NARAYANEEYAM. Dasaka 96

NARAYANEEYAM

Dasaka 96

Given below is the text of the 96th dasaka which describes the vibhutis (deivine manifestations) of the Lord and also about Gnaana, Karma and Bhakti yogas.

त्वं हि ब्रह्मैव साक्षात् परमुरुमहिमन्नक्षराणामकार-

स्तारो मन्त्रेषु राज्ञां मनुरसि मुनिषु त्वं भृगुर्नारदोऽपि।

प्रह्लादो दानवानां पशुषु च सुरभिः पक्षिणाम् वैनतेयो

नागानामस्यनन्तः सुरसरिदपि च स्रोतसां विश्वमूर्ते ॥१॥

O Lord of Guruvayur, Embodiment of the whole world and of immeasurable greatness ! You are the Parabrahma, the Ultimate Reality. Of alphabets (aksharas) You are the alphabet ‘A’ (‘अ’), of mantras You are Om (ओम्), of Kings you are Swayambhuva Manu, of saints (maharshis) You are Bhrigu and Narada, of asuras You are Prahlada, of animals You are Kamadhenu, of birds you are Garuda, of serpents You are Adisesha, of rivers you are the celestial Ganga.

ब्रह्मण्यानां बलिस्त्वं क्रतुषु च जपयज्ञोऽसि वीरेषु पार्थो

भक्तानामुद्धवस्त्वं बलमसि बलिनां धाम तेजस्विनां त्वम्।

नास्त्यन्तस्त्वद्विभूतेर्विकसदतिशयं वस्तु सर्वं त्वमेव

त्वं जीवस्त्वं प्रधानं यदिह भवदृते तन्न किञ्चित् प्रपञ्चे ॥२॥

Of those who revere brahmins you are Bali, of yagnas You are japa yagna (chanting the names of the Lord), of valiant fighters you are Arjuna, of devotees you are Uddhava, of strong men You are the strength, of the shining you are the light. There is no end to your greatness. Whetever is wondrous in this world is Your manifestation only. You are the prakriti and purusha. There is nothing in this world which is not You (your manifestation).

धर्मं वर्णाश्रमाणां श्रुतिपथविहितं त्वत्परत्वेन भक्या

कुर्वन्तोऽन्तर्विरागे विकसति शनकैः सन्त्यजन्तो लभन्ते ।

सत्तास्फूर्तिप्रियत्वात्मकमखिलपदार्थेषु भिन्नेष्वभिन्नं

निर्मूलं विश्वमूलं परममहमिति त्वद्विबोधं विशुद्धम्॥३॥

Those who follow the discipline of the varnas (brahmana, kshatriya, vaisya and sudra) and ashramas (brahmachari, grihastha, vanaprastha and sanyasa) as laid down in the Vedas with devotion to you and surrendering (the fruits of their actions) at your lotus feet will development detachment and gradually give up this path. In them will arise the knowledge (experience) that “ I am that Brahman, whose swarupa is Absolute Existence, Consciousness and Bliss, the One and only One immanent in all beings, the root cause of the worlds and itself without a cause.” Thus he gains the highest and the purest knowledge of You, O Lord!

ज्ञानं कर्मापि भक्तिस्त्रितयमपि त्वत्प्रापकं तत्र ताव-

निर्विण्णानामशेषे बिषय इह भवेज्ज्ञानयोगेऽधिकारः।

सक्तानां कर्मयोगस्त्वयि हि विनिहितो ये तु नात्यन्त सक्ता

नाप्यत्यन्तं विरक्तास्त्वयि च धृतरसा भक्तियोगो ह्यमीषाम् ॥४॥

Knowledge, Action and Devotion- all three lead to You. Those who have gained complete detachment from all materialistic things and pleasures of the senses (vairagya) qualify for the path of knowledge. Those who are totally attached to material things and pleasures of the senses are fit only for the path of Action. The path of Devotion, bhakti, is for those who are partially attached to and partially detached from sensual pleasures etc.

ज्ञानं त्वद्भक्ततां वा लघु सुकृतवशान्मर्त्यलोके लभन्ते

तस्मादत्रैव जन्म स्पृहयति भगवन्! नाकगो नारको वा।

आविष्टं मां तु दैवाद् भवजलनिधिपोतायिते मर्त्यदेहे

त्वं कृत्वा कर्णधारं गुरुमनुगुणवातायितस्तारयेथाः ॥५॥

Knowledge and Bhakti can be gained in this martyaloka (world of humans) by their punya (fruit of meritorious actions done by them in their previous births). For this reason even the denizens of swarga (heaven) and naraka (hell) desire to take birth in martyaloka. Fortunately, I have taken a birth in this martyaloka with a human body which is like a ship to cross this ocean of samsara. With a guru (spritual teacher) as the captain of this ship and You, acting as the favourable wind, kindly take me across this ocean of samsara.

अव्यक्तं मार्गयन्तः श्रुतिभिरपि नयैः केवलज्ञानलुब्धाः

क्लिश्यन्तेऽतीव सिद्धिं बहुतरजनुषामन्त एवाप्नुवन्ति।

दूरस्थः कर्मयोगोऽपि च परमफले नन्वयं भक्तियोग-

स्त्वामूलादेव हृद्यस्त्वरितमयि भवत्प्रापको वर्धतां मे ॥६॥

Those who are keen on taking to the path of Knowledge and seeking the Unmanifest Brahman by following the methods propounded in the Upanishadic and mimamsa texts, pass through great difficulties and achieve their objective only after taking many births. The path of action is also far far away from the Ultimate objective of mukti, liberation. But the path of devotion, bhakti, is sweet from the root upwards and takes one to You quickly. May this bhakti increase in me, O Lord!

ज्ञानायैवातियत्नं मुनिरपवदते ब्रह्मतत्त्वं तु शृण्वन्

गाढं त्वत्पादभक्तिं शरणमयति यस्तस्य मुक्तिः कराग्रे ।

त्वद्ध्यानेऽपीह तुल्या पुनरसुकरता चित्तचाञ्चल्यहेतो-

रभ्यासादाशु शक्यं तदपि वशयितुं त्वत्कृपाचारुताभ्याम् ॥७॥

Saint (Vyasa) disagrees that more effort is required only in the path of Knowledge. After hearing about the Brahman from a competent guru, if one takes refuge in unwavering devotion to Your lotus feet, his mukti, liberation, is at the tip of his hand. Dhyana (meditation) is equally difficult because of the wavering, unstable nature of the mind. But it can be brought under control by practice, Your grace and your captivating form.

निर्विण्णः कर्ममार्गे खलु विषमतमे त्वत्कथादौ च गाढं

जातश्रद्धोऽपि कामानयि भुवनपते! नैव शक्नोमि हातुम् ।

तद्भूयो निश्चयेन त्वयि निहितमना दोषबुद्ध्या भजंस्तान्

पुष्णीयां भक्तिमेव त्वयि हृदयगते मंक्षु नङ्क्ष्यन्ति सङ्गा ।८॥

Relinquishing the most difficult path of Karma and having developed liking and keen interest in stories of your leelas, I am unable to give up desires (for sensual objects). While fulfilling those desires, I shall remind myself that they are stumbling blocks in the path of bhakti, and endeavour to cultivate unwavering devotion to your lotus feet. Once You are firmly established in my heart all attachments will snap completely.

कश्चित् क्लेशार्जितार्थक्षयविमलमतिर्नुद्यमानो जनौघैः

प्रागेवं प्राह विप्रो ’न खलु मम जनः कालकर्मगहा वा।

चेतो मे दुःखहेतुस्तदिह गुणगणं भावयत् सर्वकारी’-

त्युक्त्वा शान्तो गतस्त्वां मम च कुरु विभो! तादृशीं चित्तशान्तिम् ॥९॥

Once upon a time a brahmin, whose mind became detached and purified when he lost all his hard-earned wealth, said when people tormented him that “Neither people, nor time, action or planets is the cause of my sorrow. The mind which projects doership and enjoyership on the atman, is the root cause of my sorrow.” Saying thus he became calm and peaceful and merged in You. O Lord! give me similar calmness and peace of mind.

ऐलः प्रागुर्वशीं प्रत्यतिविवशमनाः सेवमानश्चिरं तां

गाढं निर्विद्य भूयो युवतिसुखमिदं क्षुद्रमेवेति गायन्।

त्वद्भक्तिं प्राप्य पूर्णः सुखतरमचरत् तद्वदुद्धूतसङ्गं

भक्तोत्तंसं क्रिया मां पवनपुरपते! हन्त! मे रुन्धि रोगान् ॥१०॥

Long ago King Pururavas was madly in love with Urvasi and (subsequently) he enjoyed her company for a long time. Then he was fed up and became extremely detached. Singing repeatedly that the pleasure from women is frivolous and worthless, he gained devotion to your lotus feet and, attaining jivanmukti, went around immersed in supreme bliss. O Lord of Guruvayur! make me devoid of all attachments and the crest jewel among your devotees.

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