(How a wise man gets philosophical approach in him is
described)
Dasakam: 094 -- Slokam: 01
शुद्धा निष्कामधर्मै: प्रवरगुरुगिरा तत्स्वरूपं परं ते
शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते ।
नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते
वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥१॥
शुद्धं देहेन्द्रियादिव्यपगतमखिलव्याप्तमावेदयन्ते ।
नानात्वस्थौल्यकार्श्यादि तु गुणजवपुस्सङ्गतोऽध्यासितं ते
वह्नेर्दारुप्रभेदेष्विव महदणुतादीप्तताशान्ततादि ॥१॥
shuddhaa niShkaamadharmaiH
pravaragurugiraa tatsvaruupaM paraM te
shuddhaM dehendriyaadi
vyapagatamakhila vyaaptamaavedayante |
naanaatva sthaulya kaarshyaadi tu
guNaja vapuH sangatO(a)dhyaasitaM te
vahnerdaaruprabhedeShvivamahadaNutaa
diiptataa shaantataadi ||1
The
Supreme, all-pervasive, pure and immaculate (untainted by Maya) aspect of theLord,
which is distinct from the body, sense organs etc, is realized by those who,
with Minds cleansed by unmotivated and disinterested actions, receive advice
and guidance from the best of preceptors. As for the qualities of multiplicity,
stoutness, thinness etc., which are in association with the bodies constituted
of the three gunas, are super imposed on Thee. the Supreme Brahman, arising out
of association with the three Gunas (inherent nature or qualities) namely, Sathva,
Rajas and Tamas,similar to descriptions of fire as big, small, bright or dim,
according to the nature of the wood that is being burnt.
Dasakam: 094 -- Slokam: 02
आचार्याख्याधरस्थारणिसमनुमिलच्छिष्यरूपोत्तरार-
ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना दह्यमाने ।
कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे
दाह्याभावेन विद्याशिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥
ण्यावेधोद्भासितेन स्फुटतरपरिबोधाग्निना दह्यमाने ।
कर्मालीवासनातत्कृततनुभुवनभ्रान्तिकान्तारपूरे
दाह्याभावेन विद्याशिखिनि च विरते त्वन्मयी खल्ववस्था ॥२॥
aachaaryaakhyaadhara sthaaraNi
samanumilachChiShya ruupOttaraara-
NyaavedhOdbhaasitena sphuTatara
paribOdhaagninaa dahyamaane |
karmaaliivaasanaa tatkR^ita
tanubhuvana bhraanti kaantaara puure
daahyaabhaavena vidyaashikhini cha
virate tvanmayii khalvavasthaa 2
The
fire of knowledge is ignited by the striking of two fire sticks, the lower one
represents the teachings of the teacher, and the upper one the disciple (who
comes seeking the knowledge). This fire illuminates perfectly clear knowledge
and burns the forest full of many tendencies and desires which are an effect of
past actions, and also the ignorance of identification with the body and the
world. When such a forest is burnt up, the fire (of knowledge) for want of fuel
also subsides (in Thee). Then the state of total merger in Thee alone remains.2
Dasakam: 094 -- Slokam: 03
एवं त्वत्प्राप्तितोऽन्यो नहि खलु निखिलक्लेशहानेरुपायो
नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषट्कर्मयोगा: ।
दुर्वैकल्यैरकल्या अपि निगमपथास्तत्फलान्यप्यवाप्ता
मत्तास्त्वां विस्मरन्त: प्रसजति पतने यान्त्यनन्तान् विषादान्॥३
नैकान्तात्यन्तिकास्ते कृषिवदगदषाड्गुण्यषट्कर्मयोगा: ।
दुर्वैकल्यैरकल्या अपि निगमपथास्तत्फलान्यप्यवाप्ता
मत्तास्त्वां विस्मरन्त: प्रसजति पतने यान्त्यनन्तान् विषादान्॥३
evaM tvat praaptitO(a)nyO na hi
khalu nikhilakleshahaanerupaayO
naikaantaatyantikaaste
kR^iShivadagada ShaaTguNyaShaTkarmayOgaaH |
durvaikalyairakalyaa api
nigamapathaa statphalaanyapyavaaptaa
mattaastvaaM vismarantaH prasajati
patane yaantyanantaan viShaadaan || 3
Other
than the attainment of Thee, certainly, the other means of eradicating
sufferings, which are resorted to, like cultivation, medicine, the six gunas,
the six steps of Yoga etc., are ultimately ineffective in completely removing
or the recurrence of all sufferings. The rituals prescribed in the Vedas are
hard to perform or practice, due to unavoidable and insurmountable obstacles
and inadequacies, such as, lack of time, constraints on resources, capacity of
the performer, etc. Indeed, one who manages to perform these successfully, and
get results, often becomes proud of his achievement and forgets Thee, which
brings about this decline and endless
misery.
Dasakam: 094 -- Slokam: 04
त्वल्लोकादन्यलोक: क्वनु भयरहितो यत् परार्धद्वयान्ते
त्वद्भीतस्सत्यलोकेऽपि न सुखवसति: पद्मभू: पद्मनाभ ।
एवं भावे त्वधर्मार्जितबहुतमसां का कथा नारकाणां
तन्मे त्वं छिन्धि बन्धं वरद् कृपणबन्धो कृपापूरसिन्धो ॥४॥
त्वद्भीतस्सत्यलोकेऽपि न सुखवसति: पद्मभू: पद्मनाभ ।
एवं भावे त्वधर्मार्जितबहुतमसां का कथा नारकाणां
तन्मे त्वं छिन्धि बन्धं वरद् कृपणबन्धो कृपापूरसिन्धो ॥४॥
tvallOkaadanyalOkaH kvanu
bhayarahitO yatparaardhadvayaante
tvadbhiitaH satyalOke(a)pi na sukhavasatiH
padmabhuuH padmanaabha |
evaM bhaave tvadharmaarjita
bahutamasaaM kaa kathaa naarakaaNaaM
tanme tvaM Chindhi bandhaM varada
kR^ipaNabandhO kR^ipaapuura sindhO ||4
Oh
Padmanabha !, There are no other worlds which are fear free like Vaikunta,At
the time of deluge even the Brahma gets scared in Sathya loka ,Due to his being
completely engulfed in your divine form, and when this is so,What would the
fate of the householders who do actions devoid of Dharma ,And have earned in
their life endless sufferings and so Oh God, O Bestower of Boons! O Ocean full
of mercy!I request you alone to cut off all my attachments completely.
Dasakam: 094 -- Slokam: 05
याथार्थ्यात्त्वन्मयस्यैव हि मम न विभो वस्तुतो बन्धमोक्षौ
मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ ।
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको
भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥५॥
मायाविद्यातनुभ्यां तव तु विरचितौ स्वप्नबोधोपमौ तौ ।
बद्धे जीवद्विमुक्तिं गतवति च भिदा तावती तावदेको
भुङ्क्ते देहद्रुमस्थो विषयफलरसान्नापरो निर्व्यथात्मा ॥५॥
yaathaarthyaat tvanmayasyaiva hi
mama na vibhO vastutO bandhamOkshau
maayaa vidyaa tanubhyaaM tava tu
virachitau svapna bOdhOpamau tau |
baddhe jiivadvimuktiM gatavati cha
bhidaa taavatii taavadekO
bhunkte dehadrumasthO
viShayaphalarasaan naaparO nirvyathaatmaa ||5
In
truth and essence, I am a part of you and, hence, I am neither
"bound" nor"liberated". Thy two aspects of Maya and
knowledge manifest, indeed, like dreaming and awakeningsubtle powers of Maya
and Knowledge, in the same way as the (imaginary) distinction between the
"dream" and "waking" states. The only difference between
these two is one who is attached ,And one who is detached is only like the difference
between these states, And while the attached one enjoys pleasures sitting on
the tree called body,The detached one who enjoys the everlasting joy ,Does not
enjoy the fruits called worldly life and so is not attached.
Dasakam: 094 -- Slokam: 06
जीवन्मुक्तत्वमेवंविधमिति वचसा किं फलं दूरदूरे
तन्नामाशुद्धबुद्धेर्न च लघु मनसश्शोधनं भक्तितोऽन्यत् ।
तन्मे विष्णो कृषीष्ठास्त्वयि कृतसकलप्रार्पणं भक्तिभारं
येन स्यां मङ्क्षु किञ्चिद् गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा ॥६॥
तन्नामाशुद्धबुद्धेर्न च लघु मनसश्शोधनं भक्तितोऽन्यत् ।
तन्मे विष्णो कृषीष्ठास्त्वयि कृतसकलप्रार्पणं भक्तिभारं
येन स्यां मङ्क्षु किञ्चिद् गुरुवचनमिलत्त्वत्प्रबोधस्त्वदात्मा ॥६॥
jiivanmuktatvamevaM vidhamiti
vachasaa kiM phalaM duuraduure
tannaamaashuddhabuddherna cha laghu
manasaH shOdhanaM bhaktitO(a)nyat |
tanme viShNO kR^iShiiShThaastvayi
kR^itasakalapraarpaNaM bhaktibhaaraM
yena syaam mankshu ki~nchid
guruvachana milat tvatprabOdhastvadaatmaa ||6
Of
what use are the words about the state of liberation in the embodied soul? This
concept is farfetched for the impure minded. There is no way other than
devotion for the mind to be even a bit purified. and so Oh Lord Vishnu, Please
bless me with staunch devotion to you where, I surrender everything to you, using
which , I would speedily, Get salvation with minimum teaching from a Guru
Dasakam: 094 -- Slokam: 07
शब्द्ब्रह्मण्यपीह प्रयतितमनसस्त्वां न जानन्ति केचित्
कष्टं वन्ध्यश्रमास्ते चिरतरमिह गां बिभ्रते निष्प्रसूतिम् ।
यस्यां विश्वाभिरामास्सकलमलहरा दिव्यलीलावतारा:
सच्चित्सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥७॥
कष्टं वन्ध्यश्रमास्ते चिरतरमिह गां बिभ्रते निष्प्रसूतिम् ।
यस्यां विश्वाभिरामास्सकलमलहरा दिव्यलीलावतारा:
सच्चित्सान्द्रं च रूपं तव न निगदितं तां न वाचं भ्रियासम् ॥७॥
shabda brahmaNyapiiha
prayatitamanasastvaaM na jaananti kechit
kaShTaM vandhya shramaaste
chirataramiha gaaM bibhrate niShprasuutim |
yasyaaM vishvaabhiraamaaH
sakalamalaharaa divyaliilaavataaraaH
sachchitsaandraM cha ruupaM tava na
nigaditaM taaM na vaachaM bhriyaasam7
There
are some others who completely believe only in the study of Vedas and other
scriptures and do not care to know Thee. Oh God, they are not understanding,
that they are working unnecessarily, For those who carry those sayings which do
not give rise to devotion, Are like those who are breeding a cow which is
barren, And, Oh God, May I never utter any word that does not recount Thy
glorious incarnations, charming, sportive activities that delight the listeners
and purge the mind of impurities, and also describe your form of supreme divine
joy.
Dasakam: 094 -- Slokam: 08
यो यावान् यादृशो वा त्वमिति किमपि नैवावगच्छामि भूम्-
न्नेवञ्चानन्यभावस्त्वदनुभजनमेवाद्रिये चैद्यवैरिन् ।
त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां दर्शनस्पर्शनादि-
र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि ॥८॥
न्नेवञ्चानन्यभावस्त्वदनुभजनमेवाद्रिये चैद्यवैरिन् ।
त्वल्लिङ्गानां त्वदङ्घ्रिप्रियजनसदसां दर्शनस्पर्शनादि-
र्भूयान्मे त्वत्प्रपूजानतिनुतिगुणकर्मानुकीर्त्यादरोऽपि ॥८॥
yO yaavaan yaadR^ishO vaa tvamiti
kimapi naivaavagachChaami bhuuman
evaM chaananya bhaavastvadanu
bhajanamevaadriye chaidyavairin |
tvallingaanaaM tvadanghri priyajanasadasaaM
darshanasparshanaadiH
bhuuyaanme tvatprapuujaa nati nuti
guNa karmaanu kiirtyaadarO(a)pi ||8
Oh God
who is everywhere, I do not know anything of your form, your importance, And
your activities and this is certain, . In spite of my little understanding Oh
God who gave salvation to even Shishupala, Even at this stage let my mind not waver
and let me with great attention, Pray Only you and be able to see and touch
your idols as well as your devotees, And let my mind be engaged in your
worship, salutation, prayer, And singing of your great qualities always.
Dasakam: 094 -- Slokam: 09
यद्यल्लभ्येत तत्तत्तव समुपहृतं देव दासोऽस्मि तेऽहं
त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहु: कर्म निर्मायमेव ।
सूर्याग्निब्राह्मणात्मादिषु लसितचतुर्बाहुमाराधये त्वां
त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां भक्तियोग: ॥९॥
त्वद्गेहोन्मार्जनाद्यं भवतु मम मुहु: कर्म निर्मायमेव ।
सूर्याग्निब्राह्मणात्मादिषु लसितचतुर्बाहुमाराधये त्वां
त्वत्प्रेमार्द्रत्वरूपो मम सततमभिष्यन्दतां भक्तियोग: ॥९॥
yadyallabhyeta tattattava
samupahR^itaM deva daasO(a)smi te(a)haM
tvadgehOnmaarjanaadyaM bhavatu mama
muhuH karma nirmaayameva |
suuryaagni braahmaNaatmaadiShu
lasita chaturbaahumaaraadhaye tvaam
tvatpremaardratvaruupO mama
satatamabhiShyandataaM bhaktiyOgaH ||9
O
Lord! Whatever comes to me, I offer to Thee. I am Thy servant. May I always be
in Thy service without fail, like cleaning Thy temple etc. May I worship Thy
resplendent four armed form in the sun, fire, Brahmin and the soul. May I,
forever, practice devotion to Thee in the form of melting of the heart. Through
devotion continuously flow and always without stop and turn in to a continuous
flow of love for Thee.
Dasakam: 094 -- Slokam: 10
ऐक्यं ते दानहोमव्रतनियमतपस्सांख्ययोगैर्दुरापं
त्वत्सङ्गेनैव गोप्य: किल सुकृतितमा प्रापुरानन्दसान्द्रम् ।
भक्तेष्वन्येषु भूयस्स्वपि बहुमनुषे भक्तिमेव त्वमासां
तन्मे त्वद्भक्तिमेव द्रढय हर गदान् कृष्ण वातालयेश ॥१०॥
त्वत्सङ्गेनैव गोप्य: किल सुकृतितमा प्रापुरानन्दसान्द्रम् ।
भक्तेष्वन्येषु भूयस्स्वपि बहुमनुषे भक्तिमेव त्वमासां
तन्मे त्वद्भक्तिमेव द्रढय हर गदान् कृष्ण वातालयेश ॥१०॥
aikyaM te daana hOma vrrata niyama
tapassaankhyayOgairduraapaM
tvatsangenaiva gOpyaH kila sukR^ititamaaH
praapuraanandasaandram |
bhakteShvanyeShu bhuuyassvapi
bahumanuShe bhaktimeva tvamaasaaM
tanme tvadbhaktimeva draDhaya hara
gadaan kR^iShNa vaataalayesha ||10
The
Gopikas were truly blessed, in that, by
their wholehearted devotion, they attained supreme bliss and one-ness with
Thee, which is unattainable by other means, such as, charity, sacrifice,
penance, austerities, etc or the methods prescribed in the Sankhya and Yoga.
Amongst Thy innumerable devotees, the Gopis occupy a unique position and esteem
in Thine eyes.O Krishna, Lord of
Guruvayur ! May Thou strengthen my devotion to Thee and cure all my ailments.
