Showing posts with label Narayaneeyam. Show all posts
Showing posts with label Narayaneeyam. Show all posts

Saturday, 26 September 2020

NARAYANEEYAM DASAKAM - 100 - KESHADI PADA VARNANAM

 Dasakam - 100 - Keshadi Pada Varnanam







Narayana Bhattathiri was cured of his vaadha roga (rheumatic arthritis disease) at the end of 99th dasakam and on the 100th day, he received the vision of the Lord Guruvayoorappan. Bhattathiri sang the hundredth dasakam, seeing Lord in front of his eyes, describing him from head to toe.

Bhattathiri saw bunch of blue lilly flowers spreading radiance and felt as if he was soaked in nectar. In the middle of the halo, Bhattathiri, in divine ecstasy, saw a beautiful young boy of sixteen years, surrounded by Narada and other sages and upanishads in the form of group of women.

Next he had the darshan of black, lustrous, clean, thick and curly hair locks, beautifully held together and decked with emerald studded peacock feathers, encircled with garland made of hibiscus flowers. He could see the broad, white complexioned, upright forehead similar to the beautiful young moon, adorned with a sandal paste mark.

Lord's eyebrows were attractive and looked similar to the waves of the ocean filled with compassion. The eyelashes were shining. The eyes were long, reddish and resembled petals of beautiful lotus flower, The eyeballs were dark black in colour. Bhattathiri surrendered and requested Lord to glance him with his compassion filled eyes and protect him.

The face of the Lord looked very beautiful with prominent, well shaped nose, cheeks shining like mirror made up of emerald stones, which seem to reflect the pair of fish shaped gem studded earrings, swinging from the ears. His ruby red lips similar to bimba fruit parts, revealed a beautiful shining row of white teeth and sported the captivating smile.

Lord's hands were covered by studded shining bangles, his palm coral red in colour, held the flute which was made colourful by the contact of his radiant finger nails. The flute kept in his lotus like face gave out the beautiful blissful melodies, which can cool all the worlds. The music from the flute was the brahman itself flowing in the form of sound and Bhattathiri prayed to the Lord to let his ears be drenched with such a divine music.

The shining Kaustubh jewel emitted radiance, making Lord's beautiful neck more reddish in colour. The the chest was decked with array of shining pearl necklaces and Srivatsa mark. The garland of forest flowers full of nectar, with bees sitting on them, together with emerald necklaces further decorated his chest. Bhattathiri meditated on that beautiful chest of the Lord.

Meditating on Lord's beautiful body, smeared with the scent of five different types of flowers, attracted people to him. He who holds the entire three worlds within, had a waist, slender like a creeper. His body resembled a rock of sapphire which is covered with golden colour silk, which was held firmly to his hip with a shining gem studded girdle with hanging small bells. 

Bhattathiri meditated on Lord's two handsome thighs, solid, soft and charming, which stole Lakshmi's heart. The thighs were always covered with yellow silk cloth so as to prevent the world from getting overwhelmed at the look of it. His two knees appeared like two caskets holding all the desired objects for his devotees, and his two ankles, beautifully tapered and fleshy. 

The ankles of the Lord were covered with anklets making beautiful sound so as to convey that surrendering at  his feet alone can give longevity and prosperity. His tortoise shaped upper part of the feet resembled the Manthara mountain. Here Bhattathiri compared the Manthara mountain to our minds sinking in the ocean of desires. The tortoise shaped feet is there so that it can lift devotees to divine consciousness. The slightly raised toe nails, very red and shining, like the moon light removed the darkness of the sorrows of his devotees and blessed them with auspiciousness.
 
The soles of Lord’s feet appeared like the tender leaves of the divine kalpavruksha, and had been the most coveted to the great yogis than the rest of the parts of the body. It is the place of the atman which have attained moksha. Bhattathiri prayed to Lord Krishna, the Lord of Guruvayoor, the Ocean of compassion to rest those feet always in his heart and destroy all his sorrows and confer an abundant flow of supreme bliss.

Bhattathiri sought forgiveness from the Lord of this universe, for mistakes or shortfalls if any, he had unknowingly committed while explaining Lord's infinite glory. He requested Lord to grant prasadam to the devotees whoever chanted or heard these thousand and thirty four slokas describing his various incarnations on earth as explained in Vedas. The poetic collection speaks about the glory of Sriman Narayana and sung by Narayana Bhattathiri and for these two reasons, it was named Narayaneeyam. Bhattathiri prayed to Lord Guruvayoorappan to bestow long life, health and prosperity to all those who chant or hear this epic. Lord nodded his head and immediately granted his request.



Lyrics of Dasakam 100



अग्रे पश्यामि तेजो निबिडतरकलायावली लोभनीयं
पीयूषाप्लावितोऽहं तदनु तदुदरे दिव्य कैशोर वेषम् ।
तारुण्यारम्भ रम्यं परम सुख रसास्वाद रोमाञ्चिताङ्गै:
आवीतं नारदाद्यै: विलसदुपनिषत् सुन्दरी मण्डलैश्च ॥१॥

agre pashyaami tejO nibiDatara kalaayaavalii lObhaniiyaM
piiyuuShaaplaavitO(a)haM tadanu tadudare divya kaishOra veSham |
taaruNyaarambha ramyaM parama sukha rasaasvaada rOmaa~nchitaangai:
aaviitaM naaradaadyai: vilasadupaniShat sundarii maNDalaishcha || 1 ||

नीलाभं कुञ्चिताग्रं घनम् अमलतरं संयतं चारुभङ्ग्या
रत्नोत्तंसाभिरामं वलयितम् उदयच्चन्द्रकै: पिञ्छजालै: ।
मन्दारस्रङ् निवीतं तव पृथुकबरी भारम् आलोकयेऽहं
स्निग्ध श्वेतोर्ध्व पुण्ड्रामपि च सुललितां फाल बालेन्दु वीथीम् ॥२

niilaabhaM ku~nchitaagraM ghanam amalataraM samyataM chaarubhangyaa
ratnOttamsaabhiraamaM valayitam udayachchandrakai: pinchChajaalai: |
mandaarasra~N niviitaM tava pR^ithukabarii bhaaram aalOkaye(a)haM
snigdha shvetOrdhva puNDraamapi cha sulalitaaM phaala baalendu viithiim || 2 ||

हृद्यं पूर्णानुकम्पार्णव मृदु लहरी चञ्चलभ्रूविलासै:
आनील स्निग्ध पक्ष्मावलि परिलसितं नेत्रयुग्मं विभो ते ।
सान्द्रच्छायं विशालारुण कमलदलाकारम् आमुग्धतारं
कारुण्यालोक लीला शिशिरित भुवनं क्षिप्यतां मय्यनाथे ॥३॥

hR^idyaM puurNaanukampaarNava mR^idu laharii cha~nchala bhruuvilaasai:
aaniila snigdha pakshmaavali parilasitaM netrayugmaM vibhO te |
saandrachChaayaM vishaalaaruNa kamaladalaakaaram aamugdhataaraM
kaaruNyaalOka liilaa shishirita bhuvanaM kshipyataaM mayyanaathe || 3 ||

उत्तुङ्गोल्लासि नासं हरिमणि मुकुर प्रोल्लसद्गण्डपाली:
व्यालोलत् कर्ण पाशाञ्चित मकरमणी कुण्डल द्वन्द्व दीप्रम् ।
उन्मीलद्दन्त पङ्क्ति स्फुरदरुणतरच्छाय बिम्बाधरान्त:
प्रीति प्रस्यन्दि मन्द स्मित मधुरतरं वक्त्रं उद्भासतां मे ॥४॥

uttungOllaasi naasaM harimaNi mukura prOllasad gaNDapaalii
vyaalOlat karNa paashaa~nchita makaramaNii kuNDala dvandva diipram |
unmiiladdanta pankti sphuradaruNatarachChaaya bimbaadharaanta:
priiti prasyandi manda smita madhurataraM vaktram udbhaasataaM me || 4 ||

बाहुद्वन्द्वेन रत्नोज्ज्वल वलयभृता शोण पाणि प्रवालेन
उपात्तां वेणुनाली प्रसृत नख मयूखाङ्गुली सङ्गशाराम् ।
कृत्वा वक्त्रारविन्दे सुमधुर विकसत् रागमुद्भाव्यमानै:
शब्द ब्रह्मामृतै: त्वं शिशिरित भुवनै: सिञ्च मे कर्णवीथीम् ॥५॥

baahudvandvena ratnOjjvala valayabhR^itaa shONa paaNipravaalena
UpaattaaM veNunaaliiM prasR^ita nakhamayuukhaangulii sangashaaraam |
kR^itvaa vaktraaravinde sumadhura vikasat raagamudbhaavyamaanai:
shabda brahmaamR^itai: tvaM shishirita bhuvanai: si~nchame karNaviithiim || 5 ||

उत्सर्पत् कौस्तुभ श्री ततिभिररुणितं कोमलं कण्ठदेशं
वक्ष: श्रीवत्स रम्यं तरलतर समुद्दीप्र हार प्रतानम् ।
नाना वर्ण प्रसूनावलि किसलयिनीं वन्यमालां विलोलत्-
लोलम्बां लम्बमानाम् उरसि तव तथा भावये रत्नमालाम् ॥६॥

utsarpat kaustubha shrii tatibhiraruNitaM kOmalaM kaNThadeshaM
vaksha: shriivatsa ramyaM taralatara samuddiipra haara prataanam |
naanaa varNa prasuunaavali kisalayiniiM vanyamaalaaM vilOlat 
lOlambaaM lambamaanaam urasi tava tathaa bhaavaye ratnamaalaam || 6 ||

अङ्गे पञ्चाङ्ग रागै: अतिशय विकसत् सौरभाकृष्टलोकं
लीनानेक त्रिलोकी विततिमपि कृशां बिभ्रतं मध्यवल्लीम् ।
शक्राश्मन्यस्त तप्तोज्ज्वल कनकनिभं पीतचेलं दधानं
ध्यायामो दीप्त रश्मि स्फुटमणि रशना किङ्किणी मण्डितं त्वां ॥७॥

ange pa~nchaanga raagai: atishaya vikasat saurabhaakR^iShTalOkaM
liinaaneka trilOkii vitatimapi kR^ishaaM bibhrataM madhyavalliim |
shakraashmanyasta taptOjvala kanakanibhaM piita chelaM dadhaanaM
dhyaayaamO diipta rashmi sphuTamaNi rashanaa kinkiNii maNDitaM tvaam || 7 ||

ऊरू चारू तवोरू घनमसृण रुचौ चित्तचोरौ रमाया:
विश्वक्षोभं विशङ्क्य ध्रुवम् अनिशम् उभौ पीतचेलावृताङ्गौ ।
आनम्राणां पुरस्तात् न्यसन धृत समस्तार्थ पालीसमुद्गत्
छायं जानुद्वयं च क्रमपृथुल मनोज्ञे च जङ्घे निषेवे ॥८॥

uuruu chaaruu tavOruu ghanamasR^iNa ruchau chittachOrau ramaayaa:
vishvakshObhaM vishankya dhruvam anisham ubhau piitachelaavR^itaangau |
aanamraaNaaM purastaat nyasana dhR^ita samastaartha paalii samudgat
chChaayaM jaanudvayancha kramapR^ithula manOj~ne cha janghe niSheve || 8 ||

मञ्जीरं मञ्जुनादैरिव पदभजनं श्रेय इत्यालपन्तं
पादाग्रं भ्रान्तिमज्जत् प्रणत जन मनो मन्दरोद्धार कूर्मम् ।
उत्तुङ्गाताम्र-राजन्नखर-हिमकर-ज्योत्स्नया च-आश्रितानां
सन्ताप ध्वान्त हन्त्रीं ततिम् अनुकलये मङ्गलाम् अङ्गुलीनाम् ॥९॥

ma~njiiraM ma~njunaadairiva padabhajanaM shreya ityaalapantaM
paadaagraM bhraantimajjat praNata jana manO mandarOddhaara kuurmam |
uttungaataamra-raajannakhara-himakara-jyOtsnayaa cha-ashritaanaaM
santaapa dhvaanta hantriiM tatim anukalaye mangalaam anguliinaam || 9 ||

योगीन्द्राणां त्वदङ्गेषु अधिक सुमधुरं मुक्ति भाजां निवासो
भक्तानां कामवर्ष द्युतरु किसलयं नाथ ते पादमूलम् ।
नित्यं चित्त स्थितं मे पवनपुरपते कृष्ण कारुण्यसिन्धो
हृत्वा निश्शेष तापान् प्रदिशतु परमानन्द सन्दोह लक्ष्मीम् ॥१०॥

yOgiindraaNaaM tvadangeShu adhika sumadhuraM mukti bhaajaaM nivaasO
bhaktaanaaM kaamavarSha dyutaru kisalayaM naatha te paadamuulam |
nityaM chitta sthitaM me pavanapurapate kR^iShNa kaaruNyasindhO
hR^itvaa nishsheSha taapaan pradishatu paramaananda sandOha lakshmiim || 10 ||

अज्ञात्वा ते महत्वं यदिह निगदितं विश्वनाथ क्षमेथा:
स्तोत्रं चैतत् सहस्रोत्तरम् अधिकतरं त्वत् प्रसादाय भूयात् ।
द्वेधा नारायणीयं श्रुतिषु च जनुषा स्तुत्यता वर्णनेन
स्फीतं लीलावतारै: इदमिह कुरुताम् आयु: आरोग्य सौख्यम् ॥११॥

aj~naatvaa te mahattvaM yadiha nigaditaM vishvanaatha kshamethaa:
stOtraM chaitat sahasrOttaram adhikataraM tvat prasaadaaya bhuuyaat |
dvedhaa naaraayaNiiyaM shrutiShu cha januShaa stutyataa varNanena
sphiitaM liilaavataarai: idamiha kurutaam aayu: aarOgya saukhyam || 11 ||


PS: It is customary to conclude Narayaneeyam singing or chanting with the first slokam of first dasakam, so that we do not mark an end, but continue to chant always.


सान्द्रानन्दावबोधात्मकं अनुपमितं कालदेशवधिभ्यां 
निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानं।
अस्पष्टं दृष्टमात्रे पुन: उरु-पुरुषार्थात्मकं ब्रह्म तत्वं
तत् तावत् भाति साक्षात् गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १ ॥

SaandraanandaavabOdhaatmakam-anupamitaM kaaladeshaavadhibhyaaM
nirmuktaM nityamuktaM nigamashatasahasreNa nirbhaasyamaanam .
aspaShTaM dR^iShTamaatre puna: uru-puruShaarthaatmakaM brahma tatvaM
tat-taavad-bhaati saakshaat-gurupavanapure hanta bhaagyaM janaanaam ||1||



कायेन वाचा मनसेन्द्रियैर्वा ।
बुद्ध्यात्मना वा प्रकृतिस्वभावात् ।
करोमि यद्यत्सकलं परस्मै ।
नारायणयेति समर्पयामि ॥

Kaayena Vaacaa Manasendriyair-Vaa
BuddhAatmanaa Vaa Prakrte: Svabhaavaat |
Karomi Yad-Yat-Sakalam Parasmai
Naaraayannayeti Samarpayaami ||

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

Friday, 25 September 2020

NARAYANEEYAM DASAKAM - 99 - VEDA STUTI

 Dasakam - 99 - Veda Stuti






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

Lord Krishna measured the three worlds with his three strides and made this world experience joy with wealth and prosperity by mere touch of his feet. He is the supporter of the three worlds. Bhattathiri wondered if anyone can even explain the greatness of 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 Lord, in the present birth itself, where the juice of immortality flows freely and devotees stay happily for ever,  enjoying the bliss. Lord nodded his head and acknowledged his request immediately. 

One who is devoted to Lord, meditates on him every minute and gives 'havis' with great love by performing yagna. One who describes Lord as one who exists from the beginning, responsible for creation and protection appearing in different dimensions,  describes 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 Lord, the essence of all Vedas, detailing his various incarnations taken in this earth. He requested 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 some times 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 and chant vedas, praise his glory through various shloka and enlighten everyone about Lord's abode. There is no one in this universe who knew Lord's glory completely either in the past or going to know in the future. Having known that chanting 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 was 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 and its petals as the directions and the bud as the Meru Mountain. Bhattathiri empathised with those people who are not aware that Lord Vishnu created this world. Many have not realised that his limitless form, different from the jivatma, resides in the every soul. This is due to the fact that 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 fill the whole universe and transcend beyond it. Yet he is present in the limited space of the heart of the people. He existed in the past and will remain in the future too.  He is all pervading in body and senses still enjoys the supreme state of liberation. Lord constitutes three worlds and also 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. Remaining three-fourth transcends all the worlds and is in a state of eternal bliss.

Lord's unmanifested form (Nirguna swaroopam) is very difficult to grasp. However his pure, sattva, supreme blissful form (Saguna swaroopam) could be understood clearly. This shining Krishna form is appearing 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-------

Wednesday, 23 September 2020

NARAYANEEYAM DASAKAM - 98 - NISHKALA BRAHMOPASANA

Dasakam - 98 - Nishkala Brahmopasana



Bhattathiri offered his salutations to the Parabrahman or the Lord Guruvayoorappan, who is responsible for creation and protection of this universe, who is in the form of the universe, whose radiance gives brightness for this universe, whose description is beyond words and comprehension, whose true nature cannot be understood by even Devas and divine sages.

Bhattathiri prostrated to that Brahman who is beyond the birth and death cycle, who is beyond good and bad deeds, who is above three attributes Sattva, rajas and tamas, yet to bless the people living in the world, accepted the Maya, exhibited knowledge-ignorance, wealth and though formless took up various forms to protect the people of the world, while remaining in state of Supreme bliss.

The Parabrahman form is neither a bird, nor an animal, human, deva, asura, female, male, not even five elements of nature, good or bad deeds, not three attributes, living or non-living. If there is some thing left behind all these, then that form which even hundreds of vedas find it difficult to explain is the supreme Brahman and Bhattathiri offered his humble prostrations to that swaroopam.

Bhattathiri offered his salutations to the Brahman or the Lord who reflects himself in his Maya and created the whole universe like a projection of dream using the Mahat, Ahankara, five tanmatras namely sound, smell, taste, form and touch, panchabhutas namely fire, earth, space, water and earth and senses. During pralaya (deluge), the entire creation is destroyed and pulled back to the supreme Brahman form just like how the tortoise pulls its body inside its shell, causing an intense darkness everywhere, yet the supreme Brahman shines unaffected by the darkness.

Bhattathiri offered his salutations to the Brahman or Lord Krishna, who is mentioned as primeval sound, actions, atom, time, whose supreme form is explained in Vedas as Purusha, Supreme consciousness, atma, who has the ability to create the maya just from the corner of his eye.

It is difficult to explain Lord's swaroopam as to whether it exists or non-existing due to ignorance, just like it is difficult to differentiate between a rope and a snake in darkness. By singing the praises of the Lord and practising those mentioned in scriptures, one can gain the knowledge to cut the dark forest of Samsara. Bhattathiri offered his salutations to that divine merciful form of the Lord.

Jewels are made of gold, Pots are made of mud. Similarly while exploring of what makes this human form; there are lot of philosophical meanings that are derived. Things perceived in dream disappear after waking up. Similarly, what was perceived as snake in darkness of night, becomes clear as rope during the day light. Similarly one understands the divine form only after gaining the divine knowledge. Bhattathiri offered salutations to that form of Lord.

Bhattathiri prostrated to Lord Krishna, from whom the sun, fire, wind, brahma, devas originated, learnt to do their work as purpose of the creation and loose their positions after the purpose is over and who created and control this entire universe.

Bhattathiri prayed to Lord Guruvayoorappan through Karma, jnana and bhakti yoga, the creator of the three worlds made of sattva, Rajas and tamas gunas, One who is the meaning of the three letter word,   ''Pranava'' mantra, one who is the manifestation of  the trinity, whose true nature is described by three vedas, who is the pure consciousness and exists in all the three states, awakening, sleeping, dreaming, who measured this entire universe in just his three strides, who remains unchanged in past, present and future times.

Lord's form is eternal, pure, ever awake, devoid of bondages and actions, transcends all dualities, changeless, the originating point of forgiveness or tolerance, truth, mercy, wealth and all good qualities, causeless, taintless and exhibiting limitless glory, latent in hearts of the attachment-free saints, shines with supreme consciousness.

Lord's wheel of time with its twelve spokes (months), and 360 teeth (days) is irreversible, going round with dangerously high speed, capable of destroying the world in a minute. Having surrendered at the lotus feet of merciful Guruvayoorappan, Bhattathiri pleaded protection from the woes caused by the time wheel and from all afflictions. Lord Guruvayoorappan nodded his head and acknowledged Bhattathiri's salutations and requests immediately.


Lyrics of Dasakam 98


यस्मिन्नेतत् विभातं यत इदम् अभवत् येन चेदं य एतत्
यो अस्मात् उत्तीर्ण रूप: खलु सकलमिदं भासितं यस्य भासा ।
यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रा:
नो विद्यु: तत्त्वरूपं किमु पुनरपरे कृष्ण तस्मै नमस्ते ॥१॥

yasminnetat vibhaataM yata idam abhavat yena chedaM ya etat
yo asmaat uttiirNa ruupa: khalu sakalamidaM bhaasitaM yasya bhaasaa |
yO vaachaaM duuraduure punarapi manasaaM yasya devaa muniindraa:
nO vidyu: tattvaruupaM kimu punarapare kR^iShNa tasmai namaste || 1 ||

जन्माथो कर्म नाम स्फुटमिह गुण दोषादिकं वा न यस्मिन्
लोकानामूतये य: स्वयमनु भजते तानि मायानुसारी ।
विभ्रच्छक्तीररूपोऽपि च बहुतर रूपोऽवभात्यद्भुतात्मा
तस्मै कैवल्य धाम्ने पर रस परिपूर्णाय विष्णो नमस्ते ॥२॥

janmaathO karma naama sphuTamiha guNa dOShaadikaM vaa na yasmin
lOkaanaamuutaye ya: svayamanu bhajate taani maayaanusaarii |
bibhrachChaktiiraruupOpi cha bahutara ruupO(a)vabhaatyadbhutaatmaa
tasmai kaivalya dhaamne para rasa paripuurNaaya viShNO namaste || 2 ||

नो तिर्यञ्चम् न मर्त्यं न च सुरम् असुरम् न स्त्रियं नो पुंमांसं
न द्रव्यं कर्म जातिं गुणमपि सदसद्वापि ते रूपमाहु: ।
शिष्टं यत् स्यान्निषेधे सति निगम शतै: लक्षणावृत्तितस्तत्
कृच्छ्रेणावेद्यमानं परम सुखमयं भाति तस्मै नमस्ते ॥३॥

nO tirya~nchaM na martyaM na cha suram asuraM na striyaM nO pumaamsaM
na dravyaM karma jaatiM guNamapi sadasadvaa(a)pi te ruupamaahu: |
shiShTaM yat syaanniShedhe sati nigama shatai: lakshaNaa vR^ittitastat
kR^ichChreNaavedyamaanaM paramasukhamayaM bhaati tasmai namaste || 3 ||

मायायां बिम्बितस्त्वं सृजसि महत् अहङ्कार तन्मात्र भेदै:
भूत ग्रामेन्द्रियाद्यै: अपि सकल जगत् स्वप्न सङ्कल्प कल्पम् ।
भूय: संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्या
गम्भीरे जायमाने तमसि वितिमिरो भासि तस्मै नमस्ते ॥४॥

maayaayaaM bimbitastvaM sR^ijasi mahat ahankaara tanmaatra bhedai:
bhuuta graamendriyaadyai: api sakala jagat svapna sankalpa kalpam |
bhuuya: samhR^itya sarvaM kamaTha iva padaanyaatmanaa kaalashaktyaa
gambhiire jaayamaane tamasi vitimirO bhaasi tasmai namaste || 4 ||

शब्द ब्रह्मेति कर्मेत्यणुरिति भगवन् काल इत्यालपन्ति
त्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम् ।
वेदान्तैर्यत्तु गीतं पुरुष परचिदात्माभिधं तत्तु तत्त्वं
प्रेक्षा मात्रेण मूल प्रकृति विकृति कृत् कृष्ण तस्मै नमस्ते ॥५॥

shabda brahmeti karmetyaNuriti bhagavan kaala ityaalapanti
tvaamekaM vishvahetuM sakalamayatayaa sarvathaa kalpyamaanam |
vedaantairyattu giitaM puruSha parachidaatmaabhidhaM tattu tattvaM
prekshaa maatreNa muula prakR^iti vikR^iti kR^it kR^iShNa tasmai namaste || 5 ||

सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपा
धत्ते यासावविद्या गुण फणिमतिवत् विश्व दृश्यावभासम् ।
विद्यात्वं सैव याता श्रुति वचन लवै: यत्कृपास्यन्द लाभे
संसारारण्य सद्य: त्रुटन परशुताम् एति तस्मै नमस्ते ॥६॥

sattvenaasattayaa vaa na cha khalu sadasattvena nirvaachyaruupaa
dhatte yaa(a)saavavidyaa guNa phaNimativat vishva dR^ishyaavabhaasam |
vidyaatvaM saiva yaataa shruti vachana lavai: yatkR^ipaasyanda laabhe
samsaaraaraNya sadya: truTana parashutaam eti tasmai namaste || 6 ||

भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकावत्
तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुना अपि अद्वितीयं वपुस्ते ।
स्वप्नद्रष्टु: प्रबोधे तिमिरलय विधौ जीर्ण रज्जोश्च यद्वत्
विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण तस्मै नमस्ते ॥७॥

bhuuShaasu svarNavadvaa jagati ghaTasharaavaadike mR^ittikaavat
tattve san~nchintyamaane sphurati tadadhunaa api advitiiyaM vapuste |
svapnadraShTu: prabOdhe timiralaya vidhau jiirNa rajjOshcha yadvat
vidyaalaabhe tathaiva sphuTamapi vikaset kR^iShNa tasmai namaste || 7 ||

यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्ये
यद्भीता: पद्मजाद्या: पुनरुचितबलीन् आहरन्तेऽनुकालम् ।
येनैवारोपिता: प्राङ्निज पदमपि ते च्यावितारश्च पश्चात्
तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण कुर्म: प्रणामम् ॥८॥

yadbhiityOdeti suuryO dahati cha dahanO vaati vaayustathaa(a)nye
yadbhiitaa: padmajaadyaa: punaruchitabaliin aaharante(a)nukaalam |
yenaivaarOpitaa: praa~Nnija padamapi te chyaavitaarashcha pashchaat
tasmai vishvaM niyantre vayamapi bhavate kR^iShNa kurma praNaamam || 8 ||

त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैक वाच्यं
त्रीशानाम् ऐक्यरूपं त्रिभिरपि निगमै: गीयमान स्वरूपम् ।
तिस्रोवस्था विदन्तं त्रियुग जनिजुषं त्रिक्रमाक्रान्त विश्वं
त्रैकाल्ये भेदहीनं त्रिभिरहम् अनिशं योगभेदै: भजे त्वाम् ॥९॥

trailOkyaM bhaavayantaM triguNamayamidaM tryaksharasyaika vaachyaM
triishaanaam aikyaruupaM tribhirapi nigamai: giiyamaana svaruupaM |
tisrO(a)vasthaa vidantaM triyuga janijuShaM trikramaakraanta vishvaM
traikaalye bhedahiinaM tribhiraham anishaM yOgabhedai: bhaje tvaam || 9 ||

सत्यं शुद्धं विबुद्धं जयति तव वपु: नित्यमुक्तं निरीहं
निर्द्वन्द्वं निर्विकारं निखिल गुण गण व्यञ्जनाधार भूतम् ।
निर्मूलं निर्मलं तन्निरवधि महिमोल्लासि निर्लीनमन्त:
निस्सङ्गानां मुनीनां निरुपम परमानन्द सान्द्र प्रकाशम् ॥१०॥

satyaM shuddhaM vibuddhaM jayati tava vapu: nityamuktaM niriihaM
nirdvandvaM nirvikaaraM nikhila guNa gaNa vya~njanaadhaara bhuutam |
nirmuulaM nirmalaM tanniravadhi mahimOllaasi nirliinamanta:
nissangaanaaM muniinaaM nirupama paramaananda saandra prakaasham || 10 ||

दुर्वारं द्वादशारं त्रिशत परिमिलत् षष्टि पर्वाभिवीतं
सम्भ्राम्यत् क्रूरवेगं क्षणमनु जगदाच्छिद्य सन्धावमानम् ।
चक्रं ते कालरूपं व्यथयतु न तु मां त्वत् पदैकावलम्बं
विष्णो कारुण्य सिन्धो पवनपुरपते पाहि सर्वामयौघात् ॥११॥

durvaaraM dvaadashaaraM trishata parimilat ShaShTi parvaabhiviitaM
sambhraamyat kruuravegaM kshaNamanu jagadaachChidya sandhaavamaanam |
chakraM te kaalaruupaM vyathayatu na tu maaM tvat padaikaavalambaM
viShNO kaaruNya sindhO pavanapurapate paahi sarvaamayaughaat || 11 ||


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

Monday, 21 September 2020

NARAYANEEYAM DASAKAM - 97 - UTTAMA BHAKTI PRARTHANA AND STORY OF MARKANDEYA

Dasakam - 97 - Uttama Bhakti Prarthana and 

Story of Markandeya





Bhattathiri listed the highest devotional prayer in this dasakam which every one of us desiring for moksha should practice and pray and elaborated on the blessing received by Markandeya, pure devotee of the Lord.

All entities found in this world fall under the influence of three attributes - sublime, medium and low due to three gunas or virtues, sattva, Rajas and tamas. The knowledge that Lord and soul are same, trust in the athma, perseverance in devotion, interest in dwelling in forest, pleasure in drowning in supreme bliss, dedicating all actions as Lord's, eating pure and sattva food comes from Sattva guna. The thought that Lord and soul are different, the liking in leading a dharmic path, yearning to acquire knowledge, seeking pleasure in living in cities and villages and seeking pleasure in experiences gained due to knowledge, doing actions to gain victory, eating for pleasure of the sense organs comes from Rajo guna. The child like ignorance about the Lord or the soul, trusting in adharma, dwelling in ignorance, seeking happiness in drinking wine and playing game of dice, seeking pleasure in sleeping, doing actions not supposed to be doing, eating stale and old food are due to tamo guna. Bhattathiri highlighted that the only action which does not fall in to any of the above three categories is the one seeking Lord, visiting him in his temples and serving him. He prayed to Lord to bestow upon him that attribute so as to get Moksha which was immediately acknowledged by Lord Guruvayoorappan. 

With mind fixed on the Lord, surrendering all actions and results, Bhattathiri intended to live happily. He wished to regularly visit temples visited by Lord's devotees in the past, present and future. He wanted to have a balanced outlook towards Brahmin or thief or animals and by shedding the defective attributes like dishonour, jealousy, enmity, he wanted to worship the Lord living in every human and every living form. Until such time, he is not able to realise that Lord lives in every soul in this universe, he preferred to continue worshipping and treating all forms alike. After gaining the knowledge of advaita, he wished to be one with Lord. Bhattathiri pleaded Lord to keep him always, in the path of devotion.

In order to continue in the path of bhakti yoga, one must possess good health and longevity. To gain that, one must surrender at the feet of the Lord, like taking medicine to cure the disease. Bhattathiri was inspired by Markandeya who worshipped Lord for over an year, when he was told by astrologer that he will live only up to 12 years. Due to his steadfast prayers, Lord sent his emissaries who drove away the yama dhoothas. Bhattathiri wanted to be devoted to Lord like Markandeya and immediately Lord Guruvayoorappan acknowledged it by his nod. With the boon to live long, Markandeya went to Badarikashrama and spent his life in the service of Lord, meditating on Lord and soaked in the supreme bliss, at the banks of Pushpa Bhadra. He spent six Manvantras like that and in the seventh Manvantra, Indra sent celestial women, cool breeze, Manmadan to distract him from his constant meditation. The heat due to his constant yoga practice  burnt all of them. Who can win over the true devotee of the Lord?!

Happy with the austerity, Lord Narayana and friend for nara(jivatma) appeared before Markandeya. He was overwhelmed with joy and uttered prayers and hymns. Lord immediately granted several boons to distract him, however Markandeya refused to accept all of them, He requested to see the maya of the Lord. Bhattathiri wondered if Markandeya wanted to see Maya, because he had never experienced it before, by virtue of being soaked in the supreme consciousness always. Lord granted the boon and went to Badrikashrama. Immediately after, level in seven seas rose up due to torrential rain and submerged the mother earth. Markandeya wandered in these waters for several thousands of years and got exhausted. At that time, he saw the wonderful black complexioned Lord in infant form, lying on a banyan leaf, with his toe placed in the mouth of his lotus face. 

Markandeya experienced goosebumps on seeing the wondrous form of the Lord and he went fast near the Lord to touch him. Lord breathed in and with the breath, Markandeya was drawn inside Lord's body. In Lord's stomach, Markandeya saw the fourteen lokas. When Lord breathed out, Markandeya was forced out of Lord's body. Lord glimpsed at Markandeya from the corner of his eye. Immediately Markandeya, in his great joy, tried to move closer and embrace the Lord. Lord disappeared from Markandaya's vision and before he could realise where Lord was, he was back at his Ashram like before. Lord Shiva together with his consort Parvathi came down to see Markandeya, the true devotee of Lord and granted him the boons of freedom from old age and death. Parameshwara is happy when one contemplates on Lord and is a true devotee. This itself clearly indicates that Lord is form of trinity and rules over this universe.

Brahmaloka, Vishnuloka and Shivaloka constitute the Satyaloka where the houses of Brahma, Vishnu and Shiva are present one above the other. From there, the trinity do the creation, protection and destruction activities. Above these lokas is the Vaikunta which is devoid of Mahath, Ahankar and other 16 attributes related to nature. In the Vaikunta,  Lord is found in his sattva form in the primordial waters, in the cowherd's house and shine ever in the supreme blissful form. Bhattathiri contemplated on that satchitananda swaroopam of Lord Guruvayoorappan and requested to be protected from all his afflictions. Lord Guruvayoorappan nodded his head, acknowledging his request.


Lyrics of Dasakam 97



त्रैगुण्यात् भिन्न रूपं भवति हि भुवने हीन मध्योत्तमं यत्
ज्ञानं श्रद्धा च कर्ता वसतिरपि सुखं कर्म चाहार भेदा: ।
त्वत् क्षेत्र त्वत् निषेवादि तु यदिह पुन: त्वत् परं तत्तु सर्वं
प्राहु: नैगुण्य निष्ठं तदनु भजनतो मङ्क्षु सिद्धो भवेयम् ॥१॥

traiguNyaat bhinnaruupaM bhavati hi bhuvane hiina madhyOttamaM yat
j~naanaM shraddhaa cha kartaa vasatirapi cha sukhaM karma chaahaara bhedaa: |
tvat kshetra tvat niShevaadi tu yadiha puna: tvat paraM tattu sarvaM
praahu: naiguNya niShThaM tadanu bhajanatO mankshu siddhO bhaveyam || 1 ||

त्वय्येव न्यस्त चित्त: सुखमयि विचरन् सर्वचेष्टास्त्वदर्थं
त्वद्भक्तै: सेव्यमानानपि चरित चरान् आश्रयन् पुण्यदेशान् ।
दस्यौ विप्रे मृगादिष्वपि च सममति: मुच्यमानावमान-
स्पर्धासूयादि दोष: सततम् अखिल भूतेषु संपूजये त्वाम् ॥२॥

tvayyeva nyastachitta: sukhamayi vicharan sarvacheShTaastvadarthaM
ttadbhaktai: sevyamaanaanapi charita charaan aashrayan puNyadeshaan |
dasyau vipre mR^igaadiShvapi cha samamati: muchyamaanaavamaana-
spardhaasuuyaadi dOSha: satatam akhila bhuuteShu sampuujaye tvaam || 2 ||

त्वत् भावो यावदेषु स्फुरति न विशदं तावदेवं ह्युपास्तिं
कुर्वन्नैकात्म्य बोधे झटिति विकसति त्वन्मयोऽहं चरेयम् ।
त्वद्धर्मस्यास्य तावत् किमपि न भगवन् प्रस्तुतस्य प्रणाश:
स्तस्मात्सर्वात्मनैव प्रदिश मम विभो भक्तिमार्गं मनोज्ञम् ॥३॥

tvadbhaavO yaavadeShu sphurati na vishadaM taavadevaM hyupaastiM
kurvannaikaatmya bOdhe jhaTiti vikasati tvanmayO(a)haM chareyam |
tvaddharmasyaasya taavat kimapi na bhagavan prastutasya praNaasha:
tasmaat sarvaatmanaiva pradisha mama vibhO bhaktimaargaM manOj~nam || 3 ||

तं चैनं भक्तियोगं द्रढयितुमयि मे साध्यम् आरोग्यमायु:
र्दिष्ट्या तत्रापि सेव्यं तव चरणमहो भेषजायेव दुग्धम् ।
मार्कण्डेयो हि पूर्वं गणक निगदित द्वादशाब्दायुरुच्चै:
सेवित्वा वत्सरं त्वां तव भट निवहै: द्रावयामास मृत्युम् ॥४॥

taM chainaM bhaktiyOgaM draDhayitumayi me saadhyam aarOgyamaayu:
diShTyaa tatraapi sevyaM tava charaNamahO bheShajaayeva dugdham |
maarkaNDeyO hi puurvaM gaNaka nigadita dvaadashaabdaayuruchchai:
sevitvaa vatsaraM tvaaM tava bhaTa nivahai: draavayaamaasa mR^ityum || 4 ||

मार्कण्डेयश्चिरायु: स खलु पुनरपि त्वत्पर: पुष्पभद्रा-
तीरे निन्ये तपस्यन् अतुल सुखरति: षट् तु मन्वन्तराणि ।
देवेन्द्र: सप्तमस्तं सुरयुवतिमरुन्मन्मथै: मोहयिष्यन्
योगोष्म प्लुष्यमाणै: न तु पुनरशकत् त्वज्जनं निर्जयेत् क: ॥५॥

maarkaNDeyashchiraayu: sa khalu punarapi tvatpara: puShpabhadraa-
tiire ninye tapasyann atula sukharati: ShaT tu manvantaraaNi |
devendra: saptamastaM surayuvati marunmanmathai: mOhayiShyan
yOgOShma pluShyamaaNai: na tu punarashakat tvajjanaM nirjayet ka: || 5 ||

प्रीत्या नारायणाख्य: त्वमथ नरसख: प्राप्तवानस्य पार्श्वं
तुष्ट्या तोष्टूयमान: स तु विविधवरै: र्लोभितो नानुमेने ।
द्रष्टुं माय़ां त्वदीयां किल पुनरवृणोत् भक्ति तृप्तान्तरात्मा
माया दु:खानभिज्ञ: तदपि मृगयते नूनम् आश्चर्य हेतो: ॥६॥

priityaa naaraayaNaakhya: tvamatha narasakha: praaptavaanasya paarshvaM
tuShTyaa tOShTuuyamaana: sa tu vividhavarai: lObhitO naanumene |
draShTuM maayaaM tvadiiyaaM kila punaravR^iNOt bhakti tR^iptaantaraatmaa
maayaa duHkhaan abhij~na: tadapi mR^igayate nuunam aashcharya hetO: || 6 ||

याते त्वय्याशु वाताकुल जलदगलत् तोयपूर्णाति घूर्णत्-
सप्तार्णोराशिमग्ने जगति स तु जले सम्भ्रमन् वर्षकोटी: ।
दीन: प्रैक्षिष्ट दूरे वट दल शयनं कञ्चित् आश्चर्य बालं
त्वामेव श्यामलाङ्गं वदनसरसिज न्यस्त पादाङ्गुलीकम् ॥७॥

yaate tvayyaashu vaataakula jaladagalat tOyapuurNaati ghuurNat-
saptaarNOraashimagne jagati sa tu jale sambhraman varShakOTii: |
diina: praikshiShTa duure vaTa dala shayanaM ka~nchit aashcharya baalaM
tvaameva shyaamalaangaM vadanasarasija nyasta paadaanguliikam || 7 ||
  
दृष्ट्वा त्वां हृष्टरोमा त्वरितम् उपगत: स्प्रष्टुकामो मुनीन्द्र:
श्वासेनान्त: निविष्ट: पुनरिह सकलं दृष्टवान् विष्टपौघम् ।
भूयोऽपि श्वास वातै: बहिरनुपतितो वीक्षित: त्वत्कटाक्षै:
र्मोदात् आश्लेष्टुकाम: त्वयि पिहिततनौ स्वाश्रमे प्राग्वदासीत् ॥८॥

dR^iShTvaa tvaaM hR^iShTarOmaa tvaritam upagata: spraShTukaamO muniindra:
shvaasenaanta: niviShTa: punariha sakalaM dR^iShTavaan viShTapaugham |
bhuuyO(a)pi shvaasa vaatai: bahiranupatitO viikshita: tvat kaTaakshai:
mOdaat aashleShTukaama: tvayi pihitatanau svaashrame praagvadaasiit || 8 ||

गौर्या सार्धं तदग्रे पुरभिदथ गत: त्वत् प्रिय प्रेक्षणार्थी
सिद्धानेवास्य दत्वा स्वयमयमजरा मृत्यु तादीन् गतोऽभूत् । 
एवं त्वत् सेवयैव स्मररिपुरपि स प्रीयते येन तस्मात्
मूर्ति त्रय्यात्मकस्त्वं ननु सकल नियन्तेति सुव्यक्तम् आसीत् ॥९॥ 

gauryaa saardhaM tadagre purabhidatha gata: tvatpriya prekshaNaarthii
siddhaanevaasya dattvaa svayamayamajaraa mR^ityutaadiin gatO(a)bhuut |
evaM tvat sevayaiva smararipurapi sa priiyate yena tasmaat
muurti trayyaatmakastvaM nanu sakala niyanteti suvyaktam aasiit || 9 ||

त्र्यंशेस्मिन् सत्यलोके विधि हरि पुरभिन्मन्दिराणि ऊर्ध्वमूर्ध्वं
तेभोऽप्यूर्ध्वं तु माया विकृति विरहितो भाति वैकुण्ठ लोक: ।
तत्र त्वं कारणाम्भस्यपि पशुप कुले शुद्ध सत्त्वैक रूपी
सच्चित् ब्रह्माद्वयात्मा पवनपुरपते पाहि मां सर्व रोगात् ॥१०॥

tryamshe(a)smin satyalOke vidhihari purabhinmandiraaNi uurdhva muurdhvaM
tebhyO(a)pyuurdhvaM tu maayaa vikR^iti virahitO bhaati vaikuNTha lOka: |
tatra tvaM kaaraNaambhasyapi pashupakule shuddha sattvaika ruupii
sachchit brahmaadvayaatmaa pavanapurapate paahi maaM sarvarOgaat ||10 ||

॥ श्रीबालमुकुन्दाष्टकम् ॥
|| Shriibaalamukundaassttakam ||

करारविन्देन पदारविन्दं
मुखारविन्दे विनिवेशयन्तम् ।
वटस्य पत्रस्य पुटे शयानं
बालं मुकुन्दं मनसा स्मरामि ॥१॥

Kara-Aravindena Pada-Aravindam
Mukha-Aravinde Vi-Niveshay-Antam |
Vattasya Patrasya Putte Shayaanam
Baalam Mukundam Manasaa Smaraami ||1||

My mind remembers that beautiful Bala Mukundam, who with his lotus like hands holds his lotus like feet, puts the toe in his lotus like mouth, rests on the fold of the banyan leaf (Vata)


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

Thursday, 17 September 2020

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-------




Monday, 14 September 2020

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-------

Friday, 11 September 2020

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 ||

आचार्याख्या धरस्थारणि समनुमिलच्छिष्य रूपोत्तरार-
ण्यावेधोद्भासितेन स्फुटतर परिबोधाग्निना दह्यमाने ।
कर्माली वासना तत् कृत तनु भुवन भ्रान्ति कान्तार पूरे
दाह्या भावेन विद्या शिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥

aachaaryaakhyaa dharasthaaraNi 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: भूयस्वपि 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-------

Tuesday, 8 September 2020

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--------