Narayana Suktam

Narayana Suktam is a famous hymn of the Vedic group, stating the characters of the Absolute in its manifestation as this creation

ಓಂ|| ಸಹಸ್ರಶೀರ್ಷಂದೇವಂವಿಶ್ವಾಕ್ಷಂವಿಶ್ವಶಂಭುವಮ್| ವಿಶ್ವಂನಾರಾಯಣಂದೇವಮಕ್ಷರಂಪರಮಂಪದಮ್| ॐ॥ स॒ह॒स्र॒शीर्॑षंदे॒वं॒वि॒श्वाक्षं॑वि॒श्वशं॑भुवम्। विश्वं॑ ना॒राय॑णं दे॒व॒म॒क्षरं॑ पर॒मंपदम्। ōm sahasraśīrṣaṁ devaṁ viśvākśaṁ viśvaśambhuvaṁ,
viśvaṁ nārāyaṇaṁ devamakśaraṁ paramaṁ padam.
This universe is Eternal and is called as Visvam a roopa of lord Shri Narayana, the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent, omnipotent, and omniscient), the resplendent, the source of delight for the whole universe.
ವಿಶ್ವತಃ ಪರ’ಮಾನ್ನಿತ್ಯಂ ವಿಶ್ವಂ ನಾ’ರಾಯಣಗ್‍ಮ್ ಹ’ರಿಮ್ | ವಿಶ್ವ’ಮೇವೇದಂ ಪುರು’ಷ-ಸ್ತದ್ವಿಶ್ವ-ಮುಪ’ಜೀವತಿ | वि॒श्वतः॒ पर॑मान्नि॒त्यं॒ वि॒श्वं ना॑राय॒णग्ं ह॑रिम् । विश्व॑मे॒वेदं पुरु॑ष॒-स्तद्विश्व-मुप॑जीवति । viśvataḥ paramam nityaṁ viśvaṁ nārāyaṇagï harim,
viśvamevedaṁ puruṣastadviśvamupajīvati.
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.
ಪತಿಂ ವಿಶ್ವ’ಸ್ಯಾತ್ಮೇಶ್ವ’ರಗ್ಂ ಶಾಶ್ವ’ತಗ್‍ಮ್ ಶಿವ-ಮಚ್ಯುತಮ್ | ನಾರಾಯಣಂ ಮ’ಹಾಙ್ಞೇಯಂ ವಿಶ್ವಾತ್ಮಾ’ನಂ ಪರಾಯ’ಣಮ್ | पतिं॒ विश्व॑स्या॒त्मेश्व॑र॒ग्ं॒ शाश्व॑तग्ं शि॒व-मच्युतम् । ना॒राय॒णं म॑हाज्ञे॒यं॒ वि॒श्वात्मा॑नं प॒राय॑णम् । patiṁ viśvasyātmeśvaragï śāśvatagï  śivamacyutam,
nārāyaṇaṁ mahājñeyaṁ viśvātmānaṁ parāyaṇam.
The protector of the universe, the Lord of all souls, 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).
ನಾರಾಯಣಪ’ರೋ ಜ್ಯೋತಿರಾತ್ಮಾ ನಾ’ರಾಯಣಃ ಪ’ರಃ | ನಾರಾಯಣಪರಂ’ ಬ್ರಹ್ಮ ತತ್ತ್ವಂ ನಾ’ರಾಯಣಃ ಪ’ರಃ | ನಾರಾಯಣಪ’ರೋ ಧ್ಯಾತಾ ಧ್ಯಾನಂ ನಾ’ರಾಯಣಃ ಪ’ರಃ | ना॒राय॒णप॑रो ज्यो॒ति॒रा॒त्मा ना॑राय॒णः प॑रः । ना॒राय॒णपरं॑ ब्र॒ह्म॒ तत्त्वं ना॑राय॒णः प॑रः । ना॒राय॒णप॑रो ध्या॒ता॒ ध्या॒नं ना॑राय॒णः प॑रः । nārāyaṇaḥ paro jyotirātmā nārāyaṇaḥ paraḥ.
nārāyaṇaḥ paraṁ brahma tattvaṁ nārāyaṇaḥ paraḥ,
nārāyaṇaḥ paro dhyātā dhyānam nārāyaṇaḥ paraḥ.
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.
ಯಚ್ಚ’ ಕಿಂಚಿಜ್ಜಗತ್ಸರ್ವಂ ದೃಶ್ಯತೇ” ಶ್ರೂಯತೇ‌உಪಿ’ ವಾ |ಅಂತ’ರ್ಬಹಿಶ್ಚ’ ತತ್ಸರ್ವಂ ವ್ಯಾಪ್ಯ ನಾ’ರಾಯಣಃ ಸ್ಥಿ’ತಃ | यच्च॑ कि॒ञ्चिज्जगत्स॒र्वं॒ दृ॒श्यते॓ श्रूय॒ते‌உपि॑ वा ।अन्त॑र्ब॒हिश्च॑ तत्स॒र्वं॒ व्या॒प्य ना॑राय॒णः स्थि॑तः । yacca kiñcijjagatsarvaṁ dṛśyate śrūyate’pi vā,
antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ.
Whatever this entire universe is, seen or heard of—pervading entirely, from inside and outside alike, stands supreme is the Eternal Divine Being (Narayana).
ಅನಂತಮವ್ಯಯಂ’ ಕವಿಗ್‍ಮ್ ಸ’ಮುದ್ರೇ‌உಂತಂ’ ವಿಶ್ವಶಂ’ಭುವಮ್ | ಪದ್ಮಕೋಶ-ಪ್ರ’ತೀಕಾಶಗ್ಂ ಹೃದಯಂ’ ಚಾಪ್ಯಧೋಮು’ಖಮ್ | अनन्त॒मव्ययं॑ क॒विग्ं स॑मु॒द्रे‌உन्तं॑ वि॒श्वशं॑भुवम् । प॒द्म॒को॒श-प्र॑तीका॒श॒ग्ं॒ हृ॒दयं॑ चाप्य॒धोमु॑खम् । anantamavyayaṁ kavigï samudre’ntaṁ viśvaśambhuvam,
padmakośapratīkāśagï hṛdayaṁ cāpyadhomukham.
He is the Limitless, Imperishable, Omnipresent, Omniscient, Omnipotent, residing in the ocean of the 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.
ಅಧೋ’ ನಿಷ್ಟ್ಯಾ ವಿ’ತಸ್ಯಾಂತೇ ನಾಭ್ಯಾಮು’ಪರಿ ತಿಷ್ಠ’ತಿ | ಜ್ವಾಲಮಾಲಾಕು’ಲಂ ಭಾತೀ ವಿಶ್ವಸ್ಯಾಯ’ತನಂ ಮ’ಹತ್ | अधो॑ नि॒ष्ट्या वि॑तस्या॒न्ते॒ ना॒भ्यामु॑परि॒ तिष्ठ॑ति । ज्वा॒ल॒मा॒लाकु॑लं भा॒ती॒ वि॒श्वस्याय॑त॒नं म॑हत् । adho niṣṭayā vitasyānte nābhyāmupari tiṣṭhati,
jvālamālākulaṁ bhāti viśvasyāyatanaṁ mahat.
Below the Adam’s apple (Thyroid gland), 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.
ಸಂತತ’ಗ್‍ಮ್ ಶಿಲಾಭಿ’ಸ್ತು ಲಂಬತ್ಯಾಕೋಶಸನ್ನಿ’ಭಮ್ | ತಸ್ಯಾಂತೇ’ ಸುಷಿರಗ್‍ಮ್ ಸೂಕ್ಷ್ಮಂ ತಸ್ಮಿನ್” ಸರ್ವಂ ಪ್ರತಿ’ಷ್ಠಿತಮ್ | सन्तत॑ग्ं शि॒लाभि॑स्तु॒ लम्ब॒त्याकोश॒सन्नि॑भम् । तस्यान्ते॑ सुषि॒रग्ं सू॒क्ष्मं तस्मिन्॓ स॒र्वं प्रति॑ष्ठितम् । santatagï śilābhistu lambatyākośasannibham,
tasyānte suṣiragï sūkśmaṁ tasmin sarvaṁ pratiṣṭhitam.
Surrounded on all sides by nerve-currents (or arteries), the lotus-bud of the heart is suspended in an inverted position. In it is a subtle space (a narrow aperture, the sushumna-nadi), and therein is to be found the Substratum of all things.
ತಸ್ಯ ಮಧ್ಯೇ’ ಮಹಾನ’ಗ್ನಿರ್-ವಿಶ್ವಾರ್ಚಿ’ರ್-ವಿಶ್ವತೋ’ಮುಖಃ | ಸೋ‌உಗ್ರ’ಭುಗ್ವಿಭ’ಜಂತಿಷ್ಠ-ನ್ನಾಹಾ’ರಮಜರಃ ಕವಿಃ | तस्य॒ मध्ये॑ म॒हान॑ग्निर्-वि॒श्वार्चि॑र्-वि॒श्वतो॑मुखः । सो‌உग्र॑भु॒ग्विभ॑जन्ति॒ष्ठ॒-न्नाहा॑रमज॒रः क॒विः । tasya madhye mahanagnirviśvārcirviśvatomukhaḥ,
so’grabhug vibhajan tiṣṭhan āhāramajaraḥ kaviḥ.
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 all food presented before it, and assimilating it into itself.
ತಿರ್ಯಗೂರ್ಧ್ವಮ’ಧಶ್ಶಾಯೀ ರಶ್ಮಯ’ಸ್ತಸ್ಯ ಸಂತ’ತಾ | ಸಂತಾಪಯ’ತಿ ಸ್ವಂ ದೇಹಮಾಪಾ’ದತಲಮಸ್ತ’ಕಃ | ತಸ್ಯಮಧ್ಯೇ ವಹ್ನಿ’ಶಿಖಾ ಅಣೀಯೋ”ರ್ಧ್ವಾ ವ್ಯವಸ್ಥಿ’ತಃ | ति॒र्य॒गू॒र्ध्वम॑धश्शा॒यी॒ र॒श्मय॑स्तस्य॒ सन्त॑ता । स॒न्ता॒पय॑ति स्वं दे॒हमापा॑दतल॒मस्त॑कः । तस्य॒मध्ये॒ वह्नि॑शिखा अ॒णीयो॓र्ध्वा व्य॒वस्थि॑तः । tiryagūrdhvamadaḥśāyī raśmayastasya santatāḥ,
santāpayati svaṁ dehamāpātatalamastakam,
tasya madhye vahniśikhā aṇīyordhvā vyavasthitaḥ.
His rays, spreading all round, sideways as well as above and below, warm up the whole body from head to foot. In the centre of That (Flame) abides the Tongue of Fire as the topmost among all subtle things.
Note:—Due to the attachments and entanglement of the jiva in worldly enjoyment and suffering, the Consciousness is enshrouded in potential as well as expressed objectivity; 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 realised as the Infinite.
ನೀಲತೋ’-ಯದ’ಮಧ್ಯಸ್ಥಾದ್-ವಿಧ್ಯುಲ್ಲೇ’ಖೇವ ಭಾಸ್ವ’ರಾ | ನೀವಾರಶೂಕ’ವತ್ತನ್ವೀ ಪೀತಾ ಭಾ”ಸ್ವತ್ಯಣೂಪ’ಮಾ | नी॒लतो॑-यद॑मध्य॒स्था॒द्-वि॒ध्युल्ले॑खेव॒ भास्व॑रा । नी॒वार॒शूक॑वत्त॒न्वी॒ पी॒ता भा॓स्वत्य॒णूप॑मा । nīlatoyadamadhyasthād vidyullekheva bhāsvarā,
nīvāraśūkavattanvī pītā bhāsvatyaṇūpamā.
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) glows splendid.
ತಸ್ಯಾ”ಃ ಶಿಖಾಯಾ ಮ’ಧ್ಯೇ ಪರಮಾ”ತ್ಮಾ ವ್ಯವಸ್ಥಿ’ತಃ | ಸ ಬ್ರಹ್ಮ ಸ ಶಿವಃ ಸ ಹರಿಃ ಸೇಂದ್ರಃ ಸೋ‌உಕ್ಷ’ರಃ ಪರಮಃ ಸ್ವರಾಟ್ || तस्या॓ः शिखा॒या म॑ध्ये प॒रमा॓त्मा व्य॒वस्थि॑तः । स ब्रह्म॒ स शिवः॒ स हरिः॒ सेन्द्रः॒ सो‌உक्ष॑रः पर॒मः स्व॒राट् ॥ tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ,
sa brahma sa śivaḥ sa hariḥ sendraḥ so’kṣaraḥ paramaḥ svarāṭ.
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.
ಋತಗ್‍ಮ್ ಸತ್ಯಂ ಪ’ರಂ ಬ್ರಹ್ಮ ಪುರುಷಂ’ ಕೃಷ್ಣಪಿಂಗ’ಲಮ್ | ಊರ್ಧ್ವರೇ’ತಂ ವಿ’ರೂಪಾ’ಕ್ಷಂ ವಿಶ್ವರೂ’ಪಾಯ ವೈ ನಮೋ ನಮಃ’ || ऋतग्ं स॒त्यं प॑रं ब्र॒ह्म॒ पु॒रुषं॑ कृष्ण॒पिङ्ग॑लम् । ऊ॒र्ध्वरे॑तं वि॑रूपा॑क्षं॒ वि॒श्वरू॑पाय॒ वै नमो॒ नमः॑ ॥ ṛtagï satyaṁ paraṁ brahma puruṣaṁ kṛṣṇapiṅgalam,
ūrdhvaretaṁ virūpākśaṁ viśvarūpāya vai namo namaḥ.
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.
ಓಂ ನಾರಾಯಣಾಯ’ ವಿದ್ಮಹೇ’ ವಾಸುದೇವಾಯ’ ಧೀಮಹಿ | ತನ್ನೋ’ ವಿಷ್ಣುಃ ಪ್ರಚೋದಯಾ”ತ್ || ॐ ना॒रा॒य॒णाय॑ वि॒द्महे॑ वासुदे॒वाय॑ धीमहि । तन्नो॑ विष्णुः प्रचो॒दया॓त् ॥ ōm nārāyaṇāya vidmahe vāsudevāya dhīmahi,
tanno viṣṇuḥ pracodayāt.
We commune ourselves with Narayana, and meditate on Vaasudeva; May that Vishnu direct us (to the Great Goal).
ಓಂ ಶಾಂತಿಃ ಶಾಂತಿಃ ಶಾಂತಿಃ’ || ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥ ōṁ śāntiḥ śāntiḥ śāntiḥ.
Om. May there be Peace, Peace, and Peace.

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