NARAYANEEYAM,
DASAKA 93
DASAKA 93
Narayaneeyam, considered to be a Magnum Opus of Meppathur
Narayanabhattathiri, is a masterly
summary of Srimad Bhagavatam in 1034
sanskrit slokas of great poetic merit.
The whole work is divided into 100 dasakas of mostly ten slokas each. It was completed in 100 days at the end
of which Bhattathiri, who was suffering from chronic rheumatic disease, was
completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala
. In the last sloka of each dasaka Bhattathiri cries out his heart, praying to the Lord to end his afflictions
and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
Narayanabhattathiri, is a masterly
summary of Srimad Bhagavatam in 1034
sanskrit slokas of great poetic merit.
The whole work is divided into 100 dasakas of mostly ten slokas each. It was completed in 100 days at the end
of which Bhattathiri, who was suffering from chronic rheumatic disease, was
completely cured and also had a beatific vision of the Lord of Guruvayoor as Venugopala
. In the last sloka of each dasaka Bhattathiri cries out his heart, praying to the Lord to end his afflictions
and restore his health. Dasakas 91-99 contain the essence of the Eleventh Canto
of Srimadbhagavatam
which focuses on
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas, Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.
the sadhanas for Self-realisation or mukti, liberation from the
cycle of births and deaths. As in the previous dasakas, Bhattathiri directly addresses the Lord of
Guruvayoor in these dasakas also.
.
Given below is the text
of the 93rd dasaka which
describes what one can learn from the twenty four teachers of an avadhuta
(sanyasi) which would be helpful for all sadhaks on the spiritual path.
of the 93rd dasaka which
describes what one can learn from the twenty four teachers of an avadhuta
(sanyasi) which would be helpful for all sadhaks on the spiritual path.
बन्धुस्नेहं विजह्यां तव हि करुणया त्वय्युपावेशितात्मा
सर्वं त्यक्त्वा चरेयं सकलमपि जगद्वीक्ष्य मायाविलासम्।
नानात्वात् भ्रान्तिजन्यात् सति खलु गुणदोषावबोधे विधिर्वा
व्यासेधो वा; कथं तौ त्वयि निहितमतेर्वीतवैषम्यबुद्धेः॥१॥
O
Lord! By your grace I will forsake all attachments arising out of relationships
such as wife, son, brother, sister etc and with my mind fixed on You, I will
give up everything and move about freely, seeing (understanding) the whole
world as an illusion created by the play of Maya. The concepts of Vidhi (something obligatory)
and nishedha (something forbidden) arise because of the sense of
multiplicity created by delusion (Maya).
For the devotee whose heart is anchored in You and who is equanimous and
sees You in all beings, how can vidhi
and nishedha apply?
Lord! By your grace I will forsake all attachments arising out of relationships
such as wife, son, brother, sister etc and with my mind fixed on You, I will
give up everything and move about freely, seeing (understanding) the whole
world as an illusion created by the play of Maya. The concepts of Vidhi (something obligatory)
and nishedha (something forbidden) arise because of the sense of
multiplicity created by delusion (Maya).
For the devotee whose heart is anchored in You and who is equanimous and
sees You in all beings, how can vidhi
and nishedha apply?
क्षुत्तृष्णालोपमात्रे सततकृतधियो जन्तवः सन्त्यनन्ता-
स्तेभ्यो विज्ञानवत्त्वात् पुरुष इह वरस्तज्जनिर्दुर्लभैव।
तत्राप्यात्मात्मनः स्यात् सुहृदपि च रिपुर्यस्त्वयि न्यस्तचेता-
स्तापोच्छित्तेरुपायं स्मरति स हि सुहृत् स्वात्मवैरी ततोऽन्यः॥२॥
There
are infinite number of beings whose sole preoccupation in life is with
satisfying their hunger and thirst. Of
these, because of his knowledge and power of reasoning, man is considered
superior. But taking birth as a human is
rare. Even here some are friends
of their own selves; others are enemies of their own selves. He who, fixing his
mind steadfastly on You, thinks of ways of liberating himself from the pains
and sorrows of life, is a friend of the Self.
Any one who does not take to this path is the enemy of the Self.
are infinite number of beings whose sole preoccupation in life is with
satisfying their hunger and thirst. Of
these, because of his knowledge and power of reasoning, man is considered
superior. But taking birth as a human is
rare. Even here some are friends
of their own selves; others are enemies of their own selves. He who, fixing his
mind steadfastly on You, thinks of ways of liberating himself from the pains
and sorrows of life, is a friend of the Self.
Any one who does not take to this path is the enemy of the Self.
त्वत्कारुण्ये प्रवृत्ते क इव नहि गुरुर्लोकवृत्तेऽपि भूमन्
सर्वाक्रान्तापि भूमिर्नहि चलति
ततः सत्क्षमां शिक्षयेयम्।
ततः सत्क्षमां शिक्षयेयम्।
गृह्णियामीश, तत्तद्विषयपरिचयेप्यप्रसक्तिं समीराद्
व्याप्तत्वं चात्मनो मे गगनगुरुवशाद्भातु
निर्लेपता च ॥३॥
निर्लेपता च ॥३॥
O
Lord! if your grace is there who cannot be a guru even in this mundane world? I
shall learn patience and forbearance from the Earth which remains stable in
spite of being invaded by everyone. From the Air, I will learn non-attachment
in spite of contacts with the objects of the senses. From the sky (space) as my guru may Il
learn pervasiveness as well as non-attachment.
Lord! if your grace is there who cannot be a guru even in this mundane world? I
shall learn patience and forbearance from the Earth which remains stable in
spite of being invaded by everyone. From the Air, I will learn non-attachment
in spite of contacts with the objects of the senses. From the sky (space) as my guru may Il
learn pervasiveness as well as non-attachment.
स्वच्छः स्याम् पावनोऽहं मधुर उदकवद् वह्निवन्मा स्म गृह्णां
सर्वान्नीनोऽपि दोषं तरुषु तमिव मां
सर्वभूतेष्ववेयाम्।
सर्वभूतेष्ववेयाम्।
पुष्टिर्नष्टिः कलानां शशिन इव तनोर्नात्मनोऽस्तीति विद्यां
तोयादिव्यस्तमार्ताण्डवदपि च तनुष्वेकतां
त्वत्प्रसादात् ॥४॥
त्वत्प्रसादात् ॥४॥
By
your grace, O Lord! From water I will learn
to be pure, purifying and sweet. From fire, I will learn not to absorb the bad qualities
in whatever I eat. Like fire inherent in trees, I will see myself in all
beings. Just like waxing and waning is
of the kalas of the moon, not of
the moon itself, I will understand that growth and decay are of the body, not
of the Atman (indwelling spirit).
your grace, O Lord! From water I will learn
to be pure, purifying and sweet. From fire, I will learn not to absorb the bad qualities
in whatever I eat. Like fire inherent in trees, I will see myself in all
beings. Just like waxing and waning is
of the kalas of the moon, not of
the moon itself, I will understand that growth and decay are of the body, not
of the Atman (indwelling spirit).
स्नेहाद्व्याधात्तपुत्रप्रणयमृतकपोतायितो मा स्म भूवं,
प्राप्तं प्राश्नन् सहेय क्षुधमपि
शयुवत् सिन्धुवत् स्यामगाधः।
शयुवत् सिन्धुवत् स्यामगाधः।
मा पप्तं योषिदादौ शिखिनि शलभवत् भृङ्गवत् सारभागी
भूयासं, किन्तु
तद्वद्धनचयनवशान्माहमीश प्रणेशम् ॥५॥
तद्वद्धनचयनवशान्माहमीश प्रणेशम् ॥५॥
O
Lord! Let me not be like the pair of doves which lost their lives because of
their affection for their little ones captured by a hunter in his net (into
which they also entered). Like the
python I will eat only when something comes my way, enduring hunger until I get
something. Let me become
Lord! Let me not be like the pair of doves which lost their lives because of
their affection for their little ones captured by a hunter in his net (into
which they also entered). Like the
python I will eat only when something comes my way, enduring hunger until I get
something. Let me become
Let me not fall for women etc. just like the
flying insects into the fire. Let me,
like the honey bee, take only the essence of things. But Let me not destroy
myself by accumulating wealth like the honey bee by accumulating honey (for
which people drive away the bees by fire)
flying insects into the fire. Let me,
like the honey bee, take only the essence of things. But Let me not destroy
myself by accumulating wealth like the honey bee by accumulating honey (for
which people drive away the bees by fire)
मा बध्यासं तरुण्या गज इव वशया, नार्जयेयं धनौघं
हर्तान्यस्तं हि माध्वीहर इव,
मृगवन्मा मुहं ग्राम्यगीतैः।
मृगवन्मा मुहं ग्राम्यगीतैः।
नात्यासज्जेय भोज्ये झष इव बडिशे, पिङ्गला वन्निराशः
सुप्यां भर्तव्य योगात् कुरर इव
विभो सामिषोऽन्यैर्न हन्यै॥६॥
विभो सामिषोऽन्यैर्न हन्यै॥६॥
O
Lord! Let me not be bound by woman like the he-elephant by the she-elephant
(which is used to lure and trap the he-elephant). Let me not accumulate wealth
like the honey bee; it will be snatched (or stolen) by thieves like the honey-gatherer
(takes away the honey stored by the honey bees). Let me not be deluded by folk
songs like the deer which gets caught when listening to the music. . Let me not
be attached too much to food like the fish for the meat in the bait. Let me sleep peacefully giving up all desires
like the prostitute Pingala. Let me not
be killed for my possessions, like the kurara bird with a peace of meat in its
beak.
Lord! Let me not be bound by woman like the he-elephant by the she-elephant
(which is used to lure and trap the he-elephant). Let me not accumulate wealth
like the honey bee; it will be snatched (or stolen) by thieves like the honey-gatherer
(takes away the honey stored by the honey bees). Let me not be deluded by folk
songs like the deer which gets caught when listening to the music. . Let me not
be attached too much to food like the fish for the meat in the bait. Let me sleep peacefully giving up all desires
like the prostitute Pingala. Let me not
be killed for my possessions, like the kurara bird with a peace of meat in its
beak.
वर्तेय
त्यक्तमानः सुखमतिशिशुवन्निसहायश्चरेयं
त्यक्तमानः सुखमतिशिशुवन्निसहायश्चरेयं
कन्याया एकशेषो वलय इव विभो! वर्जितान्योन्यघोषः।
त्वच्चित्तो
नावबुद्ध्यै परमिषुकृदिव क्ष्माभृदायानघोषं
नावबुद्ध्यै परमिषुकृदिव क्ष्माभृदायानघोषं
गेहेष्वन्यप्रणीतेष्वहिरिव निवसान्यिन्दुरोर्मन्दिरेषु
॥७॥
॥७॥
O
Lord! Let me remain happy devoid of egotism like an infant child. Like the single bangle in the hand of the
girl, let me remain without the company of anyone devoid of mutual
chattering. With mind fixed on you, let
me not be aware of anything else, like the arrow-maker, concentrating on his
work, is not aware of the din and noise when the king’s procession passes by.
Let me live in houses built by others like the snake in the holes made by rats
in the earth.
Lord! Let me remain happy devoid of egotism like an infant child. Like the single bangle in the hand of the
girl, let me remain without the company of anyone devoid of mutual
chattering. With mind fixed on you, let
me not be aware of anything else, like the arrow-maker, concentrating on his
work, is not aware of the din and noise when the king’s procession passes by.
Let me live in houses built by others like the snake in the holes made by rats
in the earth.
त्वय्येव
त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां
त्वत्कृतं त्वं क्षपयसि जगदित्यूर्णनाभात् प्रतीयां
त्वच्चिन्ता त्वत्स्वरूपं कुरुत इति दृढं शिक्षये
पेशकारात्।
पेशकारात्।
विड्भस्मात्मा
च देहो भवति गुरुवरो, यो विवेकं विरक्तिं
च देहो भवति गुरुवरो, यो विवेकं विरक्तिं
धत्ते सञ्चिन्त्यमानो , मम तु बहुरुजापीडितोऽयं विशेषात् ॥८॥
From
the spider let me learn that this universe created by You is absorbed (dissolves)
in Yourself. From the peshakara worm, let me understand that by the continuous
remembrance of your form I myself take that form. This body which is full of faecal matter and is
reduced to ashes in the end is the foremost guru, as it instils discrimination
and dispassion when contemplated; more so this body of mine subjected to lot of
suffering.
the spider let me learn that this universe created by You is absorbed (dissolves)
in Yourself. From the peshakara worm, let me understand that by the continuous
remembrance of your form I myself take that form. This body which is full of faecal matter and is
reduced to ashes in the end is the foremost guru, as it instils discrimination
and dispassion when contemplated; more so this body of mine subjected to lot of
suffering.
ही
ही! मे देहमोहं त्यज पवनपुराधीश! यत्प्रेमहेतो-
ही! मे देहमोहं त्यज पवनपुराधीश! यत्प्रेमहेतो-
र्गेहे
वित्ते कलत्रादिषु च विवशितास्त्वत्पदं विस्मरन्ति।
वित्ते कलत्रादिषु च विवशितास्त्वत्पदं विस्मरन्ति।
सोऽयं
वह्नेः शुनो वा परमिह परतः साम्प्रतां चाक्षिकर्ण-
वह्नेः शुनो वा परमिह परतः साम्प्रतां चाक्षिकर्ण-
त्वग्जिह्वाद्या
विकर्षन्त्यवशमत इतः, कोऽपि न त्वत्पदाब्जे ॥९॥
विकर्षन्त्यवशमत इतः, कोऽपि न त्वत्पदाब्जे ॥९॥
O
Lord of Guruvayoor! Remove my attachment to this body because of which one loses
one’s freedom, entangled in house, wealth, wife etc and forgets Your lotus
fee. After death this body is consumed
by fire or eaten by dogs. Now (while living), the skin (sense of touch) and the
tongue (sense of taste) drag the helpless person here and there. There is none eager or interested in your
lotus feet. .
Lord of Guruvayoor! Remove my attachment to this body because of which one loses
one’s freedom, entangled in house, wealth, wife etc and forgets Your lotus
fee. After death this body is consumed
by fire or eaten by dogs. Now (while living), the skin (sense of touch) and the
tongue (sense of taste) drag the helpless person here and there. There is none eager or interested in your
lotus feet. .
दुर्वारो
देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान्
देहमोहो यदि पुनरधुना तर्हि निश्शेषरोगान्
हृत्वा भक्तिं द्रढिष्ठां कुरु तव पदपङ्केरुहे पङ्कजाक्ष!
।
।
नूनं
नानाभवान्ते समधिगतममुं मुक्तिदं विप्रदेहं
नानाभवान्ते समधिगतममुं मुक्तिदं विप्रदेहं
क्षुद्रे हा हन्त! मा मा क्षिप विषयरसे पाहि मां
मारुतेश॥१०॥
मारुतेश॥१०॥
If
attachment to the body is unavoidable at this stage, then O Lotus-eyed One! Remove all my afflictions and bless me with unshakable
devotion to your lotus feet. O Lord of
Guruvayur! This body of Brahmin, capable
of taking one to liberation, was attained after innumerable births. O Lord do NOT, NOT throw this into the
frivolous enjoyment of the senses; save me from such a contingency.
attachment to the body is unavoidable at this stage, then O Lotus-eyed One! Remove all my afflictions and bless me with unshakable
devotion to your lotus feet. O Lord of
Guruvayur! This body of Brahmin, capable
of taking one to liberation, was attained after innumerable births. O Lord do NOT, NOT throw this into the
frivolous enjoyment of the senses; save me from such a contingency.
