The Narayana Suktam With Lyrics and Meaning

Narayana

In a separate reality from the one we live, in sleeps a divine being named Narayana. Narayana is an eternal being who takes on different forms to protect the universe and its inhabitants. Narayana is often referred to as the “preserver” because of his role in maintaining balance in the universe.

The epic of Narayana describes his dream where the world is created. Brahma, the creator god, is born from a lotus that sprouts from Narayana’s navel. He has four faces, each representing a different aspect of the divine.

A feminine energy also exists within Narayana and is embodied as the goddess Saraswati. Saraswati is Brahma’s creative power, and represents his knowledge and wisdom. She is also known as the goddess of speech and learning.

Brahma represents all creation: the physical universe, including the body, and the subtle universe, including the mind. This cycle of creation repeats itself. On the other hand, Narayana is neither created nor destroyed.

Short Brahma Mantra

Practicing the mantras of the Brahma can eventually lead to unraveling of the mysteries of creation. After all, Brahma is considered the creative principle of the universe that emerged from Narayana. The power of these mantras is such that they can bestow upon the seeker knowledge of the universe and all that is within it. The following is one such mantra, and through regular practice it can unify one’s identity with the universe:

Aham Brahmasmi
अहम् ब्रह्मास्मि

Narayana Learns New Things

Narayana is referred to as several things of a personal nature rather than cosmic, such as “a flame existing within the bosom of us all, but not of the physical universe” and “the Soul of all the souls”. In addition, Narayana is also said to be the supreme being who is the cause of all causes and the effect of all effects.

While Narayana sleeps, the world is at rest. All of creation is his dream. In his dream, he is the dreamer and the dream. He is the waking and the sleeping. He is the knower and the known. He is the one who is, and the one who is not. Narayana is a participant in his dream, while Brahma and his power Saraswati are actively creating that universe. By watching Brahama set into motion, Narayana is learning and experiencing spontaneity. 

While Narayana sleeps, both the spheres of the universe become formed and individual beings are created. Narayana shares himself to each being, and every being is a part of Narayana. This is the oneness of Narayana.

The result of Narayana inserting himself into the universe is two-fold. One, the small piece Narayana gives of himself produces a state of bliss called ananda. This bliss represents the illusory separation between Narayana, the supreme being, and the individual soul, which Narayana pervades.

This bliss is the result of the recognition of one’s true nature as Narayana, the supreme being. It is the realization that there is no separation between Narayana and the individual soul, that Narayana pervades everything. This recognition leads to a state of bliss, because it is the recognition of one’s true nature.

Second, feeling the separation of Narayana from the material world is the beginning of the distinction between “self” and “other”. The ananda state of consciousness is what we experience before becoming united with the great divine. The apparent separation produces our individual experiences, and this is the beginning of sentience. 

Narayana’s dream is for a universe that operates spontaneously. Souls begin to accumulate experiences that descent into the material universe. The descent into matter is a gradual process that starts with the subtle bodies and eventually reaches the physical body. The soul is like a drop of water that falls into the ocean of matter. The aim of Narayana’s teachings is to help the soul remember its true nature and return to the source.

The Narayana approach to spirituality is based on the understanding that the soul is a spark of the divine. The goal is to help the soul remember its true nature and return to the source. The state of blissful union of the individual self with Narayana occurs at the Seventh Chakra, or the Sahasrara Chakra. This is the highest state that a human can attain. The bliss of Sahasrara is beyond description, and can only be experienced.

There exists several interpretations on the separation of the individual self from the all-encompassing reality. This is why we have several schools of thought, each with their own unique way of looking at the world. The truth is that they are all correct in their own context. 

The Truth is that There is Only One Truth

In Swami Sivananda’s book, Siva and His Worship, states that the “higher Vishnu as Narayana, and the higher Shiva are the same”.  Whichever way the universe has come, they are all the identical. This is true for the form, but the formless is another story. Sivananda calls this Paramashiva.

This next mantra affirms the existence of the immortal self living in a mortal body:

Om Namo Narayanayah
ॐ नमो नारायणायः

The Narayana Suktam: A Hymn to the Spiritual Flame Within the Sacred Heart

The Narayana Suktam is a sacred Hindu text that praises the gods Vishnu, Brahma, and Shiva all in one. The sacred heart is an eight-petalled lotus known as the Hrit Padma, located just about the heart chakra or Anahata Chakra.

1.
ōm sahasraśīrṣaṁ devaṁ viśvākśaṁ viśvaśambhuvaṁ,
viśvaṁ nārāyaṇaṁ devamakśaraṁ paramaṁ padam.

ओम् ॥ स॒ह॒स्र॒शीर्॑​षं दे॒वं॒ वि॒श्वाक्षं॑-विँ॒श्वश॑म्भुवम् ।
विश्वं॑ ना॒राय॑णं दे॒व॒म॒क्षरं॑ पर॒मं पदम् ।

We reflect on Narayana, who is the embodiment of supreme reality, the Self of all that exists, and the Supreme abode of Peace.

2.
viśvataḥ paramam nityaṁ viśvaṁ nārāyaṇagï harim,
viśvamevedaṁ puruṣastadviśvamupajīvati.
वि॒श्वतः॒ पर॑मान्नि॒त्यं॒-विँ॒श्वं ना॑राय॒णग्ं ह॑रिम् ।
विश्व॑मे॒वेदं पुरु॑ष॒-स्तद्विश्व-मुप॑जीवति ।

We meditate on Narayana, who is the abode of eternal auspiciousness. He is the embodiment of peace and compassion, and is always ready to forgive.

3.
patiṁ viśvasyātmeśvaragï śāśvatagï  śivamacyutam,
nārāyaṇaṁ mahājñeyaṁ viśvātmānaṁ parāyaṇam.
पतिं॒-विँश्व॑स्या॒त्मेश्व॑र॒ग्ं॒ शाश्व॑तग्ं शि॒व-म॑च्युतम् ।
ना॒राय॒णं म॑हाज्ञे॒यं॒-विँ॒श्वात्मा॑नं प॒राय॑णम् ।

We meditate on Narayana whose essence is the Consciousness, whose form is the Universe, and the Supreme abode of rest.

4.
nārāyaṇaḥ paraṁ brahma tattvaṁ nārāyaṇaḥ paraḥ,
nārāyaṇaḥ paro jyotirātmā nārāyaṇaḥ paraḥ.
nārāyaṇaḥ paro dhyātā dhyānam nārāyaṇaḥ paraḥ.
नारायण: परं ब्रह्म तत्त्वम नारायण: पर:।
ना॒राय॒णप॑रो ज्यो॒ति॒रा॒त्मा ना॑राय॒णः प॑रः ।
ना॒राय॒णपरं॑ ब्र॒ह्म॒ तत्त्वं ना॑राय॒णः प॑रः ।

Narayana is the creator of all things and the supreme principle of Truth. He is the one who governs and sustains the universe.  He is the Lord of all beings and the master of all worlds, and the Preserver of the universe. Narayana is considered to be the supreme god who is above all other gods.

5.
yacca kiñcijjagatsarvaṁ dṛśyate śrūyate’pi vā,
antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ.
यच्च किंचित् जगत् सर्वं दृश्यते श्रूयतेऽपि वा ।
अंतर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ॥

Whatever we witness in this world, Narayana is that which pervades inside and outside of everything.

6.
anantamavyayaṁ kavigï samudre’ntaṁ viśvaśambhuvam,
padmakośapratīkāśagï hṛdayaṁ cāpyadhomukham.
अनन्तं अव्ययं कविं समुद्रेन्तं विश्वशंभुवम् ।
पद्म कोश प्रतीकाशं हृदयं च अपि अधोमुखम् ॥

He is the Limitless, Imperishable, Omniscient, 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.

7.
adho niṣṭayā vitasyānte nābhyāmupari tiṣṭhati,
jvālamālākulaṁ bhāti viśvasyāyatanaṁ mahat.
अधो निष्ठ्या वितस्त्यान्ते नाभ्याम् उपरि तिष्ठति ।
ज्वालामालाकुलं भाती विश्वस्यायतनं महत् ॥

The mystic sacred heart sits between the throat chakra and the navel central. Lord Narayana shines like the sun encompassed by flames.

8.
santatagï śilābhistu lambatyākośasannibham,
tasyānte suṣiragï sūkśmaṁ tasmin sarvaṁ pratiṣṭhitam.
सन्ततं शिलाभिस्तु लम्बत्या कोशसन्निभम् ।
तस्यान्ते सुषिरं सूक्ष्मं तस्मिन् सर्वं प्रतिष्ठितम् ॥

One beholds the symbolic lotus of the heart, encircled by the sheaths of existence, and numerous nadis. Nearby lies the shushumna, a subtle conduit through which the Universe is manifested.

9.
tasya madhye mahanagnirviśvārcirviśvatomukhaḥ,
so’grabhug vibhajan tiṣṭhan āhāramajaraḥ kaviḥ.
तस्य मध्ये महानग्निरविश्वार्चिर्विश्वतोमुखः।
सोग्रभुग विभजन तिष्ठन आहाररामजर: कवि:।

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.

10.
tiryagūrdhvamadaḥśāyī raśmayastasya santatāḥ,
Santapayati Swam Dehama-pada-talamastakaha;
Tasya Madhye Vahnishikha Aniyordhwa Vyavishithaha.
तिर्यगुर्ध्वामदशायी रश्मयस्तस्य सन्तता:I
सन्तापयति स्वं देहमापादतलमास्तकः ।
तस्य मध्ये वह्निशिखा अणीयोर्ध्वा व्यवस्थिताः ॥

This cosmic flame sustains the corporeal form with the vital force while a more delicate flame burns within, pointing to the heavens.

11.
Nilatoyoda Madyasta Vidyulle-kheva Bhasvara;
Nivara Shuka-vattanvi Pita Bhaswat-yanupama
नीलतोयद-मध्यस्थ-द्विद्युल्लेखेव भास्वरा ।
नीवारशूकवत्तन्वी पीता भास्वत्यणूपमा ॥

This luminous flame emerges from a core of dark blue clouds, radiating a brilliant silver-white luminescence.

12.
Tasya Shikhaya Madhye Paramatma Vyavasthithaha;
Sa Brahma, Sa Shivaha, Sa Harihi, Sendra Soksharaha Paramaha Swarat.
तस्याः शिखाया मध्ये परमात्मा व्यवस्थितः ।
स ब्रह्म स शिवः स हरिः स इन्द्रः सोऽक्षरः परमः स्वराट् ॥

Amidst this blazing flame, Narayana is firmly established. Beyond the realm of the universe, yet manifesting His presence within it, He is indestructible. Truly He is Brahma, He is Shiva, He is Vishnu and Supreme.

13.
ṛtagï satyaṁ paraṁ brahma puruṣaṁ kṛṣṇapiṅgalam,
ūrdhvaretaṁ virūpākśaṁ viśvarūpāya vai namo namaḥ..
ऋतं सत्यं परं ब्रह्म पुरुषं कृष्ण पिङ्गलम् ।
ऊर्ध्वरेतं विरूपाक्षं विश्वरूपाय वै नमो नमः ॥

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.

14.
Om Namo Narayana Vidmahae, Vesudevaya Dhimahi, 
Tanno Vishnum Prachodayat.
Om Shanti Shanti Shanti.
ॐ नारायणाय विद्महे वासुदेवाय धीमहि ।
तन्नो विष्णुः प्रचोदयात् ॥
ॐ शान्ति शान्ति शान्तिः ।।

Let us strive to recognize Narayana, the omnipresent being whose spirit pervades all. Let us focus on the Vishnu aspect of this divine presence, allowing us to be illuminated.

Subramanya

Shiva and his sons, Subramanya and Ganesha-Ganapahti are all different aspects of the one divine reality. Each has their own unique role to play in the cosmic drama. For example, Subramanya is represented by the peacock. When a male peacock walks by, we do not notice his spectacular fan until he opens it. The Subramanya soul moves down from the crown chakra to the base chakra, and only when we are completely immersed in Narayana are we in unity with the consciousness of the entire universe. When we reach a state of enlightenment and our individual being rests in the crown chakra, we are able to transcend the ego and connect with the universal consciousness. We become one with all that is, and know nothing of self and other.

The self-awareness is similar to the feathers of the Subramanya’s peacock. As being moves from the crown to the base, we witness a change in our spiritual potential just as one eventually recognizes the color of the feathers. The process begins at the Subramanya state of consciousness near the crown chakra, and moves through the chakras one by one. 

First is the Ajna Chakra, which is the seat of wisdom and understanding. This chakra represents complementary opposites such as day and night, sun and moon, good and evil. 

Next is the Vishuddha Chakra, which is the purification center. This chakra is considered to be the center of communication and the principle for the construct of time.

The soul then descends to the third chakra, the Anahata Chakra located at the heart. Certain classes of beings stop their descent here, but many others begin learn and observe the play of materiality.

The lower chakras then come into existence: the Manipura chakra, or the solar plexus chakra, responsible for willpower and self-discipline, and the Swadhisthana Chakra, located at the sacral plexus, responsible for our creativity and the ability to manifest our dreams and desires into reality.

Finally, the Muladhara Chakra is located at the base of the spine. This chakra is associated with the element of earth and is responsible for our physical and emotional stability. The creative power of the universe is said to be contained within this chakra, and it is through this chakra that we access our personal power. Once the soul has reached this stage, it has completed the first phase of its directive from Narayana. We become both completely detached yet totally involved, as we recognize the materiality of the world yet see it as an extension of the divine.

In this way, Narayana becomes the perfect symbol of the divine presence in the world. He is both transcendent and immanent, both perfect and perfectible. He is the ever-present reality that grounds and sustains all of existence.