ಾಾಯಣಹೃದಯ

{॥ ಾಾಯಣಹೃದಯ ॥}

॥ ೕೖ ನಮಃ ॥

॥ ೕಮೇ ಾಾಯಾಯ ನಮಃ ॥

ಅಥವರಹೆೕ ಉತರ ಖೆೕ

॥ ೕ ಾಾಯಣ ಹೃದಯ ॥

|| SHRI NARAYANA HRIDAYAM ||

INTRODUCTION:- The following abbreviations are used in the comments

that follow. (1) Narayana Hridayam - NH. (2) Laxmi Hridayam - LH

(3) Vishnu Sahasranama with the commentary of Shri Shankaracharya - VS.

(4) Bhagavad Gita - BG. (5) Shrimad Bhagavatham - BH (6) Lalitha Sahasranamam

- LS. (7) Vivekachudamani of Shri Shankaracharya - VC. (8) Katha Upanishad

- KU. (9) Mundaka Upanishad - MU.

Narayana Hridayam stotram is unique in that it is coupled with another stotram

Laxmi Hridayam to form a pair. They are found in the

Atharva Rahasyam. They were given out by sage Bhargava.

They belong to the category of stotram ೊೕತ .

The appellation stotram, stuti and stavam all describe a

hymn only. ಸವಃ ೊೕತಂ ನುಃ ಸುಃ । says Amara, the Sanskrit

lexicon. They all narrate the qualities of a deity. ಗುಣಸಂೕತನ

is stotram, says Shri Shankaracharya in his commentary to Vishnu

Sahasranama. The Lord in His true form is described in the scriptures

as having no attributes or qualities such as name, form or qualities.

ಯತದೆೕಶ-ಮಾಹ-ಮೋತ-ಮವಣಮಚಕುಃೊೕತಂ ತದಾ-ಾದ ।

ತಂ ಭುಂ ಸವಗತಂ ಸುಸೂಕಂ ತದವಯಂ ಯದೂತೕಂ ಪಪಶ ೕಾಃ ॥

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MU(1-1-5.)

But since such a God will be impossible for a devotee to comprehend and

relate with, the scriptures say that the Lord is also available with

names and forms. This makes it easy for a devotee to worship Him. The

kindly Lord accepts this kind of worship also.

STOTRAM:- Customarily a stotram describes a hymn that is ancient. It

is generally found in vedas, puranas or itihasas such as the Ramayana

or Mahabharatha. Thus we call Vishnu Sahasranama and the Lalitha

Sahasranama as stotras. So also we call Aditya Hridayam as stotram. They

were narrated by some sage, but the sage himself is not the author. He

had heard it or got it from some one. Thus the origin is not known and

is lost in antiquity. Generally the sage who narrates it says something

about its glory in the beginning. He also appends a list of benefits

one will get by reciting it or using it in some specific manner as in

a sacrifice or homa. This is known as phalashruti (ಫಲಶುಃ ।).

Thus, we find these parts or components in these two stotras (NH)

and (LH). But some hymns composed by great acharyas or saints later on

that were outpourings of intense devotion also carry the appellation

stotram. The popular Kanakadhara Stotram by Shri Shankaracharya and

Hayagriva Stotram by Shri Vedanta Desika are examples of this kind.

But the borderline has become grey with the result that nowadays any

hymn is being called a stotram.

WHY RECITE STOTRAM? :- Let us briefly discuss as to why should one listen

to and recite stotras. Our scriptures repeatedly state that the birth

as a human being is very rare and so immensely valuable. Rarer still

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are the desire for liberation and association of noble souls They urge

us to appreciate the fact and make best use of our birth as humans .

ದುಲಭಂ ತಯೕೈತೆೕಾನುಗಹ-ೇತುಕ ।

ಮನುಷತಂ ಮುಮುಕುತಂ ಮಾರುಷಸಂಶಯಃ ॥ VC(No.3)

The reason for saying that a human

birth is great should be obvious. Animals may be stronger, faster

and have capabilities such as very acute hearing, keen eye sight etc.,

which we do not possess. Still we claim to be superior to them because

we humans are endowed with the power of reasoning and common sense.

With these gifts we can plan our future intelligently, set goals and do

all that is needed to attain the goals. Our scriptures say that if, after

being born as a human being, one fails to exploit these gifts properly

and achieve the goals, then that person is no different from an animal.

ಆಾರ-ಾ-ಭಯ-ಮುಖಾ ಾಾನೕತ ಪಶುನಾಾ ।

ಬು ೇಾಮೋ ೇೋ ಬುಾ ೕನಃ ಪಶುಃ ಸಾನಃ ।

GOALS - The goals may vary from one person to the other and so can

be numerous. But our sages have analysed these numerous goals and

divided them into four categories. They are (1) dharma, (2) artha or

material acquisitions like wealth, house, family etc., (3) kama or

sense pleasures that wealth and other material acquisitions mentioned

earlier can provide and finally (4) mokSha or liberation. These are known

as ರುಾಾಃ since thay are sought after by people. ಅಥಃ = goal.

(1) Dharma - Performing actions as prescribed by our scriptures

is called dharma. One who wants to move up the spiritual path is enjoined

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to follow the injunctions, though they may superficially appear to be

illogical or inconvenient. Going against them is termed as a sinful

act and will lead to one's downfall. Krishna states this clearly in BG (16-23,24).

ಯಃ ಾಸಮುತಜ ವತೇ ಾಮಾರತಃ ।

ನ ಸ ಾೕ ನ ಸುಖಂ ಪಾಂ ಗ ॥ ೨೩॥

ತಾ-ಾಸಂ ಪಾಣಂ ೇ ಾಾಾಯ-ವವೌ ।

ಾಾ ಾಸಾೋಕಂ ಕಮ ಕತುಾಹ ॥ ೨೪॥

(2) Artha - We need wealth and other

material comforts to enable us to lead a worry-free life. Besides, money

is required to perform religious duties like, going on pilgrimages,

pujas, charity etc. So, seeking wealth, per se is not evil. Kalidasa,

in his famous poem Raghuvamsam says (1-7) that the kings of the dynasty

of Raghu amassed wealth for giving away to the needy and worthy and not

for enriching themselves. ಾಾಯ ಸಂಭೃಾಾಾ । Working to

acquire wealth and saving for a rainy day are recommended. It is not

decried as long the means by which the wealth is obtained is legal and

does not involve injury or harm to others. (3) Kama - Our scriptures

allows one to enjoy the benefits of artha (i.e) wealth earned. They

include house, family, friends etc. But, as said in the case of artha

above, the enjoyments sought and indulged in should not be illegal or

against the dictates of the shahstras.They should not be such that will

lead to attachments and moral degradation. Having desire is natural and

allowed. In fact, Krishna says that He is behind such "proper" desires

in all beings. ಧಾರುದ ಭೂೇಷು ಾೕಽ ಭರತಷಭ।

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BG(7-11). Our scriptures talk of special prayers and rituals by which

one can obtain immense riches and pleasures including life among gods in

the heavens and even the highest world - that of the creator Brahma. This

shows that they allow us to entertain desires as long as they are "proper"

as said above. But attachment binds and so is dangerous. Our scriptures

warn us to be wary of developing attachment to money, property, relations,

people etc. (4) MokSha or liberation - means liberation from rebirth.

REAL GOAL - It is to be noted that our scriptures do not consider the

first three goals as real goals at all. The logic is this. All actions

produce results. If one does actions that are dharmic he gets the fruits

of the actions in the form of merit or punyam. If one acts contrary to

dharma, he gets the results in the form of sins or papam. One enjoys

these results in this birth or one may have to be born again once or

many times for the purpose. The fruits of punyam may be a better and

more comfortable birth in this world or higher worlds. The results of

adharmic actions may be inferior births as animals and plants or a human

birth full of sufferings and misery in the form of sickness etc. Thus one

gets entangled in the cycle of repeated births and deaths. Krishna points

out that even if one gets a place in the heavens, he should remember

that that place is got as the reward for his good deeds. As soon as the

stock of punyam is exhausted he will necessarily have to come down to

this world and rejoin the cycle of birth and death. BG(9-21)

ೇ ತಂ ಭುಾ ಸಗ-ೋಕಂ ಾಲಂ

ೕೇ ೆೕ ಮತ-ೋಕಂ ಶ ।

ಏವಂ ತೕಧಮ-ಮನುಪಪಾ

ಗಾಗತಂ ಾಮಾಾ ಲಭೆೕ ॥

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This is awful. So, our scriptures do not consider the three goals as

commonly understood as real goals. Only liberation or mokSha is said to

be the real goal since after attaining mokSha one escapes the agony of

samsara. Therfore it is known as the supreme goal or ಪರಮರುಾಥಃ ।

Samsara implies being born, growing up, going through the ups and

downs of life, growing old and dying only to be born again. Liberation is

freedom for ever. So it becomes the duty of every intelligent person to

work for liberation and not keep on wallowing in samsara. Keeping the

above facts in mind, the scriptures define the purpose of the goals in

a very different manner. They ask us to use these three goals for

achieving spiritual progress in order to escape samsara. One should

do dharma to earn wealth which should be used to earn religious merit

and not for enjoying sensuous pleasures. The goal of dharma should be

kept as spiritual progress. The aim of kama should not be taken as

enjoying sense pleasures but should just be keeping the body and soul

together. The aim of keeping the body and soul together should be to

strive and learn about the way to liberation and not strive to attain

transient pleasures like the enjoyment in heaven etc.

ಧಮಸ ಾಪವಗಸ ಾೋಽಾೕಪಕಲೇ ।

ಾಥಸ ಧೖಾನಸ ಾೕ ಾಾಯ  ಸತಃ ॥

ಾಮಸ ೇಯೕಾೋ ೕೇತ ಾವಾ ।

ೕವಸ ತತಾಾ ಾೋ ಯೆೕಹ ಕಮಃ ॥ (BH - 1-3-9,10).

The devotees of the Lord were very clear about the above facts. For

example, Kulasekhara declares that he is not interested in the three

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goals - dharma, artha and kama. He says that let events, good or bad,

happen according to karmas he had done. He prays to the Lord to grant

him unwavering devotion to His lotus like feet in this and in future

births. (Mukundamala).

ಾಾ ಧೕ ನ ವಸುಚೕ ೈವ ಾೕಪೋೇ

ಯದದವಂ ಭವತು ಭಗವ ವಕಾನುರೂಪ ।

ಏತಾಥಂ ಮಮ ಬಹುಮತಂ ಜನಜಾನೇಽ

ತಾಾೕರುಹಯುಗಗಾ ಾ ಭರಸು ॥

LIBERATION:- Liberation, as said earlier, means liberation from

cyclic birth. It is spoken as attaining the lotus feet of the Lord in

the puranas. According to upanishads liberation means dropping one's

identification with the body/mind complex and realising his/her divine

nature. The scriptures assert that one is distinct from the body/mind

complex and is indeed divine in nature and so is not subject to sorrows

and rebirth.The wrong identification with the body/mind complex is

due to wrong knowledge or nescience known as ajnanam (ಅಾನ).

Thus, liberation implies settling down in our true or real nature which

is divine and thus be free from problems for ever afterwards. ತರ

ೋಕಾತ। says the upanishad. Because of this reason, Krishna says

there is no gain greater than this. BG(6-22).

ಯಂ ಲಾ ಾಪರಂ ಾಭಂ ಮನೇ ಾಕಂ ತತಃ ।

ಯೋ ನ ದುಃೇನ ಗುರುಾಽ ಾಲೇ ॥

DESIRE FOR LIBERATION:- For this reason, liberation does indeeed

sound immensely attractive. But the sad truth is that it has

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very few takers. Only a minuscule minority is interested in seeking

liberation. Krishna ruefully says this in Gita. ಮನುಾಾಂ ಸಹೆೕಷು

ಕದತ ದೕ। BG(7-3). Yama, the Lord of death, also

bemoans the fact, and says that the dullards are attracted by sense

pleasures and so choose the path of mundane prosperity, but the wise

choose the path of liberation. KU (1-2-2).

ೆೕಯಶ ೆೕಯಶ ಮನುಷೕತ-ೌ ಸಂಪೕತ ನ ೕರಃ ।

ೆೕೕ  ೕೋಽ ೆೕಯೇ ವೃೕೇ ೆೕೕ ಮೊೕ ೕಗೆೕಾ ವೃೕೇ ॥

Wrong knowledge can be righted only by right knowledge called

jnanam (ಾನ।) just like darkness can be removed only by

bringing in light. The way to gain jnanam is described in a very

systematic manner in our scriptures. However, our scriptures never

tire of warning that the path to gain wisdom is extremely difficult.

"The wise men say it is as difficult as walking on the razor's edge"

said Yama to his disciple Nachiketas. ಕುರಸ ಾಾ ಾ ದುರತಾ

ದುಗಂ ಪಥಸತವೕ ವದ। KU (1-3-14). KrishnA too says this.

ಅವಾ  ಗದುಃಖಂ ೇಹವ-ರಾಪೇ। BG(12-5) The reason

that this path is very difficult for most people is that their minds are

sullied by negative qualities like desires, anger, attachments, jealousy

etc. These qualities cloud the intellect and often distort judgement.

Impelled by anger or greed one may turn selfish and indulge in illegal or

immoral acts. Our scriptures declare that people who have such weaknesses,

will always be distracted and so cannot comprehend the subtle spiritual

wisdom. Even after hearing about liberation repeatedly, their minds

will not be excited enough to take a step in that direction. This

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is very unfortunate. ಾರೋ ದುಶಾಾಾೊೕ ಾಸಾತಃ

। ಾಾನಾನೋ ಾಽ ಪಾೇೈನಾಾ ॥ KU(1-2-24). So it is

said that one with the desire for liberation, known as ಮುಮುಕುತ is a

rare phenomenon.

The first thing to do for one who desires liberation

is to purge the mind of such distracting traits and steady it. This

is achieved by regular performance of prescribed karma or duties. However

we saw earlier that karmas produce results and lead to rebirth. The way to

escape the results is to blend karma with devotion or bhakti. One continues

to engage himself in all regular activities, but escapes the results by offering

the results to the Lord. The results having been offered to God will not attach

to the performer of the action. Krishna says this in BG(9-27, 28).

ಯತೋ ಯದಾ ಯಜುೋ ಕಾ ಯ ।

ಯತಪಸ ೌೆೕಯ ತತುರುಷ ಮದಪಣ ॥ ೨೭॥

ಶುಾಶುಭ-ಫೈೇವಂ ೕಕೇ ಕಮಬನೈಃ । ೨೮।

He tells Arjuna: " whatever you do, whatever you eat, whatever sacrifices you

perform, whatever you give by way of charity, whatever austerities you

engage yourself in do it as as offering to Me. By doing so, you will be

liberated from the bonds of action that result in good or evil results."

In this way, actions done, but withou any desire for results, lead to

purification of the mind. ತಸ ಶುದೕ ಕಮ। VC(11). and

ೕನಃ ಕಮ ಕುವ ಸಙಂ ತಾತಶುದೕ ॥ BG(5-11).

ASSOCIATION OF SAINTS:- As the mind sheds its impurities and gets pure,

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God's grace slowly reveals itself like the full moon emerging from behind the

clouds. The kindly Lord arranges for him to come into contact with noble

souls, like sadhus or saints. Our shastras describe them as the messengers

of God.They move around the world telling people about the weaknesses

of the life one normally leads and explaining the need for treading the

spiritual path. They do this without any expectations.They have found

the source of happiness. They have the noble desire that others too

should take to the spiritual path and find everlasting happiness. Shri

Shankaracharya says this.

ಾಾ ಮಾೊೕ ವಸ ಸನಃ ವಸನವೊೕಕತಂ ಚರನಃ ।

ೕಾ ಸಯಂ ೕಮಭಾಣವಂ ಜಾ- ನೇತುಾಾನ ಾರಯನಃ ॥ VC (37).

We, normally will not be able to identify a saint, because he will look

like anyone else and will shun publicity and crowds. It is only God's

grace that can lead to a meeting with a mahatma and make us listen to

his words. Thus, a human birth is a rarity in the first place and rarer

still is the meeting with a saintly person. King Nimi says this when he

gets a chance to meet the nine yogis. BH(11-2-29).

ದುಲೋ ಾನುೋ ೇೋ ೇಾಂ ಕಣಭಙುರಃ ।

ತಾಽ ದುಲಭಂ ಮೆೕ ೈಕುಣಯದಶನ ॥

As the minds of saints are imbued with devotion, they take delight

in talking about the Lord - who is none other than their inner self -

and not about mundane matters.

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ಮಾ ಮದತ-ಾಾ ೋಧಯನಃ ಪರಸರ ।

ಕಥಯನಶ ಾಂ ತಂ ತುಷ ಚ ರಮ ಚ ॥BG(10-9).

The words of such God intoxicated devotees have great power. They go to

the heart and so can work wonders. As one comes into contact with them

and listen to their nectar like words, they strengthen the devotion.

The mind slowly turns away from the world and towards the Lord. The

worldly attractions and worries gradually lose their hold. Mind becomes

calm and peaceful. It acquires qualities required to for spiritual

progress. These qualities are said to be four in number and are known

in the vedantic parlance as ಾಧನ ಚತುಷಯ or four means of

attainment. They are described in texts like Viveka Chudamani and Tattva

Bodha. They are more elaborately described by Krishna in chapter 16 of

Bhagavat Gita. He calls them as ೈೕ ಸಂಪ or divine qualities

They are necessarily to be acquired by one stepping on to the path

of liberation. ೈೕ ಸಮೕಾಯ। says Krishna. BG(16-5).

It is difficult to acquire these virtues by practice. But one need

not despair and refrain from making any attempt in this direction. Our

shastras are aware of this problem and provide an attractive solution

to the seemingly difficult problem. They say that one who worships the

Lord regularly and practises devotion to Him gets over the difficulties

with His grace and acquires the qualifications as by-products. He will,

therefore progress without much effort on the spiritual path. Krishna

makes this assurance. BG(18-55).

ಭಾ ಾಮಾಾ ಾಾ ಯಾ ತತತಃ ।

ತೋ ಾಂ ತತೋ ಾಾ ಶೇ ತದನನರ ॥

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and again in BG(18-58) ಮತಃ ಸವದುಾ ಮತಾಾತಷ।

The easiest methods of worship are listening to His glories as described

in stotras, puranas etc., or chanting stotras or repeating His names by way

of doing japa. That is why in the introduction to Vishnu Sahasranama we find

Yudhistira asking Bhishma for a simple method that will give one freedom

from samsara. ಂ ಜಪನುಚೇ ಜನುಃ ಜನಸಂಾರ-ಬನಾ।

Bhishma answers that the best and also the simplest method to tide over

all kinds of sorrows, including samsara, is reciting the hymns that sing

the praise of the Lord. ೋಾಧಕಂ ಸುವತಂ ಸವದುಃಾೋ

ಭೇ। and

ಏಷ ೕ ಸವಧಾಣಂ ಧೕಽಕತೕ ಮತಃ ।

ಯದಾ ಣೕಾಕಂ ಸೈರೇನರಃ ಸಾ ॥

Shri Shankaracharya, in his commentary to the above line,

explains why Bhishma said this is the "best method". He says

ಂಾ-ರುಾನರ-ದಾನರ-ೇಶಾಾ-ಯಾನೇಕತಂ

ಆೆೕ ಾರಣ । That is, this method does not involve causing injury

to other beings as in animal sacrifices, does not require help from

another person, or money, or depend on a particular time as Ekadasi or

Amavasya or travel to holy places such as Kasi or Rameshvaram. It can

be practised by any one irrespective of age, sex, status in society etc.

The sage Naradha emphasises the importance when he told Shri Vyasa that

recitng the hymns which enumerate the virtues of the Lord is the abiding

purpose of doing austere penances, rituals, recitation of vedas etc.

ಇದಂ  ಂಸಸಪಸಃ ಶುತಸ ಾ ಷಸ ಸೂಕಸ ಚ ಬುದತೕಃ ।

ಅಚುೋಥಃ ಕರೂೋ ಯದುತಮೊೕಕಗುಾನುವಣನ ॥ BH(1-8-22).

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The reason is, that by practising devotion to God one gets the four

qualifications necessary to progress on the spiritual path that culminates

in wisdom or jnanam as by-products. Shri Shankaracharya says this in

his AparokShanubhuti thus.

ಸ-ವಾಶಮಧೕಣ ತಪಾ ಹ-ೋಷಾ ।

ಾಧನಂ ಪಭೇ ಂಾಂ ೈಾಾ-ಚತುಷಯ ॥

Shri Bhagavatam also says this. BH(1-2-8).

ಾಸುೇೇ ಭಗವ ಭೕಗಃ ಪೕತಃ ।

ಜನಯಾಶು ೈಾಗಂ ಾನಂ ಚ ಯದೈತುಕ ॥

Thus, it is necessary to perform our prescribed duties and in

addition, make listening to and reciting stotras an essential part of our daily routine

to intensify the devotion. The scriptures contain hymns that narrate the qualities of

God with name and form. Shri Rudram is a well known example of a vedic

hymn. The Kaivalyopanishad says that recitning Shri Rudram will purify

one of all sins. ಯಃ ಶತರುೕಯಮೕೇ, ೋಽೋ ಭವ,

ಸುಾಾಾತೂೋ ಭವ, ಬಹಹಾತೂೋ ಭವ, ಕೃಾಕೃಾತೂೋ

ಭವ, ತಾದಮುಕಾೋ ಭವ। In addition, we have

hymns in puranas. Our acharyas and other devotees have also contributed

many hymns. The recital of such hymns is the easiest and best method of

worshipping Him and acquire purity of mind by purging it of sins. Because

of these reasons, the Lord has the name ಣಃ ಏವ ಸರಾ ಕುವಾಂ

ಸೇಾಂ ಣಂ ಕೋೕ ಣಃ । VS(925) Thus reciting hymns or

just listening to them is eminently suitable for people in this modern

age as they are pressed for time.

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SUMMARY: To summarise the above,

we should first realise that the human birth is an invaluable asset.

Our scriptures say that one gets it after many births as other beings as

birds, beasts, plants etc., depending on our karma stock. So, we should

grab the opportunity with both hands and work assiduously for liberation.

If we fail to do so, then the loss is immense since we do not know what

our next and subsequent births will be and when we will get another birth

as a human being again and will be able to work our way up. At this point

there may be an argument. One may say that he will do lot of good karmas,

earn plenty of merit or punyam and as a result gain birth in higher worlds. This

may be in the world of gods such as Indra and may be even in that of Lord

Brahma the creator. There one can have a great time, full of enjoyment

and also work for liberation in such a wonderful environment. This is

not a wise argument, say our acharyas. The upanishad says that the vision

of the Self can be had clearly in the mind, as in a mirror, only in this

world. It cannot be had clearly in the world of Gandarvas, manes and gods

like Indra. These worlds are meant for enjoyment of pleasures got as a

result of many good karmas. The mind that is behind the senses will,

therefore, be pulled in many directions. The image of the Self will

consequently be scattered like the reflection on the surface of water

that is agitated by the wind and so not clear. One will be unable to

concentrate on the spiritual progress. KU(II-III-5)

ಯಾದೇ ತಾಽಽತ ಯಾ ಸೆೕ ತಾ ತೃೋೇ ।

ಯಾಽ ಪೕವ ದದೃೇ ತಾ ಗನವೋೇ ಾಾತಪೕವ ಬಹೋೇ ॥

If one misses the chance to attain liberation in this world, then

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he can get a chance to get vision of the Self clearly only in the

Brahma Loka. But that world is the highest one and very difficult to

attain. It can be reached only by numerous special kinds of rites

and meditation. Therefore one should leave no stone unturned to

attain liberation in this world itself. Krishna tells Uddhava that,

sense-enjoyments can be had in any body, but realisation can be had only

with the human body. So, keeping in the mind the fact that the human

body is fragile, one should make haste and strive for liberation here

itself. BH(11-9-26).

ಲಾ ಸುದುಲಭದಂ ಬಹುಸಂಭಾೆೕ

ಾನುಷಮಥದಮತಮೕಹ ೕರಃ ।

ತೂಣಂ ಯೇತ ನ ಪೇದನುಮೃತು ಾವ-

ೆೕಯಾಯ ಷಯಃ ಖಲು ಸವತಃ ಾ ॥

Shri Shankaracharya, in his commentary to the above verse quoted from

the KU (II-III-5) makes a subtle observation. The upanishad says that

the vision of the Self may be had distincly, as in a mirror, in our

intellect in this world. The idea, he says, is that the reflecton will

be distinct in a mirror, only when it is spotlessly clear. Similarly,

the mind, in order to be able to reflect the Self clearly, should first be

made absolutely clear by the performance of prescribed duties, prayers,

meditation etc. ಸಬುೌ ಆದಶವಮಲ-ಭೂಾಾಂ ಕಾತೋ

ದಶನಂ ಭವೕತಥಃ । Then, with the guidance of a guru and

following his instructions one can progress towards liberation.

NARAYANA HRIDAYAM AND LAXMI HRIDAYAM:- Narayana Hridayam (NH) and

Laxmi Hridayam (LH) form a pair of very valuable and sacred hymns. NH is the

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shorter one. It consists of only 37 verses. LH is longer and consists of 108

verses. The word (ಹೃದಯ) hridayam is popularly taken to mean the

heart. The word also is used to mean secret, true or divine knowledge.

Being hymns found in the Veda the Narayana Hridayam and Laxmi Hridayam

Stotras are highly efficacious. They are sanctifying as was said

of Shri Rudram earlier. They also contain recondite vedantic truths

which may be found in the upanishads, puranas, Bhagavad Gita etc. These

truths are also to be seen in other stotras and in the hymns of later

acharyas. ಲೕಹೃದಯೇ ೊೕೆೕ ಸವಮನ ಪಾತ । (NH - 33).

So, to describe them as hridayam is very apt. They are, therefore,

very precious. For these reasons they are considered very sacred and

therefore secret - not to be easily given out. ೋಪೕತತಾ ಕುಾ

ನ ಸವತ ಪಾಶೕ । says Narayana Hridayam (34) in its later

part. Because of this restriction these stotras were handed down from a

worthy guru to deserving disciples only. They were not freely available

like Vishnu Sahasranamam.

Only some noteworthy features of this stotram (NH) could be mentioned

in this brief introduction. The reader is requested to read the comments

given to the LH also (available in this site under the headimg Laxmi in

the category DEVI) as these two stotras are linked.

The Narayana Hridayam stotram contains sixteen verses in the beginning

that narrate the glory of the Lord. Verses No. 1 and 2 describe the Lord

with form. This is suitable for meditation. This form is to be retained

in the mind when reciting the NH.

But there is another form of the Lord which needs to be known. This

is the form that Krishna discusses in Chapter 7 of BG.

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The Lord says He has two aspects. The "superior" one

has no attributes. It is the very soul of all beings and sustains the

universe. The other, namely, the "inferior" aspect is divided into eight

categories and from that the universe of names and forms evolves. This

is said to be "inferior" aspect since people get snared in names and

forms and overlook the Lord behind them who sustains the universe.

A familiar example is that we go to a theatre and watch a movie. We get

absorbed in the movie and forget to notice the screen. It is the screen

that is behind the movie and sustains it, but this fact is overlooked.

Similarly we are absorbed in the world of names and forms and fail

to notice the Lord who bears all the names and forms.

They, thus get caught in samsara. This aspect is known as Prakriti

or maya. Krishna says that His maya is very powerful and difficult to

cross over without His grace. BG(7-14) ೈೕ ೆೕಾ ಗುಣಮೕ ಮಮ

ಾಾ ದುರತಾ ॥ ಾೕವ ೕ ಪಪದೆೕ ಾಾೕಾಂ ತರ ೇ ॥

The supreme Being, known as Brahman, when associated with maya is known as

Ishvara or Maheshvara and becomes the cause of the universe through the agency of

Maya. ಾಾಂ ತು ಪಕೃಂ ಾಾನಂ ಚ ಮೇಶರ । says

the Svetasvataropanisad (4-10). Everything is born of Prakriti. Maya,

in Sanskrit, is of femenine gender. So, it is spoken of as the consort

of the Lord, Mother Goddess or Lalitha, LakShmi etc. Thus, though they

are spoken as two items, they are indeed one indivisible Brahman only.

Shri Shankaracharya says this in his Saundaryalahari (sloka No.97).

ಾಾಹುೆೕೕಂ ದುಣಗೃೕಾಗಮೋ\

ಹೇಃ ಪೕಂ ಪಾಂ ಹರಸಹಚೕಮತನಾ ।\

ತುೕಾ ಾ ತಂ ದುರಗಮ-ೕಮ-ಮಾ\

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ಮಾಾಾ ಶಂ ಭಮಯ ಪರಬಹ-ಮ ॥

He says that wise people who are well read in the scriptures say that You are

Sarasvati the consort of Brahma the creator; again they say You are Laxmi

the consort of Hari and also You are Parvati the consort of Siva. You are beyond

the three and are the limitless One who is very difficult to reach. You

are the Maya who makes the entire universe go round and round.

Thus, Ishvar and Maya are inseparable and are known as the parents

of the universe. This concept is depicted in our shastras as Ardhanariswara in

whom both Siva and Parvati share half of one body.

The poet Kalidasa says this in the invocatory verse to

his immortal classic Raghuvamsam as follows. ಾಗಾವ ಸಂಪೃೌ

ಾಗಥಪಪತೕ। ಜಗತಃ ತೌ ವೆೕ ಾವೕಪರೕಶೌ ॥ He

salutes Parvati and Parameswara who are the parents of the Universe and

who are (inseparably) united like the speech and its sense. Prakriti or

maya named variouly as Parvati or Laxmi is the creative power of the Lord.

He indeed is the causeless cause of everything that are the products or

effect. It is to be noted that the properties of the cause will be there

in the products. Thus, ornaments made of gold will have the properties of

gold. Gold has no form but the ornaments are many and have different forms

and names. Same is the case with vessels made of clay and so on. In the

same way, Lord is the cause of everything. The visible universe contains

numerous items, right from Brahma the creator to insignificant insects

and inanimate things. But they are all manifestations of the Lord only,

but they all bear different forms and names. This is brought out in verse

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No. 3 to 18. These verse say that there is nothing apart from Him and all

were His manifestations only. For this reason these verses are very significant.

The words used herein will sound familiar since they are same as the

verses in the Narayana Suktam said along with the Purusha Suktam.

The verses are:

ಶಂ ಾಾಯಣಂ ೇವಮಕರಂ ಪರಮಂ ಪದ ।

ಶತಃ ಪರಾತಂ ಶಂ ಾಾಯಣ◌ँ ಹ ।

ಶೕೇದಂ ರುಷಸಶಮುಪೕವ ।

ಪಂ ಶಾೆೕಶರ◌ँ ಾಶತ◌ँ ವಮಚುತ ।

ಾಾಯಣಂ ಮಾೆೕಯಂ ಾಾನಂ ಪಾಯಣ ॥

ಾಾಯಣಪೋ ೊೕಾಾ ಾಾಯಣಃ ಪರಃ ।

ಾಾಯಣಪರಂ ಬಹ ತತಂ ಾಾಯಣಃ ಪರಃ ।

ಾಾಯಣಪೋ ಾಾ ಾನಂ ಾಾಯಣಃ ಪರಃ ।

ಯಚ ಞಿಜಗತವಂ ದೃಶೇ ಶೂಯೇಽ ಾ ।

ಅನಬಶ ತತವಂ ಾಪ ಾಾಯಣಃ ತಃ ।

These verse are eminently suitable for meditating on the Lord who is

described as being the cause of the universe. From Him only even the

creator Brahma and other gods were born. HE is every thing. There is

none greater than Him. He is the goal and He is the one who can confer

the supreme goal of mokSha and other goals spoken of earlier. So, He is

the one to be meditated upon. These verse are followed by ten verses

by which one surrenders to the Lord and seeks His grace.

The final part says that this stotram is to be recited first, to be

followed by the recital of Laxmi Hridayam and again the recital of

this stotram. This is not to be recited separately as a single piece.

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This is to stress the fact that Lord Narayana and Laxmi are indeed one

though spoken of as two different deities.

CONCLUSION. It will be evident from what is said here that both the NH

and LH are valuable hymns and like veritable mines of precious gems.

An interested reader will be able to find more gems if he digs deep into them.

The greater benefit will be, that by reciting them regularly, one will develop

devotion to Divine Couple, Lord Narayana and Goddess Laksmi,

and reap their abundant grace.

Now follows the NARAYANA HRIDAYAM stotram.

॥ ಓಂ ತತ ॥

॥ ಾಾಯಣ ಹೃದಯ ॥

ಹಃ ಓ ॥ ಅಸ ೕಾಾಯಣ-ಹೃದಯ-ೊೕತ-ಮಾಮಂತಸ ಾಗವ ಋಃ,

ಅನುಷುಪನಃ, ಲೕಾಾಯೋ ೇವಾ, ಾಾಯಣ-ೕತೇ ಜೇ ೕಗಃ ॥

॥ ಕರಾಸಃ ॥

ಾಾಯಣಃ ಪರಂ ೊೕ ಅಙುಾಾಂ ನಮಃ,

ಾಾಯಣಃ ಪರಂ ಬೆೕ ತಜೕಾಂ ನಮಃ,

ಾಾಯಣಃ ಪೋ ೇವ ಇ ಮಧಾಾಂ ನಮಃ,

ಾಾಯಣಃ ಪರಂ ಾೕ ಅಾಾಾಂ ನಮಃ,

ಾಾಯಣಃ ಪೋ ಧಮ ಇ ಕಾಾಂ ನಮಃ,

ಶಂ ಾಾಯಣ ಇ ಕರತಲಕರಪೃಾಾಂ ನಮಃ ॥

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॥ ಅಙಾಸಃ ॥

ಾಾಯಣಃ ಪರಂ ೊೕ ಹೃದಾಯ ನಮಃ,

ಾಾಯಣಃ ಪರಂ ಬೆೕ ರೇ ಾಾ,

ಾಾಯಣಃ ಪೋ ೇವ ಇ ಾೖ ೌಷ,

ಾಾಯಣಃ ಪರಂ ಾೕ ಕವಾಯ ಹು,

ಾಾಯಣಃ ಪೋ ಧಮ ಇ ೇಾಾಂ ೌಷ,

ಶಂ ಾಾಯಣ ಇ ಅಾಯ ಫ,

ಭೂಭುವಸುವೋ ಗನಃ ॥

॥ ಅಥ ಾನ ॥

ಉಾಾತಸಙಾಶಂ ೕತಾಸಂ ಚತುಭುಜ ।

ಶಙಚಕಗಾಾಂ ಾೕಲೕಪಂ ಹ ॥ ೧॥

ೆೋಾಾರಚಕಂ ತದುಪ ಕಮಠಂ ತತ ಾನನೋೕ

ತನೆೕ ಭೂ-ಪಾಙುಶ-ಖರದಳಂ ಕಾಭೂತ-ೕರು ।

ತತತಂ ಾನಮೂಂ ಮಮಯ-ಮಕುಟಂ ಕುಣೋಾಾಙಂ

ಲೕ-ಾಾಯಾಖಂ ಸರಜ-ನಯನಂ ಸಂತತಂ ನಾಮಃ ॥ ೨॥

ಅಸ ೕಾಾಯಾಹೃದಯ-ೊೕತ-ಮಾಮನಸ ಬಾ ಋಃ,

ಅನುಷು ಛನಃ, ಾಾಯೋ ೇವಾ, ಾಾಯಣ-ೕತೇ ಜೇ ೕಗಃ ॥

ಓಂ ॥ ಾಾಯಣಃ ಪರಂ ೊೕ-ಾಾ ಾಾಯಣಃ ಪರಃ ।

ಾಾಯಣಃ ಪರಂ ಬಹ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೩॥

ಾಾಯಣಃ ಪೋ ೇೕ ಾಾ ಾಾಯಣಃ ಪರಃ ।

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ಾಾಯಣಃ ಪೋ ಾಾ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೪॥

ಾಾಯಣಃ ಪರಂ ಾಮ ಾನಂ ಾಾಯಣಃ ಪರಃ ।

ಾಾಯಣ ಪೋ ಧೕ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೫॥

ಾಾಯಣಃ ಪೋ ೇೕ ಾ ಾಾಯಣಃ ಪರಃ ।

ಶಂ ಾಾಯಣಃ ಾಾ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೬॥

ಾಾಯಾ -ಾೋ ಾೋ ಾಾಯಾ ಭವಃ ।

ಾೋ ಾಾಯಾೊೕ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೭॥

ರ-ಾಾಯಣ-ೆೕಜಃ ಚೊೕ ಾಾಯೋ ಮಹಃ ।

ವ-ಾಾಯಣಃ ಾಾ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೮॥

ಾಾಯಣ ಉಾಸಃ ಾ ಗುರು-ಾಾಯಣಃ ಪರಃ ।

ಾಾಯಣಃ ಪೋ ೋೋ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೯॥

ಾಾಯಣಃ ಫಲಂ ಮುಖಂ -ಾಾಯಣಃ ಸುಖ ।

ಹ-ಾಾಯಣಃ ಶು-ಾಾಯಣ ನೕಽಸು ೇ ॥ ೧೦॥

ಗಾೇಾನನ-ಕಾಣಗುಣ-ಾೇ ।

ಾಾಯಣ ನಮೆೕಽಸು ನರಾಣವ-ಾರಕ ॥ ೧೧॥

ಜನ-ಮೃತು-ಜಾ-ಾ-ಾರತಾಃ ಸಾ ।

ೋೈ-ರಸಷರೂಾಯ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೧೨॥

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ೇದಾಾಥಾನ-ಾಧ-ಭೆೕಕ-ೋಚರ ।

ಾಾಯಣ ನಮೆೕಽಸು ಾಮುದರ ಭಾಣಾ ॥ ೧೩॥

ಾನನ ಮೋಾರ ಪಾತರ ಜಗತೇ ।

ಾಾಯಣ ನಮೆೕಽಸು ೕಕಾಾಜ-ಾೇ ॥ ೧೪॥

ಆಬಹಸಮ-ಪಯನ-ಮಾತ-ಮಾಶಯ ।

ಸವಭೂಾತ-ಭೂಾತ ಾಾಯಣ ನೕಽಸು ೇ ॥ ೧೫॥

ಾಾೇಷ-ೋಾಯ ಣಶವಣ-ೕತನ ।

ಾಾಯಣ ನಮೆೕಽಸು ಪಲೕದಕ-ಾೇ ॥ ೧೬॥

ರಸ-ಸವೋಾಯ ಭಾ-ಗುಣಾೇ ।

ಾಾಯಣ ನಮೆೕಽಸು ಾಂ ಾ ನ  ೕ ಗಃ ॥ ೧೭॥

ಧಾಥ-ಾಮ-ೕಾಖ-ರುಾಥ-ಪಾೇ ।

ಾಾಯಣ ನಮೆೕಽಸು ನೆೕಽಸು ನೕ ನಮಃ ॥ ೧೮॥

॥ ಅಥ ಾಥಾ ॥

ಾಾಯಣ ತೕಾ ದಹಾೆೕ ಹೃ ತಃ ।

ೆೕಾ ೆೕಯಾಾಾಂ ತಾ ೆೕತ ಾನಸಃ ॥ ೧೯॥

ತಾಾಂ ರಾ ಕೃಾ ಭಾ ಜನ-ಾವನ ।

ಾೋಾಸನ-ಾಾಾಂ ಭವಕೃ ಾವೋಧಕಃ ॥ ೨೦॥

ಾಾಥಕೃ ಭಾೕೋ ಭವ ೌಖಪೋ ಮಮ ।

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ತಾಾೕತಂ ಶಂ ತೖವ ಪಕತ ॥ ೨೧॥

ತದಾನ-ಾೆೕಣ ಾ ೈ ಸಾಥಾೕ ।

ತೕವ ಾಂ ರಸತ ಮಮ ಾಾ ಸಮಥಯ ॥ ೨೨॥

ನ ೕ ತದನಾಾ ತದನನ  ೈವತ ।

ತದನಂ ನ  ಾಾ ಾಲಕಂ ಣವಧನ ॥ ೨೩॥

ಾವಾಂಾೋ ಾೕ ಮನೊೕ ಾವಾತಕಃ ।

ಾವಭೇ ಾಾ ಸವಾ ಸವಾ ೋ ॥ ೨೪॥

ಾಾ-ಮಹೕಾೊೕ ದಾಲೂಾಂ ತಮಗೕಃ ।

ದಯೕೕ ಮದೊೕಽ ತವ ೋಽತ ಜಗತೕ ॥ ೨೫॥

ತಾಹಂ ೈವ ಸೃಷೆೕ ನ ಾತವ ದಾಲುಾ ।

ಆಮೕ ಾ ನ ಸೃಷೆೕ-ೌಷಧಸ ವೃೋದಯಃ ॥ ೨೬॥

ಾಪಸಙ-ಪಾನಃ ಾಾಾ ಾಪರೂಪ-ಧೃ ।

ತದನಃ ೋಽತ ಾೇಭಃ ಾಾ ಜಗೕತೇ ॥ ೨೭॥

ತೕವ ಾಾ ಚ ಾ ತೕವ ತೕವ ಬನುಶ ಸಾ ತೕವ ।

ತೕವ ಾ ದಣಂ ತೕವ ತೕವ ಸವಂ ಮಮ ೇವ ೇವ ॥ ೨೮॥

ಾಥಾದಶಕಂ ೈವ ಮೂಲಷಕಮಥಃಪರ ।

ಯಃ ಪೇಚಣುಾತಂ ತಸ ಲೕಃ ಾ ಭೇ ॥ ೨೯॥

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ಾಾಯಣಸ ಹೃದಯಂ ಸಾೕಷ-ಫಲಪದ ।

ಲೕಹೃದಯಕಂ ೊೕತಂ ಯ ೈತಾಕೃತ ॥ ೩೦॥

ತತವಂ ಷಲಂ ೕಕಂ ಲೕಃ ಕುಧ ಸವಾ ।

ಏತತಙತಂ ೊೕತಂ ಸಾೕಷ-ಫಲಪದ ॥ ೩೧॥

ಜೇ ಸಙತಂ ಕೃಾ ಸಾೕಷ-ಮಾಾ ।

ಾಾಯಣಸ ಹೃದಯಂ ಆೌ ಜಾ ತತಃಪರ ॥ ೩೨॥

ಲೕಹೃದಯಕಂ ೊೕತಂ ಜೇಾಾಯಣಂ ನಃ ।

ನಾಾಯಣಂ ಜಾ ನಲೕನುಂ ಜೇ ॥ ೩೩॥

ತದೊೕಾಕಂ ಕುಾ-ೇತತಙತಂ ಶುಭ ।

ಏವಂ ಮೆೕ ಾೇಣ ಜೇ ಸಙತಂ ಶುಭ ॥ ೩೪॥

ಲೕಹೃದಯೇ ೊೕೆೕ ಸವಮನ ಪಾತ ।

ಸಾ ಾಾನಾೕ ಆಾ-ಭಯಂ ಹೇ ॥ ೩೫॥

ೋಪೕತ ಸಾ ಕುಾ ನ ಸವತ ಪಾಶೕ ।

ಇ ಗುಹತಮಂ ಾಸಂ ೕಕಂ ಬಾಃ ಾ ॥ ೩೬॥

ಲೕಹೃದಯೕೆೕನ ಾ ಾಧೕ ಸುೕಃ ।

ತಾ ಸವಪಯೆೕನ ಾಧೕ ೋಪೕ ಸುೕಃ ॥ ೩೭॥

ಯೆತತುಸಕಂ ೆೕ ಲೕಾಾಯಾತಕ ।

ಭೂತ ೈಾಚ ೇಾಳ ಭಯಂ ೈವ ತು ಸವಾ ॥ ೩೮॥

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ಭೃಗುಾೇ ತಾ ಾೌ ಜೕ ಸಕದಯ ।

ಸವಾ ಸವಾ ಸುತಂ ೋಪೕ ಾಧೕ ಸುೕಃ ।

ೋಪಾ ಾಧಾೊೕೇ ಧೊೕ ಭವ ತತತಃ ॥ ೩೯॥

॥ ಇತಥವರಹೆೕ ಉತರಾೇ ಾಾಯಣ ಹೃದಯ ೊೕತಂ ॥

This should be chanted with the complementary Laxmihridayam Sanskrit text.

Stotra encoded and proofread by Anuradha anurAdha\_rs@yahoo.co.in

Commentary and proofread by N.Balasubramanian bbalu@satyam.net.in

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Narayana Hrudayam Lyrics in Kannada PDF

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% Language : Sanskrit
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