Narayaneeyam: Dasakam: 5

Dashakam V

Shloka: 1

Praakrta- Prakshaya Praak--------------------------“During the Great dissolution that took place last Praak---Long ago

Maayaayaam guna-saamya-ruddha-vikrtau-------------------when Maya, whose activity was impeded  (prevented) by the equipoise (equilibrium, balance) of the three Gunas--- Sattvam, Rajas and Tamas

Aagataayam layam tvayi------------------------------ had become latent in “You” or dissolved in “You”

Idam vyakta –avyaktaam------------------------------ this “Universe” made up of the gross (bulk, able to see) and the subtle (fine, delicate, able to sense it but not able to see it)

Na abhavat kinchit--------------------------------------- did not exist at all

Abhavat---appeared, came in to existence, Kinchit ---- Little 

Tadaa mrtyuhu cha amrtam-------------------------At that time, death and liberation

Tadaa---at that time,amrtam----liberation, cha----and

No samabhoot------------------------------------------too did not take place

Na sthitihi ahnoh na raatreh------------------------ There was no state of ‘day’ nor of ‘night’

Tatra ekah tvam ashishyathaah---------------------then, there is only One---that is “You” remained

Kila paraananda-prakaashaatmanaa----------------------Verily, as “SUPREME BLISS-CONSCIOUSNESS”

Verily---certainly, truly

At the end of 2 paraardhaas (100 divine years of Brahma), allthee fourteen regions, including Brahma loka and the multitudes of movable and immovable beings are consumed by the great fire of dissolution called Pralayagni. All of them get dissolved in the five basic elements.

Dissolution is the reverse process of the reaction takes place during the “Cosmic creative activity”. Among the five elements:

Prithvi—earth,

Ap—water,

Tej—fire,

Vaayu—air,

Aakaasha—Ether -

-----------Earth gets dissolved by Water,

-----------Water gets absorbed by Heat (fire),

-------------Fire gets absorbed by Air and

-------------Air gets absorbed by Ether (Aakaasha)

------------Aakaasha melts in the cosmic power (Indriyaas)

-------------Cosmic power melts in the Tanmantaras (subtle essences)

-------------Tanmantaras melt in the cosmic Ego (Ahamkara)

-------------The Cosmic Ego melts in the Great Principle of Cosmic Intelligence (Mahat-tattvam)

-------------The Great Principle in Root matter (Moola-prakriti) which is Maya, the Great veil (mask, cover).

-------------The Root matter finally melts in to the eternal, attributeless Brahman. This Process of Dissolution is termed as ‘Prakrita-Pralaya’ or Brahma-Pralaya.

During the Pralaya, When Maya does not undergo any modification as three gunas are in the state of equilibrium, lay latent in ‘You’. This Universe made up of gross and subtle does not exist. Then there was neither bondage nor liberation, neither day nor night. ‘You’ alone remain as “SUPREME BLISS CONSCIOUSNESS”.

Shloka: 2

He Vibho-------------------------O All-pervading Lord! (The cause of Creation, Sustenance (maintenance, Support and Dissolution of the Universe)

Tadaa tvayi eyushi -------------------------at that time, ‘You’ were engrossed (absorbed)

Chilleelaaratim-------------------------in the sport of meditative sleep (Cosmic Slumber or Yoga-nidra)

[‘You’ were absorbed in ‘Yourself’ in ‘Your’ Yoga-nidra]

Gunaah kaalah karma cha-------------the three Gunas,Time the effects of all actions

Jeeva-nivahaah--------------------------the multitude of living beings

Nivaha--collection

Vishvam cha Kaaryam-----------------and the Universe, which is in an effect of Maya

Aayayuhuh nirleenataam--------------were completely merged in ‘You’

Ayi bhoh! Teshaam tishthataam------------------------O Lord! For those entities (a thing with distinct and       independent existence) which did exist

Shaktyaatmanaa------------------------------ in the form of Maya, ‘Your’ creative power

Na vadanti eva asattvam--------------------- even Vedas do not talk about their absolute non-existence

No chet teshaam gagana-prasoona-sadrshaam------------If it is not so, for those which had become non-existent having faced total destruction like sky flowers

 {(gagana-Sky) (Prasoona- flowers) (Sky flowers ---flowers grown in the sky without any plant or tree). There are certain things which never exist are: Sky flowers, The Son of a barren woman and The Horns of a rabbit)}

Kim bhavet bhooyah sambhavaha------------------------------how could there be a re-emergence at the end of Pralaya?

In this sloka, it is pointed out that the beings did not face total destruction during the pralaya. But they did exist in the subtle or seed form and came in to manifestation only when the new cycle of creation started. In other words the activity of creation after a Pralaya is the manifestation of what is latent, and not the production of something which was absolutely non-existent earlier, prior to the Pralaya. It is called as such, because it means only “GRAND DISSOLUTION”

Shloka: 3

Evam cha dvi-paraardha-kaala-vigatau------------------Thus, when the period of two paraardhas ended

Tvayi bibhraane (sati-awareness, correct, mindfulness) eekshaam-------------and when ‘you’ did cast ‘your’ glance

Sisrkshaatmikaam ----------------------- ----------------which was the expression of the desire for creation

Maayaa chukshube svayam ----------------------------Maya bestirred (active, rouse) herself

Chukshube—bestirred, (salanamin tamil)

Tri-bhuvanee-bhaavaaya------------------------------for the manifestation (an event, an action) as the three worlds

Praadurbhooya maayaatah khalu------------------having emerged from Maya itself

Kaala shakti----------------------------------------------the power called ‘Time’

Akhilaadrshtam----------------------------------------the latent effects of all living beings (good and bad deeds of Vasanas)

Svabhaavah api cha-----------------------------------and their natural tendencies too

Vikaasya gunaan --------------------------------------activating the three gunas which were in equilibrium

Viadhuh tasyaah-sahaaya-kriyaam----------------provided her with all help

Time, in relation to Brahma’s life is computed according to the puranas. It is also worthwhile to know this also.

6 months of Uttarayana, the sun’s movement to the north of equator and 6 months of Dakshinayana, the sun movement to the south of equator are considered day and night respectively for Gods.

1 day for pithrus or manes =	1 human (mortal) month
1 day for God =	1 human year
1 year for God =	360 human years
4800 years for God =	4800 × 360 human years  = Kriti yuga
3600 years for God =	3600  × 360 human years =Treta yuga
2400 years for God =	2400  × 360 human years = Dwapara-yuga
1200 years for God =	1200  × 360 human years =Kali yuga
12000 years for God =	12000  ×360 human years = 1chatur yuga (C.Y.)
1 day time of Brahma =	1000 (C.Y.) = 1000 × 12000 × 360 human years= 4320 million years
1 full day of Brahma =	4320 million years × 2 = 8640 million human years
1 year of Brahma =	8640 × 360 human years
1 paraardha or half life-span of Brahma =	8640 × 360 × 50 = 15,55,20,000 million human years
2 paraardhas or life span of Brahma =	15,55,20,0000 × 2 =31,10, 40, 000million human years
1 Manvanthara or Life span of Manu =	(1000÷ 14) × 4320 million human years= 308.571 million human years

Thus, One Naimiittika-Pralaya  takes place when Brahma goes to sleep after every day time, i.e., every 4320 million human years.

One Prakrita-Pralaya takes place at the end of Brahma’s life, i.e., 311.04 million million human years

Shloka: 4

Maayaa-sannihitah----------------------------Having Maya only as an adjunct (addition, supplementary)

Apravishtavapushaa--------------------------------But without having entered the same and without being affected by it, i.e. without being under its influence

Bhavaan geetah saakshee iti---------------------- ‘You’ are proclaimed (declared) to be a mere witness

Vivishivaan-------------------------------------------the one who has entered

Taam bhedaih (upalakshitaam) ------------------------her Maya of diverse manifestations or in that Maya of diverse appearances

Pratibimbatah jeevah api-----------------------------------in the form of a reflection known as jeevaatman, the individual soul

(Bhavaan) eva na aparaha--------------------------------- is also ‘You’ and not any one different from ‘You’

Atha saa maayaa khalu------------------------------------then, that Maya alone

Kaalaadi-pratibodhitaa-----------------------------------being awakened by ‘Time’, actions and the like

Cha sanchoditaa bhavataa------------------------------ and prompted by ‘You’

Svayam asrjat buddhi-tattvam----------------------- She herself created the Principle of Intelligence,

Yah asau uchyate mahaan---------------------------- that which is known as “Mahat-tattvam”

The creation of “Mahat-tattvam” is described here. After being awakened by Time, Latent actions and tendencies which is stimulated in to creative activity by ‘Your’ glance and vigorously impelled and prompted by the fund of energy deposited by ‘You’, Maya herself created the principle of Cosmic intelligence which is called Mahat-tattvam.

Time disturbed the equilibrium of the three gunas, swabhava transformed them and from karma, Mahat was evolved.

All these functions are happening through the power of Lord himself. Swabhava is the character of natural disposition. Karma is the latent or unseen effects of actions of the individuals.

Shloka: 5

Tatra asau mahaan-----------------------------------Among the effects of Maya, the same Mahat-tattvam (Principle of Cosmic Intelligence)

Api svayam trigunaatmakah------------------------although itself, constituted of all the three gunas

San satva-praadhaanah------------------------------ but being predominated by Sattva-guna

Udbodha-nishpaadhakah khalu aham iti nirvikalpam---------is causative of the cognition (knowledge), indeed, of the cosmic Ego without differentiation of individual entities

Asmin jeeve--------------------------------------------in this jeevaatman

He Vishno! Asau mahaan ---------------------------------O All-Pervading Lord! This Mahat-tattvam, indeed

Api tri gunaih sampushtam---------------------------------Although, nourished by all the three gunas,

Bhavat preranaat khalu chakre------------------------------has, by ‘Your’ prompting alone created

Asmin ahantatvam---------------------------------------in the same jeevaatman, the sense of “I” ness (Ego)

Savikalpa-bodhakam-----------------------------------with awareness of separate individuality

Tamo-ti-bahulam---------------------------------------being predominated by Tamo-guna.

Among the effects of Maya, Mahat, though made up of all three gunas, when predominated by Sattvam, causes cognition as “I” without differentiation as separate entities. That same Mahat when dominated by Tamas, creates the Ego, the sense of “I” ness by “Your” will, which is the awareness of separate individuality.

KNOWLEDGE

2 kinds

Savikalpa is the knowledge conveyed by a statement which gives specific information, concrete, objective and complete. Example: That diamond shines

Nirvikalpa is the knowledge conveyed by the statement which gives only vague idea—very abstract, non-objective and incomplete. Example: Something is lying there.

 JEEVAATMAN

2 kinds

Samashti means an aggregate which is made up of parts, each of which is essence of the whole. Example: total number of teakwood trees in teakwood plantation. All the trees, (aggregate) and the individual tree belongs to the same kind or group.

Vyashti means an aggregate or whole viewed as made up of many separate bodies. Example: Total number of trees in the forest, consisting of mango, neem etc. Total number of trees and individual does not belong to the same kind or group.

So the Samashti jeeva is the support of all jeevas and is only one. That is Eshwara.

The Vyashti jeeva is the self in each living being.

It is said that, Mahat-tattvam which is preponderance of Sattva-guna creates very abstract I-sense (Nirvikalpa knowledge) in the samashti jeeva.

Aham-tattvam which is preponderance of Tamo-guna creates specific and particularised I-sense (Savikalpa knowledge) in the Vyashti Jeeva

Ahamtattvam (Ego) has evolved from Mahat-tattvam when tamas is predominating.

Shloka: 6

Sah aham cha bhavan bhooyah---------------------------------- This Ahamkara, too, after being born, then

Aasaadya trividhataam iti----------------------------------------getting divided in to three parts namely

Vaikaarikah taijasa-taamasau triguna-kramaat----------------------------Vaikaarika from Sattvam, Taijasa from Rajas and Tamasa from Tamas, in the order of three gunas

Aadyena satvatmanaa----------------------------------and using the first part composed of Sattva-guna

Akrta devaan---------------------------------------------- created the Gods namely,

Dishaa-vaat-aarka-paashee-ashvinah--------------------Dik, Vayu, Aditya, Varuna and Aswini-devas

Vahneendraachyuta-mitrakaan--------------------------- Agni, Indra, Vishnu, Mitra and Prajapati

Vidhu-vidhi-shreerudra-shaareerakaan------------------Chandra, Brahma, Sree-rudra and Kshetrajna

Indriyamaaninaha------------------------------ as the presiding deities of different Indriyas

Ahamkara, the product of Mahat-tattvam, the principle of Cosmic intelligence is divided in to :

Vaikarika (from Sattva-guna)

Taijasa    (from Rajas-guna)

Tamasa  (from Tamas-guna)

Vaikarika predominated by Sattva guna created 14 presiding deities, five of the organs of perception,(gnyaanendriyangal) five of the organs of action, (Karmendriyangal) and four of the aspects of Inner Conscience

FIVE ORGANS OF PERCEPTION

Organs	Function	Presiding deity
1.      Eyes	See	Aditya
2.      Ears	Hear	Dik (Directions)
3.      Nose	Smell	Prithivi (Earth)
4.      Tongue	Taste	Varuna (Water)
5.      Skin	Touch	Vayu (air)

FIVE ORGANS OF ACTION

1.      Mouth	Speech	Agni (Fire)
2.      Hands	Give/take	Indra
3.      Feet	Walk	Vishnu
4.      Anus	Excrete	Mrithyu
10. Organs of generation	Copulate	Prajapati

INNER CONSCIENCE

11.   Mind	Think	Chandra
12.   Intellect	Understand	Brahma
13.   Ego	Feel Pride	Sree-rudra
14.  Reasoning faculty	Reason	Kshetrajna

The internal sense, Antah-karanam has four aspects in the shape of mind—manas,(the neck) intellect—Buddhi,(the face) Ego—Ahamkara (the heart) and Resoning—Chittam (the navel)

The jeevaatman that reside in our body prompted by the presiding deities of the different senses of perception, receives the sensations like sound, light etc., through the respective sense organs  and understands them through thinking faculty exposed to particular sensation. Sound is perceived by the ears, light by the eyes, touch by the skin taste by the tongue and smell by the nose.

Similarly, the jeevaatman is prompted by the presiding deities of the different organs of the actions and performs the respective functions. Talk by the organs of speech, give/take by hands, walk by the feet, excrete by the anus and copulate by the organ of generation.

Then, functions of thinking by mind, understanding by intellect, feeling of “I” ness or Egoity by Ahamkara and reasoning by chittam (mind-stuff)

By identifying these deities and worshipping them, we can wins their grace and avoid indulgence in vicious (evil, bad) activities. Persons who have such master over their organs and mind can soon become qualified for self-realisation

Shloka: 7

He Bhooman! Vibho! ---------------------------------------------- O All-Pervading Lord, complete with six attributes!

Tava balaat-------------------------------------------------------------- By Your power,

Sattvaamshaah eva-------------------------------------------that part of Sattva-guna (Vaikaarika- Ahamkara)

Tat antah-karanam--------------------------------------------created the Inner organ (antah-karanam)

Cha maanasa-buddhyahankrti-milachchittaakhya-vrtyanvitam------with aspects comprising the mind, understanding and ego along with the function known as reason

Taijasatah jaatah ----------------------------------------------From the Taijasa-ahamkara was born the group of

Dashendriyaganaha-------------------------------------------ten indriyas, five of perception and five of action

He marutapurapate-------------------------------------------O Lord of Guruvayoor!

Punah tattaamasaamshaat--------------------------Then, from the part comprising the Tamasa-ahamkara

Tvad-balaat ajani-----------------------------------------------On account of “Your” power, was born

Shabdah tanmaatram nabhasah------------------------------Shabda (sound), the Subtle Essence of the element Ether

Here the creation of the principles of the mind from from Vaikarika-ahamkara and the creation of the organs of perception and those of action from the taijasa and of the Subtle essence shabda from the Tamasa-ahankara are described.

 O All-Pervading Lord! By “Your” power alone, the organs of mind and intellect are created in all living beings. The Vaikarika-ahamkara, the Ego derived from Sattva-guna has verily created the internal organ called Antah-karanam, with its four modes namely---- Mind, Intellect, Ego sense and Reasoning faculty presided over by deities Chandra, Brahma, Shree-rudra and Kshetrajna (Knower of the field) respectively

The Taijasa-Ahamkara, from the Rajas produces the ten organs-----Five of knowledge and the five of action. The five organs of knowledge are: ears, skin, eyes, tongue and nose and the five of actions are: anus, organ of generation, hands, feet and speech. These organs have origin of Taijasa, though the presiding deities are born out of the Vaikarika-ahamkara.

From the Tamasa- Ahamkara, the Sound was born which is the subtle essence of the first among the five basic elements, the aakasha.

It is only by “Your” power all these Ahamkaras create the mind and the organs, So it also means that the mind and the ten organs perform the functions on account of the presiding deities, which is ultimately controlled by Supreme Commander, Brahman.

We can gain mastery over the mind and organs by worshipping the Lord of Guruvayoor rather other deities

Shloka: 8

He Vibho tvam sasaarjitha -----------------------------------------------O Lord! “You”created

Vyoma shabdaad sparsham tatah-----------------------Ether from Sound, Sense of touch from that Ether

Maarutam tatah  roopam tasmaad------------------------Air from that Sense of touch, form Light from Air

Mahah atah rasam cha atha---------------------------------Fire from that Light, Taste there from Fire and

Toyam gandham maheem cha-------------------------------Water from Taste, the Sense of Smell from Water and the Earth from Smell, in that order

He Maadhava! Bhagavan--------------------------------------- O Slayer (Killer) of the demon ‘Madhu’! One with all six attributes!

Evam tvam evam prakaashaya--------------------------------Thus, “You” alone made to shine

Imam bhootagraamam---------------------------------------the chain of subtle essences born out of the Elements

Aadyaadya-dharmaanvitam-----------------------------------each one possessing the qualities of the earlier product

Poorva-Poorva kalanaat----------------------------------------due to the association with the preceeding product,

Taamasaat-----------------------------------------------------------derived from “Tamasa-Ahamkara”

Evolution of the five elements and the senses of Perception

From the Subtle element the sound is born

From the Sound, the element Ether was created

From the Ether, the subtle essence of touch came

From the sense of Touch, Air was created

From the air, the subtle essence of form came

From the form, Fire was created

From the Fire, the subtle essence of Taste was came

From the Taste, Water was created

From the Water, the subtle essence of Smell came

From the Smell, came the Earth. Thus, the five elements and the Five senses of Perception were created from Tamasa aspect of Ahamkara  by “You”

Each of the five elements has its own qualities. Space has sound alone, Air has touch and sound, Fire has form, touch and sound, Water has taste, form, touch and sound, Earth has smell, taste, form, touch and sound.

Shloka: 9

Ete bhoota ganaah cha indriyaganaah---------------------------These elements and the organs of sense and action

Tathaa devaah jaataah-----------------------------------------------as also the presiding deities who came in to existence

Prthak no shekuhu---------------------------------------------------------being disparate (different, dissimilar) were not capable of

Bhuvanaanda-nirmiti-vidhau----------------------------------------creating the Brahmaandaa or the cosmic sphere.

Tadaa tvam nutagunah--------------------------------------------Then “You”, whose excellences were sung

Naanaavidha-sooktibhi---------------------------------------------By means of various devotional hymns

Ameebhih devaih--------------------------------------------------by these presiding deities

Aavishan amooni tattvaani---------------------------------------------- on entering these categories and

Udeerya cheshtaashaktim ghatayan----------------------------------- activating and combining them

Vyadhaah hairanyam andam-----------------------------------did create the “Golden Cosmic Egg”

The five elements 5

The Five subtle essences 5

The ten sense organs 10

Four functions of the “Cosmic intelligence” 4

Mahat-tattvam 1

Ahamkara 1

And the Presiding Deities 14

All these had come in to existence and did not unite together. They stayed separately. They were not able to create the cosmic sphere. Then, the 14 presiding deities extolled (Praised enthusiastically) ‘You’ and ‘Your’ attributes by various hymns.

Pleased by their prayers, ‘You’ entered the 26 categories consisting of 10 elements, 14 organs, Mahat-tattvam and Ahamkara simultaneously. ‘You’ generated a creative power in those naturally inanimate elements which existed separately and united them in proportions to the importance of the qualities and produced ‘Your’ body in the form of “BRAHMANDA” or the splendid “GOLDEN COSMIC EGG” contained all the 14 worlds

Shloka: 10

Tat andam khalu atishthat---------------------------------That Cosmic Sphere, indeed, remained

Sahasram samaah poorvasrshta salile-------------------- for a thousand years in waters already created

Tatah tvam pravishaya tat------------------------------------then, ‘You’ entering the same

Nirbhindan chaturdasha jagadroopam--------------------- and dividing it in to the form of fourteen worlds

 Akrthaah viraadaahvayam-----------------------------------made it ‘Your’ form known as “Virat-Swarupa”

Tatah saahasraih karapaada-moordhanivahaih-----------then with thousands of hands, feet and heads

(Tvam) nirbhaatah asi------------------------------------------- “You” did shine effulgently

Nishesha-jeevaatmakah----------------------------------------- as the Samashti or aggregate life-form of all beings

He marutpuraadhipa tvam sah-------------------------------- O Lord of Guruvayoor! ‘You’ of such nature

Traayasva maam sarvaamayaat------------------------------ Protect me from all ailments

“O Lord! The Cosmic egg remained for a 1000 years in the already created Cosmic waters. At the end of this period, “You” entered this egg and broke it and shaped it in to 14 spheres using “Your” own power and manifested “Yourself” in the Cosmic form”. These 14 spheres gradually came to be known as 14 worlds, 7 below the earth and 7 above, including the earth. They are as follows:

Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala (below the earth)

Bhuvarloka, Suvarloka, maharloka, Janaloka, Tapaloka and Satyaloka (above the earth)

“You” did shine as all beings with thousand of hands, feets and heads. O Lord of Guruvayoor, deign (condescend, stoop down) to protect me from all the ailments.