Narayaneeyam: Dasakam: 7

Dashakam VII

Shloka: 1

He Deva----------------------------------------O Effulgent Lord!

Tvam jaata evam-----------------------------“You”, who did manifest “Yourself” in this manner

Chaturdashaatmaka-jagadroopena---------with a form composed of the 14 worlds

Jaatah Asi Punah svayam-----------------------did indeed manifest again, by “Your” own will

Satyaloka-nilaye oordhvam---------------------in Satya-loka which is at the peak

Tasya--------------------------------------------------of that form composed of the 14 worlds

Dhaataa (iti) yam shamsanti hiranyagarbham-----------as Brahma whom (shrutis) call ‘Hiranya-garbha’

Akhila-trailokya-Jeevaatmakam------------------------------being the soul of all beings of the 3 worlds

Yah Spheetarajo-Vikaara-Vikasan-----------------and who, on account of an upsurge (rise) of Rajo guna

Abhoot naanaa-sisrkshaa-rasah--------------------become desirous of creating the various beings  

Hiranya garbha----------Evolution of Lord’s manifestation with 2 gunas----Preponderance of Rajo-guna and traces of Sattva-guna, called “Hiranya garbha” (generally Brahma, the creator)

Lord manifested Himself in the form consisting of all the 3 gunas as “Virat-swarupa” in the form of 14 worlds and then emerged as “Brahma” (Hiranya garbha, described as in Vedas)

Brahma, the creator is predominantly rajasic, impelling the activity of creation

The fourteen worlds are also known as trilokyam (3 worlds). The 7 worlds together below the earth are taken as one, called Patala. The Earth is taken as Bhuloka as second and the six worlds above the earth are taken as third as Upper world

Shloka: 2

Sah Ayam---------------------------------------------------------He, Brahma, as described above

Vishva-visarga-datta-hrdayah---------------------------his mind given to the task of creating the Universe

Tasthivaan Chintakulaah----------------remained perturbed (to disturb greatly, confusion) by thoughts

Khalu,Anavaapya bodham----------------indeed not being able to attain knowledge

Vishva vishayam------------------------------On the subject of the universe

Api Sampashyamaanah Swayam---------although deeply contemplating (ponder, look at thoughtfully) on it by himself

He Pate Jagataam---------------------------O Lord of the Universe!

Taavatam tvam ashishravah enam--------------At that time, “You” made him hear

Evam Vaihaayaseem Vaaneem shrutisukhaam-----------------this aerial (existing, happening in the air, disembodied---immaterial) voice pleasing to the ears

Tapa-tapa iti ---------------------------------------------------Do Penance! Do Penance (tavam—a devotion performed voluntarily to show sorrow for your sin) – thus

Kurvan tapah preranaam--------------------------------Prompting him to do Penance

Visarga— in Creating, Datta-hrdaya—Intent,

Brahma has to create beings in the same manner as in the previous kalpa, i.e., before Praakrita pralaya. Penance is the only way by which he can know what the creation was like in the previous kalpa.

Shloka: 3

Kah asau pumaan avadat maam eva--------------------------- “Who is this person who spoke to me like this”

Jaganmandale Jalaapoorne (sati) ----------------------------------when the whole universe is engulfed

(Sweep over so as to cover up or surround it completely, immersed) in water

Iti Oodveekshya dikshu------------------------------------------Saying so and looking around in all directions

Aneeksitavataa kim api------------------------------------------but not finding any one

Utpashyataa tena Vaakyaartham-----------------------------having realized by him the meaning of those words

Utpashyataa—Understanding, Vaakyaartham—the meaning of the words, (tena—Brahma, here)

Tvam Aaraadhitah Aattatapasaa---------------------------------“You” were worshipped by doing penance

Varshasahasram Divyam------------------------------------------- for one thousand divine years

Darshitavaan asi tasmai svanilayam------------------------------Then “You” did reveal to him, “Your” own abode

Vaikuntham ekaadbhutam---------------------------------- Vaikunta-loka, which was unique and wondrous

Shloka: 4

He Vibho! -----------------------------------------------------------All-Pervading Lord!

Bhaate Bahihi Jagadbhyah Yatra-------------------------------shining outside the 14 worlds, where

Bhaate—Shining

Parama-jyotih-prakaashaatmake----------------------------there is the effulgence (radiance, being bright) of the splendour (beauty) of the Supreme Being

Saandraananda-jharee cha---------------------------------- and the flow of Supreme bliss

Cha--and, Jharee—flow

Maayaa no Vikurute Kadaa api------------------------------where Maya does not manifest (show, reveal) herself any time

Vikurute----produce, change

(Yasmaat) Bhaavaah-------------------------------------------and from where emotions like

Shoka-Krodha-Vimoha-Saadhvasa-mukhaah--------------grief, anger, delusion, (fault, deceit, illusion)    fear etc.,

Gataah tu dooram---------------------------------------------have gone far away

Tat Vaikuntha-roopam Vibhaavitam----------------------- that Vaikunta-loka revealed (shown) by “You”

Te dhaama Vijayate-----------------------------------------the abode of “Yours” shines

Vijayate—shines, dhaama—abode, Vibhaavitam—revealed or shown to Brahma

Where Maya does not act, there is no duality and so sorrow, fear etc., cannot exist there.

In vaikunta-loka, the Maya is always merged in Lord and is always overflowing with the nectar of SUPREME CONSCIOUSNESS-BLISS.

“O All-Pervading Lord and Omniscient Lord! The Vaikunta-loka “You” have revealed to Brahma, is always brilliantly shining with “Your” own effulgence”

Shloka: 5

Yasmin naama divyaah janaah--------------------------------in which region, verily (certainly) divine beings

Deevyanti Chaturbhujaah-------------------------------------- shine, endowed (provide, give) with four arms

Harimani-Shyaama-avadaata-tvishah--------------------- whose complexion is like the brilliant deep blue colour of the sapphire,

Avadaata—bright, Tvisha—splendour, Shyaama—dark blue or dark colour,

Naanaa-Bhooshana-ratna-Deepita-Dishah-----------------who are adorned with diamond-studded ornaments which light up the quarters (in all directions),

Raajat- Vimaanaalayaah----------------------------------who reside in resplendent (shining, luminous aerial cars (raja Vimaana or pushpakavimaana

Bhakti-Praapta-tathavidha-unnata-padaah-------------and who enjoy their exalted (elevated) positions attained by virtue (merit, purity, goodness) of their high level of devotion or who have attained that high state by intense devotion

Te tat dhaama Vaikuntha-roopam---------------------may that abode of “Yours” in the form of Vaikunta-loka

Nirasta-sarva-shamalam jayet--------------------------taintless and free from all sins, triumph (victorious)

Shamalam-taint

The devotees of the Lord who worship Him, devoid of desires reach the level of ‘Sarupyam’ with the Lord getting themselves rid of even traces of Rajo and tamo gunas and becoming embodiments of pure sattva guna. Only through devotion and pure love to God,they can reach the level of Sarupya-mukti. They find themselves identical with Lord as described above in the shloka.

The different grades of salvation or mukti attainable depending on the intensity of devotion to the Lord and the paths adapted to attained them are given below:

Salokyam— Attaining the abode of the favourite God and enjoying the immense pleasures there.

  Attainable by Charya, different forms of service to the Lord

Samipyam—Attaining the abode of the Lord, staying by His side, enjoying all the pleasures. Attainable by Kriya, different forms of worship, like pooja, circumambulations,(walk around something) prostrations, etc.,

Sarupyam—Attaining the abode of the Lord by worshipping Him without being prompted by desires, assuming His form and staying by His side, enjoying all pleasures, singing  His glory and swimming in the ocean of eternal Bliss. Attainable by Bhakti—unstinted devotion to God

Sayujyam—State of feeling of oneness with the Nirguna-Brahman. Attainable by Aatmajnanam—knowledge about the self

Out of these, first two are action-oriented and hence the resultants will last only till the merits of actions last. Hence, these two are not the superior ones. Those devotees who attained Sarupyam level of salvation on account of unstinted devotion devoid of desires, cannot be subjected to reversion. Sarupyam is the next lower step to Sayujyam and once the devotee reaches this level, he loses association with all 3 gunas, gains absolute purity of mind, attains realisation of the Nirguna-Brahman, paving the way for the final beatitude (bliss) and it is an irreversible process.

Shloka: 6

Yasmin (lokhe) lakshmi--------------------------------------------------in which region Goddess Lakshmi

Abhivrtaa Naanaa-Divya-Vadhoojanaih-----------------------Surrounded by numerous divine damsels (A young unmarried woman)

Vidyotita-Aashaa-antaraa-----------------------------illuminates in all (quarters) directions and intervening (to come or appear in between things) spaces

Vishva-Unmaadana-hrdya-gaatra-latayaa-----------------------by ‘Her’ slender body which causes delight to all

Vidyut-lataa-tulyayaa--------------------------------------------and which resembles a streak of lightning

Vismayaneeya-divya-vibhavam-------------------------------whose divine splendour causes astonishment,

Lakshyate svayam---------------------------------------------makes appearance on Her own

Tvat-Paadaambuja-Saurabhaika-Kutukaat-------------------out of sheer fondness for the fragrance of “Your” lotus feet

Dehi me tat te padam----------------------------------------------please grant me that, “Your” abode

Grant me residence in the abode of “Yours” in which Lakshmi Devi is Herself present, because of Her attachment to the fragrance of “Your” lotus-feet, attended on by numerous divine damsels, who is like a streak of lightning in brilliance, whose slender and beautiful form captivates every one, and which (Vaikuntha) abounds in astounding divine riches

Shloka: 7

He Vibho-------------------------------------------O All-Pervading Lord

Pratidarshite evam-------------------------------revealed by “You” in this manner

Tatra nijapade roopam tava--------------------there, at “Your” own abode

Vidhihi ekshata------------------------------------which Brahma saw

Ratnaa-sanaadhyaasitam------------------------seated on a diamond throne

Bhaasvat-Kodi-Lasat-kireeda-katakaa-dyaakalpa-deepraakruti---------------------shining effulgently with crown, bracelets and other ornaments having the splendour of suns

Katakaa—bracelets

Shreevatsaankitam--------------------------------characterised by the Sreevatsaa mark

Aattakaustubhamani-chchaayaarunam---------rendered crimson (a rich deep red colour) by the lustre of the Kaustubha gem worn around the neck

Kaaranam Vishveshaam----------------------------------and the sources of all creation

Te tat (roopam) me bhaatu-------------------------------may that form of “Yours” be revealed to me

Shloka: 8

He Vibho! Tava vapuh-------------------------------------O All-Pervading Lord! May “Your” divine form

Aavrnvaanam Chakram Dishaam-----------------which envelops the horizon (skyline) in all directions, Covering in all directions or illuminating

Kaala-Ambhoda-Kalaaya-Komala-Ruchee-chakrena-------------with its splendour resembling dark rain-bearing clouds and captivating arrays of kalaaya flowers

Udaara-Manda-Hasita-Syanda-Prasannaanana (Prasannam+aananam) --------- with a face brightened   by a very charming smile/ facial expression pouring with kind and gentle smile pleasing to look at

Raajath-Kambu-Gadaa-ari-pankaja-dhara-shreemad-bhujaamandalam-------Endowed with a beautiful   assemblage of four arms wearing the shining Conch, Mace, Discus and Lotus,

Tushtikaram Srashtu-----------------------------and causing happiness to the Lord of Creation (Brahma)

Udvaasayet Madrogam-----------------------remove my ailments

Shloka: 9

Kamalabhooh Drshtvaa------------------------- Brahma on seeing

Tat Sambhrta-Sambhramah------------------- “Your” divine form was greatly excited

Harshaaveshavashamvadah------------------- and overwhelmed with ecstasy of joy/overwhelmed by the upsurge of joy

Nipatitah tvadpaada-Paathoruhe-------------prostrating at “Your” lotus feet

Nipatitah—Prostrating/ doing namaskaram

Krtaarthee Bhavan Preetyaa--------------------feeling the sense of achievement or fulfilment on account of that joy

Aachashta yam tvaam iti-------------------------------and prayed to whom? None other than “You”, thus;

  He Vibho! Jaanaasi eva-------------------------------- O All-Powerful Lord! “You” are indeed, aware of

Maneeshitam Mama-------------------------------------the desire in my mind

Aapaadaya tat jnyaanam---------------------------------give me the real knowledge

Dvaitaadvaita-Bhavatsvaroopaparam-----------------relating to “Your” existence in dual and non-dual forms

Tam Tvaam Bhaje-----------------------------------------to “You” of that nature, my salutations/ I adore that being of “Yourself”

The word Advaita essentially refers to the identity of the Self (Atman) and the whole (Brahman.

Dvaita stresses a strict distinction between God— the Supreme-Soul (paramaatma) and the individual souls.. Dvaita Philosophy proclaims that God and souls are different entities.

"Advaita" literally means "not two", and is often called a monistic or non-dualistic system of thought. The word Advaita essentially refers to the identity of the Self (Atman) and the whole (Brahman).

Shloka: 10

Atha  Sprshan hastena haste--------------------------------------- Then touching with “Your” hand, the hand of Brahma/ touching Brahma’s hands with “Yours”

Tam Vinamram Charane Aataamre-------------------------------who had prostrated at “Your” feet crimson hue (colour, dye, shade)

Aabhaashya Giram iti-------------------------------------------------and uttering these words, thus:/gave “Your” word of assent (approval) thus:

Bodhah bhavitaa te --------------------------------------------------You will have that knowledge/you will gain self-knowledge on the subject of dvaitam and advaitam

Sanjaayate na bandhah api--------------------------------------and there will be no bondage too

Sargavidhibhih ------------------------------------------------------by the act of creation /on the account of creative activity and

Nitaraam Pratoshya---------------------------------------------------making him (Brahma) extremely happy

Svayam  tachchittagoodah------------------------------------------and “Yourself” remaining concealed in his hear

Samudairayah tam Srshtau----------------------------------------“You” prompted him in creative activity

He Bhagavann sah (tvam) ----------------------------------------- O Lord! May, “You” of such nature

(Bhagavan constitutes Lord of six attributes, which have been described earlier)

Ullaasaya Ullaaghataam---------------------------------------------hasten (speedy, quick) recovery

The cosmic form (Virat-swaroopam) of Lord has all three gunas.

The second one (Hiranya-garbha) has preponderance of Rajo-guna with traces of Sattva-guna

The third form is Pure Sattva-guna (Vaikunta roopam) incarnate

The last one is “Nirguna-Brahman”. Thus ends the description of the different forms of the Lord