Sri. Narayana Bhattathri starts Narayaneeyam with description and the glory of Lord Guruvayurappan in Dasakam 1, where he establishes the identity of the Lord with the Ultimate Reality called Brahman, the embodiment of Pure Existence, Pure Consciousness and Pure Bliss (Sat, Cit, Anandam).
In the next Dasakam 2, he brings out the charming form of the Lord and the superiority of the path of devotion in one’s goal of realising Sat Cit Anandam.
He follows it up by identifying the traits and true characteristics of a devotee in Daskam 3. Having conditioned the mind of the devotees with these overall preparations, Bhattathri then addresses the techniques of establishing their minds on Lord Guruvayurappan through Ashtanga Yoga (the eightfold discipline) in Dasakam 4.
In Dasakam 5, Sri Narayana Bhattathri elevates the plane of inquiry to the Cosmos. After all what happens in Cosmos and what happens inside each of us can’t be entirely different when it comes to spiritual progress towards the Ultimate Reality.
Cosmos – Coexistence of tradition and modernity in understanding the “Poornam” (Infinity)
Talking about Cosmos, on a clear and fog free day, during the “सन्ध्या काल" "sandhya kaala” (translated as “twilight” in English) the brightest stars and planets can be seen, the horizon and terrestrial objects can be discerned. During this period, have you ever gazed observantly and reflectively the outer space?
1. Why is there something rather than nothing?
2. How did these come into existence?
3. Is there an order in this process?
When we do Cosmos gazing and contemplate, it is not difficult for a rational mind to “inescapably impose upon us the comprehension that an infinite intelligence rules this wonderful cosmos”. This is what our Rishis observed and studied in depth. This is what Narayana Bhattathri is outlining in Dasakam 5.
Before we get on with Dasakam 5, an overview of the Cosmic Evolution as explained by our Rishis in our Scriptures is vital to appreciate the Slokas in the correct perspective.
We must bear in our minds that our ancestors did not have any of the modern scientific equipment and tools to explain the origin of this universe. The amount of data that they had was limited.
All that were there, were only positive thinking rational individuals with a firm grit and determination to understand the relationships between individual, the universe and the creator. The tools and equipment they had were super computers called brain and an operating system called “manas” or the mind in each of them. They modelled the cosmological events in the form of mythical stories.
In the modern times, being so confident in our present theory of creation we disregard these mythical stories as superstition. Taken literally these stories do not make any sense, however if we contemplate deeper one can make sense of the philosophy behind it.
After all today’s science uses outward looking means to probe Cosmos using mathematical models while Seers and Saints used inward looking means to understand what is happening deep down inside us and relate it to what is happening outside through mythical stories as models.
What next?
In the next few blogs, we will have a quick overview of the modern and traditional perspectives of the Cosmic Evolution. This will help us to understand the Dasakam 5 better.
These blogs will also appear as newsletter in my Substack page
O Lord of the Universe! The devotee who thus goes through the luminous path does not fall any more to the netherworlds. O Lord of Guruvaayur! The embodiment of pure consciousness absolute, please protect me, Thy devotee, who is ever singing Thy glories.
Meaning of the Sanskrit Words
अर्चि: - आदि-गतिम् - the path of light etc
ईदृशीं - of this kind
व्रजन् - passing through which
विच्युतिं - downfall (return to Sansaara)
न भजते - (the yogi) does not suffer
जगत्प - O Lord of the Universe!
सच्चिदात्मक - O Embodiment of pure existence consciousness
O All Pervading Lord! Thy devotee enters each of the seven sheaths of the cosmic sphere,i.e. earth, water, fire, air, space, the cosmic intelligence, and primordial nature. He enjoys the bliss thereof and transcends them to reach Thy unobstructed state -the merger in Thee, The Supreme Brahman
Meaning of the Sanskrit Words
तस्य च - and of that (Brahmaanda)
क्षिति-पयो-मह:-अनिल-द्यो-महत्-प्रकृति - the spheres namely - earth, water, fire air, space, cosmic intelligence, and the primordial nature
सप्तक-आवृती: - the seven barriers (of the cosmic sphere)
तत्-तत्-आत्मकतया विशन् - transcending by realising his identity with each one of them
सुखी - enjoying bliss
याति - reaches
ते पदम्-अनावृतं - The unobstructed state (beyond all barriers)
Bhattathri in this Sloka outlines the process of liberation (salvation) from the higher Lokas for the Krama Mukti Sadakas who have reached there and living there.
The yogi who attains this aspect of the migration into the Brahmaloka or in Thy abode, Vaikuntha is liberated at the time of Maha Pralaya. Or, if he so desires, he is liberated even earlier by piercing through the Brahmaanda and releasing himself by his yogic power.
Meaning of the Sanskrit Words
तत्र वा - either there (in Brahmaloka)
तव पदे-अथवा - or in Thy world (Vaikuntha)
वसन् - residing
प्राकृतप्रलये - at the time of Prakrita pralaya
एति मुक्तताम् - he attains liberation
स्वेच्छया खलु पुरा - (or) at his will even earlier, indeed
Continuing the journey of the Sadaka through Krama Mukti, Bhattathri now deals with the next level i.e., from Mahara Loka to Brahma Loka. Let us study the Sloka.
After reaching the land of Dhruva and a long stay in Mahar loka, when they start suffering from the hot breath of Adhi Sesha, they surrender completely to you and reach the land of Brahma. Or may choose to go to the world of Brahma even before the fire starts.
Meaning of the Sanskrit Words
आस्थित: अथ महरालये - residing there (in Dhruvaloka), then in Maharloka,
यदा शेषवक्त्र-दहन-ऊष्मणा - when, by the heat emanating from the mouth of Aadishesha ( at the approach of the cosmic dissolution)
आर्द्यते (he) - is tormented
ईयते (he) - reaches
भवत्-उपाश्रय: - taking refuge in Thee alone
तदा - then
वेधस: पदम् - the world of Brahmaa (Brahmaloka)
अत: पुरा-एव वा - or even before that (before the fire)
“There are in the Upanishads, intimations of Krama-Mukti or the progressive process of the liberation of the soul.
The Upanishads are emphatic in their statements that one who reaches through unselfish meditation and knowledge this Supreme Cause does not return to the mortal coil, but proceeds further to the Absolute Reality.
The Mundaka Upanishad says that the sages in the world of Brahma are liberated beyond death in the end of time. Those who attain the world of the Karya-Brahman remain there until the end of the universe, enjoying the effects of their "Satyakamas" and "Satyasankalpas", the fruits of their desires and willings based on Truth. Whatever they wish arises then and there instantaneously, for they are in harmony with the Universal Being. They enjoy the highest approximation to the bliss of the Lord of the universe”.
This is what Bhattathri is highlighting in this Sloka 11.
துருவமண்டலம், கிரமமுக்திவிழை உன் பக்தர்கள் பரமனே, !!
Meaning in English
O Lord! Thy devotee who follows the Krama Mukti path is led by the presiding deities of fire, day time, the bright fortnight, and Uttaraayana to the plane of the sun and enjoying in each of these spheres reaches the realm of Dhruva
The culmination of eight limbs of Ashtanga Yoga (Rajah Yoga) after passing through the other seven (the Yamas, Niyamas, Asana, Pranayama, Pratyahara and Dharana, Dhyana) is Samadhi.
Samadhi is attained through Samyama as discussed in previous posts, which is the combination of the last three limbs of Ashtanga Yoga ( Dharana, Dhyana , Samadhi). Samadhi is total absorption on the object being contemplated on using Dharana to keep the mind unwavering on the one object until the movement of the mind stops.
The eventual and ultimate form of Samadhi, is where there is no object to be contemplated on, and the movement of the mind (known in Sanskrit is vritti) stops.Through the previous eight Shlokas, Bhattathri outlined the steps of attaining Nirvikalpa samadhi, a meditative state of total absorption and bliss, through Ashtanga Yoga techniques.
This Samadhi is the eighth and final step on the path of ashtanga yoga.The state of nirvikalpa samadhi can only be attained by advanced practitioners, who have progressed through previous stages such as dharana (concentration) and dhyana(meditation).
In this and in the subsequent Slokas, Bhattathri now talks about two types of liberation (Mukti).
1. sadyomukti - sadyaH means immediate, at once, at the very moment. The moment referred to here is the instant of full, right knowledge of Brahman-Atman. 2. krama mukti --- meaning gradual mukti or mukti in stages; progressive effort towards liberation
Let us try to understand these Slokas in this and subsequent blogs.
Sanskrit Verse
त्वत्समाधिविजये तु य: पुनर्मङ्क्षु मोक्षरसिक: क्रमेण वा ।
உயர்த்திவிடுவர் தம் பிராணமதை பிறப்பிலா பெருமானே! 4.9
Meaning in English
O Birthless Lord! After one achieves Thee in Samaadhi, he can opt for immediate liberation or gradual liberation. Accordingly through the power of yoga he raises up his vital breath through the six centres along the Sushumnaa Naadi
Oh Lord of the universe, we would attain then the state of Samadhi,Which is the state, where Brahmam is experienced,And when we slip away from this perfect state , We would again restart for attaining it from beginning. 4.7
O Lord of the Universe! When I have attained that state of experiencing Thee as the Brahman, i.e. Nirvikalpa Samaadhi, if I slip down from that state, I shall again start the meditation process from Dhaarana onwards
Meaning of the Sanskrit Words
तत्-समास्वदन-रूपिणीम् स्थितिं - the state of immediate experience of Brahman
त्वत्-समाधिम् - (thus established in) Samadhi in Thee
अयि विश्वनायक - O Lord of the Universe!
आश्रिता: - having attained (that Samadhi)
पुन:-अत: - again from there
परिच्युतौ - (when ever my mind) slips down from it
आरभेमहि च - then I shall resort (again)
धारणा-आदिकम् - (from) the practice of Dhaarna etc.
O Lord! By thus performing dhyaana on Thee and getting captivated by the sweetness of Thy formful aspect (Saguna), I shall enjoy the concentrated bliss of Thy impersonal aspect (Nirguna), which shines as the Brahman.
Meaning of the Sanskrit Words
ध्यायतां – to those who meditate (on)
सकल-मूर्तिम्-ईदृशीम् – such a formful aspect (the Saguna form)
उन्मिषन्-मधुरता-हृत्-आत्मनाम् – (and so) experiencing sweetness whose minds are captivated
सान्द्र-मोद-रस-रूपम् – (of that) form which is concentrated inward joy and bliss
अन्तरम् – introvert (not based on contacts with external objects)
ब्रह्म रूपम्-अयि ते – O Lord! Thy (Nirguna) aspect as Brahman
Prabhu's Ponder 