Narayaneeyam Dasakam-95 Dhyana Yoga

Dasakam: 095 -- Slokam: 01

 
आदौ हैरण्यगर्भीं तनुमविकलजीवात्मिकामास्थितस्त्वं
जीवत्वं प्राप्य मायागुणगणखचितो वर्तसे विश्वयोने ।
तत्रोद्वृद्धेन सत्त्वेन तु गुणयुगलं भक्तिभावं गतेन
छित्वा सत्त्वं च हित्वा पुनरनुपहितो वर्तिताहे त्वमेव ॥१॥

aadau hairaNyagarbhiiM tanumavikala jiivaatmikaamaasthitastvaM

jiivatvaM praapya maayaaguNagaNakhachitO vartase vishvayOne |

tatrOdvR^iddhena sattvena tu guNayugalaM bhaktibhaavaM gatena

Chittvaa sattvaM cha hitvaa punaranupahitO vartitaahe tvameva || 1

O Thou! The Origin of All! ! At the commencement of creation You were in the body of Hiranya Garbha who is the universal form of all beings, . Later these evolved into numerous  individual entities, on being infused with the three Gunas. With the well developed and dominant Sattva, manifests as devotion, overpowering and eliminating the other two, Rajas and Tamas, in the process. In duecourse, when Satthva effaces itself and fades away, the individual soul (jeeva), myself being one, attains the state of identity with Thee.

 Dasakam: 095 -- Slokam: 02

सत्त्वोन्मेषात् कदाचित् खलु विषयरसे दोषबोधेऽपि भूमन्
भूयोऽप्येषु प्रवृत्तिस्सतमसि रजसि प्रोद्धते दुर्निवारा ।
चित्तं तावद्गुणाश्च ग्रथितमिह मिथस्तानि सर्वाणि रोद्धुं
तुर्ये त्वय्येकभक्तिश्शरणमिति भवान् हंसरूपी न्यगादीत् ॥२॥

sattvOnmeShaat kadaachit khalu viShayarase dOShabOdhepi bhuuman

bhuuyO(a)pyeShu pravR^ittiH satamasi rajasi prOddhate durnivaaraa |

chittaM taavat guNaashcha grathitamiha mithastaani sarvaaNi rOddhuM

turye tvayyekabhaktiH sharaNamiti bhavaan hamsaruupii nyagaadiit || 2

O Infinite Being! When the Sattva Guna predominates, at times, owing to the ascendancy of Rajas and Tamas (energy, passion, aggressiveness, sloth, ignorance and the like), despite being conscious of the harmfulness of sense enjoyments is realized. The attraction of such activities becomes irresistible, , because the mind and the gunas are mutually interlinked. To control all these, devotion in Thy in the "fourth state" (beyond the three states of wakefulness, dream and deep slumber) which is identical with Thee. This indeed was the advice vouchsafed by Thee to Sages, Sanaka and his brothers, assuming the form of a Swan, (which signifies whiteness, purity and wisdom).

Dasakam: 095 -- Slokam: 03
 सन्ति श्रेयांसि भूयांस्यपि रुचिभिदया कर्मिणां निर्मितानि
क्षुद्रानन्दाश्च सान्ता बहुविधगतय: कृष्ण तेभ्यो भवेयु: ।
त्वं चाचख्याथ सख्ये ननु महिततमां श्रेयसां भक्तिमेकां
त्वद्भक्त्यानन्दतुल्य: खलु विषयजुषां सम्मद: केन वा स्यात् ॥३॥

santi shreyaamsi bhuuyaamsyapi ruchibhidayaa karmiNaaM nirmitaani

kshudraanandaashcha saantaa bahuvidhagatayaH kR^iShNa tebhyO bhaveyuH |

tvaM chaachakhyaatha sakhye nanu mahitatamaaM shreyasaaM bhaktimekaaM

tvadbhaktyaananda tulyaH khalu viShaya juShaaM sammadaH kena vaa syaat || 3

 

For the people wedded to rituals several means of fulfillment are there, But Oh Lord Krishna , they lead to trivial joy or that which is temporary, And you have taught your friend Udhava that the best possible method, Of attaining you is only through the path of devotion and to the worldly ones, Where does the joy that people get by worldly pursuits, stand in comparison to the bliss of devotion to Thee!

Dasakam: 095 -- Slokam: 04
 त्वत्भक्त्या तुष्टबुद्धे: सुखमिह चरतो विच्युताशस्य चाशा:
सर्वा: स्यु: सौख्यमय्य: सलिलकुहरगस्येव तोयैकमय्य: ।
सोऽयं खल्विन्द्रलोकं कमलजभवनं योगसिद्धीश्च हृद्या:
नाकाङ्क्षत्येतदास्तां स्वयमनुपतिते मोक्षसौख्येऽप्यनीह: ॥४॥

tvadbhaktyaa tuShTabudbeH sukhamihacharatO vichyutaashasya chaashaaH

sarvaaH syuH saukhyamayyaH salilakuharagasyeva tOyaikamayyaH |

sO(a)yaM khalvindralOkaM kamalajabhavanaM yOgasiddhiishcha hR^idyaaH

naakaankshatyetadaastaaM svayamanupatite mOkshasaukhye(a)pyaniihaH ||4

To the one who attains a joyous mind through devotion to you, and roams about happily everywhere, being rid of all desires, finds nothing but joy all round, similar to the animal living in the depth of the ocean seeing only water all round. Such a devotee craves not for Indraloka (heaven), Satyaloka (abode of Brahma) nor Yogic accomplishments, somuch so, that he has no desire even for the bliss of salvation (Moksha) which comes to him automatically.

Dasakam: 095 -- Slokam: 05
 त्वद्भक्तो बाध्यमानोऽपि च विषयरसैरिन्द्रियाशान्तिहेतो-
र्भक्त्यैवाक्रम्यमाणै: पुनरपि खलु तैर्दुर्बलैर्नाभिजय्य: ।
सप्तार्चिर्दीपितार्चिर्दहति किल यथा भूरिदारुप्रपञ्चं
त्वद्भक्त्योघे तथैव प्रदहति दुरितं दुर्मद: क्वेन्द्रियाणाम् ॥५॥

tvadbhaktO baadhyamaanO(a)pi cha viShayarasairindriyaashaantihetOH

bhaktyaivaakramyamaaNaiH punarapi khalu tairdurbalairnaabhijayyaH |

saptaarchirdiipitaarchirdahati kila yathaa bhuuridaaru prapa~nchaM

tvadbhaktyOghe tathaiva pradahati duritaM durmadaH kvendriyaaNaam || 5

Due to not being able to control the sense organs , even when momentary pleasuresAttack your devotee due to the repeated attacks of devotion ,Those pleasures get weakened and would not be able to win over the devotee, When, like huge quantities of wood (fuel) being consumed by a blazing fire,all his sins and sinful tendencies are burnt away by intense devotion,How long can the false pride of sense organs last?

 Dasakam: 095 -- Slokam: 06
 चित्तार्द्रीभावमुच्चैर्वपुषि च पुलकं हर्षवाष्पं च हित्वा
चित्तं शुद्ध्येत्कथं वा किमु बहुतपसा विद्यया वीतभक्ते: ।
त्वद्गाथास्वादसिद्धाञ्जनसततमरीमृज्यमानोऽयमात्मा
चक्षुर्वत्तत्त्वसूक्ष्मं भजति न तु तथाऽभ्यस्तया तर्ककोट्या॥६॥

chittaardriibhaava muchchairvapuShi cha pulakaM harShabaaShpaM cha hitvaa

chittaM shudhyetkathaM vaa kimu bahutapasaa vidyayaa viitabhakteH |

tvadgaathaa svaada siddhaa~njana satata mariimR^ijyamaanO(a)yamaatmaa

chakshurvattattvasuukshmaM bhajati na tu tathaa(a)bhyastayaa tarkakOTyaa || 6

Unless the heart melts with love, the hair of the whole body stand on end or tears of joy flow, how can the mind be purified. Of what use are austerities or learning devoid of devotion. Just as, by constant use of corrylium the eyes can see the objects, the mind intutes Thy subtle truth by constant imbibing of Thy narrations and so purifying the soul. It is not so indeed by the study of highly sophisticated Tarkasastra, multiple argumentation, etc.

 Dasakam: 095 -- Slokam: 07
 ध्यानं ते शीलयेयं समतनुसुखबद्धासनो नासिकाग्र-
न्यस्ताक्ष: पूरकाद्यैर्जितपवनपथश्चित्तपद्मं त्ववाञ्चम्।
ऊर्ध्वाग्रं भावयित्वा रविविधुशिखिन: संविचिन्त्योपरिष्टात्
तत्रस्थं भावये त्वां सजलजलधरश्यामलं कोमलाङ्गम् ॥७॥

dhyaanaM te shiilayeyaM samatanu sukha baddhaasanO naasikaagra

nyastaakshaH puurakaadyairjitapavanapatha shchittapadmaM tvavaa~ncham |

uurdhvaagraM bhaavayitvaa ravividhushikhinaH sanvichintyOpariShTaat

tatrasthaM bhaavaye tvaaM sajalajaladhara shyaamalaM kOmalaangam || 7

O lord! I shall practice meditation upon Thee with my body; I will sit erect in a comfortable pose (sukhaasana) and gaze on the tip of the nose. Controlling my vital breath energies by regulating the breath by the three-stepped Pranayama (Puraka or inhalation of breaththrough the left nostril, Kumbhaka or retention of the in-drawn breath with both nostrilsclosed, and Rechaka or exhalation through the right nostril, the mouth being kept shutthroughout), doing Pooraka etc., praanaayaam (breath control) I will imagine the downward lotus in the heart as facing upward. I will imagine the sun, moon and fire above it and Thee in a delicate dark blue form as the water bearing clouds, seated on the top.

 

 Dasakam: 095 -- Slokam: 08
 आनीलश्लक्ष्णकेशं ज्वलितमकरसत्कुण्डलं मन्दहास-
स्यन्दार्द्रं कौस्तुभश्रीपरिगतवनमालोरुहाराभिरामम् ।
श्रीवत्साङ्कं सुबाहुं मृदुलसदुदरं काञ्चनच्छायचेलं
चारुस्निग्धोरुमम्भोरुहललितपदं भावयेऽहं भवन्तम् ॥८॥

aaniilashlakshNa keshaM jvalitamakarasatkuNDalaM mandahaasa

syandaadraM kaustubhashrii parigata vanamaalOruhaaraabhiraamam |

shriivatsaankaM subaahuM mR^idulasadudaraM kaanchanachChaayachelaM

chaarusnigdhOrumambhOruhalalita padaM bhaavaye(a)haM bhavantam || 8

I meditate on Thy blue form which has lustrous hair, shining fish shaped earrings, a gentle smile with compassion flowing, lustre of Kaustubha spreading over the garlands and the big pearl necklaces, the Shreevatsa mark, a soft and charming abdomen, golden hued garment, comely well shaped thighs and lotus like tender feet.

 

 Dasakam: 095 -- Slokam: 09
सर्वाङ्गेष्वङ्ग रङ्गत्कुतुकमिति मुहुर्धारयन्नीश चित्तं
तत्राप्येकत्र युञ्जे वदनसरसिजे सुन्दरे मन्दहासे
तत्रालीनं तु चेत: परमसुखचिदद्वैतरूपे वितन्व-
न्नन्यन्नो चिन्तयेयं मुहुरिति समुपारूढयोगो भवेयम् ॥९॥

sarvaangeShvanga rangatkutukamitimuhurdhaarayanniisha chittaM

tatraapyekatra yu~nje vadanasarasije sundare mandahaase |

tatraaliinaM tu chetaH paramasukhachidadvaitaruupe vitanvan

anyannO chintayeyaM muhuriti samupaaruuDhayOgO bhaveyam || 9

Oh God, with my mind running all over your limbs again and again I will concentrate with growing eagerness on all Thy limbs. Then I will fix my mind on Thy lotus like face with a gentle smile. And when my mind melts and merges with the non dual divine Brahman in you, without thinking on any other thing, I would merge in Samadhi with you.

 
 Dasakam: 095 -- Slokam: 10
इत्थं त्वद्ध्यानयोगे सति पुनरणिमाद्यष्टसंसिद्धयस्ता:
दूरश्रुत्यादयोऽपि ह्यहमहमिकया सम्पतेयुर्मुरारे ।
त्वत्सम्प्राप्तौ विलम्बावहमखिलमिदं नाद्रिये कामयेऽहं
त्वामेवानन्दपूर्णं पवनपुरपते पाहि मां सर्वतापात् ॥१०॥

itthaM tvaddhyaanayOge sati punaraNimaadyaShTa samsiddhayastaaH

duurashrutyaadayO(a)pi hyahamahamikayaa sampateyurmuraare |

tvatsampraaptau vilambaavahamakhilamidaM naadriye kaamaye(a)haM

tvaamevaanandapuurNaM pavanapurapate paahi maaM sarvataapaat ||10

O Slayer of Mura! On my attaining in this manner, the state of concentrate devotion to Thee, the eight Siddhies Animaa etc., Would fight with each other to come under my absolute control,But I would not bother about any of them because they would cause delay, In my reaching you and I would only wish you full of divine bliss,And Oh Lord of Guruvayur , Please save me from all my miseries  .