष्णन्

ईजानो यज्ञभेदै: अतुल विहृतिभि: प्रीणयन्नेण नेत्रा: ।

भूभार क्षेपदम्भात् पद कमलजुषां मोक्षणायावतीर्ण:

पूर्णं ब्रह्मैव साक्षात् यदुषु मनुजता रूषितस्त्वं व्यलासी: ॥१०॥

evaM naanaavihaarai: jagadabhiramayan vR^iShNivamshaM prapuShNan

iijaanO yaj~nabhedai: atulavihR^itibhi: priiNayanneNa netraa: |

bhuubhaara kshepadambhaat pada kamalajuShaaM mOkshaNaayaavatiirNa:

puurNaM brahmaiva saakshaat yaduShu manujataa ruuShitastvaM vyalaasii: || 10 ||

प्रायेण द्वारवत्यां अवृतदयि तदा नारदस्त्वत् रसार्द्र:

तस्माल्लेभे कदाचित् खलु सुकृत निधि: त्वत् पिता तत्त्वबोधम् ।

भक्तानां अग्रयायी स च खलु मतिमान् उद्धवस्त्वत्त एव

प्राप्तो विज्ञानसारं स किल जनहिताया-अधुनाऽऽस्ते बदर्याम् ॥११॥

praayeNa dvaaravatyaam avR^itadayi tadaa naaradastvat rasaardra:

tasmaallebhe kadaachit khalu sukR^ita nidhi: tvat pitaa tattvabOdham |

bhaktaanaam agrayaayii sa cha khalu matimaan uddhavastvatta eva

praaptO vij~naanasaaraM sa kilajanahitaaya-adhunaa(a)(a)ste badaryaam || 11 ||

सोऽयं कृष्णावतारो जयति तव विभो यत्र सौहार्दभीति-

स्नेह द्वेषानुराग प्रभृतिभि: अतुलै: अश्रमै: योगभेदै: ।

आर्तिं तीर्त्वा समस्ताम् अमृत पदं अगु: सर्वत: सर्वलोका:

स त्वं विश्वार्ति शान्त्यै पवनपुरपते भक्ति पूर्त्यै च भूया: ॥१२॥

sO(a)yaM kR^iShNaavataarO jayati tava vibhO yatra sauhaarda bhiiti

sneha dveShaanuraaga prabhR^itibhi: atulai: ashramai: yOgabhedai: |

aartiM tiirtvaa samastaam amR^ita padamagu: sarvata: sarvalOkaa:

sa tvaM vishvaarti shaantyai pavanapurapate bhakti puurtyai cha bhuuyaa: || 12 ||

 

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