Dasakam - 99 - Veda Stuti
In this dasakam, Narayana Bhattathiri described the glory of the Lord.
Lord Krishna measured the three worlds with his three strides and made this world experience joy, wealth, and prosperity with a mere touch of his feet. He is a supporter of the three worlds. Bhattathiri wondered if anyone could even explain the greatness of the Lord, just like how one cannot count the sand particles in the universe. He pleaded to Guruvayoorappan for a place in Vaikuntam, the abode of the Lord, in the present birth itself, where the juice of immortality flows freely and devotees stay happily forever, enjoying the bliss. Lord nodded his head and acknowledged his request immediately.
One devoted to the Lord meditates on him every minute and gives 'havis' with great love by performing yagna. One who describes the Lord as one who exists from the beginning, responsible for creation and protection appearing in different dimensions, describes the glory of Sri Krishna more than any other form is sure to experience happiness and be celebrated during his life and in the end reaches his abode. Bhattathiri requested poets to sing the detailed glory of the Lord, the essence of all Vedas, detailing his various incarnations taken on this earth. He requests the knowledgeable to chant the names of the Lord which only can give the endless joy. Bhattathiri wished to earn the supreme consciousness by singing or chanting the Lord's various names.
One should reflect and meditate on the great deeds of Lord Vishnu, by which he destroyed the evil and protected the good, and established righteousness, helped Indra sometimes as a servant and sometimes as a friend, bringing welfare to the entire universe through his incarnations. The great saints and siddha purushas contemplated always on his supreme state of consciousness. Learned Brahmins perform the austerities, chant Vedas, praise his glory through various shloka, and enlighten everyone about the Lord's abode. No one in this universe knew the Lord's glory completely either in the past or going to know, in the future. Knowing that chanting the Lord's names gives the best life, Bhattathiri chanted his names often and invoked the Lord who resides in the vaikunta above all the three lokas, with hymns and stotras in praise of his glory.
This world was filled with water in the very beginning. Lord appeared in this water body in the reclined position and is the embodiment of all jivas. A lotus flower arose from the navel of the Lord, who has no birth nor death. Sages treat the Lotus as this world, its petals as the directions and the bud as the Meru Mountain. Bhattathiri empathized with those people who are unaware of the fact, that Lord Vishnu created this world. Many have not realized that his limitless form, different from the jivatma, resides in every soul. This is because they are blinded by Maya and always concentrate on fulfilling their sensual and material desires and involve themselves in doing things to make themselves happy. It is sad to note, that such people are not devoted to Lord Mukunda.
Lord with his thousands of heads, eyes, and feet fills the whole universe and transcends beyond it. Yet he is present in the limited space of the heart of people. He existed in the past and will remain in the future too. He is all-pervading in body and senses and still enjoys the supreme state of liberation. The Lord constitutes three worlds and transcends beyond it as eternal, pure, knowledge consciousness form and his limitless glory is the only reason for it. Bhattathiri prostrated and surrendered before that supreme consciousness, of which only one-fourth, constitute the three worlds. The remaining three-fourths transcend all the worlds and remain in a state of eternal bliss.
Lord's unmanifested form (Nirguna swaroopam) is difficult to grasp. However, his pure, sattva, supreme blissful form (Saguna swaroopam) could be understood clearly. This shining Krishna form appears like waves in the ocean of nectar. Hence Bhattathiri loved to pray and offer pooja to the idol of the Lord Krishna who is supreme among qualities and attributes, affectionate, attractive to mind, and requested the Lord to cure him of all his afflictions. Lord Guruvayoorappan nodded his head and acknowledged his request immediately.
Lyrics of Dasakam 99
विष्णो: र्वीर्याणि को वा कथयतु धरणे: कश्च रेणून्मिमीते
यस्यैवाङ्घ्रि त्रयेण त्रिजगदभिमितं मोदते पूर्णसम्पत्
योसौ विश्वानि धत्ते प्रियमिह परमं धाम तस्याभियायां
त्वद्भक्ता यत्र माद्यन्ति अमृत रसमरन्दस्य यत्र प्रवाह: ॥१॥
viShNO: viiryaaNi kO vaa kathayatu dharaNe: kashcha reNuunmimiite
yasyaivaanghri trayeNa trijagadabhimitaM mOdate puurNasampat |
yO(a)sau vishvaani dhatte priya miha paramaM dhaama tasyaabhiyaayaaM
tadbhaktaa yatra maadyanti amR^ita rasamarandasya yatra pravaaha: || 1 ||
आद्यायाशेष कर्त्रे प्रति निमिष नवीनाय भर्त्रे विभूते:
भक्तात्मा विष्णवे य: प्रदिशति हविरादीनि यज्ञार्चनादौ ।
कृष्णाद्यं जन्म यो वा महदिह महतो वर्णयेत् सोयमेव
प्रीत: पूर्णो यशोभि: त्वरितमभिसरेत् प्राप्यमन्ते पदं ते ॥२॥
aadyaayaasheShakartre prati nimiSha naviinaaya bhartre vibhuute:
bhaktaatmaa viShNave ya: pradishati haviraadiini yaj~naarchanaadau |
kR^iShNaadyaM janma yO vaa mahadiha mahatO varNayet sO(a)yameva
priita: puurNO yashObhi: tvaritam-abhisaret praapyamante padaM te || 2 ||
हे स्तोतार: कवीन्द्रा: तमिह खलु यथा चेतयध्वे तथैव
व्यक्तं वेदस्य सारं प्रणुवत जननोपात्त लीला कथाभि: ।
जानन्तश्चास्य नामानि अखिल सुख कराणीति सङ्कीर्तयध्वं
हे विष्णो कीर्तनाद्यै: तव खलु महत: तत्त्व बोधं भजेयम् ॥३॥
he stOtaara: kaviindraa: tamiha khalu yathaa chetayadhve tathaiva
vyaktaM vedasya saaraM praNuvata jananOpaatta liilaa kathaabhi: |
jaanantashchaasya naamaani akhila sukhakaraaNiiti sankiirtayadhvaM
he viShNO kiirtanaadyai: tava khalu mahata: tattva bOdhaM bhajeyam || 3 ||
विष्णो: कर्माणि सम्पश्यत मनसि सदा यै: स धर्मानबध्नाद्
यानीन्द्रस्यैष भृत्य: प्रियसख इव च व्यातनोत् क्षेमकारी ।
वीक्षन्ते योगसिद्धा: परपदम् अनिशं यस्य सम्यक् प्रकाशं
विप्रेन्द्रा जागरूका: कृत बहुनुतयो यच्च निर्भासयन्ते ॥४॥
viShNO: karmaaNi sampashyata manasi sadaa yai: sa dharmaanabadhnaad
yaaniindrasyaiSha bhR^itya: priyasakha iva cha vyaatanOt kshemakaarii |
iikshante yOgasiddhaa: parapadam anishaM yasya samyak prakaashaM
viprendraa jaagaruukaa: kR^ita bahunutayO yachcha nirbhaasayante || 4 ||
नो जातो जायमानोऽपि च समधिगत: त्वन्महिम्नोऽवसानं
देव श्रेयांसि विद्वान् प्रतिमुहुरपि ते नाम शंसामि विष्णो ।
तं त्वां संस्तौमि नानाविध नुतिवचनै: अस्य लोकत्रयस्यापि
ऊर्ध्वं विभ्राजमाने विरचित वसतिं तत्र वैकुण्ठ लोके ॥५॥
nO jaatO jaayamaanO(a)pi cha samadhigata: tvanmahimnO(a)vasaanaM
deva shreyaamsi vidvaan pratimuhurapi te naama shamsaami viShNO |
taM tvaaM samstaumi naanaavidha nutivachanai: asya lOkatrayasyaapi
uurdhvaM vibhraajamaane virachita vasatiM tatra vaikuNTha lOke || 5 ||
आप: सृष्ट्यादि जन्या: प्रथमम अयि विभो गर्भदेशे दधुस्त्वां
यत्र त्वय्येव जीवा जलशयन हरे सङ्गता ऐक्यम् आपन् ।
तस्याजस्य प्रभो ते विनिहितम् अभवत् पद्मम् एकं हि नाभौ
दिक्पत्रं यत् किलाहु: कनक धरणिभृत् कर्णिकं लोक रूपम् ॥६॥
aapa: sR^iShTyaadi janyaa: prathamam ayi vibhO garbhadeshe dadhustvaaM
yatra tvayyeva jiivaa jalashayana hare sangataa aikyam aapan |
tasyaajasya prabhO te vinihitam abhavat padmam ekaM hi naabhau
dik patraM yatkilaahu: kanaka dharaNibhR^it karNikaM lOka ruupam || 6 ||
हे लोका विष्णुरेतत् भुवनम् अजनयत् तन्न जानीथ यूयं
युष्माकं ह्यन्तरस्थं किमपि तदपरं विद्यते विष्णु रूपम् ।
नीहार प्रख्य माया परिवृत मनसो मोहिता नाम रूपै:
प्राण प्रीत्येक तृप्ता: चरथ मखपरा हन्त नेच्छा मुकुन्दे ॥७॥
he lOkaa viShNuretat bhuvanam ajanayat tanna jaaniitha yuuyaM
yuShmaakaM hyantarasthaM kimapi tadaparaM vidyate viShNuruupam |
niihaara prakhya maayaa parivR^ita manasO mOhitaa naama ruupai:
praaNa priityaika tR^iptaa: charatha makhaparaa hanta nechChaa mukunde || 7 ||
मूर्ध्नाम् अक्ष्णां पदानां वहसि खलु सहस्राणि सम्पूर्य विश्वं
तत् प्रोत्क्रम्यापि तिष्ठन् परिमित विवरे भासि चित्तान्तरेऽपि ।
भूतं भव्यं च सर्वं परपुरुष भवान् किञ्च देहेन्द्रियादिषु
आविष्टोपि उद्गतत्वात् अमृत सुखरसं चानुभुङ्क्षे त्वमेव ॥८॥
muurdhnaam akshNaaM padaanaaM vahasi khalu sahasraaNi sampuurya vishvaM
tat prOtkramyaapi tiShThan parimita vivare bhaasi chittaantare(a)pi|
bhuutaM bhavyaM cha sarvaM parapuruSha bhavaan ki~ncha dehendriyaadiShu
aaviShTOpi udgatatvaat amR^ita mukharasaM chaanubhunkshe tvameva || 8 ||
यत्तु त्रैलोक्य रूपं दधदपि च ततो निर्गतो-अनन्त शुद्ध-
ज्ञानात्मा वर्तसे त्वं तव खलु महिमा सोऽपि तावान् किमन्यत् ।
स्तोकस्ते भाग एव अखिल भुवनतया दृश्यते त्र्यंशकल्पं
भूयिष्ठं सान्द्र मोदात्मकम् उपरि ततो भाति तस्मै नमस्ते ॥९॥
yattu trailOkya ruupaM dadhadapi cha tatO nirgato-ananta shuddha
j~naanaatmaa vartase tvaM tava khalu mahimaa sO(a)pi taavaan kimanyat |
stOkaste bhaaga eva akhila bhuvanatayaa dR^ishyate tryamshakalpaM
bhuuyiShThaM saandra mOdaatmakam upari tatO bhaati tasmai namaste || 9 ||
अव्यक्तं ते स्वरूपं दुरधिगम तमं तत्तु शुद्धैक सत्त्वं
व्यक्तं चाप्येतदेव स्फुटममृत रसाम्भोधि कल्लोल तुल्यम् ।
सर्वोत्कृष्टाम् अभीष्टां तदिह गुणरसेनैव चित्तं हरन्तीं
मूर्तिं ते संश्रयेऽहं पवनपुरपते पाहि मां कृष्ण सर्व रोगात् ॥१०॥
avyaktaM te svaruupaM duradhigama tamaM tattu shuddhaika sattvaM
vyaktaM chaapyetadeva sphuTamamR^ita rasaambhOdhi kallOla tulyam |
sarvOtkR^iShTaam abhiiShTaaM tadiha guNarasenaiva chittaM harantiiM
muurtiM te samshraye(a)haM pavanapurapate paahimaaM kR^iShNa sarva rOgaat || 10 ||
-------Sri Krishnarpanam-------
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