NARAYANEEYAM, DASAKA 98
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 98th dasaka in which is described the upasana of the Nishkala Brahman.
of the 98th dasaka in which is described the upasana of the Nishkala Brahman.
यस्मिन्नेतद्विभातं यत इदमभवत् येन चेदं य एतद्-
योस्मादुत्तीर्णरूपः खलु सकलमिदं भासितं यस्य भासा ।
यो वाचां दूरदूरे पुनरपि मनसां यस्य देवा मुनीन्द्रा
नो विद्युस्तत्त्वरूपं किमु पुनरपरे कृष्ण! तस्मै नमस्ते ॥१॥
O
Krishna! Prostrations before You in whom all these worlds become manifest, from
whom these originate and in whom they dissolve, whose form is all this, in
whose Light all these are illumined, who is beyond the reach of words and even
the mind, whose real form neither the devas nor the saints know, what to
talk of others.
Krishna! Prostrations before You in whom all these worlds become manifest, from
whom these originate and in whom they dissolve, whose form is all this, in
whose Light all these are illumined, who is beyond the reach of words and even
the mind, whose real form neither the devas nor the saints know, what to
talk of others.
जन्माथो कर्म नाम स्फुटमिह गुणदोषादिकं वा न यस्मिन्
लोकानामूतये यः स्वयमनुभजते तानि मायानुसारी।
बिभ्रच्छक्तीररूपोऽपि च बहुतररूपो विभात्यद्भुतात्मा
तस्मै कैवल्यधाम्ने पररसपरिपूर्णाय विष्णो नमस्ते ॥२॥
O Vishnu, The abode
of mukti and sachchidananda swarupa (embodiment of
Existence, Consciousness and Bliss!) Prostrations before You who does not have
birth, action, name, good or bad
qualities, who assumes these attributes, by the power of Maya, for the
well-being of the world and who, though without form, takes on countless wonderful forms, by the powers of vidya and avidya.
of mukti and sachchidananda swarupa (embodiment of
Existence, Consciousness and Bliss!) Prostrations before You who does not have
birth, action, name, good or bad
qualities, who assumes these attributes, by the power of Maya, for the
well-being of the world and who, though without form, takes on countless wonderful forms, by the powers of vidya and avidya.
नो तिर्यञ्चं न मर्त्यं न च सुरमसुरं न स्त्रियं नो पुमांसं
न द्रव्यं कर्म जातिं गुणमपि सदसद्वापि ते रूपमाहुः।
शिष्टं यत् स्यान्निषेधे सति निगमशतैर्लक्षणावृत्तितस्तत्
कृच्छ्रेणावेद्यमानं परमसुखमयं भाति तस्मै नमस्ते ॥३॥
Prostrations
before You who is neither non-human or human, neither sura nor asura,
neither woman nor man and whose form is not matter, action, class, qualities,
existence or non-existence. You are that which, when everything is negated,
what remains and which hundreds of Vedas, with great difficulty, try to explain
by the implied meaning of words which try to point to that which is of the form
of Supreme, pure Bliss.
before You who is neither non-human or human, neither sura nor asura,
neither woman nor man and whose form is not matter, action, class, qualities,
existence or non-existence. You are that which, when everything is negated,
what remains and which hundreds of Vedas, with great difficulty, try to explain
by the implied meaning of words which try to point to that which is of the form
of Supreme, pure Bliss.
मायायां बिम्बितस्त्वं सृजसि महदहङ्कारतन्मात्रभेदै-
र्भूतग्रामेन्द्रियाद्यैरपि सकलजगत्स्वप्नसङ्कल्पकल्पम्।
भूयः संहृत्य सर्वं कमठ इव पदान्यात्मना कालशक्त्या
गंभीरे जायमाने तमसि वितिमरो भासि तस्मै नमस्ते ॥४॥
Reflected in Maya (like the
image in a mirror), You create mahattattwa, ahamkara (ego), tanmatras (subtle
forms of sense objects), the five elements of space, air, fire, water and earth,
the organs of perception and action.
With these You create the whole of this cosmos which is like the
sankalpa (imagination) in a dream. Again, You gather these into Yourself by the
power of Kala (Time), like the
tortoise withdrawing its limbs inside.
In the dense darkness wuhich results You shine brightly, O Lord of Guruvayur!,
Prostrations to You.
image in a mirror), You create mahattattwa, ahamkara (ego), tanmatras (subtle
forms of sense objects), the five elements of space, air, fire, water and earth,
the organs of perception and action.
With these You create the whole of this cosmos which is like the
sankalpa (imagination) in a dream. Again, You gather these into Yourself by the
power of Kala (Time), like the
tortoise withdrawing its limbs inside.
In the dense darkness wuhich results You shine brightly, O Lord of Guruvayur!,
Prostrations to You.
शब्दब्रह्मेति कर्मेत्यणुरिति भगवन्! काल इत्यालपन्ति
त्वामेकं विश्वहेतुं सकलमयतया सर्वथा कल्प्यमानम्।
वेदान्तैर्यत्तु गीतं पुरुषपरचिदात्माभिधं तत्तु तत्त्वं
प्रेक्षामात्रेण मूलप्रकृतिविकृतिकृत् कृष्ण तस्मै नमस्ते ॥५॥
You
alone are the cause of these worlds, by all means and as the indwelling spirit
in all beings. You are also known as shabdabrahaman
(Vedas), as Karma (action), as Anu (atom) and as Kala
(Time). You are the Ultimate Reality about whom the Vedas sing as purusha
(indwelling spirit), para (over and above all), Chit
(Consciousness) and Atma (individual soul) and whose kataksha
(sidelong glance from the corner of the eye) is enough to disturb the
equilibrium of moolaprakriti (primordial
nature) (thus triggering the process of
creation, the One manifesting Itself as Many). O Krishna! Prostrations to you
of such majesty and magnificence.
alone are the cause of these worlds, by all means and as the indwelling spirit
in all beings. You are also known as shabdabrahaman
(Vedas), as Karma (action), as Anu (atom) and as Kala
(Time). You are the Ultimate Reality about whom the Vedas sing as purusha
(indwelling spirit), para (over and above all), Chit
(Consciousness) and Atma (individual soul) and whose kataksha
(sidelong glance from the corner of the eye) is enough to disturb the
equilibrium of moolaprakriti (primordial
nature) (thus triggering the process of
creation, the One manifesting Itself as Many). O Krishna! Prostrations to you
of such majesty and magnificence.
सत्त्वेनासत्तया वा न च खलु सदसत्त्वेन निर्वाच्यरूपा
धत्ते यासावविद्या गुणफणिमतिवद्विश्वदृश्यावभासम् ।
विद्यात्वं सैव याता श्रुतिवचनलवैर्यत्कृपास्यन्दलाभे
संसारारण्यसद्यस्त्रुटनपरशुतामेति तस्मै नमस्ते ॥६॥
This
Maya is indefinable as one cannot say
whether it is existent or non-existent, sat
or asat. Just like one perceives
the snake in a piece of string this Maya (Avidya, Ignorance) creates the
illusion of this world which really does not exist. This Avidya itself takes the form of Vidya
by the grace of the Lord when one listens to the Upanishadic pronouncements
about the atman, brahman etc. and becomes the axe with which to cut down
the forest of this samsara. My
prostrations to you, O Lord!.
Maya is indefinable as one cannot say
whether it is existent or non-existent, sat
or asat. Just like one perceives
the snake in a piece of string this Maya (Avidya, Ignorance) creates the
illusion of this world which really does not exist. This Avidya itself takes the form of Vidya
by the grace of the Lord when one listens to the Upanishadic pronouncements
about the atman, brahman etc. and becomes the axe with which to cut down
the forest of this samsara. My
prostrations to you, O Lord!.
भूषासु स्वर्णवद्वा जगति घटशरावादिके मृत्तिकाव-
त्तत्त्वे सञ्चिन्त्यमाने स्फुरति तदधुनाप्यद्वितीयं वपुस्ते।
स्वप्नद्रष्टुः प्रबोधे तिमिरलयविधौ जीर्णरज्जोश्च यद्व-
विद्यालाभे तथैव स्फुटमपि विकसेत् कृष्ण! तस्मै नमस्ते ॥७॥
Just like GOLD in
ornaments (of different shapes and sizes) and MUD in pots and other earthenware,
when one ponders over it, one realises that the Ultimate Reality is the Non-dual
Brahman immanent in the whole of this Universe of multiple forms and names
which are all illusory. Just like a
dreamer realises that the dream was not real when he wakes up or a person mistaking a piece of rope as a
snake realises the truth when darkness makes room for light, when Avidya goes
andVidya dawns the Ultimate Reality shines in all its glory. Prostrations to You, O Krishna!
ornaments (of different shapes and sizes) and MUD in pots and other earthenware,
when one ponders over it, one realises that the Ultimate Reality is the Non-dual
Brahman immanent in the whole of this Universe of multiple forms and names
which are all illusory. Just like a
dreamer realises that the dream was not real when he wakes up or a person mistaking a piece of rope as a
snake realises the truth when darkness makes room for light, when Avidya goes
andVidya dawns the Ultimate Reality shines in all its glory. Prostrations to You, O Krishna!
यद्भीत्योदेति सूर्यो दहति च दहनो वाति वायुस्तथान्ये
यद्भीताः पद्मजाद्याः पुनरुचितबलीनाहरन्ते ऽनुकालम्।
येनैवारोपिताः प्राङ्निजपदमपि ते च्यावितारश्च पश्चात्
तस्मै विश्वं नियन्त्रे वयमपि भवते कृष्ण! कुर्मः प्रणामम्॥८॥
Fearing
whom the Sun rises, the Fire burns, the Wind blows, Brahma and others pay
tribute at prescribed times, by whom some are appointed to different positions
and later removed from those positions, that controller and discipliner of the
Universe, O Krishna! we offer you our prostrations.
whom the Sun rises, the Fire burns, the Wind blows, Brahma and others pay
tribute at prescribed times, by whom some are appointed to different positions
and later removed from those positions, that controller and discipliner of the
Universe, O Krishna! we offer you our prostrations.
त्रैलोक्यं भावयन्तं त्रिगुणमयमिदं त्र्यक्षरस्यैकवाच्यं
त्रीशानामैक्यरूपं त्रिभिरपि निगमैर्गीयमानस्वरूपम्।
तिस्रोऽवस्था विदन्तं त्रियुगजनिजुषं त्रिक्रमाक्रान्तविश्वं
त्रैकाल्ये भेदहीनं त्रिभिरहमनिशं योगभेदैर्भजे त्वाम् ॥९॥
O Lord! You have created this world which is a
mixture of the three modes of prakriti. You are indicated by the syllable “Om”
composed of three letters. Your form is
the combination of the Trinity of Brahma, Vishnu and Siva. Your praises are sung by the three Vedas,
Rik, Yajus and Sama. You (as the jiva) are the Witness of the
three states of waking (jagrat), dreaming(swapna) and deep sleep
(sushupti). You incarnate yourself in the three Yugas of Krita, Treta
and Dwapara. You measured the worlds in three steps. You remain without
any change in the three divisions of time- past, present and future. I always worship you by the three paths of Karma
(action),Gnana (Knowledge) and Bhakti (Devotion).
mixture of the three modes of prakriti. You are indicated by the syllable “Om”
composed of three letters. Your form is
the combination of the Trinity of Brahma, Vishnu and Siva. Your praises are sung by the three Vedas,
Rik, Yajus and Sama. You (as the jiva) are the Witness of the
three states of waking (jagrat), dreaming(swapna) and deep sleep
(sushupti). You incarnate yourself in the three Yugas of Krita, Treta
and Dwapara. You measured the worlds in three steps. You remain without
any change in the three divisions of time- past, present and future. I always worship you by the three paths of Karma
(action),Gnana (Knowledge) and Bhakti (Devotion).
Note: Kalki
incarnation is in the beginning of Krita Yuga, not in Kali Yuga itself..
incarnation is in the beginning of Krita Yuga, not in Kali Yuga itself..
सत्यं शुद्धं विबुद्धं जयति तव वपुर्नित्यमुक्तं निरीहं
निर्द्वन्द्वं निर्विकारं निखिलगुणगणव्यञ्जनाधारभूतम्।
निर्मूलं निर्मलं तन्निरवधिमहिमोल्लासि निर्लीनमन्त-
र्निस्संगानां मुनीनां निरुपमपरमानन्दसान्द्रप्रकाशम् ॥१०॥
O Lord! You are the embodiment
of Truth, Purity and Consciousness, ever-free,
without any desire, One without a second, unmoved by feelings or emotions and
the substratum for the manifestation of all good and fine qualities. You are without any cause, without blemish
and the repository of countless magnificent great qualities. In the
hearts of Yogis, who have completely cut asunder their
attachments to all worldly things, You
abide as the effulgence of incomparable supreme bliss. Victory O Lord! to this Nishkala
Swarupa of yours.
of Truth, Purity and Consciousness, ever-free,
without any desire, One without a second, unmoved by feelings or emotions and
the substratum for the manifestation of all good and fine qualities. You are without any cause, without blemish
and the repository of countless magnificent great qualities. In the
hearts of Yogis, who have completely cut asunder their
attachments to all worldly things, You
abide as the effulgence of incomparable supreme bliss. Victory O Lord! to this Nishkala
Swarupa of yours.