Narayaneeyam Dasakam 39
Glory of Vishnu’s Cosmic Form
Dashakam 39 of Narayaneeyam is a lovely commemoration of the divine birth of Lord Krishna — the Supreme Being taking a human form — and depicts the scene where Loka Maya announces to the tyrant Kamsa the prophecy of his downfall.
भवन्तमयमुद्वहन् यदुकुलोद्वहो निस्सरन्
ददर्श गगनोच्चलज्जलभरां कलिन्दात्मजाम् ।
अहो सलिलसञ्चय: स पुनरैन्द्रजालोदितो
जलौघ इव तत्क्षणात् प्रपदमेयतामाययौ ॥१॥
bhavantamayamudvahan yadukulOdvahO nissaran
dadarsha gaganOchchalajjalabharaaM kalindaatmajaam |
ahO salilasa~nchayassa punaraindrajaalOditO
jalaugha iva tatkshaNaat prapadameyataamaayayau || 1||
When Vasudeva was taking the infant Lord Krishna—out of the prison, he saw the great river Yamuna, filled with torrential rain and churning with wild waves that extended to the clouds. However, the moment the river saw the Lord in Vasudeva’s arms, its waters surprisingly cleared, becoming still as under a spell, creating a path for his safe passage.
The turbulent Yamuna, symbolizing life’s overbearing challenges, is soothed by faith and divine favor. This tells us that if we have faith, courage, and righteousness in our hearts—symbolized by Krishna—the tempests of life quiet down, and the seemingly impossible paths unfold easily before us.
प्रसुप्तपशुपालिकां निभृतमारुदद्बालिका-
मपावृतकवाटिकां पशुपवाटिकामाविशन् ।
भवन्तमयमर्पयन् प्रसवतल्पके तत्पदा-
द्वहन् कपटकन्यकां स्वपुरमागतो वेगत: ॥२॥
prasuptapashupaalikaaM nibhR^itamaarudadbaalikaamapaavR^
itakavaaTikaaM pashupavaaTikaamaavishan |
bhavantamayamarpayan prasavatalpake tatpadaa
dvahan kapaTakanyakaaM svapuramaagatO vegataH || 2 ||
In the second sloka of Dashakam 39 Bhattathiri narrates how Vasudeva in the still of the night, entered Gokula- the cowherd’s simple abode, where all were deep asleep — the shepherds, their wives, and even the guards. The doors of the Nandagopa’s house opened by its on, as if led by divine force. Gently, he laid the baby Lord — You, O Krishna — on the bed of sleeping Yashoda, who had just given birth. Replacing her new-born daughter, born of Yogamaya, by You, Vasudeva went back to Mathura in great haste.
ततस्त्वदनुजारवक्षपितनिद्रवेगद्रवद्-
भटोत्करनिवेदितप्रसववार्तयैवार्तिमान् ।
विमुक्तचिकुरोत्करस्त्वरितमापतन् भोजरा-
डतुष्ट इव दृष्टवान् भगिनिकाकरे कन्यकाम् ॥३॥
tatastvadanujaaravakshapitanidravegadravadbhaT
Otkaraniveditaprasavavaartayaivaartimaan|
vimuktachikurOtkarastvaritamaapatan bhOjaraa-
DatuShTa iva dR^iShTavaan bhaginikaakare kanyakaam || 3 ||
Roused by the shrill cries of Krishna’s younger sister Yoga Maya, the guards reported to the tyrant Kamsa the news of the delivery of Devaki. He hastened into her room, restless and disturbed. His hair was rumpled, his eyes afire with worry, and his heart racing with dread of the prediction. Rushing into his sister’s room, he found in her arms not a shining boy, but a little girl. And at that time, Kamsa seemed both relieved and suspicious — pleased that the abominated eighth child looked harmless, but troubled as if aware of the divine secret hidden within.
ध्रुवं कपटशालिनो मधुहरस्य माया भवे-
दसाविति किशोरिकां भगिनिकाकरालिङ्गिताम् ।
द्विपो नलिनिकान्तरादिव मृणालिकामाक्षिप-
न्नयं त्वदनुजामजामुपलपट्टके पिष्टवान् ॥४॥
dhruvaM kapaTa shaalinO madhuharasya maayaa bhavedasaaviti
kishOrikaaM bhaginikaakaraalingitaam |
dvipO nalinikaantaraadiva mR^iNaalikaamaakshipa
nnayaM tvadanujaamajaamupalapaTTake piShTavaan ||4 ||
Believing that the child in the arms of Devaki was not a normal being but a deception of the divine game of Madhusudana, the wicked Kamsa strengthened his heart. Although the infant girl was innocent and gentle, he envisioned that she will be the reason behind his failure and death. Seizing her out of the arms of his sister, as a fierce elephant snatches a fine lotus out of a pond, the vile Kamsa threw the infant against a stone slab, with the intention of killing her.
This verse of Narayaneeyam Dashakam 39 that exemplifies the blindness of fear and arrogance. Kamsa failed to see divinity in the helpless child, and this portrays the power of ego that obscures the human eye. This is a lesson that the harmful feelings such as fear, jealousy and pride can usually cause individuals to do things contrary to good and purity- towards others or towards themselves. When a person perceives life with suspicion and insecurity, even blessings seem a threat. This sloka makes us remember to stop and think before we panic and realize that there is a divine plan at work even when things seem to be out of shape. Prayers, modesty, and consciousness can transform crisis situations into awakening.
तत: भवदुपासको झटिति मृत्युपाशादिव
प्रमुच्य तरसैव सा समधिरूढरूपान्तरा ।
अधस्तलमजग्मुषी विकसदष्टबाहुस्फुर-
न्महायुधमहो गता किल विहायसा दिद्युते ॥५॥
tatO bhavadupaasakO jhaTiti mR^ityupaashaadiva
pramuchya tarasaiva saa samadhiruuDharuupaantaraa |
adhastalamajagmuShii vikasadaShTabaahusphura
nmahaayudhamahO gataa kila vihaayasaa didyute || 5 ||
Then, in a flash the infant slipped out of Kamsa’s hands — as easily as the soul of a devotee of Lord Vishnu freed from the noose of death. In a moment, she changed her form and showed her divine essence. From the helpless baby came a brilliant goddess, shining with eight brilliant arms, each one carrying a heavenly weapon. Rising up into the air, her radiance illuminated the area around her, leaving everyone who saw her, including Kamsa, stunned to silence.
The metamorphosis of the Yoga Maya Devi symbolizes the discovery of greater power when wickedness attempts to overpower goodness. Even in the times when the powers of darkness are trying to ruin something pure and sacred, the divine energy cannot be suppressed it simply reveals itself more strongly.
नृशंसतर कंस ते किमु मया विनिष्पिष्टया
बभूव भवदन्तक: क्वचन चिन्त्यतां ते हितम् ।
इति त्वदनुजा विभो खलमुदीर्य तं जग्मुषी
मरुद्गणपणायिता भुवि च मन्दिराण्येयुषी ॥६॥
nR^ishamsatara kamsa te kimu mayaa viniShpiShTayaa
babhuuva bhavadantakaH kvachana chintyataaM te hitam |
iti tvadanujaa vibhO khalamudiirya taM jagmuShii
marudgaNapaNaayitaa bhuvi cha mandiraaNyeyuShii || 6 ||
O Lord, the divine infant, who was none other than Your manifested power, went up to the air and spoke to the ruthless Kamsa in the calm authority. She said, O most ruthless Kamsa! Do you suppose the man who is to be your destroyer was killed? No,– the man who will bring your tyranny to an end is alive elsewhere. Consider, then, what might really be good to you. She disappeared with these words, followed by celestial beings and came down to the earth once again to live in different temples as the goddess of the people who worshipped her.
प्रगे पुनरगात्मजावचनमीरिता भूभुजा
प्रलम्बबकपूतनाप्रमुखदानवा मानिन: ।
भवन्निधनकाम्यया जगति बभ्रमुर्निर्भया:
कुमारकविमारका: किमिव दुष्करं निष्कृपै: ॥७॥
pragepunaragaatmajaavachanamiiritaa bhuubhujaa
pralamba baka puutanaa pramukha daanavaa maaninaH |
bhavannidhanakaamyayaa jagati babhramurnirbhayaaH
kumaaraka vimaarakaaH kimiva duShkaraM niShkR^ipaiH || 7 ||
The following day, King Kamsa narrated to the arrogant and mighty demons—Pralamba, Baka, and Putana—the statements made by Yoga Maya the avatar of Parvati- the heavenly daughter of the mountain. Furious and unchecked, these pompous entities terrorized the earth, brutally killing helpless infants in their futile bid to resist destiny.
This sloka reflects the way of how negative feelings envy, greed, the need to control people can make people harm even innocent people. The fact that the demons are not afraid of their wrongdoings symbolizes the moral blindness which comes up as compassion dies. However, there is something under this darkness, a reminder, that divine protection and righteousness can never be defeated.
तत: पशुपमन्दिरे त्वयि मुकुन्द नन्दप्रिया-
प्रसूतिशयनेशये रुदति किञ्चिदञ्चत्पदे ।
विबुध्य वनिताजनैस्तनयसम्भवे घोषिते
मुदा किमु वदाम्यहो सकलमाकुलं गोकुलम् ॥८॥
tataH pashupamandire tvayi mukunda nandapriyaaprasuuti
shayane shaye rudati ki~nchida~nchatpade |
vibudhya vanitaajanai stanayasambhave ghOShite
mudaa kimu vadaamyahO sakalamaakulaM gOkulam || 8 ||
O Mukunda, in the simple hut of the cowherd Nanda, You rested on the birth bed of his beloved wife, Yashoda, moving Your little feet tenderly and crying like any baby. As the women of the household woke and news of the birth of the child was announced, the entire Gokulam was abuzz with excitement and happiness. Bhattathiri says, ” What shall I say more,–the whole village was full of joy, wonder, and divine ecstasy.”
अहो खलु यशोदया नवकलायचेतोहरं
भवन्तमलमन्तिके प्रथममापिबन्त्या दृशा ।
पुन: स्तनभरं निजं सपदि पाययन्त्या मुदा
मनोहरतनुस्पृशा जगति पुण्यवन्तो जिता: ॥९॥
ahO khalu yashOdayaa navakalaaya chetOharaM
bhavantamalamantike prathamamaapibantyaa dR^ishaa |
punaH stanabharaM nijaM sapadi paayayantyaa mudaa
manOharatanuspR^ishaa jagati puNyavantO jitaaH || 9 ||
Oh, how blessed was Yashoda! With wonder and love in her eyes she saw You, her little one, fresh and glittering as a new-grown lotus, and alluring to her very heart. She could not contain the jubilation in her heart when she took You in her arms and suckled You with motherly love, her hands touching Your divine, tender body. In that holy hour indeed Yashoda was above all the blessed of mankind–who could be more blessed than she who held the Supreme in her arms and suckled the Infinite with her own love?
भवत्कुशलकाम्यया स खलु नन्दगोपस्तदा
प्रमोदभरसङ्कुलो द्विजकुलाय किन्नाददात् ।
तथैव पशुपालका: किमु न मङ्गलं तेनिरे
जगत्त्रितयमङ्गल त्वमिह पाहि मामामयात् ॥१०॥
bhavatkushala kaamyayaa sa khalu nandagOpastadaa
pramOdabharasankulO dvijakulaaya kinnaadadaat |
tathaiva pashupaalakaaH kimu na mangalaM tenire
jagat tritayamangala tvamiha paahi maamaamayaat ||10 ||
Overwhelmed with happiness at your divine birth, Nanda Gopa, longing for your welfare, offered liberal gifts to the Brahmins. The other cowherds also rejoiced with devout fervor, going in for auspicious rituals and basking in their good luck. And how could anything be inauspicious when You, O Krishna — the fount of all auspiciousness in the three worlds — were present among them? Bhattathiri supplicates that the same Lord who spread divine joy to Gokula now shield him from all diseases and troubles.