NARAYANEEYAM DASAKAM - 11 - SANAKA ENTERS VAIKUNTHA

Dasakam - 11 - Sanaka Enters Vaikuntha

The creation of species progressed with Brahma creating Swayambumanu and Shatarupa. The four divine sages Sanaka, Sananda, Sanat Sujatar, Sanatkumara desirous of having darshan of Lord, went to the Vaikunta. Crossing Six fortresses or gates and a beautiful garden full of Kalpa trees, known as "NAISREYAM", surrounded by several lakes and mansions shining with pearls and gems, the divine sages came to the abode of the Lord,

As sages were about to enter the Lord's abode, gate keepers Jaya and Vijaya stopped them. The sages, prompted by Lord from within, forgot their satvic nature and got angry. They cursed Jaya and Vijaya to become asuras, as the conduct of the two made them unfit to be in Vaikunta. Jaya and Vijaya requested the sages to pardon them for their mistake.

The divine sages sung praise of the Lord standing at the gate of the abode, Lord appeared before them with Mahalakshmi on Garuda vahana. Having got the enchanting darshan of the Lord, sages became so happy and fell at the Lord's feet. 

Jaya and Vijaya, now took refuge at Lord's feet, prostrated and asked for pardon. Lord with great kindness said that Jaya and Vijaya will have only three births in earth as asuras and then will come back to Vaikunta.

Jaya and Vijaya were born as Hiranyaksha and Hiranyakasipu, for Sage Kashyapa and Diti. Both were cruel in nature due to mother Diti conceiving them at the wrong time of twilight. The two brothers tormented the whole world with their evil tendencies.

One of them, Hiranyaksha sought an opponent to fight. Since no one was ready to fight with him, he immersed the earth in the waters and roamed around the worlds with his mace.

God Varuna, the Lord of waters told Hiranyaksha that only Lord Vishnu is proper opponent for him. He then went around searching for Lord Vishnu, who can be attained only by his devotees.

Bhattathiri requested Lord, whose form is visible only to his true devotees, to cure him of his ailments. Lord Guruvayoorappan acknowledged his request immediately by nodding his head.

Lyrics of Dasakam 11

क्रमेण सर्गे परिवर्धमाने

कदापि दिव्या: सनकादयस्ते ।

भवत्-विलोकाय विकुण्ठ लोकं

प्रपेदिरे मारुत मन्दिरेश ॥१॥

krameNa sarge parivardhamaane

kadaapi divyaa: sanakaadayaste |

bhavat-vilOkaaya vikuNTha lOkaM

prapedire maaruta mandiresha || 1 ||

मनोज्ञ नैश्रेयस काननाद्यै:

अनेक वापी मणिमन्दिरैश्च ।

अनोपमं तं भवतो निकेतं

मुनीश्वरा: प्रापु: अतीत कक्ष्या: ॥२॥

manOj~na naishreyasa kaananaadyai:

aneka vaapii maNimandiraishcha

anOpamaM taM bhavatO niketam

muniishvaraa: praapu: atiitakakshyaa: || 2 ||

भवत्-दिद्दृक्षून् भवनं विविक्षून्

द्वा:स्थौ जयस्तान् विजयोऽप्यरुन्धाम् ।

तेषां च चित्ते पदमाप कोप:

सर्वं भवत्-प्रेरणयैव भूमन् ॥३॥

bhavat-didR^ikshuun bhavanaM vivikshuun

dvaaHsthau jayasthaan vijayO(a)pyarundhaam |

teShaaM cha chitte padamaapa kOpa:

sarvaM bhavat-preraNayaiva bhuuman || 3 ||

वैकुण्ठलोकान्  उचित प्रचेष्टौ

कष्टौ युवां दैत्य-गतिं भजेतम् ।

इति प्रशप्तौ भवदाश्रयौ तौ

हरिस्मृतिर्नो-अस्त्विति नेमतुस्तान् ॥४॥

vaikuNThalOkaan uchita pracheShTau

kaShTau yuvaaM daityagatiM bhajetam |

iti prashaptau bhavadaashriyau tau

harismR^itirnO(a)sitvati nematustaan || 4 ||

तदेतदाज्ञाय भवानवाप्त:

सहैव लक्ष्म्या बहिरम्बुजाक्ष ।

खगेश्वरां-सार्पित चारुबाहु:

आनन्दयंस्तान् अभिराममूर्त्या ॥५॥

tadetadaaj~naaya bhavaanavaapta:

sahaiva lakshmyaa bahirambujaaksha |

khageshvaraam-saarpita chaarubaahu:

aanandayamstaan abhiraamamuurtyaa|| 5 ||

प्रसाद्य गीर्भि: स्तुवतो मुनीन्द्रान्

अनन्य-नाथौ अथ पार्षदौ तौ ।

संरम्भ-योगेन भवैस्त्रिभिर्माम्

उपेतमित्यात्त-कृपं न्यगादी: ॥६॥

prasaadya giirbhi: stuvatO muniindraan

ananya-naathov atha paarShadau tau |

samrambha-yOgena bhavaistribhirmaam

upetamityaatta kR^ipaM nyagaadii: || 6 ||

त्वदीय-भृत्यौ अथ काश्यपात्तौ

सुरारि-वीरौ उदितौ दितौ द्वौ ।

सन्ध्या समुत्पादन कष्टचेष्टौ

यमौ च लोकस्य यमौ-विवान्यौ ॥७॥

tvadiiya-bhR^ityov atha kashyapaattau

suraari-viirov uditau ditau dvau |

sandhyaa samutpaadana kaShTacheShTau

yamau cha lOkasya yamov vivaanyau || 7 ||

हिरण्यपूर्व: कशिपु: किलैक:

परो हिरण्याक्ष इति प्रतीत: ।

उभौ भवन्नाथं अशेष-लोकं

रुषा न्यरुन्धां निजवासनान्धौ ॥८॥

hiraNyapuurvaH kashipuH kilaikaH

parO hiraNyaaksha iti pratiitaH |

ubhau bhavan-naatham asheSha-lOkaM

ruShaa nyarundhaaM nijavaasanaandhau || 8 ||

तयोर्हिरण्याक्ष महासुरेन्द्र:

रणाय धावन्-अनवाप्तवैरी ।

भवत्-प्रियां क्ष्मां सलिले निमज्य

चचार गर्वात्-विनदन् गदावान् ॥९॥

tayOr-hiraNyaaksha mahaasurendra:

raNaaya dhaavann-anavaaptavairii |

bhavat-priyaaM kshmaaM salile nimajya

chachaara garvaad-vinadan gadaavaan || 9 ||

ततो जलेशात् सदृशं भवन्तं

निशम्य बभ्राम गवेषयंस्त्वाम् ।

भक्तैकदृश्य: स कृपानिधे त्वं

निरुन्धि रोगान् मरुदालयेश ॥१०।

tatO jaleshaat sadR^ishaM bhavantaM

nishamya babhraama gaveShayamstvaam |

bhaktaika dR^ishya: sa kR^ipaanidhe tvaM

nirundhi rOgaan marudaalayesha || 10 ||

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

NARAYANEEYAM DASAKAM - 10 - VARIETY OF CREATION

Dasakam - 10 - Variety of Creation

With the grace of the Lord, Brahma got strength to create plants, trees, birds, animals, human beings, yaksha, kinnara, other living and non-living things on earth. He also seeded ignorance by way of false apprehension, egoism, attachment, anger and fear in the living beings. Brahma repented for the creation of the negative qualitites and realised that this act was due to his tamo guna. To get rid of the dosha Brahma meditated upon the lotus feet of the Lord for purification.

Brahma from his mind created four sages Sanaka, Sananda, Sanatana and Sanatkumara to help him with creation work. The sages however spent time on meditation and contemplation on Lord's lotus feet due to their extreme devotion to Lord and did not offer to help in creation. This made Brahma angry which he tried to control. That caused the creation of Rudra from the point between Brahma's eyebrows. 

Rudra, a part of lord's incarnation, saw the world around and the undesirable happenings in it and started to shed tears. Brahma gave eleven forms to Rudra, gave wives and abodes and directed him to start the creation. Rudra started to create frightful rudras and filled the three worlds with them. Prompted by Lord within, Brahma asked rudra to stop creation and directed him to perform penance for the sake of welfare of the world. 

Brahma from his own body then created nine prajapathis namely Mareechi, Atri, Angiraas, Kritumuni, Pulaha, Pulastya, Bhrigu, Vasishtha, the Dakshas and also Shri Naarada, an ardent devotee of  Lord's lotus feet. These prajapathis then continued the creation of the world.

Brahma created Dharma(righteousness), adharma (unrighteousness), Kama(desire), Krodha (anger), Lobha (Lust) and Kardamar from his shadow. Brahma created Saraswathy and got attracted and became desirous of possessing her. Prompted by Lord, Sanakas enlightened Brahma which led him to leave his desire as illusion. 

Brahma from his four faces created Rig, Yajur, sama and atarvana vedas, veda-angas (parts of vedha), puranas and all branches of learning and taught them to his sons. The process of creation got stalled by this process and eventually Brahma surrendered to Lord once again. Gaining wisdom to further begin creations, Brahma created a couple from his two sides of his body. The male was called Swayambhumanu and female Satarupa, his wife, who then took care of creation of species.

After explaining the process of creation of species, Bhattathiri prayed to Lord Guruvayoorappan who was responsible for evolution of human race, to cure him of his disease. Lord acknowledged his request immediately.

Lyrics of Dasakam 10

वैकुण्ठ वर्धित बलोऽथ भवत्प्रसादात्

अम्भोज्योनि:-असृजत् किल जीवदेहान् ।

स्थास्नूनि भूरुहमयानि तथा तिरश्चां

जातिं मनुष्य निवहानपि देव भेदान् ॥१॥

vaikuNTha vardhita balO(a)tha bhavatprasaadaat

ambhOjayOni: asR^ijat kila jiivadehaan |

sthaasnuuni bhuuruhamayaani tathaa tirashchaaM

jaatim manuShya nivahaanapi deva bhedaan || 1 ||

मिथ्याग्रहा-अस्मिमति-राग विकोपभीति:

अज्ञानवृत्तिं -इति पञ्चविधां स सृष्ट्वा ।

उद्दाम तामस पदार्थ विधानदून:

तेने त्वदीय चरण स्मरणं विशुद्ध्यै ॥२॥

mithyaagraha-asmimati-raaga vikOpa bhiiti:

aj~naana vR^ittim-iti pa~nchavidhaaM sa sR^iShTvaa |

uddaama taamasa padaartha vidhaanaduuna:

tene tvadiiya charaNa smaraNaM vishuddhyai || 2 ||

तावत् ससर्ज मनसा सनकं सनन्दं

भूय: सनातनमुनिं च सनत्कुमारं ।

ते सृष्टिकर्मणि तु तेन नियुज्यमाना:

त्वत्-पाद-भक्ति-रसिका जगृहुर्न वाणीम् ॥३॥

taavat sasarja manasaa sanakaM sanandaM

bhuuya: sanaatana muniM cha sanatkumaaram |

te sR^iShTi karmaNi tu tena niyujyamaanaa:

tvatpaada bhakti rasikaa jagR^uhurna vaaNiim || 3 ||

तावत् प्रकोपमुदितं प्रति रुन्धतोऽस्य

भ्रूमध्यतोऽजनि मृडो भवदेक देश: ।

नामानि मे कुरु पदानि च हा विरिञ्च-

इत्यादौ रुरोद किल तेन स रुद्रनामा ॥४॥

 taavat prakOpamuditaM prati rundhatO(a)sya

bhruumadhyatO(a)jani mR^iDO bhavadeka desha: |

naamaani me kuru padaani cha haa viri~ncha-

ityaadau rurOda kila tena sa rudranaamaa || 4 ||

एकादशाह्वयतया च विभिन्न रूपं

रुद्रं विधाय दयिता वनिताश्च दत्वा ।

तावन्त्यदत्त च पदानि भवत्-प्रणुन्न:

प्राह प्रजा विरचनाय च सादरं तम् ॥५॥

ekaadashaahvayatayaa cha vibhinna ruupaM

rudraM vidhaaya dayitaa vanitaashcha datvaa |

taavantyadatta cha padaani bhavat-praNunna:

praaha prajaa virachanaaya cha saadaraM tam || 5 ||

रुद्राभि सृष्ट भयदाकृति रुद्रसंघ-

सम्पूर्यमाण भुवनत्रय भीतचेता: ।

मा मा प्रजा: सृज तपश्चर मङ्गलाय-

इत्याचष्ट तं कमलभू: भवदीरितात्मा ॥६॥

rudraabhi: sR^iShTa bhayadaakR^iti rudrasangha-

sampuuryamaaNa bhuvanatraya bhiitachetaa: |

maa maa prajaa: sR^ija tapashchara mangalaaya

ityaachaShTa taM kamalabhuu: bhavadiiritaatmaa || 6 ||

तस्याथ सर्ग रसिकस्य मरीचिरत्रि:

तत्राङिगरा: क्रतुमुनि: पुलह: पुलस्त्य: ।

अङ्गाद-जायत भृगुश्च वसिष्ठ दक्षौ

श्रीनारदश्च भगवन् भवदंघ्रि दास: ॥७॥

tasyaatha sarga rasikasya mariichiratri:

tatraangiraa: kratumuni: pulaha: pulastya: |

angaada-jaayata bhR^igushcha vasiShTha dakshau

shriinaaradashcha bhagavan bhavadanghri daasa: || 7 ||

धर्मादिकान् अभिसृजन् अथ कर्दमं च

वाणीं विधाय विधि:-अङ्गज-संकुलोऽभूत् ।

त्वत्-बोधितै: सनक दक्ष मुखै: तनूजै:

उद्बोधिश्च विरराम तमो विमुञ्चन् ॥८॥

dharmaadikaan abhisR^ijann atha kardamaM cha

vaaNiiM vidhaaya vidhi: angaja-sankulO(a)bhuut |

tvat-bOdhitai: sanaka daksha mukhai: tanuujai:

udbOdhitashcha viraraama tamO vimu~nchan || 8 ||

वेदान् पुराण निवहानपि सर्व विद्या:

कुर्वन् निजानन गणात्-चतुराननोऽसौ ।

पुत्रेषु तेषु विनिधाय स सर्गवृद्धिं

अप्राप्नुवं-तव पदाम्बुजं आश्रितोभूत् ॥९॥

vedaan puraaNa nivahaanapi sarvavidyaa:

kurvan nijaanana gaNaat-chaturaananO(a)sau |

putreShu teShu vinidhaaya sa sargavR^iddhim

apraapnuvam-tava padaambujam aashritO(a)bhuut || 9 ||

जानन् उपायं-अथ देहं-अजो विभज्य

स्त्री-पुंस-भावं-अभजत् मनु-तत्-वधूभ्यां

ताभ्यां च मानुषकुलानि विवर्धयन्

त्वं गोविन्द मारुतपुराधिप निरुन्धि रोगान् ॥१०॥

jaanann upaayam-atha deham-ajO vibhajya

strii-pumsa-bhaavam-abhajat manu-tat-vadhuubhyaam |

taabhyaaM cha maanuShakulaani vivardhayan

tvaM gOvinda maarutapuraadhipa nirundhi rOgaan || 10 ||

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

NARAYANEEYAM DASKAM - 9 - CREATION OF THE UNIVERSE

Dasakam - 9 - Creation of the Universe

Brahma who originated from the Lotus, started to wonder the source of the lotus. He saw on all four sides with the help of his four faces and eight eyes. Yet, he found himself sitting alone on the lotus which was tossing due to the waves in the casual waters. Even with his mighty intellect, he could not figure out the source of the lotus. He descended through the hollow stem to its base using his yogic powers. Still he could not see Lord's enchanting form. The search continued for one hundred divine years.

Realising that, without Lord's grace, his efforts will not yield any result, Brahma followed Ashtanga yoga and did meditation with focused intellect for another hundred divine years. He was blessed with knowledge and divine vision to see the Lord reclining on Adhisesha. Bhattathiri worshipped that divine form of Lord, colour like that of a blue lily, sparkling like the Kalaya flower, decked with golden crown, bracelets, necklaces and shoulder ornaments, wearing yellow coloured silk robe, gold studded waist band and shining Kausthubh jewel round the neck.

Brahma happy and contented to have seen the Lord's divine form, worshipped him and requested Lord to protect him. Lord blessed him with capability to create the three worlds and directed Brahma to perform penance to beget the intense devotion which will help him accomplish everything. With tapas  for another 100 divine years, Brahma gathered spiritual and mental powers to start creation of three worlds and other beings. The Lotus swayed in the casual waters and he drank wind and water.

Brahma created the three worlds with the help of the Lotus which was possible only due to Lord's grace. Bhattathiri requested the Lord to bestow on him, mercy, like he did for Brahma and cure his ailments. Lord acknowledged his request immediately.

Lyrics of Dasakam 9

स्थितस्स कमलोद्भव: तव हि नाभिपङ्केरुहे

कुत: स्विदिदं-अम्बुधौ उदितं -इति-अनालोकयन् |

तदीक्षण कुतूहलात्-प्रतिदिशं विवृत्तानन:

चतुर्वदनतां-अगात् विकसदष्ट दृष्ट्यम्बुजाम् ॥१॥

sthitassa kamalOdbhava: tava hi naabhipankeruhe

kuta: svididam-ambudhaav uditam-iti-anaalOkayan |

tadiikshaNa kutuuhalaat pratidishaM vivR^ittaanana:

chaturvadanataam agaat vikasadaShTa dR^iShTyambujaam || 1 ||

महार्णव विघूर्णितं कमलमेव तत्-केवलं

विलोक्य तदुपाश्रयं तव तनुं तु नालोकयन् ।

क एष कमलोदरे महति निस्सहायो ह्यहं

कुत: स्विदिदं-अम्बुजं  समजनीति चिन्तामगात् ॥२॥

mahaarNava vighuurNitaM kamalameva tat kevalaM

vilOkya tadupaashrayaM tava tanuM tu naalOkayan |

ka eSha kamalOdare mahati nissahaayO hyahaM

kuta: svididam ambujaM samajaniiti chintaamagaat || 2 ||

अमुष्य हि सरोरुह: किमपि कारणं सम्भवेत्

इति स्म कृत निश्चय: स खलु नाल-रन्ध्राध्वना ।

स्व योगबल विद्यया समवरूढवान् प्रौढधी:

त्वदीयं अति-मोहनं न तु कलेबरं दृष्टवान् ॥३॥

amuShya hi sarOruha: kimapi kaaraNaM sambhaved

iti sma kR^ita nishchaya: sa khalu naala-randhraadhvanaa |

sva yOgabala vidyayaa samavaruuDhavaan prauDhadhii:

tvadiiyam ati mOhanaM na tu kalebaraM dR^iShTavaan || 3 ||

तत: सकल नालिका विवर मार्गगो मार्गयन्

प्रयस्य शत वत्सरं किमपि नैव संदृष्टवान् ।

निवृत्य कमलोदरे सुखनिषण्ण एकाग्रधी:

समाधि बलमादधे भवदनुग्रहैकाग्रही ॥४॥

tata: sakala naalikaa vivara maargagO maargayan

prayasya shata vatsaraM kimapi naiva sandR^iShTavaan |

nivR^itya kamalOdare sukhaniShaNNa ekaagradhii:

samaadhi balamaadadhe bhavadanugrahaikaagrahii || 4 ||

शतेन परिवत्सरै: दृढ-समाधि बन्धोल्लसत्-

प्रबोध विशदी कृत: स खलु पद्मिनी सम्भव: ।

अदृष्टचरं अद्भुतं तव हि रूपं अन्तर्दृशा

व्यचष्ट परितुष्टधी: भुजग भोग भागाश्रयम् ॥५॥

shatena parivatsarai: dR^iDha samaadhi bandhOllasat-

prabOdha vishadii kR^ita: sa khalu padminii sambhava: |

adR^iShTacharam adbhutaM tava hi ruupam antardR^ishaa

vyachaShTa parituShTadhii: bhujaga bhOga bhaagaashrayam || 5

किरीट मकुटोल्लसत्-कटक हारकेयूरयुग्-

मणिस्फुरित मेखलं सुपरिवीत पीताम्बरं  ।

कलाय कुसुमप्रभं गलत-लोल्लसत्  कौस्तुभं

वपुस्तदयि भावये कमलजन्मने दर्शितम् ॥६॥

kiriiTa makuTOllasat kataka haarakeyuurayug-

maNisphurita mekhalaM supariviita piitaambaram |

kalaaya kusumaprabhaM galata-lOllasat kaustubhaM

vapustadayi bhaavaye kamalajanmane darshitam || 6 ||

श्रुतिप्रकर दर्शित प्रचुर वैभव श्री पते

हरे जय जय प्रभो पदमुपैषि दिष्ट्या दृशो: ।

कुरुष्व धियमाशु मे भुवन निर्मितौ कर्मठां

इति द्रुहिण वर्णित स्वगुणबंहिमा पाहि माम् ॥७॥

shrutiprakara darshita prachura vaibhava shriipate

hare jaya jaya prabhO padamupaiShi diShTyaa dR^ishO: |

kuruShva dhiyamaashu me bhuvananirmitau karmaTaaM

iti druhiNavarNita svaguNabanhimaa paahi maam || 7 ||

लभस्व भुवनत्रयी रचनदक्षतां-अक्षतां

गृहाण मदनुग्रहं कुरु तपश्च भूयो विधे ।

भवत्वखिल साधनी मयि च भक्ति रत्युत्कटेति

उदीर्य गिरमादधा मुदित चेतसं वेधसम् ॥८॥

labhasva bhuvanatrayiir achanadakshataam-akshataaM

gR^ihaaNa madanugrahaM kuru tapashcha bhuuyO vidhe |

bhavatvakhila saadhanii mayi cha bhakti ratyutkaTeti

udiirya giramaadadhaa mudita chetasaM vedhasam || 8 ||

शतं कृत तपास्तत: स खलु दिव्य संवत्सरान्

अवाप्य च तपोबलं मतिबलं च पूर्वाधिकं ।

उदीक्ष्य किल कम्पितं पयसि पङ्कजं वायुना

भवत्-बल विजृम्भित: पवनपाथसी पीतवान् ॥९॥

shataM kR^ita tapaastata: sa khalu divya sanvatsaraan

avaapya cha tapObalaM matibalaM cha puurvaadhikam |

udiikshya kila kampitaM payasi pankajaM vaayunaa

bhavad-bala vijR^imbhita: pavanapaathasii piitavaan || 9 ||

तवैव कृपया पुन: सरसिजेन तेनैव स:

प्रकल्प्य भुवनत्रयीं प्रववृते प्रजा निर्मितौ ।

तथाविध कृपाभरो गुरुमरुत्पुराधीश्वर

त्वमाशु परिपाहि मां गुरुदयोक्षितै: ईक्षितै: ॥१०॥

tavaiva kR^ipayaa puna: sarasijena tenaiva sa:

prakalpya bhuvanatrayiiM pravavR^ite prajaa nirmitau |

tathaavidha kR^ipaabharO gurumarutpuraadhiishvara

tvamaashu paripaahi maaM gurudayOkshitai: iikshitai: ||10 ||

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

NARAYANEEYAM DASAKAM - 8 - MAHAPRALAYA OR THE GREAT DELUGE

Dasakam - 8 - Mahapralaya or The Great Deluge

360 human years - 1 divine year for Gods

12000 such divine years - Maha yug or Chathur yug

Maha yug - Kritha + Thretha + Dwapara + Kali yug

71 such maha yug - 1 Manvantara

14 manvantaras - 1 kalpa (note: we are in 7th Manvantara called vaivaswatha manvantara.)

*1 kalpa - 1 day for Brahma, creator of the beings  - 71*14 = 994 (1000approx.) or 1 night for Brahma

After Prakriti pralaya, at the first kalpa* or Braahma kalpa, came Brahma who acquired knowledge through Vedas from Lord and started creations. One kalpa, which is his day, he created the living beings and one kalpa, which is his night called naimittika pralaya, he took refuge in Lord's abdomen and then the whole universe became one with Lord.

We complete our day activities and go to sleep in the night, merge in to the eternal bliss forgetting worries, fear and anxiety. Similarly Brahma creates the beings with the grace of the Lord. The eternal living beings or the chiranjeevis who were present before the Brahma Kalpa, also experience the two kalpas as day and night. 

Bhattathiri highlighted that  Brahma has completed 50 such cycles in life so far and started to explain the Lord's lila which happened from the time between Brahma's night to beginning of his next day. Brahma who came from Lotus, after finishing the day's work, merged with Lord. All the three worlds merged with Lord and the water surrounded the entire universe. The supreme blissful Lord rested in yoga nidra on Adisheshan at the beginning of the pralaya, after directing time or Kaala to wake him up at the end of pralaya.

At the end of Pralaya, Lord woken up by time or kaala, glanced at the worlds residing in his navel. This resulted in the formation of a divine Lotus bud arising out of the navel, carrying with it the subtle form all the worlds that which had merged in to the Lord during dissolution.  The divine Lotus bud came out of the casual waters and with its brilliance, removed the surrounding darkness completely. From the petals of the Lotus, with help of yogic powers of the Lord, rose the Padmajan or Brahma who acquired knowledge from Vedas with grace of Lord and started creating on earth once again. 

Bhattathiri prayed to the Supreme Lord of incomprehensible powers and creator of Brahma in the present Padma kalpa, the Lord of Guruvayoor to eradicate all his ailments. Lord nodded his head and acknowledged his request immediately.

The 13th sloka is very important. Chanting of this sloka 16 or 48 or 72 or 108 times each day for 48 days continuously helps in getting rid of chronic diseases including cancer.

Lyrics of Dasakam 8

एवं तावत् प्राकृत प्रक्षयान्ते
ब्राह्मे कल्पे ह्यादि मे लब्ध जन्मा ।
ब्रह्मा भूय: त्वत्त एवाप्य वेदान्
सृष्टिं चक्रे पूर्व कल्पोपमानाम् ॥१॥

evaM taavat praakR^ita prakshayaante
braahme kalpe hyaadi me labdhajanmaa |
brahmaa bhuuya: tvatta evaapya vedaan
sR^iShTiM chakre puurva kalpOpamaanaam||1||

सोऽयं चतुर्युग सहस्रमितानि अहानि
तावन्मिताश्च रजनी: बहुशो निनाय ।
निद्रात्यसौ त्वयि निलीय समं स्वसृष्टै:
र्नैमित्तिक प्रलयमाहु: अतोऽस्य रात्रिम् ॥२॥

sO(a)yaM chaturyuga sahasramitaani ahaani
taavanmitaashcha rajanii: bahushO ninaaya |
nidraatyasau tvayi niliiya samaM svasR^iShTai:
naimittika pralayamaahu: atO(a)sya raatrim ||2||

अस्मादृशां पुन: अहर्मुख कृत्य तुल्यां
सृष्टिं करोति अनुदिनं स भवत्-प्रसादात् ।
प्राग्ब्राह्म कल्प जनुषां च परायुषां तु
सुप्तप्रबोधन समास्ति तदा विसृष्टि: ॥३॥

asmaadR^ishaaM puna: aharmukha kR^itya tulyaaM
sR^iShTiM karOti anudinaM sa bhavat-prasaadaat |
praagbraahma kalpa januShaaM cha paraayuShaaM tu
supta prabOdhana samaa(a)sti tadaa visR^iShTi: ||3||

पञ्चाशदब्दं-अधुना स्व वयोर्ध रूपं
एकं परार्धं- अतिवृत्य हि वर्ततेऽसौ ।
तत्रान्त्यरात्रि जनितान् कथयामि भूमन्
पश्चात् दिनावतरणे च भवत्-विलासान् ॥४॥

pa~nchaashadabdam-adhunaa sva vayO(a)rdha ruupaM
ekaM paraardham-ativR^itya hi vartate(a)sau |
tatraantyaraatri janitaan kathayaami bhuuman
pashchaat dinaavataraNe cha bhavat-vilaasaan ||4||

दिनावसानेऽथ सरोज योनि:
सुषुप्ति काम: त्वयि  सन्निलिल्ये ।
जगन्ति च त्वज्ज-जठरं समीयु:
तदेदम् एकार्णवं आस विश्वम् ॥५॥

dinaavasaane(a)tha sarOja yOni:
suShupti kaama: tvayi sannililye |
jaganti cha tvaj-jaTaraM samiiyu
tadedam ekaarNavam aasa vishvam ||5||

तवैव वेषे फणिराजि शेषे
जलैकशेषे भुवने स्म शेषे ।
आनन्द सान्द्रानुभव स्वरूप:
स्वयोग निद्रा परिमुद्रितात्मा ॥६॥

tavaiva veShe phaNiraaji sheShe
jalaikasheShe bhuvane sma sheShe
aananda saandraanubhava svaruupaH
svayOganidraa parimudritaatmaa ||6||

कालाख्य शक्तिं प्रलयावसाने
प्रबोधयेत्यादि-शता किलादौ ।
त्वया प्रसुप्तं परिसुप्त शक्ति-
व्रजेन तत्रा-अखिल जीवधाम्ना ॥७॥

kaalaakhya shaktiM pralayaavasaane
prabOdhayetyaadi-shataa kilaadau |
tvayaa prasuptaM parisuptashakti
vrajena tatra-akhila jiivadhaamnaa ||7||

चतुर्युगाणां च सहस्रमेवं
त्वयि प्रसुप्ते पुनरद्वितीये ।
कालाख्य शक्ति: प्रथम प्रबुद्धा
प्राबोधयत्त्वां किल विश्वनाथ ॥८॥

chaturyugaaNaaM cha sahasramevaM
tvayi prasupte punaradvitiiye |
kaalaakhya shakti: prathama prabuddhaa
praabOdhayattvaaM kila vishvanaatha ||8||

विबुध्य च त्वं जलगर्भ शायिन्
विलोक्य लोकान् अखिलान् प्रलीनान् ।
तेष्वेव सूक्ष्मात्मतया निजान्त: -
स्थितेषु विश्वेषु ददाथ दृष्टिम् ॥९॥

vibudhya cha tvaM jalagarbha shaayin
vilOkya lOkaan akhilaan praliinaan |
teShveva suukshmaatmatayaa nijaanta:-
sthiteShu vishveShu dadaatha dR^iShTim ||9||

तत: त्वदीयात् अयि नाभिरन्ध्रात्
उदञ्चितं किंचन दिव्य पद्मम् ।
निलीन निश्शेष पदार्थमाला-
संक्षेपरूपं मुकुलायमानम् ॥१०॥

tata: tvadiiyaat ayi naabhirandhraat
uda~nchitaM kinchana divya padmam |
niliina nishsheSha padaartha maalaa-
sanksheparuupaM mukulaayamaanam ||10||

तदेतद् अम्भोरुह कुड्मलं ते
कलेवरात् तोयपथे प्ररूढम् ।
बहिर्निरीतं परित: स्फुरद्भि:
स्वधामभि: ध्वान्तं-अलं न्यकृन्तत् ॥११॥

tadetad ambhOruha kuDmalaM te
kalevaraat tOyapathe praruuDham |
bahirniriitaM paritaH sphuradbhi:
svadhaamabhi: dhvaantam-alaM nyakR^intat ||11|

संफुल्लपत्रे नितरां विचित्रे
तस्मिन् भवद्वीर्य धृते सरोजे ।
स पद्मजन्मा विधिराविरासीत्
स्वयं प्रबुद्धा-अखिल वेदराशि: ॥१२॥

samphulla patre nitaraaM vichitre
tasmin bhavadviirya dhR^ite sarOje |
sa padmajanmaa vidhiraaviraasiit
svayaM prabuddha-akhila vedaraashi: ||12||

अस्मिन् परात्मन् ननु पाद्मकल्पे
त्वमित्थ मुत्थापित पद्मयोनि: ।
अनन्तभूमा मम रोग राशिं
निरुन्धि वातालय वास विष्णो ॥१३॥

asmin paraatman nanu paadmakalpe
tvamittha mutthaapita padmayOni: |
anantabhuumaa mama rOga raashiM
nirundhi vaataalaya vaasa viShNO || 13||

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

NARAYANEEYAM DASAKAM 7 - BIRTH OF HIRABYAGARBHA - CREATION OF BRAHMA

Dasakam - 7 - Birth of Hiranyagarbha-

Creation of Brahma

Lord manifested in the form of fourteen worlds(VIRAT swaroopam). Again he manifested as Brahma in Satyaloka, which is above the fourteen worlds. This Brahma, also knows as Hiranya Garbha or the Golden egg serves as the collective soul of all the living beings in the three worlds, earth, suvarga loka and paatala loka. Brahma, with increase in Rajo guna, then became desirous of creating various beings. Inspite of his best efforts, Brahma could not gain knowledge on the means to start the creations and was worried. He heard the two words "tapa" twice by Lord's will. Brahma, seated on the lotus, looked around the surrounding water in all directions and wondered who spoke those words but could not find anyone. Then he took those words as the best advice and did penance for one thousand divine years(3,60,000 years for Mankind). Pleased with his penance, Lord revealed his abode, the Vaikunta.

Vaikunta is beyond the fourteen worlds and free of Maya, sorrow, anger, delusion, fear or any mental modifications. It is completely surrounded by supreme bliss and shining with Lord's supreme light of consciousness. Lord's abode, capable of removing all sins of the beings is inhabited by divine beings having deep blue colour complexion as that of sapphire, having four arms, wearing jewelry studded with gems and pearls and were enlightening the whole place. These divine beings live in aerial cars. Only pure sattva minded sinless individuals, who do devotion without any expectations in return, can reach the Vaikunta. Bhattathiri wishesd that such abode of Lord stay with its glory, ever.

Surrounded and served by damsels, Goddess Mahalakshmi with slender and beautiful form like a lightning streak, enchants the whole world with her captivating beauty and lustre.She is always present there in vaikunta due to her deep attachment to the fragrance of Lord's lotus feet, hence the abode has become a place for astounding riches of the world. Bhattathiri prayed Lord to grant vaikunta to him as well.

Lord then revealed himself to Brahma, seated on a gem studded throne, adorned with golden crown, bracelets and other ornaments, shining like thousands of suns.Lord's chest bore the Shrivatsa mark, and the lustre of kaustubh jewel worn by the Lord, gave him a crimson hue. Bhattathiri prayed to the Lord, the source of all creation, to reveal that divine form to him.

Lord's form looked beautiful like the dark clouds, with a hue like that of delicate blue lotus flowers, and with a splendid halo, illuminated all the directions. His pleasant face sported a charming benevolent smile. His form with four arms adorned with the sacred conch, discus, mace and lotus gave immense pleasure to Brahma. Bhattathiri prayed to such Lord's form to remove all his ailments.

Brahma, wonderstruck by Lord's vision, was overwhelmed with the ecstasy of joy and with love and a sense of fulfilment. He fell at lotus feet of the Lord and humbly prostrated. He prayed to Lord, who is aware of Brahma's desire to create, to grant him the required knowledge required to start creation. He requested Lord to grant him the knowledge of the unique dual and the non-dual aspect of the Lord. Bhattathiri offered his prayers to such form of the Lord.

Lord held Brahma's hands and assured him that he would get the knowledge required for creation, however, he will not get attached to the creations. Thus motivating Brahma, Lord himself remained in his heart and prompted him in the act of creation. Bhattathiri prayed to such a compassionate Lord to bless him with good health. Lord Guruvayoorappan acknowledged his request by nodding his head immediately.

Lyrics of Dasakam 7

एवं देव चतुर्दशात्मक जगत् रूपेण जात: पुन:
तस्योर्ध्वं खलु सत्यलोक निलये जातोऽसि धाता स्वयम् ।
यं शंसन्ति हिरण्यगर्भं-अखिल त्रैलोक्य-जीवात्मकं
योऽभूत् स्फीत-रजो विकार-विकसन् नाना सिसृक्षा-रस: ॥१॥

evaM deva chaturdashaatmaka jagad ruupeNa jaata: puna:
tasyOrdhvaM khalu satyalOka nilaye jaatO(a)si dhaataa svayam |
yaM shamsanti hiraNyagarbham-akhila trailOkya jiivaatmakaM
yO(a)bhuut sphiita-rajO vikaara-vikasan naanaa sisR^ikshaa-rasa: ||1||

सोऽयं विश्व विसर्ग दत्त हृदय: सम्पश्यमान: स्वयं
बोधं खलु-अनवाप्य विश्वविषयं चिन्ताकुलस्तस्थिवान् ।
तावत्त्वं जगतां पते तप  तप इत्येवं हि वैहायसीं
वाणीं-एनम् अशिश्रव: श्रुतिसुखां कुर्वंस्तप: प्रेरणाम् ॥२॥

sO(a)yaM vishva visarga datta hR^idaya: sampashyamaana: svayaM
bOdhaM khalu-anavaapya vishvaviShayaM chintaakulastasthivaan |
taavattvaM jagataaM pate tapa tapa ityevaM hi vaihaayasiiM
vaaNiim-enam ashishrava: shrutisukhaaM kurvamstapa: preraNaam ||2||

कोऽसौ मामवदत् पुमानिति जलापूर्णे जगन्मण्डले
दिक्षु-उद्वीक्ष्य किमप्य-नीक्षितवता वाक्यार्थं-उत्पश्यता |
दिव्यं वर्ष सहस्रं-आत्त तपसा तेन-त्वमाराधित:
तस्मै दर्शितवानसि स्वनिलयं वैकुण्ठं एकाद्भुतम् ॥३॥

kO(a)sau maamavadat pumaaniti jalaapuurNe jaganmaNDale
dikshu-udviikshya kimapya niikshitavataa vaakyaartham utpashyataa |
divyaM varSha sahasram-aatta tapasaa tena-tvamaaraadhita:
tasmai darshitavaanasi svanilayaM vaikuNTham ekaa(a)dbhutam ||3||

माया यत्र कदापि नो विकुरुते भाते जगद्भ्यो बहि:
शोक क्रोध विमोह साध्वसमुखा: भावास्तु दूरं गता: ।
सान्द्रानन्दझरी च यत्र परमज्योति:-प्रकाशात्मके
तत्ते धाम विभावितं विजयते वैकुण्ठ-रूपं विभो ॥४॥

maayaa yatra kadaapi nO vikurute bhaate jagadbhyO bahi:
shOka krOdha vimOha saadhvasamukhaa: bhaavaastu duuraM gataa: |
saandraanandajharii cha yatra paramajyOti:-prakaashaatmake
tatte dhaama vibhaavitaM vijayate vaikuNTha-ruupaM vibhO ||4||

यस्मिन्-नाम चतुर्भुजा: हरि-मणि श्यामाव दातत्विषो
नाना-भूषण रत्न दीपित दिशो राजत् विमानालया: ।
भक्तिप्राप्त तथा-विधोन्नतपदा दीव्यन्ति दिव्या जना:
तत्ते धाम निरस्त सर्व-शमनं वैकुण्ठ रूपं जयेत् ॥५॥

yasmin-naama chaturbhujaa hari-maNi shyaamaava-daatatviShO
naanaa-bhuuShaNa ratna diipita dishO raajad vimaanaalayaa: |
bhaktipraapta tathaa-vidhOnnatapadaa diivyanti divyaa janaa:
tatte dhaama nirasta sarva-shamanaM vaikuNTha ruupaM jayet ||5||


नाना दिव्य वधू-जनै: -अभिवृता विद्युल्लता तुल्यया
विश्वोन्मादन हृद्य गात्र लतया विद्योतिता-शान्तरा ।
त्वत्पादांबुज सौरभैक कुतुकात् लक्ष्मी: स्वयं लक्ष्यते
यस्मिन् विस्मयनीय दिव्य विभवं तत्ते पदं देहि मे ॥६॥

naanaa divya vadhuu janai: abhivR^itaa vidyullataa tulyayaa
vishvOnmaadana hR^idya gaatra latayaa vidyOtitaa-shaantaraa |
tvatpaadaambuja saurabhaika kutukaat lakshmii: svayaM lakshyate
yasmin vismayaniiya divya vibhavam tatte padaM dehi me ||6||

तत्रैवं प्रतिदर्शिते निजपदे रत्नासनाध्यासितं
भास्वत्-कोटि लसत्-किरीट कटकाद्-आकल्प दीप्राकृति ।
श्रीवत्साङ्कितं-आत्त कौस्तुभ मणि-छायारुणं कारणं
विश्वेषां तव रूपं-ऐक्षत विधि: तत्ते विभो भातु मे ॥७॥

tatraivaM pratidarshite nijapade ratnaasanaadhyaasitaM
bhaasvat-kOTi lasat-kiriiTa kaTakaad-aakalpa diipraakR^iti |
shriivatsaankitam-aatta kaustubha maNi-chChaayaaruNaM kaaraNaM
vishveShaaM tava ruupam-aikshata vidhi: tatte vibhO bhaatu me ||7||

कालांभोद-कलाय कोमल-रुची चक्रेण चक्रं दिशां
आवृण्वानं उदार मन्द हसित स्यन्द् प्रसन्नाननम् ।
राजत् कम्बु गदारि पङ्कजधर श्रीमद् भुजामण्डलं
स्रष्टु: - तुष्टिकरं वपु: - तव विभो मद्रोगं उद्वासयेत् ॥८॥

kaalaambhOda-kalaaya kOmala-ruchii chakreNa chakraM dishaam
aavR^iNvaanam udaara manda hasita syanda prasannaananam |
raajat kambu gadaari pankajadhara shriimad bhujaamaNDalaM
sraShTu:-tuShTikaraM vapu:-tava vibhO madrOgam-udvaasayet||8||

दृष्ट्वा सम्भृत सम्भ्रम: कमलभू: त्वत् पाद पाथोरुहे
हर्षावेश-वशंवदो निपतित: प्रीत्या कृतार्थी-भवन् ।
जानास्येव मनीषितं मम विभो ज्ञानं तदापादय
द्वैताद्वैत भवत् स्वरूप परमिति आचष्ट तं त्वां भजे ॥९॥

dR^iShTvaa sambhR^ita sambhramaH kamalabhuu: tvat paada paathOruhe
harShaavesha-vashanvadO nipatita: priityaa kR^itaarthii-bhavan |
jaanaasyeva maniiShitaM mama vibhO j~naanaM tadaapaadaya
dvaitaadvaita bhavat svaruupa paramiti aachaShTa taM tvaaM bhaje||9||

आताम्रे चरणे विनम्रमथ तं हस्तेन हस्ते स्पृशन्
बोधस्ते भविता न सर्गविधिभि: बन्धोऽपि सञ्जायते ।
इत्याभाष्य गिरं प्रतोष्य नितरां तच्चित्तगूढ: स्वयं
सृष्टौ तं समुदैरय: स भगवन् उल्लासयोल्लाघताम् ॥१०॥

aataamre charaNe vinamramatha taM hastena haste spR^ishan
bOdhaste bhavitaa na sargavidhibhi: bandhO(a)pi sa~njaayate |
ityaabhaaShya giraM pratOShya nitaraaM tachchittaguuDha: svayaM
sR^iShTau taM samudairaya: sa bhagavann ullaasayOllaaghataam ||10||

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

NARAYANEEYAM DASAKAM - 6 - COSMIC FORM OF THE LORD

Dasakam - 6 - Cosmic Form of the Lord

Lord took the cosmic form or Viraat Roopa adorned with 14 worlds with thousands of hands, feet, heads  and he appeared as collective form of all Jivatmas. The sages, well versed in upaasana maarga, mention that Lord's lower feet became the Paatala loka, upper feet became the Rasatala Loka and the two ankles became the Mahatala loka. His shins became the Talatala loka, knees became the sutala loka and two thigh regions became the Vitala and atala loka. Earth came from his hips, sky from his navel, Indraloka from his chest. From Lord's neck region, came the Maharloka, from face, the Janaloka, from forehead, the tapaloka. Satyaloka came from Lord's head. Bhattathiri offered his salutations to the Lord whose entire body is made up of the fourteen worlds and whatever things constituted this universe.

Vedas came from his seat of Brahmarandra(the psychic orifice on the crown of the head), dark clouds from his curly hair, his beautiful two eyebrows are the abode of Brahma, the day and night caused by his eyelashes and Sun came from his eyes. Lord's glance of the eye caused all the creation, his ears became the directions, Ashwini devas came from his two nostrils. Greed and modesty came from Lord's lower lip and the upper lip, constellation of stars from the teeth, and Yama (death) came from his molars.

The charming smile of the Lord became the Maaya and his breath became the wind. His tongue is the originating source for water. The birds' chirpings, as they fly in formation, are Lord's speech and his voice are the Siddhaas and divine artists. Fire came from his mouth, Devas from his arms and Dharma Devathas from his breasts. Adharma devatha came from his back, moon from his mind, the unmanifest or the Prakruthi came from his lotus heart. Seven oceans came from Lord's abdomen, dawn and dusk came from his garments, Prajapathi from his reproductive organ, devatha Mitran from his testicles.

The animal world came from Lord's lower back, elephants, camels, horses came from his toe nails. His movement caused the time, his lotus face, hands, charming thighs and feet became the originating place for the four varnas - Brahmins, Kshatriyas, vaishyas and Shudraas respectively. The action of the Lord caused the birth and death cycle, his prowess became source for asuras, his bones became the mountains. Rivers came from Lord's blood vessels and trees from his body hair. Bhattathiri salutes such a virat swaroopam of the Lord, which is unexplainable by words.

Every human being should remember and meditate upon this cosmic form of the Lord after their nitya karmas and at the time of death, to seek liberation. Bhattathiri offers his prayers and salutations to Lord Guruvayoorappan who is the dweller of the cosmic and pure sattva form and requests him to cure all his afflictions. Lord Guruvayoorappan acknowledged his request immediately.

Note: 

Gist of creation: The "Brahmanda", the nucleus of the Universe evolved itself. The Lord thus became the Virat --the Universe of fourteen worlds. The 14 worlds consisted of the following seven higher spheres and seven nether regions. Higher worlds: Bhuh, Bhuvah, Suvah, Mahah, Jana, Tapah, Satyam. Nether worlds: Atala, Vitala, Sutala, Rasatala, Talatala, Mahatala, Patala. Note that all these came from his various parts of the body.

Lyrics of Dasakam 6 

एवं चतुर्दश-जगन्मयतां गतस्य

पातालमीश तव पादतलं वदन्ति ।

पादोर्ध्व-देशमपि देव रसातलं ते

गुल्फद्वयं खलु महातलं अद्भुतात्मन् ॥१॥

evaM chaturdasha-jagan-mayataaM gatasya

paataalamiisha tava paadatalaM vadanti |

paadOrdhva-deshamapi deva rasaatalaM te

gulphadvayaM khalu mahaatalam-adbhutaatman ||1||

जङ्घे तलातलमथो सुतलं च जानू

किञ्चोरुभाग-युगलं वितलातले द्वे ।

क्षोणीतलं जघनं अम्बरमङ्ग नाभि:

वक्ष: - च शक्र-निलय: तव चक्रपाणे ॥२॥

janghe talaatalamathO sutalaM cha jaanuu

ki~nchOrubhaaga-yugalaM vitalaatale dve |

kshONiitalaM jaghanam-ambaramanga naabhi:

vakshashcha shakra-nilaya: tava chakrapaaNe ||2||

ग्रीवा महस्तव मुखं च जनस्तपस्तु

फालं शिरस्तव समस्तमयस्य सत्यम् ।

एवं जगन्मयतनो जगदाश्रितैरपि

अन्यै:-निबद्धवपुषे भगवन् नमस्ते ॥३॥

griivaa mahastava mukhaM cha janastapastu

phaalaM shirastava samastamayasya satyam |

evaM jaganmayatanO jagadaashritairapi

anyair-nibaddhavapuShe-bhagavan namaste ||3||

त्वत्-ब्रह्मरन्ध्रपदं-ईश्वर विश्वकन्द

छन्दांसि केशव घना: तव केशपाशा: ।

उल्लासि-चिल्लि-युगलं द्रुहिणस्य गेहं

पक्ष्माणि रात्रि-दिवसौ सविता च नेत्रे  ॥४॥

tvad-brahmarandhrapadam-iishvara vishvakanda

Chandaamsi keshava ghanaa: tava keshapaashaa: |

ullaasi-chilli-yugalaM druhiNasya gehaM

pakshmaaNi raatri-divasau savitaa cha netre ||4||

निश्शेष-विश्व-रचना च कटाक्ष-मोक्ष:

कर्णौ दिशोऽश्वियुगलं तव नासिके द्वे ।

लोभत्रपे च भगवन्-अधरोत्तरोष्ठौ

तारागणाश्च दशना: शमनश्च दंष्ट्रा ॥५॥

nishsheSha-vishva-rachanaa cha kaTaaksha-mOksha:

karNau dishO(a)shviyugalaM tava naasike dve | 

lObhatrape cha bhagavan-adharOttarOShThau 

taaraagaNaashcha dashanaa: shamanashcha damShTraa ||5||

माया विलास-हसितं श्वसितं समीरो

जिह्वा जलं वचनमीश शकुन्त-पङ्क्ति: ।

सिद्धादय: स्वरगणा: मुखरन्ध्रमग्नि:

देवा  भुजा: स्तनयुगं तव धर्मदेव: ॥६॥

maayaa vilaasa-hasitaM shvasitaM samiirO 

jihvaa jalaM vachanamiisha shakunta-pankti: | 

siddhaadaya: svaragaNaa: mukharandhramagni:

devaa bhujaa: stanayugaM tava dharmadeva: ||6||

पृष्ठं तु-अधर्म इह देव मन: सुधांशु:

अव्यक्तमेव हृदयंबुजं-अम्बुजाक्ष ।

कुक्षि: समुद्रनिवहा: वसनं तु सन्ध्ये

शेफ: प्रजापतिरसौ वृषणौ च मित्र: ॥७॥

pR^iShThaM tu-adharma iha deva mana: sudhaamshu:

avyaktameva hR^idayaambujam-ambujaaksha | 

kukshi: samudranivahaa: vasanaM tu sandhye 

shephaH prajaapatirasau vR^iShaNau cha mitra: ||7||

श्रोणीस्थलं मृगगणा: पदयोर्नखास्ते

हस्त्युष्ट्र-सैन्धवमुखा: गमनं तु काल: ।

विप्रादि-वर्णभवनं वदनाब्जबाहु-

चारु-उरु-युग्म-चरणं करुणांबुधे ते ॥८॥

shrONiisthalaM mR^igagaNaa: padayOrnakhaaste 

hastyuShTra-saindhavamukhaa: gamanaM tu kaala: | 

vipraadi-varNabhavanaM vadanaabjabaahu-

chaaru-uru-yugma-charaNaM karuNaambudhe te ||8||

संसार-चक्रमयि चक्रधर क्रियास्ते

वीर्यं महासुरगण: अस्थि-कुलानि शैला: ।

नाड्य: -सरित्-समुदय: तरवश्च रोम

जीयादिदं वपु: अनिर्वचनीयमीश ॥९॥

samsaara-chakramayi chakradhara kriyaaste

viiryaM mahaasuragaNa: (a)sthikulaani shailaaH | 

naaDya: sarita-samudaya: taravashcha rOma 

jiiyaadidaM vapu: anirvachaniiyamiisha ||9||

ईदृक्-जगन्मय-वपु: - तव कर्मभाजां

कर्मावसान-समये स्मरणीयमाहु: ।

तस्यान्तरात्म-वपुषे विमलात्मने ते

वातालयाधिप नमोऽस्तु निरुन्धि रोगान् ॥१०॥

iidR^ig-jaganmaya-vapu: - tava karmabhaajaaM 

karmaavasaana-samaye smaraNiiyamaahu: | 

tasyaantaraatma-vapuShe vimalaatmane te 

vaataalayaadhipa namO(a)stu nirundhi rOgaan ||10||

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

NARAYANEEYAM DASAKAM 5 - THE ORIGIN OF THE UNIVERSE (VIRAT PURUSHA)

Dasakam 5 - The Origin of the Universe (Virat Purusha)

Narayana Bhattathiri explained the creation of VIRAT purusha in this dasakam. If one has to be devoted to Lord, he must have the knowledge of his form. Hence Bhattathiri gives information about how Lord existed before and after the Pralaya and how universe came in to existence by the will of Lord.

When Mahapralayam or dissolution happened, Maya vanished in to the Lord himself. Since Maya was not there, this world also ceased to exist. The three Gunaas (Satwa, Rajas and Tamas) of Maya were in equilibrium, preventing any modification. At that time neither death nor liberation existed. Day and night also did not exist. Lord alone remained at that time as the Supreme Bliss Consciousness. The time or kaala, karma, gunas and jivas all lay within the supreme consciousness of the Lord Vishnu. Vedhas do not declare them as non-existent. If so, then how can they come in to existence again?

At the end of two prardha kala (100 years of Brahma, 311 trillion 40 billion (311,040,000,000,000) earth years) Lord decided to start creation again. With his mere glance, Lord brought out the maya and from it emerged the power of time, the Karma of Jivas and the nature resulting out of such karmas, helping in the creation of the universe. Lord has Maya by his side but not influenced by it. Vedhas say that he is the mere witness. Lord takes different forms of maya and appear as Jivas. 

Maya combined with intelligence which consists of Sattwa, Rajas and tamas gunas all in equal proportion is called mahat. In this sattva guna was more prominent due to which it recognises the collective of Jivas as "I". When more tamas were added to mahat, Individual "I" got created and thus came, the Ahamkara. This aham tatwa mixed with three gunas to form Satvika or vaikarika, Rajasa, tamasa ahamkara. The Satvika or the vaikarika ahamkara then created  presiding dieties of Jnanendriyas, which are Dik Devata (of hearing), Vaayu (of touch), Soorya (of seeing), Varuna (of taste) and Ashwini Devatas (of smell). Karmendriyaas - (organs of action) which are Agni (of speech), Indra (of hands), Vishnu (of the legs), Mitra (of excretion) and Prajaapati (of reproduction). Antahkarana -(Inner equipment consisting of Mana, Buddhi, Ahankaara and Chit) which are Moon (of mind), Brahma (of Buddhi- the intellect), Rudra (of Ahamkaara) and Kshetrajna (of Chitt -memory).

From the Raajasic aspect of the Ahankaara the ten Indriyaas were born (5 Karmendriyaas and 5 Jnanendriyaas). By Lord's will,  the subtle element of the sound (Shabda) was born from the tamasic aspect of ahamkara. From the Tanmaatra of  Sound (Shabda), came the element (Aakaash) Space and from it touch (Sparsha). From touch (Sparsha) came the element air (Vaayu) and from it form (Roopa). From  (Roopa) came the element fire (Agni) and from it Taste (Rasa). From the Tanmaatra of Taste (Rasa) came the element Water (Jala) and from it smell (Gandha). From smell (Gandha) came the element Earth (Bhoomi). Lord by his will, this created, the five Tanmaatras and the five Pancha Bhootas each element having the qualities of the preceding one.

Even though all these elements, sense organs , the organs of action, and their presiding deities came into existence, they could not by themselves create the Brahmaanda or the universe. Then the presiding deities glorified Lord by various hymns and Lord entered into all of them, activated them and combined them, created the Hiranya Andam or the universe (the Golden Egg). This Brahmaanda remained in the cosmic waters, created by Lord for thousand years. Thereafter, Lord broke though the Brahmaanda and took the cosmic form or Viraat Roopa adorned with 14 worlds with thousands of hands, feet, heads  and appeared as collective form of all Jivatmas.

Bhattathiri prayed to Lord Guruvayoorappan who manifested as Virat Roopam in the beginning of creation to cure him of all his afflictions and Lord acknowledged his request immediately by nodding his head.

Lyrics of Dasakam 5

व्यक्ताव्यक्तमिदं न किञ्चित्-अभवत्-प्राक्-प्राकृत-प्रक्षये

मायायाम् गुण-साम्य-रुद्ध-विकृतौ त्वय्यागतायां लयम् ।

नो मृत्युश्च तदाऽमृतं च समभूत-नाह्नो न रात्रे: स्थिति:

तत्रैकस्त्वम्- अशिष्यथा: किल परानन्द-प्रकाश-आत्मना ॥१॥

vyaktaa-vyaktamidaM na ki~nchidabhavat-praak-praakR^ita-prakshaye

maayaayaam guNa-saamya-ruddha-vikR^itau tvayyaagataayaaM layam |

nO mR^ityushcha tadaa(a)mR^itaM cha samabhutu-naahnO na raatre: sthiti:

tatraikastvam-ashiShyathaa: kila paraananda-prakaash-aatmanaa ||1||

काल: कर्म गुणाश्च जीवनिवहा: विश्वं च कार्यं विभो

चिल्लीलारतिमेयुषि त्वयि तदा निर्लीनताम्-आययु: ।

तेषां नैव वदन्ति-असत्त्वम्-अयि भो: शक्त्यात्मना तिष्ठतां

नो चेत् किं गगन-प्रसून-सदृशां भूयो भवेत्-संभव: ॥२॥

kaalaH karma guNaashcha jiivanivahaa: vishvaM cha kaaryaM vibhO 

chilliilaaratimeyuShi tvayi tadaa nirliinataam-aayayu: | 

teShaaM naiva vadanti-asattvamayi bhO: shaktyaatmanaa tiShThataaM 

nO chet kiM gagana-prasuuna-sadR^ishaaM bhuuyO bhavet-sambhavaH ||2||

एवं च द्वि-परार्ध-काल-विगतौ-ईक्षां सिसृक्षात्मिकां

बिभ्राणे त्वयि चुक्षुभे त्रिभुवनी-भावाय माया स्वयम् ।

मायात: खलु काल-शक्ति: अखिलादृष्टं स्वभावोऽपि च

प्रादुर्भूय गुणान्-विकास्य विदधु: -तस्या: -सहायक्रियाम् ॥३॥

evaM cha dvi-paraardha-kaala-vigatov-iikshaaM sisR^ikshaatmikaaM 

bibhraaNe tvayi chukshubhe tribhuvanii-bhaavaaya maayaa svayam | 

maayaata: khalu kaalashakti:akhilaa-dR^iShTaM svabhaavO(a)pi cha 

praadurbhuuya guNaan-vikaasya vidadhu: tasyaa:-sahaayakriyaam ||3||

माया-सन्निहितो-अप्रविष्ट-वपुषा साक्षीति गीतो भवान्

भेदैस्तां प्रतिबिंबतो विविशिवान् जीवोऽपि नैवापर: ।

कालादि-प्रतिबोधिताऽथ भवता संचोदिता च स्वयं

माया सा खलु बुद्धि-तत्त्वम्-असृजत्-योसौ महान्-उच्यते ॥४॥

maayaa-sannihitO-(a)praviShTa-vapuShaa saakshiiti giitO bhavaan 

bhedaistaaM pratibimbatO vivishivaan jiivO(a)pi naivaapara: | 

kaalaadi-pratibOdhitaa(a)tha bhavataa sanchOditaa cha svayaM

maayaa saa khalu buddhi-tattvam-asR^ijat-yO(a)sau mahaan-uchyate ||

तत्रासौ त्रिगुणात्मकोऽपि च महान् सत्त्वप्रधान: स्वयं

जीवेऽस्मिन् खलु निर्विकल्पम्-अहम्-इति-उद्बोध-निष्पाद्क:|

चक्रेऽस्मिन् सविकल्प-बोधक-महन्तत्वं महान् खल्वसौ

सम्पुष्टं त्रिगुणै: तमोऽतिबहुलं विष्णो भवत्प्रेरणात् ॥५॥

tatraasau triguNaatmakO(a)pi cha mahaan sattvapradhaana: svayaM

jiive(a)smin khalu nirvikalpam-ahamiti-udbOdha-niShpaadakaH | 

chakresmin savikalpa-bOdhaka-mahantattvaM mahaan khalvasau 

sampuShTaM triguNai: tamO(a)tibahulaM viShNO bhavatpreraNaat ||

सोऽहं च त्रिगुणक्रमात् त्रिविधताम्-आसाद्य वैकारिक:

भूय: तैजस-तामसाविति भवन्-आद्येन सत्त्व-आत्मना

देवान्-इन्द्रियमानिनो-अकृत दिशा-वातार्क-पाश्यश्विनो

वह्नी-इन्द्र-अच्युत-मित्रकान् विधु-विधि-श्रीरुद्र-शारीरकान् ॥६॥

sO(a)haM cha triguNakramaat trividhataam-aasaadya vaikaarikO

bhuuya: taijasa-taamasaaviti bhavan-aadyena sattva-atmanaa |

devaan-indriyamaaninO-(a)kR^ita dishaa-vaataarka-paashyashvinO

vahni-indra-achyuta-mitrakaan vidhuvidhi:shriirudra-shaariirakaan ||6||

भूमन् मानस-बुद्ध्यहंकृति-मिलत्-चित्ताख्य-वृत्त्यन्वितं

तच्चान्त:करणं विभो तव बलात् सत्त्वांश एवासृजत् ।

जातस्तैजसतो दशेन्द्रियगण:-तत्तामसांशात्पुन:

तन्मात्रं नभसो मरुत्पुरपते शब्दोऽजनि त्वद्बलात् ॥७॥

bhuuman maanasa-buddhyahankR^iti-milat-chittaakhya vR^ittyanvitaM

tachchaanta: karaNaM vibhO tava balaat sattvaamsha evaasR^ijat | 

jaatastaijasatO dashendriyagaNa:-tattaamasaamshaatpuna:

tanmaatraM nabhasO marutpurapate shabdO(a)jani tvadbalaat ||7||

श्ब्दात्-व्योम तत: ससर्जिथ विभो स्पर्शं ततो मारुतं

तस्माद्रूपमतो महोऽथ च रसं तोयं च गन्धं महीम् ।

एवं माधव पूर्व-पूर्व-कलनात्-आद्याद्य-धर्मान्वितं

भूतग्राममिमं त्वमेव भगवन् प्राकाशय:-तामसात् ॥८॥

shabdaadvyOma tata: sasarjitha vibhO sparshaM tatO maarutaM

tasmaadruupamatO mahO(a)tha cha rasaM tOyaM cha gandhaM mahiim | 

evaM maadhava puurva-puurva-kalanaat-aadyaadya-dharmaanvitaM 

bhuutagraamamimaM tvameva bhagavan praakaashaya:taamasaat ||8||

एते भूतगणा:-तथेन्द्रियगणा:- देवाश्च जाता: पृथक्-

नो शेकुर्भुवनाण्डनिर्मिति-विधौ देवैरमीभिस्तदा ।

त्वं नानाविध-सूक्तिभि:-नुत-गुण:-तत्त्वान्यमून्याविशं-

चेष्टा-शक्तिम्-उदीर्य तानि घटयन् हैरण्यमण्डं व्यधा: ॥९॥

ete bhuutagaNaa:-tathendriyagaNaa:-devaashcha jaataa: pR^ithak

nO shekurbhuvanaaNDa nirmiti-vidhau devairamiibhistadaa | 

tvaM naanaavidha suuktibhi: nutaguNa:-tattvaanyamuunyaavishan

cheShThaa-shaktim-udiirya taani ghaTayan hairaNyamaNDaM vyadhaa: ||9||

अण्डं तत्खलु पूर्व-सृष्ट-सलिले-अतिष्ठत् सहस्रं समा:

निर्भिन्दन्-अकृथा:-चतुर्दश-जगत्-रूपं विराडाह्वयम् ।

साहस्त्रै: करपादमूर्धनिवहै: -निश्शेष जीवात्मको

निर्भातोऽसि मरुत्पुराधिप स मां त्रायस्व सर्वामयात् ॥१०॥

aNDaM tatkhalu puurva-sR^iShTa-salile-(a)tiShThat sahasraM samaa:

nirbhindann-akR^ithaa:-chaturdasha-jagat-ruupaM viraaDaahvayam | 

saahasrai: karapaadamuurdhanivahai: nishsheSha-jiivaatmakO

nirbhaatO(a)si marutpuraadhipa sa maaM traayasva sarvaamayaat ||10||

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

NARAYANEEYAM DASAKAM - 4 - ASHTANGA YOGA AND ATTAINMENT OF MUKTI

Dasakam - 4 - Ashtanga Yoga and Attainment of Mukti

In this chapter, Narayana Bhattathiri requested Lord Guruvayoorappan to give him, good health adequate enough to practice Ashtanga yoga and earn his grace. The practice of ashtanga yoga include self control (Yama) by practice of brahmacharya, follow a code of conduct (Niyama) like taking baths at the proper hour to attain purity of body and mind, sitting in an appropriate posture (Asana)like Padmasana or Sukhasana to meditate upon Lord. This will control and regulate breathing (Pranayama)and chant pranava mantra (OM) continuously which will help withdrawing senses from sense objects (Pratyahara).

After attaining the above, Bhattathiri would try hard to fix his mind (Dharana)on the lotus feet of the hazily perceived form of the Lord. With prolonged meditation (Dhyana) and surrender, he would then be successful in visualising Lord's form more clearly. Having been captivated by the Lord's sweet form (Saguna), he would then be able to enjoy the impersonal form of the Lord i.e. Parabrahman or the nirguna form.

While practicing such a nirvikalpa samadhi state, if Bhattathiri missed his focus, he would meditate on Lord's lotus feet and try again and again the mentioned eight steps so that he can enjoy the blissful state (samadhi) like foremost devotees Sukhadeva and Narada who attained  that state even while they were moving about freely on the earth.

Any devotee who have attained this samadhi state, can work for immediate liberation (Sadhyo mukthi) or gradual liberation (Krama Mukti). In both ways, one should first control the breath by pranayama and then make it arise from the mooladhara chakra to higher six chakras through the sushumna naadi. One who is not interested in heavenly worlds, gives up his gross and subtle body and merges with the Lord through the aajnya chakra. One who desires to visit heavenly worlds, before attaining liberation, then leaves his breath through the Brahmarandra or the head.

Such a devotee of Lord who follows Krama mukti, is led by the presiding deities of fire, day time, the bright fortnight, and Uttara ayana to the plane of the sun,  enjoying in each of these spheres and reaches the realm of Dhruva. Then he proceeds to Maharloka. At the time of cosmic dissolution, fire emanates from the mouth of Aadishesh, Either this devotee, tormented by the fire or before, takes refuge in Lord and goes to Brahma loka.

The devotee residing in Brahma loka or Lord's Vaikunta is then liberated during Mahapralaya or if he desires, even much earlier by liberating himself with his yogic powers. The liberated devotee enters each of the seven sheaths of the cosmic sphere,i.e. earth, water, fire, air, space, the cosmic intelligence, and primordial nature. He enjoys the bliss there and then merges with the Lord, Supreme Brahman.

Thus the devotee who goes through this luminous path does not fall any more to the netherworlds.  Having explained the devotional path to be practiced through ashtanga yoga, Bhattathiri requested Guruvayoorappan, the embodiment of pure consciousness to cure him of his internal and external afflictions and protect him, who is always singing only Lord's glories. Lord Guruvayoorappan acknowledged Bhattathiri's request immediately by nodding his head.

Lyrics of Dasakam 4

कल्यतां मम कुरुष्व तावतीं कल्यते भवत्-उपासनं यया ।
स्पष्टम्-अष्ट-विध-योग-चर्यया पुष्टय-आशु तव तुष्टिम्-आप्नुयाम् ॥१॥

kalyataaM mama kuruShva taavatiiM kalyate bhavat-upaasanaM yayaa |
spaShTam-aShTa-vidha-yOga-charyayaa puShTayaa(a)(a)shu tava tuShTim-aapnuyaam || 1||

ब्रह्मचर्य-दृढतादिभिर्यमै: आप्लवादिनियमैश्च पाविता: ।
कुर्महे दृढममी सुखासनं पङ्कजाद्यमपि वा भवत्परा: ॥२॥

brahmacharya-dR^iDhataadibhiryamai: aaplavaadi niyamaishcha paavitaa: |
kurmahe dR^iDhamamii sukhaasanaM pankajaadyamapi vaa bhavatparaa: ||2||

तारम्-अन्तरम्-अनुचिन्त्य सन्ततं प्राण-वायुम्-अभियम्य निर्मला: ।
इन्द्रियाणि विषयादथापहृत् आस्महे भवदुपासनोन्मुखा: ॥३॥

taaram-antaram-anuchintya santataM praaNa-vaayum-abhiyamya nirmalaa: |
indriyaaNi viShayaadathaapahR^it-aa(a)(a)smahe bhavadupaasanOnmukhaa: || 3||

अस्फुटे वपुषि ते प्रयत्नतो धारयेम धिषणां मुहुर्मुहु: ।
तेन भक्तिरसम्-अन्तरार्द्रताम् उद्वहेम भवदङ्घ्रिचिन्तका ॥४॥

asphuTe vapuShi te prayatnatO dhaarayema dhiShaNaaM muhurmuhu: |
tena bhaktirasam-antaraardrataam udvahema bhavadanghrichintakaa: || 4||

विस्फुटावयवभेदसुन्दरं त्वद्वपु: सुचिर-शीलनावशात् ।
अश्रमं मनसि चिन्तयामहे ध्यान-योग-निरतास्त्वदाश्रयाः ॥५॥

visphuTaavayavabhedasundaraM tvadvapu: suchira-shiilanaavashaat |
ashramaM manasi chintayaamahe dhyaana-yOga-nirataastvadaashrayaa: ||5||

ध्यायतां सकल-मूर्तिम्-ईदृशीम्-उन्मिषन्-मधुरता-हृत्-आत्मनाम् ।
सान्द्र-मोद-रस-रूपमान्तरं ब्रह्म रूपमयि तेऽवभासते ॥६॥

dhyaayataaM sakala-muurtim-iidR^ishiiM-unmiShan-madhurataa-hR^ita-atmanaam |
saandra-mOda-rasa-ruupamaantaraM brahma-ruupamayi te(a)vabhaasate ||6||

तत्-समास्वदन-रूपिणीम् स्थितिं त्वत्-समाधिमयि विश्वनायक ।
आश्रिता: पुनरत: परिच्युतौ  आरभेमहि च धारणादिकम् ॥७॥

tat-samaasvadana-ruupiNiiM sthitiM tvat-samaadhimayi vishvanaayaka
aashritaa: punarata: parichyutou-aarabhemahi cha dhaaraNaadikam ||7||

इत्थमभ्यसननिर्भरोल्लसत्  त्वत्-परात्म-सुख-कल्पितोत्सवा: ।
मुक्त-भक्त-कुल मौलितां गता: सञ्चरेम शुक-नारदादिवत् ॥८॥

itthamabhyasana nirbharOllasat tvat-paraatma-sukha-kalpitOtsavaa: |
mukta-bhakta-kula-maulitaaM gataa: sa~ncharema shuka-naaradaadivat || 8||

त्वत्-समाधि-विजये तु य: पुन:- मङ्क्षु मोक्ष-रसिक: क्रमेण वा ।
योगवश्यम्-अनिलं षडाश्रयै:-उन्नयत्यज सुषुम्नया शनै: ॥९॥

tvat-samaadhi-vijaye tu ya: puna:ma~Nkshu mOksha-rasikaH krameNa vaa |
yOgavashyam-anilaM ShaDaashrayai:-unnayatyaja suShumnayaa shanai: || 9||

लिङ्ग-देहमपि सन्त्यजन्नथो लीयते त्वयि परे निराग्रह: ।
ऊर्ध्व-लोक-कुतुकी तु मूर्धत: सार्धमेव करणैर्निरीयते ॥१०॥

lingadehamapi santyajannathO liiyate tvayi pare niraagrahaH |
uurdhvalOkakutukii tu muurdhataH saardhameva karaNairniriiyate || 10||

अग्नि-वासर-वलर्क्ष-पक्षगै: उत्तरायणजुषा च दैवतै: ।
प्रापितो रविपदं भवत्परो मोदवान् ध्रुवपदान्तम् ईयते ॥११॥

agni-vaasara-valarksha-pakshagai: uttaraayaNajuShaa cha daivatai: |
praapitO ravipadaM bhavatparO mOdavaan dhruvapadaantam-iiyate || 11||

आस्थितोऽथ महरालये यदा शेषवक्त्र-दहनोष्मणार्द्यते ।
ईयते भवदुपाश्रयस्तदा वेधस: पदमत: पुरैव वा ॥१२॥

aasthitO(a)tha maharaalaye yadaa sheShavaktra-dahanOShmaNaardyate |
iiyate bhavadupaashrayastadaa vedasa: padamata: puraiva vaa || 12||

तत्र वा तव पदेऽथवा वसन् प्राकृतप्रलय एति मुक्तताम् ।
स्वेच्छया खलु पुरापि मुच्यथे संविभिद्य जगत्-अण्डम्-ओजसा ॥१३॥

tatra vaa tava pade(a)thavaa vasan praakR^itapralaya eti muktataam |
svechChayaa khalu puraapi muchyate sanvibhidya jagat-aNDam-Ojasaa || 13||

तस्य च क्षिति-पयो-महोऽनिलद-योमहत्-प्रकृति-सप्तकावृती: ।
तत्तदात्मकतया विशन् सुखी याति ते पदमनावृतं विभो ॥१४॥

tasya cha kshiti-payO-mahO(a)nilad-yOmahat-prakR^iti-saptakaavR^itii: |
tattadaatmakatayaa vishan sukhii yaati me padamanaaR^ritam vibho ||14||

अर्चिरादि-गतिमीदृशीं व्रजन् विच्युतिं न भजते जगत्पते ।
सच्चिदात्मक भवत् गुणोदयान्-उच्चरन्तम् अनिलेश पाहि माम् ॥१५॥

archiraadi-gatimiidR^ishiiM vrajan vichyutiM na bhajate jagatpate |
sachchidaatmaka bhavad guNOdayaan-uchcharantam-anilesha paahi maam ||15||

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