Dashakam: II
Shloka: 1
(Aham) Bhaje
tvatroopam---------------------------------------- “I worship Your form (which
has)
Soorya spardhi
kireetam------------------------------------------- a crown which vies (compete
eagerly with someone in order to do or achieve something) with the sun (in
brilliance)
Oordhvatilaka prodbhaasi
phaalaantaram---------------------- a forehead the beauty of which is enhanced
by the sandalwood paste mark pointing upwards
Kaarunyaa kula netram
------------------------------------------------ eyes brimming with compassion
Aardra
hasitollaasam----------------------------------------------------- a soft smile
melting with joy
Sunaasaaputam----------------------------------------------a
very handsome and attractive nose
Gandodyan makaraabha kundala yugam--------------------
a pair of pendants shaped like makara (crocodile) brightening up the cheeks
Gando---cheeks, naasaa--- nose,
Phaalaan--- forehead kantho ----neck
Kanthojvalat kausthubam
-------------------- with the ‘Kaustubha’gem brightening up the neck region.
Vana maalya haarapatala shree vatsa
deepram-------------- and the chest adorned by a dense garland of jungle
flowers and the mark known as “shreevatsa”
Bhattadri says,I am full of adoration for
such a charming form of the Lord and I totally surrender myself at His lotus
feet, having no one else for refuge.
The Garland is said to be made of the five
elements and the five tanmantras and known as “Vijayanti-mala” is referred to
as Vanamala (literally meaning a jungle –garland) The famous mark
known as Shreevatsa , left behind as a symbol of Lord ‘s forbearance
when he was trodden upon by sage Bhrigu to test his greatness continues to
adorn the chest of the Lord.
Tanmatras
The five elements manifest in the
functioning of the five senses as well as in certain functions of human
physiology. Tan means subtle and matra means elements.
Shloka: 2
(Aham) Aalambe-------------------------------------I
seek refuge
Tava kaanchit
Moortim-----------------------------in Your indescribable form
Keyooraangada-kankanottama mahaa
ratnaanguleeyaankita shreemadbaahu-chatushka-sangata-gadaa shankhaari
pankeruhaam------------------- having four glorious and lovely arms marked by
ornaments like epaulets (ornamental shoulder piece or decoration), armlets and
bracelets.gem-set finger rings and holding in them, the mace (gada) the conch
(sankha) the discus (chakra) and the lotus (padmam) the four ensigns of Vishnu
[Bhagawad gita says:
Mace represents the power of knowledge
Conch stands for the
five elements, sound of AUM, the Goddess of Lakshmi, the water,purity and
perfection
Discus is the
terrible weapon of Vishnu, who uses to destroy the evil and protect the
righteous. It represents the light bearing sun which illuminates and remove
darkness.
Lotus symbolizes
beauty, purity, harmony, water element, creation and self-realization]
Kaanchit kaanchana laanchita-lasat
peetaambaraa lambineem------------------decorated with a golden waist-band
bordering on the shining yellow silken robe supported by it
Vimalaambuja-dyutipadaam-----------------------------------
with feet whose lustre is like that of spotless lotuses
Aartichchidam
------------------------------and which cuts asunder (apart, divided, into
pieces ) all the woes of devotees
It is said that the
discus known as “Sudarsana Chakram” is the embodiment of Manas-tattvam (the
principle of mind) the mace,”Kaumodakee”, that of Buddhi ( the principle of
intellect) the conch, “Panchajanya”, that of the Bhutas (the principle of five
elements) and ahamkaras and the lotus that of Antah-karana ( the principle of
Inner-Conscience.) The Lord is known as, “Chakra-gada-dhara”on account of His
wearing Sudarsana Chakram Which consists of the above principles
Shloka: 3
He Vibho! He Vishno!
----------------------------------------“O All-pervading (be present and
apparent) one capable of granting Moksha
Tat tvadroopam yat
mahitam------------------------------- that form of Yours, which is more
revered (feel deep respect or admiration) and worshipped
Trailokya maheeyasah api
--------------------------------- than the most revered and worshipped one in
all the three worlds
Sammohanam
mohanaat------------------------------------more enchanting than the most
enchanting object
Kaantam kaantinidaanatah api------------------------------whose
lustre outshines all repositories (store house) of brilliance
Madhuram
maadhurya-dhuryaadapi----------------------- which is sweeter than the sweetest
object
Sundarataram saundaryottaratah
api----------------------whose beauty outshines the most beautiful a
Aashcharyam aashcharyatah api
----------------------------which is more wonderful than the greatest wonder
Kasya kutukam na pushnaati bhuvane
-----------------------whose ardour (feeling of great intensity and warmth,eagerness
) does it not arouse in the whole Universe.
Shloka: 4
Saa devee
sampanmayee------------------------------------“Goddess Lakshmi, the embodiment
of prosperity
Sampraapya tat vapu tava
------------------------------------- having attained such a body of Yours
(Your bosom )
Madhuraatmakam
taadrk--------------------------------------- which is sweetness incarnate as
stated
Paramotsukaa na aaste
----------------------------------------- and being extremely attached to You
does not stay
Chirataram svabhakteshvapi
------------------------------------- for long even among her own devotees!
Tena he achyuta! Vibho!
----------------------------------------Therefore, O Imperishable and
All-prevading Lord
Asyaa tvadroopa-maanojnyaka
premasthairya-mayaad---------on account of her steadfastness (loyalty) in the
ever- lasting love towards Your beauty and form
Achaapala balaat
----------------------------------------------- which is, indeed,Her strength
of not being fickle (unsteady)
Uda bhoot chaapalya vaarta --------------------------------there
emerged a talk of ‘fickleness’
Bata kashtam
---------------------------------------------------Alas! What a misfortune!
It is indeed
unfortunate that even the Great Goddess Lakshmi also got a bad reputation for
ever that she is fickle minded.
Shloka: 5
He Lakshmeepate
------------------------------------------”O Lord, consort (spouse,partner) of
Goddess Lakshmi!
Vakshyaami adhunaa
anyad-------------------------------- I shall tell You now one more
Pramaanam api asminn iti
--------------------------------- proof, also in support of this ,that
Eyam lakshmeeh asthiraa
pareshu------------------------- this Goddess Lakshmi is unsteady with others
Taavaka raamaneeyaka hrutaa eva
------------------------because she was captivated by Your charm alone.
Ye janaah bhaktaa
------------------------------------------------ for, those of Your devotees
Tvaddhyaana-gunaanu keertana rasaasaktaa
----------------who are addicted to meditating on You and singing Your virtues
Teshu eva eshaa vasati sthiraa he
------------------------------- with them alone, she stays indeed
Dayita prastaava-dattaadaraa
------------------------------------ being fond of listening to the praise of
Her Lord
Goddess Lakshmi stays
permanently wherever the Lord’s names are chanted and His glories are sung.
Therefore, the easiest way to acquire the blessings of Goddess Lakshmi is to
worship with unstinted (generous) devotion, the Lord who is Her consortand in
whom she resides.
Shloka: 6
Evam tvadroopam -----------------------------------------
“Thus, Your divine form
Bhoota
manojnyataa-navasudhaa-nishyanda-sandohanam ------------ which showers an
abundance of fresh nectar in the shape of beauty and charm which has been
describe above
Maojnyataa—beauty, navasudhaa---nectar
Parachidra saayaa-namayam
------------------------------ is the embodiment (tangible or visible form of
an idea, quality or feeling ) of Supreme Bliss
Chetoharam----------------------------------------------------
and is indeed, mind captivating
Cheta----mind (manasu)
Prerayate saddyah matim
---------------------------------- it stimulates instantly the minds
Mati----buddhi
Shrnvataam
-------------------------------------------------of those who hear Your
wonderful exploits (deed, feat, achievement)
Madayate romaanchayaty
angakam-----------------exhilarates (make someone to feel very happy) and
excites the body with hair standing on end due to ecstasy (an overwhelming
feeling of great happiness) or excites horripilation (erection of hairs on the
skin) in all the limbs
Api
vyaasinchaty---------------------------------------------and also copiously
(abundant, rich) drenches the body
Sheeta baash
pavisaraih----------------------------------- with a flood of cool tears
Sheeta--- cool
Aananda-moorchchod-bhavaih
-------------------------originating from the ecstasy of joy
Shloka: 7
Geeyate yogeeshvaraih
Iti----------------------------------it has been loudly proclaimed (to praise)
by great sages that
Sah yogah
bhaktyabhitah-----------------------------------the yoga (path), known as
Bhakti (the path of devotion)
Evam bhoota tayaa hi
------------------------------------------as said earlier, indeed
(real,actually) or being of this nature
Bhrshotta-matarah
yogadvayaat-----------------------------is far definitely far superior than the
two yogas
Karma-jnyaana-mayaat------------------------------in
the form of Karma (duty) and jnanam (knowledge)
He Ramaa vallabha!
-------------------------------- O Lord! Consort of Goddess Rama ( Lakshmi)
Bhakti
prema-prakarshaatmikaa---------------------devotion which is the nature of
intense love
Tvayi saundaryaika rasaatmake
------------------to You, who are the unique essence of all gracefulness
Khalu labhyaa
vishvapurushaihi----------------------- is indeed, attainable by all perons in
the world
Nishramameva--------------------------------------------without
any effort at all
The superiority
of the bhakti yoga over other two yogas has been widely explained by great
sages like Veda Vyaasa and Narada in our scriptures. Their words are totally
acceptable as they have tried out all these three different methods and have
attained the coveted sidhis or accomplishments. Prahalada, Dhruva, Draupadi and
many others, even Gajendra who was in the animal form, attained salvation
through the path of devotion.
Shloka: 8
Yat Karma
yogaabhidam--------------------------------- “what is called Karma yoga (the
path of action),
Tat nishkaamam
-------------------------------------------- that is practised without desire
for results
Niyatsva
dharmacharanam--------------------------------and with observance of prescribed
courses of conduct, or and which consists in the performance of one’s duties
Dooretyaphalam---------------------------------------------
is productive of results only in the distance future
Punah yat upanishada-jnyaanopalabhyam---------------------------
again, what is jnana-yoga (path of knowledge) obtainable through knowledge of
Upanishads
Tat tu sudurgamataram chittasya
------------------------- that too is very difficult to pursue (follow) for the
mind
Avyakta-tayaa--------------------------------------------------
because of being abstract or lack of clarity
Tasmaad he Vibho!
--------------------------------------------Therefore, O All-pervading Lord!
Tvat premaatmaka-bhaktih eva
----------------------------- Bhakti (devotion), which is the same as love for
You,
Satatam svaadeeyasee shreyasee
--------------------------- is always the sweetest and most exalted (high) or
most excellent
Tasmaad—therefore,
satatam—always, svaadeeyashee---sweetest, shreyasee—the best
Karmayoga is very
difficult to practiseand takes long time to give results. A karmayogi should
never think interms of the benefits of the results of his actions. Jnyanayoga
is equally or even more difficult to practice. Bhaktiyoga,(the path of
devotion) is the simplest and easiest to practise even for a lay man.
According to the
division of society followed by ancient times based on character-types and
professions, there were four divisions or varnas:
1. Brahmanas-----the
priestly class
2. Kshatriyas------the
warrior/ruling class
3. Vaisyas----------merchants
and traders
4. Shudras---------the
serving class
The span of life of
human beings is divided in to four stages of life or asramas:
1. Brahmacharya------the
student
2. Grehastya------------householder
3. Vanaprastha---------hermit
4. Sannyasa-------------ascetic
with complete renunciation of all mundane matters
The system of
classification into VARNAS AND ASRAMAS commonly referred to as the VARNASRAMA system
Shloka: 9
Aacharya atyaayaasakaraani
-----------------------------Performing the most laborious (hard, painful) and
Karmapatalaani
niryanmalaah----------------------------numerous austerities (sternness or
severity) and gaining purity of mind
Aayaanti
yuchitataam---------------------------------------they acquire the fitness to
pursue
Bodhe athavaa
bhaktipathe--------------------------------the path of knowledge or the path of
devotion
Api taavataa
kim---------------------------------------------- but of what use is that?
Anye punah param
klishtvaa-------------------------------some others, again, after struggling
for long
Tarkapathe-----------------------------------------------------in
the path of logic and still or in the path of logical reasoning
Krute
chittaadratvam---------------------------------------- without the melting of
the heart in love
Vichintya tava brahmaakhyam
vapuhu-----------------meditating on your Brahmic (unmanifested) form
Sidhyanti bahubihi
janmaantaraihi---------------------- attain salvation, after many more lives
Some people perform
various rituals with great effort and there by become purified in mind and
therefore fit for path of knowledge or devotion. What is the use? Since the
path of karma cannot itself lead to liberation. Others strain themselves in the
path of logical reasoning by pondering over the Supreme Brahman; without the
melting of the heart in love they will take many lives to attain the goal
Shloka: 10
Ayi vibho
------------------------------------------------------- “O All-pervading One
Tvad bhaktih tu
jayati----------------------------------------devotion to You always triumphs
(over the other two paths)
Swayam siddhyantee
-----------------------------------------being self-generative
Kathaa-rasaa-amruta-jharee
nirmajjanena------------------by submerging one in the nectarine river of Your
interesting stories
Tanvatee
akleshatah--------------------------------conferring, (grant) without any
effort
Vimala prabodha padaveem--------------the
state of taintless (spotless) knowledge and enlightenment and
Sadyas siddhikaree---------------------
instantly bestowing (confer, honour, present)the final beatitude or Moksha.
He vaataalayaadeeshvara---------------------------
O Lord of Guruvayoor !
He vaataalayaadeeshvara
astu-----------------------may I soon accomplish
Saa tvatpada prema praudhi rasaardrataa
eva----------- that tenderness of the heart, born out of intense love, towards
your lotus feet alone
It is therefore, bakthiyoga is superior to
paths of karma and jnana.
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