Narayana

  नारयणः परो व्यक्तादंडमव्यक्तसंभवम् ।अंड्स्यांतस्त्विमे लोकः सप्त द्वीप च मोदिनि॥

Om, nArAyaNaH paro ‘vyaktaadaMDamavyaktasaMbhavam |

aMDsyaaMtastvime lokaH sapta dvIpa ca modini ||

    In the prayer eulogizing nArAyaNa* the supreme Lord, of whom ShrI kriSNa here is an incarnation, it is stated that the entire universe is the manifest form of the Unmanifest parabrahmn and this nArAyaNa is higher (paramam) than the Unmanifest. The word anDasyAnta means, the ‘cosmic seed’ (hiraNyagarbha)- the Golden Egg, the Sun. The Sun is the First manifest form, svayaMbhu manu vivasvAn. This is the beginning of the universe for us for all practical purposes. It is the bhu, bhuvaH, and the sv ar. Subsequently, the family of this svayaMbhu manu, the Father of mankind, manu vivasvAn (the Sun), the Mother Earth, and the other members (that includes all the planets and their satellites of the Solar System) are formed out of the Stellar matter (ejected material of the Sun). Thus, the earth with its ‘seven Islands’ (sapta dvIpa) emerging from the unmanifest ‘parabrahmn’ is symbolic presentation of the souramandala (‘Solar System’) with the Sun at its centre. Hence, nArAyaNa, Aditya, BAskara, surya, ravi, teja, prakasha, or call it by any name, is the Self-effulgent, omniscient, sovereign power that provides ‘Energy’ to the Stars- the Sun and a million or trillions of them!

    Aditya, surya, ghruNI is the Veda mantra. Besides, there are many larger stars than the Sun and much bigger, giant Stars like the puShya nakShatra in our galaxy, the Milky Way! The source of all these is nArAyaNa is ‘eko devaH, the only God, the unmanifest supreme Consciousness from which emanate sat, cit and ananda. This and that as well as here and there begin here. He, She and it start here. The sage nara-nArAyaNa are portrayed as the First Rishi. The term nArAyaNa is derived from nara and ayana. The term vAsudEva is mentioned as a god along with nArAyaNa and viShNu (taitteeriya upaniShat, 10.1.6).

   According to SrI SaMkara, ‘nara’ refers to all the moving and non-moving (caracara) bodies and ‘nAra’ to ‘individual souls (Atman); nArAayaNa is supreme Consciousness and it is reflected (pratibimba) in all beings as indivudual consciousness. This is the underlying force that ordains, supports, and maintains the Jiva as the inner Controller (yama).

    The supreme power behind the Stars are the one ‘parabrahmn’, nArAyaNa. This nArAyaNa is supreme Consciousness. Thus, nArAyaNa is eulogised as mahajnyeya, the omniscient. He is Shree Krishna- the all-knowing, eternal, immortal, undiminishing one- acyuta; he is Unborn, Eternal, Immortal, and Undiminishing ananta.

     The ‘Unmanifest One’ that manifests as many is called ‘mAya’, akShara brahmn, the Immutable. It emanates as the ashTa-prakRuti- the Five Senses, Mind, Intellect And the ego, manifest form of Lord Shree Krishna. knows Him! The bhagavad-gItA is that part of the Vedic Literature where the lord is

    SrIman nArAyaNa is eulogized as vAsudeva, the Lord of the universe- bhu, bhuvaH and svaH.* He is called as gOviMda, viShNu and a thousand other names! The “Nameless One’ is called by a thousand names and the ‘Formless One’ is seen in a thousand forms by the Rishis. Eko dEva vipra bahudha vadaMti |

  जगत्प्रभुं देवदेवमनंतं पुरुषोत्तमं। स्तुवन्नामसहस्रेण पुरुषः सततोत्थितहः॥

   jagatprabhuM devadevamanaMtaM puruShottamam | 

   stuvannaamasahasreNa puruShaH satatotthitahaH ||

Sri Hari Narayana exists everywhere at the same time in any form He desires!

Even the Gods and Rishis cannot know Him. But, one who always chants His name can!

Gitarthasara

The Essence of the GItA- gItArthasAra

                                                || गीतार्थसार||

तस्मत् सर्वेशु कालेषु योगयुक्तोभवर्जुन ।(८.२७) स्थितधी:निरुच्यते |

 नमो नारायणाय |

 नारायणः परोव्यक्तादंडमव्यक्त संभवम्। अंड्स्यांतस्त्विमे लोकः सप्तद्वीप च मोदिनि॥

    The teachings of Lord Shree Krishna, as found in the gItA, may be summed up in the following:

    “From whom this universe emanates, by whom it is sustained after it came into  existence, and, in whom it finally merges  is That (‘tat’) the Brahmn; ‘That’ is to be known”. (Taittiriya Upanishad).

यत्र योगीश्वर क्रिष्णो यत्र पार्थो धनुर्धरः। तत्र ष्री विजयोर्भोतिर्ध्रुवानीतिर्मतिर्मम॥ (१८. ६८)

yatra yogīśvara kriṣṇo yatra pārtho dhanurdharaḥ |

tatra ṣrī vijayorbhootirdhruvānītirmatirmama || [18. 68]

कर्मण्येवधिक्रस्ते म् फलेषु कदाचन॥ (२.४७)

karmaṇyevadhikAraste mA phaleṣu kadAcana || (2. 47)

त्रैगुण्यविषय्वेद निस्त्रैगुण्योभवार्जुन॥ (२. ४५)

traiguṇya viṣayAveda nistraiguṇyobhavArjuna || (2-45)

लभंते ब्रह्मनिर्वाणम्रुषयः क्षीणकल्मषा। इन्नद्धैधा यात्त्मानः असर्वभुतहितेरताः॥ (५. २५)

labhaṁte brahmnirvAṇamru^ṣayaḥ kṣīṇakalmaṣā |

innaddhaidhā yAttmAnaḥ asarvabhutahiteratāḥ || (5-25)

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥ (२. ५०)

tasmādyogāya yujyasva yogaḥ karmasu kauśalam || (2-50)

ध्यायतो विषयान् पुंसः संगस्तेशुपजायते । संगात् संजायते कामः  कामात् क्रोधोभिजायते॥

dhyāyato viṣayān puṁsaḥ saṁgasteśupajāyate |

saṁgāt saṁjāyate kāmaḥ  kāmāt krodhobhijāyate |

क्रोधाद्भवति सम्मोहः सम्मोहात् स्म्रुतिविभ्रमः।स्म्रुतिभ्रंशात् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।

krodhādbhavati sammohaḥ sammohāt smrutivibhramaḥ |

smrutibhraṁśāt buddhināśo buddhināśātpraṇaśyati |

रागद्वेशविमुक्तैस्तु विषयानिंद्रियैश्चरन् | आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥ (२. ६२-६४)

rāgadveśavimuktaistu viṣayāniṁdriyaiścaran

ātmavaśyairvidheyātmā prasādamadhigaCcati || (2. 62-64)

स्थितप्रज्न्यस्य काभाषा? स्थितधीः किं प्रभाषेत किमासीत व्रजेत किं ॥ (२. ५४)

sthitapradnyasya kAbhAṣā?

sthithadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kiṁ ||  (2. 54)

निर्द्वंद्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ (२. ४५)

nirdvaṁdvo nityasattvastho niryogakṣema ātmavān || (2. 45)

तपस्विभ्योधिकोयोगि: तस्मात् योगिर्भवार्जुन॥ (६-४६)

tapasvibhyodhikoyogihtasmAtyogirbhavArjuna||(6-46) Rk veda 1-158. 6)

मनुष्याणां सहस्रेषु क श्चिद्यतति सिद्धये। यततामै सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः। ( ७. ३)

manuṣyāṇāṁ sahasreṣu kaṣcidyatati siddhaye |

yatatāmai siddhānāṁ kaṣcinmaṁ vetti tattvataḥ | (7. 3)

अहमात्मा गुडाकेष सर्वभूताश्रयस्थिता। (१०. २०)

ahamātmā guḍākeṣa sarvabhūtāśrayasthitā | (10.20)

उद्धारेदात्मना आत्मानां नात्मनमवसादयेत्। (६. ५)

uddhāredātmanā ātmānāṁ nātmanamavasādayet | (6. 5)

योगयुक्तो विशुद्धात्म विदेतात्मा जितेंद्रियः। (६.७)

yogayukto viśuddhātma videtātmā jiteṁdriyaḥ | (6. 7)

मन्मनाभव मद्भक्तो . . . ।   (९.३४)

manmanā bhava madbhakto . . .  | |   (9. 34)

तस्मत् सर्वेशु कालेषु योगयुक्तोभवर्जुन । (८. २७)

tasmat sarveśu kāleṣu yogayuktobhavarjuna  | ( 8. 27)

सांख़्ययोगो प्रुथक्भालाः प्रवदंति न पंडिताः। (५.  ४)

sāṁkhyayogou pruthakbhālāḥ pravadaṁti na paṁḍitāḥ | (5.  4)

यच्चापि सर्वभूतानाम् बीजं तदहमर्जुन। (१०. ३९)

yaccāpi sarva bhūtānām bījaṁ tadahamarjuna | (10. 39)

त्रैगुण्या विषयावेदा निस्त्रैगुण्योभवार्जुना। (२.  ४५)

traiguṇyā viṣayāvedā nistraiguṇyobhavārjunā | (2. 45)

यदायदा हि  धर्मस्य ग्लनिर्भवति भारत । अभ्युत्थानमधर्मस्य तदत्मनं स्रुजम्यहम्॥ (४. ७)

yadāyadā hi  dharmasya glanirbhavati bhārata |

abhyutthānamadharmasya tadaātmanaṁ srujamyaham ||( 4. 7)

किं ब्रह्मा किम्ध्यात्मं किं कर्म पुरुषोत्तम। ( ८. १)

kiṁ brahmā kimdhyātmaṁ kiṁ karma puruṣottama | (8. 1)

इदं तुत् ये गुह्यतम् प्रवक्ष्याम्यनुसुयनः। (९. १)

idaṁ tut ye guhyatam pravakṣyāmyanusuyanaḥ | (9. 1)

ओम् तत्सदिति निर्देशो ब्रह्मणस्त्रिविधस्म्रुतः। (१७. २३)

om tatsaditi nirdeśo brahmaṇastrividhasmrutaḥ | (17.  23)

ज्ञनयज्ञस्य चाप्यन्ये यजंतो मामुपासते।(९. १५)

dnyanayadnyasya cāpyanye yajaṁto māmupāsate | (9. 15)

किं कर्म किं अकर्मेति कवयोप्यत्र मोहिता। (४.  १४)

kiṁ karma kiṁ akarmeti kavayopyatra mohitā | (4. 14)

यज्ञ दान तपः कर्म न त्याज्यं कार्यम्वतत्।(१८. ५)

yadnya dāna tapaḥ karma na tyājyaṁ kāryamvatat |(18. 5)

ऊर्ध्वमुलमधःशाख़मष्वत्थं प्राहुरव्ययं। (१५. १)

ūrdhvamulamadhaḥśāhakhamaṣvatthaṁ prāhuravyayaṁ || ( 15. 1)

अष्वत्थमेनं सुविरुढमुलमसंगस्त्रेण ध्रुढेन इत्वा।| (१५. ३)

aṣvatthamenaṁ suviruḍhamulamasaṁgastreṇa dhruḍhena itvā | (15.3)

ममेवांशो जीवलोके जीवउतस्सनातनः ।  (१५.  ७)

mamevāṁśo jīvaloke jīvautassanātanaḥ  | (15. 7)

अंतकाले च मामेव स्मरन् मुक्त्वा कळेवरम्।| (८. ५)

aṁtakāle ca māmeva smaran muktvā kaḻevaram |(8.  5)

कामक्रोधविमुक्तानाम् यतीनाम् यतचेतसाम्।लभंते ब्रह्मनिर्नाणम्रुष्यःक्षीणकल्मषः।

 इन्नद्वैषा यतात्मनः सर्बभुतेहित रताः॥ (५. २६)

उद्धरेदात्मनत्मानम् नात्मानमवसादयेत्।आम्तैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥ (६. ५)

ये तु सर्वाणि कर्माणि मयि सन्यस्त मत्पराः।अनन्येनैव योगेन मां ध्यायंत उपासते॥

तेषमहं समुद्धर्ता म्रुत्युसंसरसगरात्।भवामि न चिरत्पार्थ मय्यावेशितचेतसाम्। (१२. ६- ७)

सर्वकर्मण्यपि सद् कुर्विनो मद्युप्रया | मत्प्रसादवाप्नोतिवातसंपदमव्ययम्॥ (१८. ५६)

सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि माशुचः॥ (१८. ६६)

अनन्याश्चिंतयंतो माम् ये जनाः पर्युपासते । तेशाम् नित्यभियुक्तानाम् योगक्षेमं वहाम्यहम्॥

ananyāściṁtayaṁto mām ye janāḥ paryupāsate |

teśām nityabhiyuktānām yogakṣemaṁ vahāmyaham || (9. 21).