Sahasraa sersham devam viswaasham viswaasambhuvam
Viswam naaraayanam devamaksharam pramam padam
This universe is the eternal being (Narayana), the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent and omniscient), the resplendent, the source of delight for he whole universe.
Viswataah paramam nityam viswam naaraayanam hariim
This universe is the supreme being (Purusha) alone; hence it subsists on that, the eternal which transcends it (in every way), the omnipresent absolute which destroys all sins.
Patim viswasyatmeswaram saswatam sivamachyutam
Naaraayanam mahaajneyam viswaatmanam paraayanam
The protector of the universe, the lord of all souls (or lord over self), the perpetual, the auspicious, the indestructible, the goal of all creation, the supreme object worthy of being known, the soul of all beings, the refuge unfailing (is he).
Naaraayanaa paro jyotiratma naaraayanaa paraah
Naaraayanaa param brahmaa tattwam naaraayanaah paraah
Naaraayanaa paro dhyaatah dhyaanam naaraayanah paraah
The lord Narayana is the supreme absolute; Narayana is the supreme reality; Narayana is the supreme light; Narayana is the supreme self; Narayana is the supreme meditator; Narayana is the supreme meditation.
Yachca kinchit jagat sarvam drshyate srooyatepi va
Antar bahisca tatsvaram vyapya naaraayanaah sthitah
Whatever all this universe is, -seen or heard of, -pervading all this from inside and outside alike, stands supreme the eternal divine being (Narayana).
Anantamavyayam kavim samudrentam viswaa sambhuvam
Padma kosaa praateeksam hrdayam capyadho mukham
He is the limitless, imperishable, omniscient, residing in the ocean of he heart, the cause of the happiness of the universe, the supreme end of all striving, (manifesting himself) in the ether of the heart which is comparable to an inverted bud of the lotus flower.
Adho nishtya vitastyante nabhyaamupari tishtati
Jwaalamalaa kulaam bhaati vishwasyayatanam mahat
Below the adams apple, at a distance of a span, and above the navel (i.e., the heart which is the relative seat of the manifestation of pure consciousness in the human being), effulges the great abode of the universe, as if adorned with garlands of flames.
Santaatam silaabhistu lambaatyaa kosaannibham
Tasyante sushiram sookshman tasmin sarvam pratishtam
Surrounded on all sides by nerve-currents (or arteries), suspends the lotus-bud of the heart in an inverted position. It is in a subtle space (a narrow aperture, the sushumna-nadi), and therein is to be found the substratum of all things.
Tasyaa madhye mahaanagnir vishwachir visvato mukha
Sograabhugvibhajan tishthannahaaraa maajaraah kaavih
In that space within the heart resides the great flaming fire, undecaying, all-knowing, with tongues spread out in all directions, with faces turned everywhere, consuming food presented before it, and assimilating it unto itself.
Triyaa goordhwaa masdhassayee rasmayaatasyaa santataa
Santapayati swam deha mapadatalaamaastaagah
Tasyaa madhye vahnisikha aaneeyordhwaa vyaavasthithaa
His rays, spreading all around, side ways as well as above and below, warm up the whole body from head to foot. In the center of that (flame) abides the tongue of fire as the topmost of all subtle things. (note: due to the attachments and entanglements of the jiva in worldly enjoyment and suffering, the consciousness is enshrouded in potential as well as expressed objectivity, and hence it appears like a tiny streak of flame within the dark clouds of ignorance. But when the jiva rises above worldliness the consciousness is realized as he infinite.)
Neelaatoyaada madhyaasthad vidyullekhavaa bhaswaraa
Neevaaraasooka vattanvee peeta bhaswatyanoopama
Brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds, slender like the awn of a paddy grain, yellow (like gold) in colour, in subtlety comparable to the minute atom, (this tongue of fire) grows splendid.
Tasyaa sikhayaa madhye paramaatmaa vyavasthithaah
Saa brahmaa saa sivaah saa hariih sendraah soksharaah paramah swarat
In the middle of that flame, the supreme self dwells. This (self) is Brahma (the creator), Siva (the destroyer), Hari (the protector), Indra (the ruler), the imperishable, the absolute, the autonomous being. Prostrations again and again to the omni-formed being, the truth, the law, the supreme absolute, the Purusha of blue-decked yellow hue, the centralised-force, power, the all-seeing one.
Ritam satyam param brahmaa purusham krishnaa pingalam
Oordhwaaretam viroopaaksham viswaroopaayaa vai namo namah
Prostrations again and again to the omni-formed being, the truth, the law, the supreme absolute, the Purusha of blue-decked yellow hue, the centralised-force, power, the all-seeing one.
Naaraayanayaa vidhmahe Vasudevaayaa dheemahi Tanno vishnuh prachodayaat
We commune ourselves with Narayana, and meditate on vasudeva, may that vishnu direct us (to the great goal).
Vishnornukam veeryaani pravocham yaah paarthivaani raajaamsi yo
Askabhayaaduttaram sadhastham vichaakramanas tredhorugayo vishnuh
Raaratamasi vishnuh syooraasi vishnuh dhruvamsi vaishnavaamasi vishnave tva
Which valor and deed of the all-pervading Vishnu may I glorify? He has enveloped the earth and he heaven even up to the minutest dust of creation. Vishnu supports the abode of gods, preventing it from being shaken from its position. He takes three strides (which may mean the three strides which Vishnu took in his incarnation as Vamana or the three strides which the sun is supposed to take in the sky during the day, or he form Vishnu is supposed to take as Agni, vayu and Surya) as the most gloriously euoligised one. O thou, instrument of yajna, who are the front and rear of vishnu’s form as yajna, thou who art its mouth and its connection. Thou art the firm support. Thou art verily Vishnu. I prostrate myself before thee.
Om shanti shanti shantih
Om. May there be peace, peace, peace
December 08, 2008
Narayana Sooktam -- Hymn to Lord Narayana