% Text title            : nArAyaNa hRidayam or nArAyaNa hRidaya stotram
% File name             : narayanahridayam.itx
% Category              : hRidaya, vishhnu, narayana, vishnu
% Location              : doc\_vishhnu
% Transliterated by     : N.Balasubramanian, Anuradha
% Proofread by          : N.Balasubramanian, AnurAdhA, PSA Easwaran
% Description-comments  : should be chanted along with lakShmIhRidayam
% Latest update         : March 5, 2021
% Send corrections to   : sanskrit at cheerful dot c om
%
% This text is prepared by volunteers and is to be used for personal study 
% and research. The file is not to be copied or reposted for promotion of 
% any website or individuals or for commercial purpose without permission. 
% Please help to maintain respect for volunteer spirit.
%
\documentstyle[11pt,multicol,itrans]{article}
#include=ijag.inc
#endwordvowel=.h
\portraitwide
\parindent=100pt                
\let\usedvng=\Largedvng      % for 1 column     
\pagenumbering{itrans} 
\def\engtitle#1{\hrule\medskip\centerline{\LARGE #1}}
\def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule}
\def\endtitles{\medskip\obeyspaceslines}
%%
\begin{document}
\engtitle{.. Narayana Hridayam or Narayana Hridaya Stotram ..}##
\itxtitle{.. nArAyaNahR^idayam ..}##\endtitles ##
                       || shrIyai namaH ||
              || shrImate nArAyaNAya namaH ||
                 atharvaNarahasye uttara khaNDe
               || shrInArAyaNa hR^idayam  ||
            ##|| 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
Atharvana Rahasyam.  They were given out by sage Bhargava. (Some manuscripts
attribute it to brahmA RiShiH).
They belong to the category of stotram ##stotram ##.
The appellation stotram, stuti and stavam all describe a
hymn only. ##stavaH stotraM nutiH stutiH |## says Amara, the Sanskrit
lexicon. They all narrate the qualities of a deity. ##guNasa~NkIrtanam##
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.  ##
yattadadreshya\-magrAhya\-magotra\-mavarNamachaxuHshrotraM tadapANi\-pAdam |
nityaM vibhuM sarvagataM susUxmaM tadavyayaM yadbhUtayoniM paripashyanti dhIrAH || ## 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 (##phalashrutiH |##).
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
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 |  ##
durlabhaM trayamevaitaddevAnugraha\-hetukam |
manuShyatvaM mumukShutvaM mahApuruShasa.nshrayaH ||## 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.
##
AhAra\-nidrA\-bhaya\-mukhyakAni sAmAnyametat pashubhirnarANAm |
buddhirhi teShAmadhiko visheSho buddhyA vihInaH pashubhiH samAnaH |##

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 ##puruShArthAH## since thay are sought after by people. ##arthaH## = goal.
(1) Dharma - Performing actions as prescribed by our scriptures
is called dharma. One who wants to move up the spiritual path is enjoined
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).  ##
yaH shAstravidhimutsR^ijya vartate kAmakArataH |
na sa siddhimApnoti na sukhaM parAM gatim || 23||
tasmA\-chChAstraM pramANaM te kAryAkArya\-vyavasthitau |
j~nAtvA shAstravidhAnoktaM karma kartumihArhasi || 24|| ##
(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.  ##tyAgAya sambhR^itArthAnAm |## 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.  ##dharmAviruddha bhUteShu kAmo.asmi bharatarShabha.##
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) ##
te taM bhuktvA svarga\-lokaM vishAlaM
    kShINe puNye martya\-lokaM vishanti |
evaM trayIdharma\-manuprapannA
    gatAgataM kAmakAmA labhante ||##
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 ##paramapuruShArthaH |##
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.  ##
dharmasya hyApavargasya nArtho.arthAyopakalpate |
     nArthasya dharmaikAntasya kAmo lAbhAya hi smR^itaH ||
kAmasya nendriyaprItirlAbho jIveta yAvatA |
     jIvasya tattvajij~nAsA nArtho yashcheha karmabhiH || ## (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
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).##
nAsthA dharme na vasunichaye naiva kAmopabhoge
     yadyadbhavyaM bhavatu bhagavan pUrvakarmAnurUpam |
etatprArthyaM mama bahumataM janmajanmAntare.api
     tvatpAdAmbhoruhayugagatA nishchlA bhaktirastu ||  ##

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 (##aj~nAnam##).
Thus, liberation implies settling down in our true or real nature which
is divine and thus be free from problems for ever afterwards. ##tarati
shokamAtmavit.## says the upanishad. Because of this reason, Krishna says
there is no gain greater than this. BG(6-22).  ##
yaM labdhvA chAparaM lAbhaM manyate nAdikaM tataH |
yasminstitho na duHkhena guruNA.api vichAlyate ||##

DESIRE FOR LIBERATION:- For this reason, liberation does indeeed
sound immensely attractive.  But the sad truth is that it has
very few takers. Only a minuscule minority is interested in seeking
liberation. Krishna ruefully says this in Gita.  ##manuShyANAM sahasreShu
kashchidyatati siddhaye.## 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).  ##
shreyashcha preyashcha manuShyameta\-stau samparItya vivinakti dhIraH |
shreyo hi dhIro.abhi preyase vR^iNIte preyo mando yogaxemAt vR^iNIte ||##

Wrong knowledge can be righted only by right knowledge called
jnanam (##j~nAnam.##) 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.  ##kShUrasya dhArA nishitA duratyayA
durgaM pathastatkavayo vadanti.## KU (1-3-14). KrishnA too says this.
##avyaktA hi gatirduHkhaM dehavadbhi\-ravApyate.## 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
is very unfortunate.  ##nAvirato dushcharitAnnAshAnto nAsamAhitaH
. nAshAntamAnaso vA.api praj~nAnenainamApnuyAt ||## KU(1-2-24).  So it is
said that one with the desire for liberation, known as ##mumuxutvam## 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).  ##
yatkaroShi yadashnAsi yajjuhoShi kdadAsi yat |
yattapasyasi kaunteya tatkuruShva madarpaNam || 27||
shubhAshubha\-phalairevaM moxyase karmabandhanaiH | 28.##
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.## chittasya shuddhaye karma. ## VC(11). and
##yoginaH karma kurvanti sa~NgaM tyaktvAtmashuddhaye ||## BG(5-11).

ASSOCIATION OF SAINTS:- As the mind sheds its impurities and gets pure,
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.
##
shAntA mahAnto nivasanti santaH vasantavallokahitaM charantaH |
tIrNA svayaM bhImabhavArNavaM janA\- nahetunAnyAnapi tArayantaH ||## 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).
##
durlabho mAnuSho deho dehinAM xaNabha~NguraH |
tathA.api durlabhaM manye vaikuNThapriyadarshanam ||##

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.
##
machchittA madgata\-prANA bodhayantaH parasparam |
kathayantashcha mAM nityaM tuShyanti cha ramanti cha ||##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 ##sAdhana chatuShTayam## 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 ##daivI sampat## or divine qualities
They are necessarily to be acquired by one stepping on to the path
of liberation. ##daivI sampadvimoxAya.## 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).##
bhaktyA mAmabhijAnAti yAvAn yashchAsmi tattvataH |
tato mAM tattvato j~nAtvA vishate tadanantaram ||##
and again in BG(18-58) ##machchittaH sarvadurgANi matprasAdAttariShyati.##

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.  ## kiM japanmuchyate jantuH janmasa.nsAra\-bandhanAt.##
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.  ##lokAdhyaxaM stuvannityaM sarvaduHkhAtigo
bhavet.## and ##
eSha me sarvadharmANaM dharmo.adhikatamo mataH |
yadbhaktyA puNDarIkAxaM stavairarchennaraH sadA ||##

Shri Shankaracharya, in his commentary to the above line,
explains why Bhishma said this is the "best method".  He says##
hi.nsAdi\-puruShAntara\-dravyAntara\-deshakAlAdi\-niyamAnapexatvaM
Adhikye kAraNam |## 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.##
idaM hi pu.nsastapasaH shrutasya vA sviShTasya sUktasya cha buddhidattayoH |
avichyutorthaH kavibhirnirUpito yaduttamashlokaguNAnuvarNanam || ## BH(1-8-22).

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.##
sva\-varNAshramadharmeNa tapasA hari\-toShaNAt |
sAdhanaM prabhavet pu.nsAM vairAgyAdi\-chatuShTayam ||##

Shri Bhagavatam also says this. BH(1-2-8).  ##
vAsudeve bhagavati bhaktiyogaH prayojitaH |
janayatyAshu vairAgyaM j~nAnaM cha yadahaitukam ||##
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.  ##yaH shatarudrIyamadhIte\, so.agnipUto bhavati\,
surApAnAtpUto bhavati\, brahmahatyAtpUto bhavati\, kR^ityAkR^ityAtpUto
bhavati\, tasmAdavimuktamAshrito bhavati. ## 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 ##puNyaH evam smaraNAdi kurvatAM
sarveShAM puNyaM karotIti puNyaH |##  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.

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)##
yathAdarshe tathA.a.atmani yathA svapne tathA pitR^iloke |
yathA.apsu parIva dadR^ishe tathA gandharvaloke ChAyAtapayoriva brahmaloke ||##

If one misses the chance to attain liberation in this world, then
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). ##
labdhvA sudurlabhamidaM bahusanbhavAnte
     mAnuShyamarthadamanityamapIha dhIraH |
tUrNaM yateta na patedanumR^ityu yAva\-
     nnishreyasAya viShayaH khalu sarvataH syAt ||##

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. ##svabuddhau Adarshavannirmala\-bhUtAnAM viviktamAtmano
darshanaM bhavatItyarthaH |## Then, with the guidance of a guru and
following his instructions one can progress towards liberation.
NARAYANA HRIDAYAM AND LAXMI HRIDAYAM (or HRIDYASTOTRAM):-
Narayana Hridayam (NH) and
Laxmi Hridayam (LH) form a pair of very valuable and sacred hymns. NH is the
shorter one. It consists of only 37 verses.  LH is longer and consists of 108
verses. The word (##hR^idayam##) 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.  ##laxmIhR^idayake stotre sarvamanyat prakAshitam | ## (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.  ##gopyametatsadA kuryAt
na sarvatra prakAshayet | ## 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.
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) ## daivI hyeShA guNamayI mama
mAyA duratyayA || mAmeva ye prapadyante mAyAmeShAM taranti te ||##
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.  ##mAyAM tu prakR^itiM vidyAnmAyinaM cha maheshvaram |## 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).##
girAmAhurrdevIM druhiNagR^ihiNImAgamavido\\
     hareH patnIM padmAM harasahacharImadritanayAm |\\
turIyA kApi tvaM duradhigama\-nissIma\-mahimA\\
     mahAmAyA vishvaM bhramayasi parabrahma\-mahiShi ||##
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. ## vAgarthAviva sampR^iktau
vAgarthapratipattaye. jagataH pitarau vande pArvatIparameshvarau ||## 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
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: ##
vishvaM nArAyaNaM devamaxaraM paramaM padam |
     vishvataH paramAnnityaM vishvaM nArAyaNa.N harim |
vishvamevedaM puruShastadvishvamupajIvati |
     patiM vishvasyAtmeshvara.N shAshvata.N shivamachyutam |
nArAyaNaM mahAj~neyaM vishvAtmAnaM parAyaNam ||
nArAyaNaparo jyotirAtmA nArAyaNaH paraH |
nArAyaNaparaM brahma tattvaM nArAyaNaH paraH |
nArAyaNaparo dhyAtA dhyAnaM nArAyaNaH paraH |
yachcha ki~nchijjagatsarvaM dR^ishyate shrUyate.api vA |
antarbahishcha tatsarvaM vyApya nArAyaNaH sthitaH |##

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.
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 or NARAYANA HRIDAYA stotram.

                       ##  || OM tatsat ||##


##
\chapter{atha stotram |}
hariH OM |
asya shrInArAyaNahR^idayastotramahAmantrasya bhArgava R^iShiH\, (brahmA R^iShiH)
anuShTupChandaH\, lakShmInArAyaNo devatA\, nArAyaNaprItyarthe jape viniyogaH ||
                     || karanyAsaH ||
         nArAyaNaH paraM jyotiriti a~NguShThAbhyAM namaH\,
         nArAyaNaH paraM brahmeti tarjanIbhyAM namaH\,
         nArAyaNaH paro deva iti madhyamAbhyAM namaH\,
         nArAyaNaH paraM dhAmeti anAmikAbhyAM namaH\,
         nArAyaNaH paro dharma iti kaniShThikAbhyAM namaH\,
         vishvaM nArAyaNa iti karatalakarapR^iShThAbhyAM namaH ||
                   || a~NganyAsaH ||
         nArAyaNaH paraM jyotiriti hR^idayAya namaH\,
         nArAyaNaH paraM brahmeti shirase svAhA\,
         nArAyaNaH paro deva iti shikhAyai vauShaT\,
         nArAyaNaH paraM dhAmeti kavachAya hum\,
         nArAyaNaH paro dharma iti netrAbhyAM vauShaT\,
         vishvaM nArAyaNa iti astrAya phaT\,
         bhUrbhuvassuvaromiti digbandhaH ||
                   || atha dhyAnam ||
udyadAdityasa~NkAshaM pItavAsaM chaturbhujam |
sha~NkhachakragadApANiM dhyAyellakShmIpatiM harim || 1||
trailokyAdhArachakraM tadupari kamaThaM tatra chAnantabhogI
tanmadhye bhUmipadmA~NkushashikharadaLaM karNikAbhUtamerum |
tatratyaM shAntamUrtiM maNimayamakuTaM kuNDalodbhAsitA~NgaM
lakShmInArAyaNAkhyaM sarasijanayanaM santataM chintayAmaH || 2||
asya shrInArAyaNAhR^idayastotramahAmantrasya brahmA R^iShiH\,
anuShTup ChandaH\, nArAyaNo devatA\, nArAyaNaprItyarthe jape viniyogaH ||
OM nArAyaNaH paraM jyotirAtmA nArAyaNaH paraH |
nArAyaNaH paraM brahma nArAyaNa namo.astu te || 3||
nArAyaNaH paro devo dhAtA nArAyaNaH paraH |
nArAyaNaH paro dhAtA nArAyaNa namo.astu te || 4||
nArAyaNaH paraM dhAma dhyAnaM nArAyaNaH paraH |
nArAyaNa paro dharmo nArAyaNa namo.astu te || 5||
nArAyaNaH paro devo vidyA nArAyaNaH paraH |
vishvaM nArAyaNaH sAkShAn nArAyaNa namo.astu te || 6||
nArAyaNAd vidhirjAto jAto nArAyaNAdbhavaH |
jAto nArAyaNAdindro nArAyaNa namo.astu te || 7||
ravirnArAyaNastejaH chandro nArAyaNo mahaH |
vahnirnArAyaNaH sAkShAt nArAyaNa namo.astu te || 8||
nArAyaNa upAsyaH syAd gururnArAyaNaH paraH |
nArAyaNaH paro bodho nArAyaNa namo.astu te || 9||
nArAyaNaH phalaM mukhyaM siddhirnArAyaNaH sukham |
harirnArAyaNaH shuddhirnArAyaNa namo.astu te || 10||
nigamAveditAnantakalyANaguNavAridhe |
nArAyaNa namaste.astu narakArNavatAraka || 11||
janmamR^ityujarAvyAdhipAratantryAdibhiH sadA |
doShairaspR^iShTarUpAya nArAyaNa namo.astu te || 12||
vedashAstrArthaviGYAnasAdhyabhaktyekagochara |
nArAyaNa namaste.astu mAmuddhara bhavArNavAt || 13||
nityAnanda mahodAra parAtpara jagatpate |
nArAyaNa namaste.astu mokShasAmrAjyadAyine || 14||
AbrahmasthambaparyantamakhilAtmamahAshraya |
sarvabhUtAtmabhUtAtman nArAyaNa namo.astu te || 15||
pAlitAsheShalokAya puNyashravaNakIrtana |
nArAyaNa namaste.astu pralayodakashAyine || 16||
nirastasarvadoShAya bhaktyAdiguNadAyine |
nArAyaNa namaste.astu tvAM vinA na hi me gatiH || 17||
dharmArthakAmamokShAkhyapuruShArthapradAyine |
nArAyaNa namaste.astu punaste.astu namo namaH || 18||
atha prArthanA |
nArAyaNa tvamevAsi daharAkhye hR^idi sthitaH |
preritA preryamANAnAM tvayA preritamAnasaH || 19||
tvadAGYAM shirasA kR^itvA bhajAmi janapAvanam |
nAnopAsanamArgANAM bhavakR^id bhAvabodhakaH || 20||
bhAvArthakR^id bhavAtIto bhava saukhyaprado mama |
tvanmAyAmohitaM vishvaM tvayaiva parikalpitam || 21||
tvadadhiShThAnamAtreNa sA vai sarvArthakAriNI |
tvameva tAM puraskR^itya mama kAmAn samarthaya || 22||
na me tvadanyastrAtAsti tvadanyanna hi daivatam |
tvadanyaM na hi jAnAmi pAlakaM puNyavardhanam || 23||
yAvatsA.nsAriko bhAvo manasstho bhAvanAtmakaH |
tAvatsiddhirbhavet sAdhyA sarvadA sarvadA vibho || 24||
pApinAmahamekAgro dayAlUnAM tvamagraNIH |
dayanIyo madanyo.asti tava ko.atra jagattraye || 25||
tvayAhaM naiva sR^iShTashchet na syAttava dayAlutA |
Amayo vA na sR^iShTashchedauShadhasya vR^ithodayaH || 26||
pApasa~NgaparishrAntaH pApAtmA pAparUpadhR^ik |
tvadanyaH ko.atra pApebhyaH trAtAsti jagatItale || 27||
tvameva mAtA cha pitA tvameva tvameva bandhushcha sakhA tvameva |
tvameva vidyA draviNaM tvameva tvameva sarvaM mama deva deva || 28||
prArthanAdashakaM chaiva mUlAShTakamataHparam |
yaH paThecChR^iNuyAnnityaM tasya lakShmIH sthirA bhavet || 29||
nArAyaNasya hR^idayaM sarvAbhIShTaphalapradam |
lakShmIhR^idayakaM stotraM yadi chaitadvinAkR^itam || 30||
tatsarvaM niShphalaM proktaM lakShmIH krudhyati sarvadA |
etatsa~NkalitaM stotraM sarvAbhIShTaphalapradam || 31||
japet sa~NkalitaM kR^itvA sarvAbhIShTamavApnuyAt |
nArAyaNasya hR^idayaM Adau japtvA tataHparam || 32||
lakShmIhR^idayakaM stotraM japennArAyaNaM punaH |
punarnArAyaNaM japtvA punarlakShmInutiM japet || 33||
tadvaddhomAdikaM kuryAdetatsa~NkalitaM shubham |
evaM madhye dvivAreNa japet sa~NkalitaM shubham || 34||
lakShmIhR^idayake stotre sarvamanyat prakAshitam |
sarvAn kAmAnavApnoti AdhivyAdhibhayaM haret || 35||
gopyametat sadA kuryAt na sarvatra prakAshayet |
iti guhyatamaM shAstraM proktaM brahmAdibhiH purA || 36||
lakShmIhR^idayaproktena vidhinA sAdhayet sudhIH |
tasmAt sarvaprayatnena sAdhayed gopayet sudhIH || 37||
yatraitatpustakaM tiShThet lakShmInArAyaNAtmakam |
bhUtapaishAchavetALabhayaM naiva tu sarvadA || 38||
bhR^iguvAre tathA rAtrau pUjayet pustakadvayam |
sarvadA sarvadA stutyaM gopayet sAdhayet sudhIH |
gopanAt sAdhanAlloke dhanyo bhavati tattvataH || 39||

|| ityatharvaNarahasye uttarabhAge nArAyaNahR^idayastotram ||
##

This should be chanted with the complementary Laxmihridayam Sanskrit text.
Stotra encoded by Anuradha, Commentary by N.Balasubramanian
Proofread by Anuradha, N.Balasubramanian, PSA Easwaran

\medskip\hrule\obeylines

Please send corrections to sanskrit at cheerful dot c om
Last updated \today
https://sanskritdocuments.org

\end{document}