NARAYANEEYAM – DASAKAM 95

   NARAYANEEYAM, DASAKA 95
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
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.    
 .        
Given below is the text
of the 95th  dasaka which
describes Dhyana Yoga.
आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं
  जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने ।
तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन
  छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥
O
Lord from whom the whole word has appeared! In the beginning, you manifested
Yourself as Hiranyagarbha embodying all beings and then,  manifesting as individual jivas, you remain
affected by the modes of sattwa, rajas and tamas of Maya.    When sattwa predominates bhakti (devotion
to the Lord) matures and rajas and tamas are destroyed. Finally sattwa
also subsides and I remain without any adjuncts,  without any attributes, and become one with
You.     
सत्त्वोन्मेषात् कदाचित् खलु विषयरसे दोषबोधेऽपि भूमन्
 भूयोऽप्येषु प्रवृत्तिः सतमसि रजसि
प्रोद्धते दुर्निवारा।
चित्तं तावद् गुणाश्च ग्रथितमिह मिथस्तानि  सर्वाणि रोद्धुं
   तुर्ये त्वय्येकभक्तिः शरणमिति भवान्
हंसरूपी न्यगादीत् ॥२॥
When
sattwa predominates, then also sometimes, in spite of the understanding
that enjoyment of sense objects is fraught with adverse consequences, it cannot
be ensured that the mind does not again dwell on such enjoyment when rajas
and tamas predominate.  The mind
and the gunas are tightly intertwined and this can be prevented onlngy
by surrendering to you in undiluted devotion as expounded by You, who is beyond
the states of waking, dreaming and deep sleep states, in the manifestation as Hamsa,
swan.        
सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि
    क्षुद्रानन्दाश्च सान्ता बहुविधगतयः
कृष्ण तेभ्यो भवेयुः।
त्वं चाचख्याथ सख्ये ननु महिततमां श्रेयसां भक्तिमेकां
    त्वद्भक्त्यानन्दतुल्यः खलु विषयजुषां
सम्मदः केन वा स्यात् ॥३॥
For
those treading the path of Karma, higher and higher levels of enjoyment
etc have been created according to varying tastes but these are frivolous and
ephemeral.  O Lord! you have told your
friend (Uddhava) that, of all the paths which take you to higher levels of
happiness, bhakti is the most effective. How can the enjoyment one gets from
sense objects match the bliss one experiences in the devotion to your lotus
feet.     
त्वद्भक्त्या तुष्टबुद्धेः सुखमिह चरतो विच्युताशस्य चाशाः
   सर्वाः स्युः सौख्यमय्यः सलिलकुहरगस्येव
तोयैकमय्यः।
सोऽयं खल्विन्द्रलोकं कमलजभवनं योगसिद्धीश्च हृद्या
   नाकांक्षत्येतदास्तां स्वयमनुपतिते
मोक्षसौख्येप्यनीहः॥४॥
For
those who are content in their hearts by devotion to you and live happily
without any desires, are happy and comfortable wherever they are (in all directions),
just like for a person immersed in a pool of water, it is water only in all
directions. He has no desire for the worlds of Indra, Brahma or yogic powers
which gladden the heart. Let that be so, he does not desire even moksha
(liberation) which comes his way on its own.     
त्वद्भक्तो बाध्यमानोऽपि विषयरसैरिन्द्रियाशान्तिहेतोः
  भक्त्यैवाक्रम्यमाणैः पुनरपि खलु
तैर्दुर्बलैर्नाभिजय्यः।
सप्तार्चिर्दीपितार्चिर्दहति किल यथा भूरिदारुप्रपञ्चं
  त्वद्भक्त्यौघे तथैव प्रदहति दुरितं,
दुर्मदः क्वेन्द्रियाणाम् ॥५॥
Your
devotee, though attracted by sensual pleasures because of undisciplined senses,
invaded by  bhakti those pleasures
are weakened and they cannot again threaten the devotee.  Just like flaming fire burns down a large
pile of firewood, the flood of bhakthi  in the devotee destroys all sins.  What can the vanity of the senses do ? 
चित्तार्द्रीभावमुच्चैर्वपुषि च पुलकं हर्षबाष्पं च हित्वा
   चित्तं शुद्ध्येत् कथं वा किमु बहुतपसा
विद्यया वीतभक्तेः।
त्वद्गाथास्वादसिद्धाञ्जनसततमरी मृज्यमानोऽयमात्माi
   चक्षुर्वत्तत्त्वसूक्षं भजति न तु
तथाभ्यस्तया तर्ककोट्या ॥६॥
Melting
of the heart, bristling of the hairs of the body, tears of joy – without these
(signs of intense devotion, bhakti) how can the mind be purified? What
is the point of tapas or knowledge without bhakti?   When continually cleansed by the siddhanjana
of revelling in stories of Your exploits and leelas, this atman
(mind, inner instrument), like the eyes, arrives at the subtle Truth (about
you), not by the practice of countless arguments expounded in the sastras.   
ध्यानं ते शीलयेयं समतनुसुखबद्धासनो नासिकाग्र-
  न्यस्ताक्षः पूरकाद्यैर्जितपवनपथश्चित्तपद्मं
त्ववाञ्चं।
ऊर्ध्वाग्रं भावयित्वा रविविधुशिखिनः संविचिन्त्योपरिष्टात्
  तत्रस्थं भावये त्वां सजलजलधरश्यामलं
कोमलाङ्गम् ॥७॥
Seated
in a comfortable posture,  with the body
erect, focusing my eyes on the tip of the nose, controlling my breath by pranayama
(breathing in, holding the air and breathing out as prescribed in the texts on
Yoga), visualising the heart-lotus, normally pointing downward,  as pointing upward,  I shall meditate on your captivating form, of
dark blue colour like the water-laden cloud,  shining above the sun, the moon and the fire.   
आनीलश्लक्ष्णकेशं ज्वलितमकरसत्कुण्डलं मन्दहास-
   स्यन्दार्द्रं कौस्तुभश्रीपरिगतवनमालोरुहाराभिरामम्।
श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छायचेलं
   चारुस्निग्धोरुमंभोरुहललितपदं भावयेहं
भवन्तम् ॥८॥
I
shall meditate on your captivating form with dark silken locks of hair, shining
fish-shaped ear-globes, cool smile, wearing a garland of wild flowers illumined
by the kausthubha jewel, adorned with  beautiful necklaces, with the cravats mark
on the chest, shapely arms, smooth pretty stomach, golden coloured silks, fat
shapely thighs and beautiful, smooth feet as the red lotus.
सर्वाङ्गेष्वंग! रंगत्कुतुकमितिमुहुर्धारयन्नीश!
चित्तं
   तत्राप्येकत्र युञ्जे वदनसरसिजे
सुन्दरे मन्दहासे।
तत्रालीनं तु चेतःपरमसुखचिदद्वैतरूपे वितन्व-
   न्नन्यन्नो चिन्तयेयं मुहुरिति समुपारूढयोगो
भवेयम्॥९॥
O
Lord! Focusing the mind, again and again, with increasing interest, on all the
limbs of your form, I shall concentrate my attention on the beautiful smile on
your lotus face. When the mind completely melts there I shall,  submerging the mind in the ocean of supreme
absolute bliss and consciousness that is Brahman, think no more of anything
else.  I shall slip into samadhi
like this again and again.   
इत्थं त्वद्ध्यानयोगे सति पुनरणिमाद्यष्टसंसिद्धयस्ता
    दूरश्रुत्यादयोऽपि ह्यहमिकया सम्पतेयुर्मुरारे!।
त्वत्संप्राप्तौ विलम्बावहमखिलमिदं नाद्रिये, कामयेहं
    त्वामेवानन्दपूर्णं पवनपुरपते पाहि
मां सर्वतापात् ॥१०॥

In
this manner, when I am established in dhyana yoga, the eight-fold psychic
powers like anima (power to assume the size of an atom), mahima (power
to grow the body to enormous size) etc in addition to telepathy, television  etc. will automatically fall on my lap.  I will not entertain such powers, nor will I
desire them,  as they will delay my reaching
You. O Lord of Guruvayoor! save me from all my afflictions.  

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