Narayaneeyam: Dasakam: 4

Dashakam: IV

This Dashakam describes how the eight-fold discipline of Yoga can help an aspirant (ambitious) to gain   salvation

Shlokam: 1

Kurushva mama taavateem kalyataam--------------------Bestow on me the requisite (required, needful) health/ that much of health

Yayaa bhavadu paasanam kalyate---------------------------by which Your worship can be performed

Spashtam aham aapunyaam--------------------------------then I shall clearly win/ may I definitely attain

Tava tushtim aashu pushtayaa-----------------------------Your grace very soon, by the complete/perfect

Aashu---soon,taavateem—that much

Ashtavidha-yogachcharyayaa-------------------------------practice of the eight-fold or eight-limbed Yoga.

Yoga is derived from the word Yuj, which means to attach, yoke, unite or join. It helps in union with swami. It means controlling the manifold activities of the mind.The eight-steps of Yoga are: 1. Yama: constitutes the practice of a set of moral disciplines like:  

Ahimsa---  non-violence

Satyam---  truthfulness

Asteyam---  abstention from stealing

Brahmacharya--- chastity in thought, word and deed

Aparigraha---non-acceptance of anything from anybody even in an emergency

Yama is the purifier of mind      

2. Niyamas are observances (a customary practice) to be followed perpetually (indefinitely, continuously). They include:

Soucha----- cleanliness of the body and mind

Santosha----contentment

Tapas----penance

Swadhyaya---- study of the scriptures (sacred writing or a book of a religious nature)

Ishvara-pranidhana----profound meditation focussing on God

They are the basic observances necessary for the successful completion of the advance steps like Dhyana (meditation), Dhaarana (concentration) and Samaadhi (Absorption)

3. Aasanam means assuming a firm, but relaxed sitting posture for comfortable and steady practice of the Yogic exercises. Example: padmaasanam, the lotus posture. It means two things,the place on which the yogi sits and the posture in which he sits there

4. Praanaayaama means the breath control. It involves control of the respiratory movements and regulation of the vital forces. The three stages of control are: Poorka-- inhalation, Kumbhaka—holding the breath inside and Rechaka—exhalation.

According to Yogasastra, the spinalcolumns contains two nadis or nerve currents

Ida nadi on the left

Central passage/sushumna

Pingala nadi on the left

In general, the sushumna nadi will be blocked in all those who have not gone through Yogic exercises. There is the centre of consciousness called Mooladhara, situated at the base of the spine in a triangular shape.

Mooladhara has huge reserve of spiritual energy known as Kundalini which is aroused when Sushumna nadi opens up by the repeated performance of Pranayama. This Kundalini power travel up the spine through the centre of consciousness, swadhishtana, Manipoora, Anahata, Vishuddhi and Aajna, and reaching the seventh centre Known as “Sahasrara-padma” lotus with 1000 petals, situated at the centre of the brain.

The object of Praanaayaama is to rouse Kundalini and thereby control the prana,the vital energy.

5. Pratyaahaara means withdrawing the senses from external objects and bringing them under the perfect control of the mind. This results in complete mastery of the senses. It is a key to concentration of one’s mind in one object.

6. Dhaarana means concentration, bringing back the mind which has turned outward or inward and hold it firmly on the centre of the head.

7. Dhyaana is meditation. The mind stays at one place on one object and focussing it on the object.

8. Samadhi means Absorption. When the mind with full concentration, performs only one function of focussing itself on the subject and stays without any support by its own power of meditation it is called Samadhi.

When all the three- concentration, meditation and absorption are brought to bear upon one subject it is called Samyama 

When the Yogi masters Samyama, Self-realisation takes place and he attains liberation and stays as liberated soul  

Shloka: 2 (Yama, Niyama and Padmaasana)

Vayam amee bhavat pariah -------------------------------“We, here who are solely devoted to You

Paavitaah yamaih--------------------------------------------- purified by the practice of the disciplines known as ‘Yama’

Brahmacharya- drdha-taadibhih------------------------------consisting of self-control, celibacy (unmarried) and the like

Aaplavaadhi- niyamaaih cha-----------------------and the rules of conduct known as ‘Niyamas’ beginning with daily bath etc

Drdham kurmahe sukhaasanam--------------------shall establish ourselves in a comfortable sitting pose

Api vaa pankajaadyam------------------------------any one, beginning with the lotus pose (padmaasanam)

The first three limbs of yoga are covered in this stanza

Shloka: 3 (about praanaayaama and pratyaahaara)

Nirmalaah -----------------------------------------cleansed of all impurities

Santatam anuchintya antah--------------------by constantly revolving in our minds

Taaram----------------------------------------------the Pranava Mantara, the syllable “OM”

OM is a combination of two vowels. A, U, and Anusvara M referred as Akaara-Ukaara Makaraatmakam, representing Vishnu, Shiva and Brahma respectively. OM is the starting Beeja, (seed) mantra for every other mantra. It is also called “Taraka mantra” which acts as a raft to cross the ocean of Samsara.There are two ways of reciting any mantra, Vaachika (Verbal/reciting loudly-inferior type) and Manasika (mental /reciting in mind-superior). Then there is a way of reciting in a low tone (ardha-Vaachika/mediocre type).

Abhiyamaya praanavaayum --------------------and controlling the life-breath/regulating the breath

Atha apahrutyaa indriyaani---------------------- and then, after withdrawing the senses

Vishayaat aasmahe -------------------------------from their respective sense objects, we shall stay

Bhavad-upaasanon-mukhaah------------------intent upon Your worship /meditating on Your form

By Praanaayaama  the mind is controlled and pratyaahaara leads to withdrawal of the sense organs from sense objects

Shloka: 4 (about dhaaranaa)

Prayatnatah dhaarayema dhishanaam--------------------We shall, with considerable/great effort, fix our minds

Muhuh muhuh te asphute vapushi-------------------------- again and again on Your blurred/vague image

Tena  bhava-danghiri-chintakaah----------------------------because of that, we meditate on Your holy feet

Udvahema bhaktirasam antah aardrataam---------------will experience the sentiment of devotion and melting of the mind/ shall attain the bliss of devotion and tenderness of the heart

Here, Dhaaranaa is holding the mind fixed on a certain point.       

Shloka: 5

Vayam tvadaashrayaa-------------------------------------------- We, who have only You for refuge

Dhyaana-yoga-nirataah------------------------------------------and are engrossed in the discipline of deep meditation

Chintayaamahe manasi------------------------------------------ shall visualise/contemplate in our minds

Ashramam eva ---------------------------------------------------- without any difficulty

Suchira-sheelanaa-vashaat--------------------------------------because of constant practice

Tvadvapuh-----------------------------------------------------------Your form

Visphuta-avayava-bheda-sundaram---------------------------beautiful with clear-cut details of Your limbs/ with all limbs becoming clear and beautiful

Dhyaana is described here. By continuous practice of Dhaaranaa, the image of the Lord is clearly seen in the mind.

Shloka: 6

Ayi ! dhyaayataam ---------------------------------------O Lord to those of us who medidate on

Te sakala-moortim-eerdrsheem------------------------on Your ‘sakala’ aspect, Your form endowed with limbs as just described

Unmishan-madhurataa-hrtaatmanaam-----------with minds captivated by the progressively enhancing sweetness of its splendour

Brahmaroopam saandra-moda-rasa-roopam---------------the Nirguna aspect of Brahman, which is the essence of pure and eternal Bliss, and

Aantaram ava-bhaasate-------------------------------------comprehensible only to the inner senses, shines forth.

This form of Brahman or Para Brahman, the personification (embodiment, incarnation) of beauty and charm with a body, organs etc, is known as Sakala-Brahman. It is not very difficult for the most ignorant of persons to focus on this form. It is very easy for the accomplished devotee to proceed step by step in the order of Yama, Niyama, Aasanam, Praanaayaama, pratyaahaara, Dhaarana etc, and ascend the ladder of Yoga.

Nirguna Brahman is experienced in Samadhi. The inner conscience becomes transparent and clear, being full of Pure Sattva guna. The other two gunas gets destroyed if we are able to concentrate on Sakala-Brahman form.

Nishkala Brahman,(formless) in reality free from all attributes, free from effects of all the three gunas and the real unmanifested (pure) form of Brahman becomes perceivable to the mind, when there is a pure sattva guna. At this point of time, devotee may feel that he and the object of meditation are two different titles, but when he continues the meditation in a stream-lined manner like a smooth, falling stream of oil, the duality will gradually vanish and oneness of both will be established by the mind. This state is known as Samaadhi.

It is clear that the worship of Sakala-Brahman itself is the bestower of Self- realisation.

Shloka: 7

Ayi Vishvanaayaka------------------------------------O Lord of the universe

Vayam  aashritaah------------------------------------Those of us who resort(refuge, resource) to

Sthitim tvat-samaadhim-----------------------------the state of profound (deep,thorough) meditation on You/nirvikalpa samaadhi

Tatsamaas-vadana-roopineem------------------with the charachteristics of that Supreme Consciousness

Parichyutau atah cha----------------------------- and happen to slip down from that state

Aarabhemahi punah------------------------------shall start of again

Dhaaranaa-dikam-----------------------------------with dhaaranaa onwards

The impediments or fall from the state of Nirvikalpa samaadhi may take place due to four reasons

Laya or sleep – Lapse of mental state in to sleep due to the failure to rest on the Absolute

Vikshepa or distractions—Resting of the mental state on other things rather Absolute

Kashaaya or attachments –Owing to the numbness brought on by the impressions or Vaasanaas

Rasaa-swaada ---enjoyment of the bliss of Savikalpa Samaadhi (temporarily one’s consciousness dissolves in to Brahman. This is one step below to Nirvikalpa Samaadhi. The residual Vaasanaas try to pull back from Nirvikalpa Samaadhi.

 Shloka: 8

Vayam ittham abhyasana-nirbharollasat-tvatparaatma-sukha-kalpitotsavaah gataah------------May we, being the joyous of the experience of the intense Brahmic bliss emerging from you, resulting from our spiritual practice and attaining

Mukta-bhaktakula  maulitaam------------------------Supremacy in the family of the liberated devotees

Sancharema shuka-naaradaadivat------------------move about like the great sages, Suka and Naarada

Having in this manner attained Supreme bliss o the immediate experience of Brahman by the constant practice of Yoga and becoming the fore most among those who are jeevanmuktas (liberated in life) as well as devotees of the Lord, we shall move about (free from all attachment) like Suka, Naarada and other sages.

For every individual, it is said that, there are three bodies, the Kaarana-sareera (the casual body),the Linga-sareera or Sukshma-sareera (the subtle body) and the sthula-sareera ( the physical body/gross body)a.

The subtle body consists of five praanas, manas, buddhi, the five organs of perception and five subtle organs of action.  This merges in the five elements when the jeevamukta drops his physical body and becomes a Videhamukta. But the subtle body of the person who has not become liberated in life, but is fit for Kramamukti, goes to the Brahmaloka. There he gets mukti at the time of the Mahaapralaya along with Brahmaa, the creator.

The five major vayus are:                                              

Praana in the chest region which is linked to breathing and the drawing of new energy into the body;

Apaana which is in the area below the navel and governs the functions related to eliminations;

Samaana which is in the region between the thoracic diaphragm and the navel and governs digestion, discernment, and assimilation;

Udyaana which operates from the larynx upward into the head and governs speech, projection, mental capacity, and memory. (It is believed that it is through the aid of this udyaana vayu that the Kundalini energy rises up to the Shashara or 10th Gate.* The 10th gate is the subtle or etheric "opening" at the top of the head where the energy of the individual is said to communicate with the Infinite intelligence.

Vyaana which pervades the entire body and accomplishes the distribution of energy into every cell.

Shloka: 9

He aja! yah tu punah-----------------------------------“ O Birthless one! Every Yogi, then

Tvat-samaadhi-vijaye moksharasikah-------------- On successful attainment of the Nirvikelpa-Samaadhi, centered on You, desirous of gaining salvation.

Mangkshu kramena vaa----------------------------------- whether instantly or gradually

Unnayati-anilam shanaihi-------------------------------- takes upward the vital air (Praana) slowly

Sushumnayaa shadaashrayaihi-------------------------- through the Sushumnaa Naadi and then through the mystical centres or the six chakraas (Moolaadhaara, Swaadhishtaana,Manipooraka, Anaahata,Vishuddhi and Aajnaa)

O Eternal Being, After attaining Nirvikalpa Samaadhi, the Yogi who desires either immediately or gradual liberation raises up his vital breath through six centres along the Sushumnaa Naadi by means of the control achieved by the practice of Yoga.

Krama-mukti----gradual liberation, Sadyo-mukti---Instantaneous liberation

Shloka: 10

Atho -------------------------------------------Then after placing the Praana in between the brows,

Niraagrahah--------------------------------the Yogi, bereft (bereaved, devoid) of desires (including the desire for enjoyment in Brahmaloka----in other words, one who desires instantaneous liberation)

Santyajana lingadeham api--------------------duly abandoning the subtle body too

Leeyate tvayi pare ------------------------------dissolves in to You, who are the Paramaatman  (videhamukti)

Tu oordhvaloka-kuthukee---------------------But the one who is enthusiastic about the upper worlds/ one who desires gradual liberation

Nireeyate moordhatah--------------------------passes through the aperture (opening) in the crown of the head/Brahma-randhram

Saardham karanaih eva-------------------------- along with the subtle body itself, comprised of the five vital airs, the mind, the intellect and the ten sense organs

The Kaarana–sareera, the form of ignorance, is destroyed by the acquirement of self-knowledge. The Sthula-sareera, the gross body is holding like a tree whose roots have decayed already and forces to continue till the prarbdha-karmas (collection of Past karmas) get exhausted. As soon as the fruits of Prarbdha-karmas are reaped either by enjoyment or sufferings as the case may be, the gross body can be discarded when he has acquired the status of Jeevan-mukta

The Yogi can now opt either for Sadyo-mukti or Krama-mukti. Sadyo-mukti takes him direct to the Brahman and the Krama-mukti gives him the opportunities to visit the upper worlds one by one and enjoy all the pleasures before attaining salvation.

It is said that there is a nerve called Sushumna connecting Moolaadhaara with Brahma-randhra,  through which the power of kundalini pass upwards. The Sun-God, Sahasra-Kirna—one with thousand rays has a special set of rays known as “Sushumna Rays” from which all the living beings receive Vital energy. There is a perpetual (everlasting, eternal, never ending) standing relationship between our Sushumna nerve and Sun’s Sushumna rays.

The Yogi who opts for Krama-mukti, abandons the gross body, assumes the form of pure Spiritual Vitality,goes up to the Brama-randhra through Sushumna nerve ad pierces the crown of the head and passes out through the aperture along with the subtle body and reaches the upper worlds through the Sushumna rays of the Sun.

Shloka: 11

Bhavatparah praapitah--------------------------------------The Yogi (opts for Krama-mukti) who is solely devoted to You, is conveyed

Ravipadam daivataih--------------------------------------- being led to the plane of the sun /to the solar regions by the Gods presiding over

Agni-vaasara-valarksha-pakshagaihi---------------------Agni (the Fire), Vaasara (Day time), and Valarksha-paksha ( the shukla paksha---the bright fortnight/bright half of the moon) and

Uttaraayana-jushaa cha-----------------------------------the God for Uttaraayana, the northern migration of the Sun

Modavaan eeyate------------------------------------------and happy on enjoying all the regions, he finally attains

Dhruvapadaantam-----------------------------------------the region up to the station of Dhruva

The Devotee who wants to go to Brahmaloka, is led to the plane of the sun by the deities presiding over:

Fire (Agni) ------------- Daytime (Vaasara) -------------- Bright fortnight of the moon (Shukla paksha) ----------- Northern migration of sun (Uttaraayana) ---------------Year (Samvatsara) ---------- Air or Wind (Vayu) ----------- Sun (Surya-loka) ---------Moon--------------Electricity/Lightning (Vidyut) ----------Rain(Varuna)----------- Dhruva Loka

He enjoys in each places, spends sufficiently and moves on....his time

Shloka: 12

Atha bhavadu-paashrayah-----------Thereafter, the devotee who has only You for refuge

Aasthitah maharaalaye ---------------dwelling happily in the Mahar-loka

Eeyate --------------------------- After his visit or sojourn in Dhruvaloka, reaches

 Padam vedhasah yadaa aardyate------------the region of Brahma, when oppressed (uncomfortable) by the

Shesha-vaktra-dahanoshmanaa-----heat of fire emanating (produced) from the mouth of Adhishesha

Tadaa atah puraa eva vaa------------------at that time, or even earlier still

From Dhruva-loka-----shifts to-------------- Mahar-loka, Mahar-loka, where live the long-lived Saptarishis (the great seven sages starting with Atri,whose life span extends to the period of one kalpa. One kalpa===One day of Brahma===1000 chatur-yugas===432 million mortal years

At the end of kalpa, i.e., after every day time of Brahma, there will be deluge or pralayaa called Naimittika-pralayaa. Brahma performs his creative activity for the whole day and goes in to the medidative sleep (Yoga-nidraa) at night.

Every  night when brahma sleeps, all his creations are destroyed (Naimittika-pralayaa) and he resumes next day with his creation process.

The three worlds--- Bhu-loka, Bhuvar-loka and svar-loka is destroyed by the fire emanating from thousand mouths of Adhisesha. On account of which unbearable heat is felt on Mahar-loka. Oppressed by this heat, the Yogi takes refuge at Your lotus feet and reaches Brahma-loka, the Satya-loka by passing the two regions, Jana-loka and Tapa-loka

The fire of destructions never harms Brahma as his life is for 2 paraardhaas (1 paraardhaa==50 years). He has a life span of 100 divine years. When this is completed, Great deluge or Praakrita pralayaa or Brahma-pralayaa occurs.

When dissolution of the whole universe takes place including Brahma-loka the Yogi cannot stay there. He merges with Brahman.

Shloka: 13

Ayam --------------------------------------The Yogi, who reached Satya-loka

Vasan tatra vaa tava pade---------------living there itself or in Your abode

Eti muktataam praakrita-pralaye-------- attains Liberation at the time of Praakrita-pralayaa

Athvaa muchyate api puraa-------------or attains Mukti even earlier

Khalu svechchayaa samvibhidya-------- indeed, at his own wish, by piercing

Jagadandam ojasaa----------------------- the cosmic sphere, using his own energy

In Satya-loka, there are three regions, Brahma-loka, Vishnu-loka and Shiva-loka. Here, the Yogi has options to go to any of the regions with respect to the God he worships sincerely.

He will not be subject to sickness, old-age, death etc, But at the onset of the Praakrita-pralayaa, this region will also be destroyed.

All animate and inanimate objects-------dissolve in to-------------- Pancha-Bhutas (five elements) ----------in to--------- Tanmantras (Subtle essences)---------in to--------- Ahamkaaraas------into--------------Mahat-tattvam (the principle of cosmic intelligence) --------into---------praakriti (primordial matter)-------------------in to------------Paramaatman .

This is called Praakrita-Pralayaa

At this time of Praakrita-pralayaa, the Yogi can merge with Brahman along with Brahma or if he does not want to wait, he can pierce the Cosmic sphere with his own Yogic power and  can merge with Brahman.

Shloka: 14

He Vibho ----------------------------- “O All-pervading Lord,

(Atha ayam) Vishan-----------------then, this Yogi entering

Kshiti-payo-mahonila-dyo-mahat-prakrit-saptakaavrteeh tasya--------------------------the seven sheaths, namely, Earth, Water, Fire, Air and Ether, Ahamkaara plus mahat-tattvam and praakriti of the cosmic sphere

Tattadaatmakatayaa sukhee--------------------each in its own form and being very happy

Yaati te padam anaavrtam cha-----------------enters  Your abode, which is devoid of any covering

Brahman, which cannot be perceived directly is conceived as being concealed by an egg or “Brahma-Anda” which possess 7 sheaths or limbs----

1. Prithvi,  the earth

2. Jal,         the water

3. Tejah,    the fire

4. Vayu, the air

5. Akaash,  the ether

6. Mahat-tatvam + Ahamkaara

7. Prakriti

All these obstruct Brahman from our view.

The Yogi has come all the way with his subtle body which comprises of five praanaas, 10 indriyaas, the mind and intellect.

He cannot merge with Brahman (no form and devoid of all attributes) with his subtle body. Therefore he pierces the sheaths one by one and also keeps shedding the subtle body part by part at the same time. So that no part of the body is left with him and merges, becomes one with Paramaatman as pure Nirguna-Jeevaatman (life-force devoid of all attributes).

The sheaths he pierces and shedding of parts/organs/functions are as follows in the table accordingly:

Serial no:	Sheath	Form	Parts/organs/functions Shed off
1.	Earth	Earthern	Organs of smell +Sensual pleasures
2.	Water	Watery	Organs of taste + Excretion
3.	Fire	Fiery	Organs Of vision + Feet
4.	Air	Airy	5 Vital airs + Skin + Hands
5.	Ether	Etheral	Organs of hearing +speech
6.	M-tattvam +Ahamkaara	Ego	Mind
7.	Praakriti	Intellect	Intellect

Sloka: 15

Vrajan eerdrsheem---------------------------------- travelling, as described

Archiraadi gatim---------------------------------- through the path of deities starting with fire

(Jeevah) na bhajate vichyutim ---------------------- that jeeva does not experience down fall

He jagatpate---------------------------------------------- O Lord of the Universe

Sachchidaatmaka------------------------------------------Embodiment of Pure Consciousness

Anilesha Paahi maam---------------------------------Lord of Guruvayoor! Protect me

Uchcharantam------------------------------------------who keeps chanting

Bhavad gunodayaan--------------------------------- Your virtues and accomplishments

O Lord of Universe! Passing through this kind of path of light etc, the Yogi is not born again in this world. O Embodiment of Pure existence-Consciousness! O Lord Of Guruvayoor! Protect me who am always chanting/singing Your excellences.