Bhattathiri completed stories about Lord and from this Dasakam onwards, speaks about his glory, philosophy and ways to reach him.
From the stories of Vrikasuran, Bhrigu Muni,
Mohini avathara and Ambarisha, it is evident that Lord's glory rules over glory
of all devas and devathas including Parameshwaran. What is formless and still
not any different from the form of Brahma, Vishnu and Shiva is the form of
Lord. It can be concluded that amongst the trinities, Lord
Narayana/Hari/Krishna has the greatest glory.
Shaivites mention five forms of gods, namely,
Brahma, Vishnu, Shivan, Eshwaran, Sadasivam and say that Parameshwaran exists
as these five forms.In this Sadashivam is one another form of the supreme Lord
only. Eshwaran existing in vaikuntam is also the Lord Hari only. Lord exists in
Brahmaloka in the form of Brahma, Shivaloka in the form of Shiva and Vaikunta
in the form of Vishnu.
In trinities, the one who has maximum sattvic
qualities, is mentioned as Vishnu, one who possess sattvic qualities but have
more rajasic qualities is called as Brahma and the one who has more sattvic
qualities but actions of tamasic qualities is called as Shankaran. Transcending
the trinity, Lord is considered Supreme and is the essence of all. Shaivas
consider Parameshwaran as the one form of Lord and there are enough proofs in
support of this truth.
Bhagavatpada Shri Adi Shankaracharya who is
considered as Shiva avathar, has respected and honoured Supreme Lord's form,
the most. He never favoured one deity. He has written commentaries on
sahasranama, Bhagavad Geetha and has said in them, that it all denotes Lord
Narayana/Hari /Krishna only. He wrote works depicting Lord and sung his praises
and attained moksha at the end. In this explanation about Manthra Sastras, Shri
Adi Shankaracharya has mentioned Lord as supreme over the Trinity - Brahma,
Vishnu and Shiva. He has described Lord Narayana/Hari/Krishna as one appearing
similar to a beautiful blue lily and one who is Lord of the universe, the Lord
of all. When describing about Pranava, he has mentioned about Nishkala
meditation on the Lord's supreme form only and not about forms of other
deities.
In Purana sangraha, which summarizes all
puranas, only Lord's glory has been discussed and explained. It is mentioned
that Satyaloka where the trinities exist is bigger and glorious than the three
worlds. Above Satyaloka is the Vaikunta, where Lord Narayana/Hari/Krishna
exists and it is more glorious and transcending than Satyaloka. There are no
reference to the abode of Shiva. The present Brahma Kalpa, in its beginning,
Lord revealed his cosmic form to Brahma as mentioned in Second skandam of
Srimad Bhagavatam. Sri Madhvacharya who was devotee of Shiva has
mentioned in his puranasara, this form of Lord revealed to Brahma only as Lord
Vishnu, Shiva.
People who by their instinct in previous births
are devoted to Shiva and for such people, the liberation come through firm
devotion to Shiva. While encouraging and motivating such persons, Sage Vyasa in
Puranas like Skanda, has spoken about glory of Shiva more that of Lord.
Arthavadam is classified in to Bhoodarthavadam, Anuvadam, Vritta Arthavadam.
Talking about how their God protected his devotees from bad elements it is
called Bhoodaarthavadham. Talking the glory of their respective god and
mentioning that it is the fortune of that particular individual to have the
desire to worship that god, is Anuvadam.Talking about the negatives of the
other gods to highlight the supremacy of their favourite deity is Vritta
arthavadam. This is also to increase the devotion towards the favourite deity
for that individual. Sage Vyasa has mentioned in skanda puranas that Vishnu
possess more of thamo Gunas, have got advice from Shiva. This was to increase
the devotion of the worshippers of Shiva and not to be considered as something
where Lord's glory is spoken less.
Bhattathiri mentioned at this context, that he
is ignorant and what little he tried to say above, were the ones, which have
been explained well in Manthra Sashtras. Amongst various puranas scripted by
Sage Vyasa, the most significant one is Bhagavata purana, in which he spoke
glory of Lord Krishna. Bhattathiri worshipped that Lord to remove all his
miseries and requested to make him more devoted to him. Guruvayoorappan from
sanctum immediately nodded his head in approval.
Lyrics of Dasakam 90
वृक भृगु मुनि मोहिन् अम्बरीषादि वृत्तेषु
अयि तव हि महत्त्वं सर्व शर्वादि जैत्रम् ।
स्थितमिह परमात्मन् निष्कलार्वागभिन्नं
किमपि यदवभातं तद्धि रूपं तवैव ॥१॥
vR^ika bhR^igu muni mOhini ambariiShaadi vR^itteShu
ayi tava hi mahattvaM sarva sharvaadi jaitram |
sthitamiha paramaatman niShkalaarvaagabhinnaM
kimapi tadavabhaataM taddhi ruupaM tavaiva || 1 ||
मूर्ति त्रयेश्वर सदाशिव पञ्चकं यत्
प्राहु: परात्म वपुरेव सदाशिवोऽस्मिन् ।
तत्रेश्वरस्तु स विकुण्ठ पदस्त्वमेव
त्रित्वं पुनर्भजसि सत्य पदे त्रिभागे ॥२॥
muurti trayeshvara sadaashiva pa~nchakaM yat
praahu: paraatma vapureva sadaashivO(a)smin |
tatreshvarastu sa vikuNTha padastvameva
tritvaM punarbhajasi satya pade tribhaage || 2 ||
तत्रापि सात्त्विकतनुं तव विष्णुमाहु:
धाता तु सत्त्व विरलो रजसैव पूर्ण: ।
सत्त्वोत्कट त्वमपि चास्ति तमोविकार-
चेष्टादिकम् च तव शङ्कर नाम्नि मूर्तौ ॥३॥
tatraapi saattvikatanuM tava viShNumaahu:
dhaataa tu sattva viralO rajasaiva puurNa: |
sattvOtkaTatvamapi chaasti tamOvikaara-
cheShTaadikaM cha tava shankara naamni muurtau || 3 ||
तं च त्रिमूर्त्यतिगतं परपूरुषं त्वां
शर्वात्मनापि खलु सर्वमयत्व हेतो: ।
शंसन्त्युपासन विधौ तदपि स्वतस्तु
त्वत् रूपम् इत्यति दृढं बहु न: प्रमाणम् ॥४॥
taM cha trimuurtyatigataM parapuuruShaM tvaaM
sharvaatmanaa(a)pi khalu sarva mayatva hetO: |
shamsantyupaasana vidhau tadapi svatastu
tvad ruupam ityati dR^iDhaM bahu na: pramaaNam || 4 ||
श्रीशङ्करोऽपि भगवान् सकलेषु तावत्
त्वामेव मानयति यो न हि पक्षपाती ।
त्वन्निष्ठमेव स हि नाम सहस्रकादि
व्याख्यात् भवत्स्तुति परश्च गतिं गतोऽन्ते ॥५॥
shriishankarO(a)pi bhagavaan sakaleShu taavat
tvaameva maanayati yO na hi pakshapaatii |
tvanniShThameva sa hi naama sahasrakaadi
vyaakhyat bhavatstuti parashcha gatiM gatOnte || 5 ||
मूर्ति त्रयातिगम् उवाच च मन्त्रशास्त्र:
आदौ कलायसुषमं सकलेश्वरं त्वाम् ।
ध्यानं च निष्कलम् असौ प्रणवे खलूक्त्वा
त्वामेव तत्र सकलं निजगाद नान्यम् ॥६॥
muurti trayaatigam uvaacha cha mantrashaastra:
aadau kalaayasuShumaM sakaleshvaram tvaam |
dhyaanaM cha niShkalam asau praNave khaluuktvaa
tvaameva tatra sakalaM nijagaada naanyam || 6 ||
समस्त सारे च पुराण सङ्ग्रहे
विसंशयं त्वन्महिमैव वर्ण्यते ।
त्रिमूर्तियुक् सत्यपद त्रिभागत:
परं पदं ते कथितं न शूलिन: ॥७॥
samasta saare cha puraaNa sangrahe
visamshayaM tvanmahimaiva varNyate |
trimuurtiyuk satyapada tribhaagata:
paraM padaM te kathitaM na shuulina: || 7 ||
यत् ब्राह्मकल्प इह भागवत द्वितीय-
स्कन्धोदितं वपु: अनावृतम् ईश धात्रे ।
तस्यैव नाम हरि शर्वमुखं जगाद
श्रीमाधव: शिवपरोऽपि पुराण सारे ॥८॥
yad braahmakalpa iha bhaagavata dvitiiya-
skandhOditaM vapu: anaavR^itam iisha dhaatre |
tasyaiva naama hari sharvamukhaM jagaada
shriimaadhava: shivaparO(a)pi puraaNa saare || 8 ||
ये स्व प्रकृत्यनुगुणा गिरिशं भजन्ते
तेषां फलं हि दृढयैव तदीय भक्त्या।
व्यासो हि तेन कृतवान् अधिकारि हेतो:
स्कन्दादिकेषु तव हानि वचोऽर्थवादै: ॥९॥
ye sva prakR^ityanuguNaa girishaM bhajante
teShaaM phalaM hi dR^iDhayaiva tadiiya bhaktyaa |
vyaasO hi tena kR^itavaanadhikaarihetOH
skaandaadikeShu tava haanivachO(a)rthavaadaiH || 9 ||
भूतार्थ कीर्तिरनुवाद विरुद्धवादौ
त्रेधार्थवाद गतय: खलु रोचनार्था: ।
स्कान्दादिकेषु बहवोऽत्र विरुद्ध वादा:
त्वत् तामसत्व परिभूति उपशिक्षणाद्या: ॥१०॥
bhuutaartha kiirti ranuvaada viruddha vaadau
tredhaa(a)rthavaada: khalu rOchanaarthaa: |
skaandaadikeShu bahavO(a)tra viruddha vaadaa:
tvat taamasatva paribhuuti upashikshaNaadyaa: || 10 ||
यत् किञ्चिदपि अविदुषाऽपि विभो मयोक्तं
तन्मन्त्र शास्त्र वचनाद्यभि दृष्टमेव ।
व्यासोक्ति सारमय भागवतोप गीत
क्लेशान् विधूय कुरु भक्तिभरं परात्मन् ॥११॥
yatki~nchidapi aviduShaa(a)pi vibhO mayOktaM
tanmantra shaastra vachanaadyabhi dR^iShTameva |
vyaasOkti saaramaya bhaagavatOpa giita
kleshaan vidhuuya kuru bhaktibharaM paraatman || 11 ||
From the stories of Vrikasuran, Bhrigu Muni, Mohini avathara and Ambarisha, it is evident that Lord's glory rules over glory of all devas and devathas including Parameshwaran. What is formless and still not any different from the form of Brahma, Vishnu and Shiva is the form of Lord. It can be concluded that amongst the trinities, Lord Narayana/Hari/Krishna has the greatest glory.
Shaivites mention five forms of gods, namely, Brahma, Vishnu, Shivan, Eshwaran, Sadasivam and say that Parameshwaran exists as these five forms.In this Sadashivam is one another form of the supreme Lord only. Eshwaran existing in vaikuntam is also the Lord Hari only. Lord exists in Brahmaloka in the form of Brahma, Shivaloka in the form of Shiva and Vaikunta in the form of Vishnu.
In trinities, the one who has maximum sattvic qualities, is mentioned as Vishnu, one who possess sattvic qualities but have more rajasic qualities is called as Brahma and the one who has more sattvic qualities but actions of tamasic qualities is called as Shankaran. Transcending the trinity, Lord is considered Supreme and is the essence of all. Shaivas consider Parameshwaran as the one form of Lord and there are enough proofs in support of this truth.
Bhagavatpada Shri Adi Shankaracharya who is considered as Shiva avathar, has respected and honoured Supreme Lord's form, the most. He never favoured one deity. He has written commentaries on sahasranama, Bhagavad Geetha and has said in them, that it all denotes Lord Narayana/Hari /Krishna only. He wrote works depicting Lord and sung his praises and attained moksha at the end. In this explanation about Manthra Sastras, Shri Adi Shankaracharya has mentioned Lord as supreme over the Trinity - Brahma, Vishnu and Shiva. He has described Lord Narayana/Hari/Krishna as one appearing similar to a beautiful blue lily and one who is Lord of the universe, the Lord of all. When describing about Pranava, he has mentioned about Nishkala meditation on the Lord's supreme form only and not about forms of other deities.
In Purana sangraha, which summarizes all puranas, only Lord's glory has been discussed and explained. It is mentioned that Satyaloka where the trinities exist is bigger and glorious than the three worlds. Above Satyaloka is the Vaikunta, where Lord Narayana/Hari/Krishna exists and it is more glorious and transcending than Satyaloka. There are no reference to the abode of Shiva. The present Brahma Kalpa, in its beginning, Lord revealed his cosmic form to Brahma as mentioned in Second skandam of Srimad Bhagavatam. Sri Madhvacharya who was devotee of Shiva has mentioned in his puranasara, this form of Lord revealed to Brahma only as Lord Vishnu, Shiva.
People who by their instinct in previous births are devoted to Shiva and for such people, the liberation come through firm devotion to Shiva. While encouraging and motivating such persons, Sage Vyasa in Puranas like Skanda, has spoken about glory of Shiva more that of Lord. Arthavadam is classified in to Bhoodarthavadam, Anuvadam, Vritta Arthavadam. Talking about how their God protected his devotees from bad elements it is called Bhoodaarthavadham. Talking the glory of their respective god and mentioning that it is the fortune of that particular individual to have the desire to worship that god, is Anuvadam.Talking about the negatives of the other gods to highlight the supremacy of their favourite deity is Vritta arthavadam. This is also to increase the devotion towards the favourite deity for that individual. Sage Vyasa has mentioned in skanda puranas that Vishnu possess more of thamo Gunas, have got advice from Shiva. This was to increase the devotion of the worshippers of Shiva and not to be considered as something where Lord's glory is spoken less.
Bhattathiri mentioned at this context, that he is ignorant and what little he tried to say above, were the ones, which have been explained well in Manthra Sashtras. Amongst various puranas scripted by Sage Vyasa, the most significant one is Bhagavata purana, in which he spoke glory of Lord Krishna. Bhattathiri worshipped that Lord to remove all his miseries and requested to make him more devoted to him. Guruvayoorappan from sanctum immediately nodded his head in approval.
वृक भृगु मुनि मोहिन् अम्बरीषादि वृत्तेषु
अयि तव हि महत्त्वं सर्व शर्वादि जैत्रम् ।
स्थितमिह परमात्मन् निष्कलार्वागभिन्नं
किमपि यदवभातं तद्धि रूपं तवैव ॥१॥
vR^ika bhR^igu muni mOhini ambariiShaadi vR^itteShu
ayi tava hi mahattvaM sarva sharvaadi jaitram |
sthitamiha paramaatman niShkalaarvaagabhinnaM
kimapi tadavabhaataM taddhi ruupaM tavaiva || 1 ||
मूर्ति त्रयेश्वर सदाशिव पञ्चकं यत्
प्राहु: परात्म वपुरेव सदाशिवोऽस्मिन् ।
तत्रेश्वरस्तु स विकुण्ठ पदस्त्वमेव
त्रित्वं पुनर्भजसि सत्य पदे त्रिभागे ॥२॥
muurti trayeshvara sadaashiva pa~nchakaM yat
praahu: paraatma vapureva sadaashivO(a)smin |
tatreshvarastu sa vikuNTha padastvameva
tritvaM punarbhajasi satya pade tribhaage || 2 ||
तत्रापि सात्त्विकतनुं तव विष्णुमाहु:
धाता तु सत्त्व विरलो रजसैव पूर्ण: ।
सत्त्वोत्कट त्वमपि चास्ति तमोविकार-
चेष्टादिकम् च तव शङ्कर नाम्नि मूर्तौ ॥३॥
tatraapi saattvikatanuM tava viShNumaahu:
dhaataa tu sattva viralO rajasaiva puurNa: |
sattvOtkaTatvamapi chaasti tamOvikaara-
cheShTaadikaM cha tava shankara naamni muurtau || 3 ||
तं च त्रिमूर्त्यतिगतं परपूरुषं त्वां
शर्वात्मनापि खलु सर्वमयत्व हेतो: ।
शंसन्त्युपासन विधौ तदपि स्वतस्तु
त्वत् रूपम् इत्यति दृढं बहु न: प्रमाणम् ॥४॥
taM cha trimuurtyatigataM parapuuruShaM tvaaM
sharvaatmanaa(a)pi khalu sarva mayatva hetO: |
shamsantyupaasana vidhau tadapi svatastu
tvad ruupam ityati dR^iDhaM bahu na: pramaaNam || 4 ||
श्रीशङ्करोऽपि भगवान् सकलेषु तावत्
त्वामेव मानयति यो न हि पक्षपाती ।
त्वन्निष्ठमेव स हि नाम सहस्रकादि
व्याख्यात् भवत्स्तुति परश्च गतिं गतोऽन्ते ॥५॥
shriishankarO(a)pi bhagavaan sakaleShu taavat
tvaameva maanayati yO na hi pakshapaatii |
tvanniShThameva sa hi naama sahasrakaadi
vyaakhyat bhavatstuti parashcha gatiM gatOnte || 5 ||
मूर्ति त्रयातिगम् उवाच च मन्त्रशास्त्र:
आदौ कलायसुषमं सकलेश्वरं त्वाम् ।
ध्यानं च निष्कलम् असौ प्रणवे खलूक्त्वा
त्वामेव तत्र सकलं निजगाद नान्यम् ॥६॥
muurti trayaatigam uvaacha cha mantrashaastra:
aadau kalaayasuShumaM sakaleshvaram tvaam |
dhyaanaM cha niShkalam asau praNave khaluuktvaa
tvaameva tatra sakalaM nijagaada naanyam || 6 ||
समस्त सारे च पुराण सङ्ग्रहे
विसंशयं त्वन्महिमैव वर्ण्यते ।
त्रिमूर्तियुक् सत्यपद त्रिभागत:
परं पदं ते कथितं न शूलिन: ॥७॥
samasta saare cha puraaNa sangrahe
visamshayaM tvanmahimaiva varNyate |
trimuurtiyuk satyapada tribhaagata:
paraM padaM te kathitaM na shuulina: || 7 ||
यत् ब्राह्मकल्प इह भागवत द्वितीय-
स्कन्धोदितं वपु: अनावृतम् ईश धात्रे ।
तस्यैव नाम हरि शर्वमुखं जगाद
श्रीमाधव: शिवपरोऽपि पुराण सारे ॥८॥
yad braahmakalpa iha bhaagavata dvitiiya-
skandhOditaM vapu: anaavR^itam iisha dhaatre |
tasyaiva naama hari sharvamukhaM jagaada
shriimaadhava: shivaparO(a)pi puraaNa saare || 8 ||
ये स्व प्रकृत्यनुगुणा गिरिशं भजन्ते
तेषां फलं हि दृढयैव तदीय भक्त्या।
व्यासो हि तेन कृतवान् अधिकारि हेतो:
स्कन्दादिकेषु तव हानि वचोऽर्थवादै: ॥९॥
ye sva prakR^ityanuguNaa girishaM bhajante
teShaaM phalaM hi dR^iDhayaiva tadiiya bhaktyaa |
vyaasO hi tena kR^itavaanadhikaarihetOH
skaandaadikeShu tava haanivachO(a)rthavaadaiH || 9 ||
भूतार्थ कीर्तिरनुवाद विरुद्धवादौ
त्रेधार्थवाद गतय: खलु रोचनार्था: ।
स्कान्दादिकेषु बहवोऽत्र विरुद्ध वादा:
त्वत् तामसत्व परिभूति उपशिक्षणाद्या: ॥१०॥
bhuutaartha kiirti ranuvaada viruddha vaadau
tredhaa(a)rthavaada: khalu rOchanaarthaa: |
skaandaadikeShu bahavO(a)tra viruddha vaadaa:
tvat taamasatva paribhuuti upashikshaNaadyaa: || 10 ||
यत् किञ्चिदपि अविदुषाऽपि विभो मयोक्तं
तन्मन्त्र शास्त्र वचनाद्यभि दृष्टमेव ।
व्यासोक्ति सारमय भागवतोप गीत
क्लेशान् विधूय कुरु भक्तिभरं परात्मन् ॥११॥
yatki~nchidapi aviduShaa(a)pi vibhO mayOktaM
tanmantra shaastra vachanaadyabhi dR^iShTameva |
vyaasOkti saaramaya bhaagavatOpa giita
kleshaan vidhuuya kuru bhaktibharaM paraatman || 11 ||
vṛkabhṛgusunimōhinyambarīṣhādivṛttē\- ṣhvayi tava hi mahattvaṃ sarvaśarvādijaitram| sthitamiha paramātman niṣhkalārvāgabhinnam kimapi yadavabhātaṃ taddhi rūpaṃ tavaiva||1|| |
mūrtitrayēśvarasadāśivapañchakaṃ yat prāhuḥ parātmavapurēva sadāśivō'smin| tatrēśvarastu sa vikuṇṭhapadastvamēva tritvaṃ punarbhajasi satyapadē tribhāgē||2|| |
tatrāpi sāttvikatanuṃ tava viṣhṇumāhu- rdhātā tu sattvaviraḷō rajasaiva pūrṇaḥ| satvōtkaṭatvamapi chāsti tamōvikāra\- chēṣhṭādikaṃ cha tava śaṅkaranāmni mūrtau||3|| |
taṃ cha trimūrtyatigataṃ purapūruṣhaṃ tvām śarvātmanāpi khalu sarvamayatvahētōḥ| śaṃsantyupāsanāvidhau tadapi svatastu tvadrūpamityatidṛḍhaṃ bahu naḥ pramāṇam||4|| |
śrīśaṅkarō'pi bhagavānsakalēṣhu tāvat tvāmēva mānayati yō na hi pakṣhapātī| tvanniṣhṭhamēva sa hi nāmasahasrakādi vyākhyadbhavatstutiparaścha gatiṃ gatō'ntē||5|| |
mūrtitrayātigamuvācha cha mantraśāstra- syādau kalāyasuṣhamaṃ sakalēśvaraṃ tvām| dhyānaṃ cha niṣhkaḷamasau praṇavē khalūktvā tvāmēva tatra sakalaṃ nijagāda nānyam||6|| |
samastasārē cha purāṇasaṅgrahē visaṃśayaṃ tvanmahimaiva varṇyatē| trimūrtiyuksatyapadatribhāgataḥ paraṃ padaṃ tē kathitaṃ na śūlinaḥ||7|| |
yadbrāhmakalpa iha bhāgavatadvitīya\- skandhōditaṃ vapuranāvṛtamīśa dhātrē| tasyaiva nāma hariśarvamukhaṃ jagāda śrīmādhavaḥ śivaparō'pi purāṇasārē||8|| |
yē svaprakṛtyanuguṇā giriśaṃ bhajantē tēṣhāṃ phalaṃ hi dṛḍhayaiva tadīyabhaktyā| vyāsō hi tēna kṛtavānadhikārihētōḥ skāndādikēṣhu tava hānivachō'rthavādaiḥ||9|| |
bhūtārthakīrtiranuvādaviruddhavādau trēdhārthavādagatayaḥ khalu rōchanārthāḥ| skāndādikēṣhu bahavō'tra viruddhavādā- stvattāmasatvaparibhūtyupaśikṣhaṇādyāḥ||10|| |
yatkiñchidapyaviduṣhāpi vibhō mayōktam tanmantraśāstravachanādyabhidṛṣhṭamēva| vyāsōktisāramayabhāgavatōpagīta klēśānvidhūya kuru bhaktibharaṃ parātman||11|| |
||iti śrīmannārāyaṇīyē navatitama-daśakaṃ sampūrṇam||
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