Narayaneeyam – Verse 1.1
सान्द्रानन्दावबोधात्मकमनुपमितं कालदेशावधिभ्यां
निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानम् ।
अस्पष्टं दृष्टमात्रे पुनरुरुपुरुषार्थात्मकं ब्रह्मतत्त्वं
तत्तावद्भाति साक्षाद्गुरुपवनपुरे हन्त भाग्यं जनानाम् ॥ १-१॥
sāndrānandāvabodhātmakam anupamitaṃ kāladeśāvadhibhyām
nirmuktaṃ nityamuktaṃ nigamaśatasahasreṇa nirbhāsyamānam |
aspaṣṭaṃ dṛṣṭamātre punar urupuruṣārthātmakam brahmatattvaṃ
tattāvad bhāti sākṣād gurupavanapure hanta bhāgyaṃ janānām || 1–1 ||
सान्द्र–आनन्द–अवबोध–आत्मकम् – whose very nature is dense (absolute) bliss and consciousness अनुपमितम् – incomparable, beyond comparison काल–देश–अवधिभ्यां निर्मुक्तम् – free from limitations of time, interval and space नित्यमुक्तम् – free from eternity निगम–शत–सहस्रेण निर्भास्यमानम् – brilliantly revealed by hundreds of thousands of Vedic statements अस्पष्टम् – not clearly graspable दृष्टमात्रे – by mere seeing पुनः – yet उरु–पुरुषार्थ–आत्मकम् – embodying the supreme human goal (mokṣa) ब्रह्म–तत्त्वम् – the principle of Brahman तत् – that (Brahman) तावत् – that very same भाति – shines forth साक्षात् – directly, manifestly गुरुपवनपुरे – in Guruvāyūr (Pavanapura) हन्त – alas! / behold! (expression of wonder) भाग्यम् जनानाम् – the great fortune of people
Anvaya (The prose Form)
सान्द्रानन्दावबोधात्मकं अनुपमितं कालदेशावधिभ्यां निर्मुक्तं नित्यमुक्तं
निगमशतसहस्रेण निर्भास्यमानम् दृष्टमात्रे अस्पष्टं पुनः उरुपुरुषार्थात्मकं
तत् ब्रह्मतत्त्वं गुरुपवनपुरे साक्षात् भाति हन्त! जनानां भाग्यम्।
Fluent Meaning
That Brahman whose very essence is compact bliss and pure consciousness, which is incomparable, beyond time and space, eternally free, and illumined by hundreds of thousands of Vedic declarations though difficult to grasp merely by perception,
yet embodying the highest human goal (liberation), that very Brahman shines forth directly and visibly in Guruvāyūr , Behold! what immense fortune this is for humanity!
Essence / Takeaway of Verse 1.1
That which the Upaniṣads reveal with difficulty, devotion reveals with intimacy.
The Supreme Brahman, dense bliss and consciousness itself,
becomes directly accessible through grace in the form of Nārāyaṇa.
Narayaneeyam – Verse 1.2
एवं दुर्लभ्यवस्तुन्यपि सुलभतया हस्तलब्धे यदन्यत्
तन्वा वाचा धिया वा भजति बत जनः क्षुद्रतैव स्फुटेयम् ।
एते तावद्वयं तु स्थिरतरमनसा विश्वपीडापहत्यै
निश्शेषात्मानमेनं गुरुपवनपुराधीशमेवाश्रयामः ॥ १-२॥
evaṃ durlabhyavastuny api sulabhatayā hastalabdhe yad anyat
tanvā vācā dhiyā vā bhajati bata janaḥ kṣudratā eva sphuṭeyam |
ete tāvad vayaṃ tu sthirataramanasā viśvapīḍāpahatyai
niśśeṣātmānam enaṃ gurupavanapurādhīśam evāśrayāmaḥ || 1–2 ||
एवम् – thus, in this manner दुर्लभ्य–वस्तुनि अपि – even though it is extremely rare to obtain लभतया – by (Your) easy accessibility हस्त–लब्धे – obtained as if in one’s hand यत् अन्यत् – whatever else (besides You) तन्वा – by the body वाचा – by speech धिया वा – or by the mind/intellect भजति – worships, pursues बत – alas! (expression of lament) जनः – people क्षुद्रता एव – nothing but pettiness स्फुटा इयम् – this is clearly evident एते तावत् – therefore, as for this वयम् तु – we, however स्थिरतर–मनसा – with a more resolute, steady mind विश्व–पीडा–अपहत्यै – for the removal of the suffering of the world निश्शेष–आत्मानम् – the One who is the Self of all, without remainder एनम् – this (Lord) गुरुपवनपुर–अधीशम् – the Lord of Guruvāyūr एव – alone आश्रयामः – we take refuge in
Anvaya (Prose Order)
एवं सुलभतया हस्तलब्धे अपि दुर्लभ्यवस्तुनि यत् अन्यत् तन्वा वाचा धिया वा जनः भजति
इयं क्षुद्रता एव स्फुटा। एते तावत् वयं तु
स्थिरतरमनसा विश्वपीडापहत्यै निश्शेषात्मानं गुरुपवनपुराधीशम् एव आश्रयामः।
Fluent Meaning
Thus, even when this supremely rare Reality has become easily accessible, as though placed directly into one’s hands, if people still pursue other things through body, speech, or mind alas, this clearly reveals nothing but their small-mindedness. As for us, however, with a firmly resolved mind, for the alleviation of the suffering of the entire world, we take refuge exclusively in that Lord of Guruvāyūr, who is the innermost Self of all beings.
Essence / Takeaway Verse 1.2
When the Supreme is within reach, chasing lesser goals is spiritual loss
True wisdom is exclusive refuge, not divided pursuit
When God is in your hands, choosing anything else reveals not ignorance but missed grace.
Narayaneeyam – Verse 1.3
सत्त्वं यत्तत्पराभ्यामपरिकलनतो निर्मलं तेन तावद्-
भूतैर्भूतेन्द्रियैस्ते वपुरिति बहुशः श्रूयते व्यासवाक्यम् ।
तत्स्वच्छत्वाद्यदच्छादितपरसुखचिद्गर्भनिर्भासरूपं
तस्मिन् धन्या रमन्ते श्रुतिमतिमधुरे सुग्रहे विग्रहे ते ॥ १-३॥
sattvaṃ yat tatparābhyām aparikalanato nirmalaṃ tena tāvad-
bhūtair bhūtendriyaiḥ te vapur iti bahuśaḥ śrūyate vyāsavākyam |
tatsvacchatvād yad acchāditaparasukhacidgarbhanirbhāsarūpaṃ
tasmin dhanyā ramante śrutimatimadhure sugrahe vigrahe te || 1–3 ||
सत्त्वम् यत् – that sattva (pure essence) तत्-पराभ्याम् – from rajas and tamas अपरिकलनतः – due to absence of admixture निर्मलम् – completely pure तेन तावत् – therefore indeed
भूतैः – by the elements भूत-इन्द्रियैः – and the sense organs ते वपुः – Your body इति – thus
बहुशः श्रूयते – is repeatedly heard व्यास-वाक्यम् – in the words of Vyāsa (Bhāgavata purāṇa) तत्-स्वच्छत्वात् – due to its transparency/purity यत् – which अच्छादित – veils
पर-सुख-चित्-गर्भ – the inner core of supreme bliss and consciousness निर्भास-रूपम् – while still shining forth in form तस्मिन् – in that धन्याः – the blessed ones रमन्ते – delight, revel श्रुति-मति-मधुरे – sweet to scripture and intellect alike सु-ग्रहे – easily graspable
विग्रहे ते – embodied form of Yours
Anvaya (Prose Order)
यत् सत्त्वं तत्पराभ्याम् अपरिकलनतः निर्मलम्, तेन तावत् भूतैः भूतेंद्रियैः ते वपुः इति
व्यासवाक्यं बहुशः श्रूयते। तत्स्वच्छत्वात् यत् अच्छादितपरसुखचिद्गर्भनिर्भासरूपम्,
श्रुतिमतिमधुरे सुग्रहे ते विग्रहे तस्मिन् धन्याः रमन्ते।
Fluent Meaning
That sattva which is utterly pure due to complete freedom from rajas and tamas
because of this purity, the words of Vyāsa repeatedly declare that Your body is constituted of elements and sense faculties.
Yet, owing to that very transparency, Your form while seemingly veiling the inner core of supreme bliss and consciousness still shines forth with it.
In that embodied form of Yours, which is delightful to both scripture and reason,
and easily grasped, the truly blessed ones find their joy.
Essence / Takeaway
The Lord’s form is not material, though described materially. It is pure consciousness clothed in compassion. The wise delight not in abstraction, but in this luminous accessibility.
The Divine Form is not a veil over Truth it is Truth made tender enough to be loved.
Narayaneeyam – Verse 1.4
निष्कम्पे नित्यपूर्णे निरवधि परमानन्दपीयूषरूपे
निर्लीनानेकमुक्तावलिसुभगतमे निर्मलब्रह्मसिन्धौ ।
कल्लोलोल्लासतुल्यं खलु विमलतरं सत्त्वमाहुस्तदात्मा
कस्मान्नो निष्कलस्त्वं सकल इति वचस्त्वत्कलास्वेव भूमन् ॥ १-४॥
niṣkampe nityapūrṇe niravadhi paramānandapīyūṣarūpe
nirlīnānekamuktāvalisubhagatame nirmalabrahmasindhau |
kallolollāsatulyaṃ khalu vimalataraṃ sattvam āhus tadātmā
kasmān no niṣkalas tvaṃ sakala iti vacas tvatkalāsveva bhūman || 1–4 ||
निष्कम्पे – motionless, unshaken नित्यपूर्णे – eternally complete निरवधि – limitless
परमानन्द-पीयूष-रूपे – of the nature of nectar of supreme bliss निर्लीन-अनेक-मुक्ता-आवलि-सुभगतमे – beautifully containing innumerable merged liberated souls
निर्मल-ब्रह्म-सिन्धौ – in the pure ocean of Brahman कल्लोल-उल्लास-तुल्यम् – like the playful rising of a wave खलु – indeed विमलतरम् – exceedingly pure सत्त्वम् – sattva आहुः – they declare तत्-आत्मा – as Its very nature कस्मात् नः – why then, for us निष्कलः त्वम् – are You partless (attributed to You) सकलः इति – and also with parts वचः – statement त्वत्-कलासु एव – only with respect to Your manifestations भूमन् – O Infinite One
Anvaya (Prose Order)
निष्कम्पे नित्यपूर्णे निरवधि परमानन्दपीयूषरूपे निर्लीनानेकमुक्तावलिसुभगतमे निर्मलब्रह्मसिन्धौ
कल्लोलोल्लासतुल्यं विमलतरं सत्त्वं तत् आत्मा इति आहुः। भूमन्,
नः कस्मात् त्वं निष्कलः सकलः इति वचः त्वत् कलासु एव।
Fluent Meaning
In that pure ocean of Brahman motionless, eternally complete, limitless,
of the very nature of the nectar of supreme bliss, and beautifully containing countless merged liberated souls that exceedingly pure sattva, they say, arises like the playful surge of a wave and is indeed Its very essence. O Infinite Lord, why then do statements describing You as “without parts” and “with parts” apply only with reference to Your manifestations?
Essence / Takeaway
The Infinite does not become finite by manifesting Divine forms are waves of fullness, not divisions of reality Apparent contradictions in scripture dissolve when essence and expression are properly distinguished
God does not lose unity by appearing as many He reveals His fullness by doing so.
Narayaneeyam – Verse 1.5
निर्व्यापारोऽपि निष्कारणमज भजसे यत्क्रियामीक्षणाख्यां
तेनैवोदेति लीना प्रकृतिरसतिकल्पाऽपि कल्पादिकाले ।
तस्याः संशुद्धमंशं कमपि तमतिरोधायकं सत्त्वरूपं
स त्वं धृत्वा दधासि स्वमहिमविभवाकुण्ठ वैकुण्ठरूपम् ॥ १-५॥
nirvyāpāro’pi niṣkāraṇam aja bhajase yat kriyām īkṣaṇākhyāṃ
tenaivodeti līnā prakṛtir asatikalpā’pi kalpādikāle |
tasyāḥ saṃśuddham aṃśaṃ kam api tamatirōdhāyakaṃ sattvarūpaṃ
sa tvaṃ dhṛtvā dadhāsi svamahimavibhavākuṇṭha vaikuṇṭharūpam || 1–5 ||
निर्व्यापारः अपि – though actionless निष्कारणम् – causeless, independent अज – O Unborn One भजसे – You assume / adopt यत् – that which क्रियाम् – activity ईक्षण-आख्याम् – called “mere willing / glance” तेन एव – by that alone उदेति – arises लीना – dissolved (earlier)
प्रकृतिः – primordial nature असति-कल्पा अपि – though unreal in essence कल्प-आदि-काले – at the beginning of creation तस्याः – of that prakṛti संशुद्धम् अंशम् – a completely purified portion कमपि – some particular तमः-अतिरोधायकम् – that which prevents obscuration by tamas सत्त्व-रूपम् – of the nature of pure sattva सः त्वम् – that You
धृत्वा – assuming दधासि – bear, uphold स्व-महिमा-विभव-अकुण्ठम् – undiminished by Your own glory and power वैकुण्ठ-रूपम् – the Vaikuṇṭha form
Anvaya (Prose Order)
अज, निर्व्यापारः अपि निष्कारणम् सन्
यत् ईक्षण-आख्यां क्रियाम् भजसे, तेन एव कल्पादिकाले लीना अपि
असति-कल्पा प्रकृतिः उदेति। तस्याः संशुद्धं तमः-अतिरोधायकं
सत्त्व-रूपं अंशं धृत्वा त्वं स्वमहिमविभवाकुण्ठं वैकुण्ठरूपं दधासि।
Fluent Meaning
O Unborn Lord, though You are actionless and causeless, You nevertheless assume an activity known as “mere willing” or “divine glance.” By that alone, at the beginning of creation, primordial nature though unreal in essence and previously dissolved arises. From that prakṛti, taking a completely purified portion, of the nature of sattva that prevents any obscuration by darkness, You assume and uphold
Your Vaikuṇṭha form, undiminished in any way by Your own supreme glory and power.
Essence / Takeaway
Creation arises from will, not effort. The world depends on God; God does not depend on the world. Divine form is chosen purity, not imposed limitation. Infinity remains infinite, even when visible
The Lord does not step down to create or to appear the universe rises when He merely wills.
Narayaneeyam – Verse 1.6
तत्ते प्रत्यग्रधाराधरललितकलायावलीकेलिकारं
लावण्यस्यैकसारं सुकृतिजनदृशां पूर्णपुण्यावतारम् ।
लक्ष्मीनिश्शङ्कलीलानिलयनममृतस्यन्दसन्दोहमन्तः
सिञ्चत्सञ्चिन्तकानां वपुरनुकलये मारुतागारनाथ ॥ १-६॥
tatte pratyagradhārādharalalitakalāyāvalīkelikāraṃ
lāvaṇyasyekasāraṃ sukṛtijanadṛśāṃ pūrṇapuṇyāvatāram |
lakṣmīniśśaṅkalīlānilayanam amṛtasyandasaṃdoham antaḥ
siñcat sañcintakānāṃ vapur anukalaye mārutāgāranātha || 1–6 ||
तत् ते वपुः – that form of Yours प्रत्यग्र-धाराधर – like a fresh rain-laden cloud
ललित-कलायावली-केलिकारम् – delighting in a graceful array of charming expressions
लावण्यस्य एक-सारम् – the very essence of beauty सुकृतिजन-दृशाम् – for the eyes of the virtuous पूर्ण-पुण्य-अवतारम् – the complete embodiment of merit लक्ष्मी-निःशङ्क-लीला-निलयनम् – the abode of Lakṣmī’s fearless play अमृत-स्यान्द-सन्दोहम् – a dense outpouring of nectar अन्तः सिञ्चत् – flooding inwardly सञ्चिन्तकानाम् – of those who meditate अनुकलये – I lovingly contemplate मारुत-अगार-नाथ – O Lord of Guruvāyūr
Anvaya (Prose Order)
मारुतागारनाथ, सुकृतिजनदृशां पूर्णपुण्यावतारं लावण्यस्य एकसारंप्रत्यग्रधाराधरललितकलायावलीकेलिकारं लक्ष्मीनिश्शङ्कलीलानिलयनं
अमृतस्यन्दसन्दोहम् सञ्चिन्तकानां अन्तः सिञ्चत् तत् ते वपुः अहम् अनुकलये।
Fluent Meaning
O Lord of Guruvāyūr, I lovingly contemplate that form of Yours which delights in a graceful play of fresh rain-cloud–like beauty, which is the very essence of all loveliness and the complete embodiment of merit for the eyes of the virtuous.
That form which is the fearless and playful abode of Lakṣmī, a profuse outpouring of nectar that floods the hearts of those who meditate upon it that very form of Yours I cherish in contemplation.
Essence / Takeaway 1.6
The Supreme Truth is revealed as beauty and sweetness.
The Lord’s form rewards virtue, nourishes meditation, and fills the heart with inner nectar.
To contemplate this form is to rest the mind in effortless joy.
Narayaneeyam – Verse 1.7
कष्टा ते सृष्टिचेष्टा बहुतरभवखेदावहा जीवभाजा-
मित्येवं पूर्वमालोचितमजित मया नैवमद्याभिजाने ।
नो चेज्जीवाः कथं वा मधुरतरमिदं त्वद्वपुश्चिद्रसार्द्रं
नेत्रैः श्रोत्रैश्च पीत्वा परमरससुधाम्भोधिपूरे रमेरन् ॥ १-७॥
kaṣṭā te sṛṣṭiceṣṭā bahutarabhavakhedāvahā jīvabhājām
ity evaṃ pūrvam ālocitam ajita mayā naivam adyābhijāne |
no cej jīvāḥ kathaṃ vā madhurataram idaṃ tvadvapuś cidrasārdrāṃ
netraiḥ śrotraiś ca pītvā paramarasasudhāmbhodhipūre rameran || 1–7 ||
कष्टा – painful, difficult ते सृष्टि-चेष्टा – Your act of creation बहुतर-भव-खेद-आवहा – bringing great sorrow of worldly existence जीव-भाजाम् – to embodied beings इति एवम् – thus
पूर्वम् आलोचितम् – was earlier thought अजित – O Unconquered Lord मया – by me
न एवम् अद्य अभिजाने – I no longer think so now नो चेत् – if not (if this were not so)
जीवाः कथं वा – how indeed could living beings मधुरतरम् इदम् – this supremely sweet
त्वत् वपुः – Your form चित्-रस-आर्द्रम् – saturated with conscious bliss नेत्रैः श्रोत्रैः च – with eyes and ears पीत्वा – drinking, imbibing परम-रस-सुधा-अम्भोधि-पूरे – in the fullness of the ocean of supreme nectar रेमेरन् – delight
Anvaya (Prose Order)
अजित, पूर्वं मया ते सृष्टिचेष्टा जीवभाजां बहुतरभवखेदावहा इति
एवं आलोचितम्। अद्य तु न एवम् अभिजाने। नो चेत्, जीवाः कथं वा
मधुरतरम् इदं चित्रसार्द्रं त्वद्वपुः नेत्रैः श्रोत्रैः च पीत्वा परमरससुधाम्भोधिपूरे रेमेरन्?
Fluent Meaning
O Unconquered Lord, earlier I had thought that Your act of creation was painful and the cause of immense worldly suffering for embodied beings.
But today, I no longer see it that way. For if this were truly so, how could living beings ever delight by drinking through their eyes and ears this supremely sweet form of Yours,
saturated with conscious bliss, as though immersed in a full ocean of the nectar of highest joy?
Essence / Takeaway
What appears as suffering to the intellect is redeemed by the experience of divine sweetness. Creation finds its meaning in the soul’s ability to taste the bliss of the Lord through sight, sound, and loving awareness.
Narayaneeyam – Verse 1.8
नम्राणां सन्निधत्ते सततमपि पुरस्तैरनभ्यार्थितान-
प्यर्थान् कामानजस्रं वितरति परमानन्दसान्द्रां गतिं च ।
इत्थं निश्शेषलभ्यो निरवधिकफलः पारिजातो हरे त्वं
क्षुद्रं तं शक्रवाटीद्रुममभिलषति व्यर्थमर्थिव्रजोऽयम् ॥ १-८॥
namrāṇāṃ sannidhatte satatam api purastair anabhyārthitān
apy arthān kāmān ajasraṃ vitarati paramānandasāndrāṃ gatiṃ ca |
itthaṃ niśśeṣalabhyo niravadhikaphalaḥ pārijāto hare tvaṃ
kṣudraṃ taṃ śakravāṭīdrumam abhilasati vyartham arthivrajo’yam || 1–8 ||
नम्राणाम् – of the humble, the surrendered सन्निधत्ते – places near, remains present
सततम् अपि – always, at all times पुरः तैः – before them अनभ्यार्थितान् अपि – even those not asked for अर्थान् कामान् – needs and desired objects अजस्रम् – incessantly
वितरति – bestows परम-आनन्द-सान्द्राम् – dense with supreme bliss गतिम् च – and the ultimate state (liberation) इत्थम् – thus निःशेष-लभ्यः – accessible to all without restriction
निरवधिक-फलः – giver of limitless fruits पारिजातः – the wish-fulfilling tree हरे – O Hari
त्वम् – You क्षुद्रम् – petty, inferior तम् – that शक्र-वाटी-द्रुमम् – the tree in Indra’s garden
अभिलषति – desires व्यर्थम् – vainly अर्थि-व्रजः अयम् – this crowd of seekers
Anvaya (Prose Order)
हरे, नम्राणां सततम् पुरः सन्निधत्ते, अनभ्यार्थितान् अपि अर्थान् कामान् अजस्रं वितरति,
परमानन्दसान्द्रां गतिं च। इत्थं त्वं निःशेषलभ्यः निरवधिकफलः पारिजातः।
अयम् अर्थिव्रजः तु क्षुद्रं शक्रवाटीद्रुमम् व्यर्थम् अभिलषति।
Fluent Meaning
O Hari, to the humble You are ever present before them, and You unceasingly bestow even without being asked their needs and desires, along with the supreme state filled with perfect bliss.
Thus You are the wish-fulfilling tree, accessible to all and yielding limitless fruits.
Yet this multitude of seekers vainly longs for that petty tree in Indra’s garden.
Essence / Takeaway
The Lord grants both worldly needs and ultimate bliss, often even before one asks.
Seeking lesser boons when the Supreme Giver is near is a loss born of misdirected desire.
Narayaneeyam – Verse 1.9
कारुण्यात्काममन्यं ददति खलु परे स्वात्मदस्त्वं विशेषा-
दैश्वर्यादीशतेऽन्ये जगति परजने स्वात्मनोऽपीश्वरस्त्वम् ।
त्वय्युच्चैरारमन्ति प्रतिपदमधुरे चेतनाः स्फीतभाग्यास्-
त्वं चात्माराम एवेत्यतुलगुणगणाधार शौरे नमस्ते ॥ १-९॥
kāruṇyāt kāmam anyaṃ dadati khalu pare svātmadas tvaṃ viśeṣād
aiśvaryād īśate’nye jagati parajane svātmano’pīśvaras tvam |
tvayy uccair āramanti pratipadamadhure cetanāḥ sphītabhāgyās
tvaṃ cātmārāma evety atulaguṇagaṇādhāra śaure namas te || 1–9 ||
कारुण्यात् – out of compassion कामम् अन्यम् – some other desired object ददति – give
खलु परे – indeed, others (bestowers) स्व-आत्म-दः – giver of one’s own Self त्वम् – You विशेषात् – uniquely, in a special manner ऐश्वर्यात् – through lordly power ईशते अन्ये – others rule जगति – in the world पर-जने – over other beings स्व-आत्मनः अपि ईश्वरः – Lord even of Your own Self त्वम् – You त्वयि – in You उच्चैः आरमन्ति – delight intensely
प्रतिपद-मधुरे – sweet at every step, every moment चेतनाः – conscious beings स्फीत-भाग्याः – greatly fortunate त्वम् च आत्मारामः एव – and You Yourself delight in Your own Self
इति – thus अतुल-गुण-गण-आधार – O support of incomparable multitudes of qualities
शौरे – O descendant of Śūra नमः ते – salutations to You
Anvaya (Prose Order)
परे खलु कारुण्यात् कामम् अन्यं ददति। विशेषात् तु त्वम् स्वात्मदः।
अन्ये ऐश्वर्यात् जगति परजने ईशते, त्वम् तु स्वात्मनः अपि ईश्वरः।
स्फीतभाग्याः चेतनाः प्रतिपदमधुरे त्वयि उच्चैः आरमन्ति,
त्वम् च आत्मारामः एव। अतुलगुणगणाधार शौरे, ते नमः।
Fluent Meaning
Others, indeed, out of compassion grant some desired object; but You, uniquely, grant Your very Self. Others rule the world by exercising power over other beings, but You are Lord even of Your own Self.
The greatly fortunate conscious beings delight intensely in You, who are sweet at every moment; and You Yourself ever delight in Your own Self. O Śaura, support of incomparable multitudes of virtues salutations to You.
Essence / Takeaway
Others give gifts; the Lord gives Himself. Others rule by power; He is free even of Himself. His sweetness never diminishes, and those truly blessed find unending joy in resting in Him.
Narayaneeyam – Verse 1.10
ऐश्वर्यं शङ्करादीश्वरविनियमनं विश्वतेजोहराणां
तेजस्संहारि वीर्यं विमलमपि यशो निस्पृहैश्चोपगीतम् ।
अङ्गासङ्गा सदा श्रीरखिलविदसि न क्वापि ते सङ्गवार्ता
तद्वातागारवासिन् मुरहर भगवच्छब्दमुख्याश्रयोऽसि ॥ १-१०॥
aiśvaryaṃ śaṅkarādīśvaraviniyamanaṃ viśvatejoharāṇāṃ
tejassaṃhāri vīryaṃ vimalam api yaśo niṣpṛhaiś copagītam |
aṅgāsaṅgā sadā śrīr akhilavidasi na kvāpi te saṅgavārtā
tadvātāgāravāsin murahara bhagavacchabdamukhyāśrayo’si || 1–10 ||
ऐश्वर्यम् – supreme lordship शङ्कर-आदि-ईश्वर-विनियमनम् – authority that governs even Śaṅkara and other gods विश्व-तेजः-हराणाम् – of those who withdraw the energies of the universe तेजः-संहारि वीर्यम् – power that can subdue or absorb all brilliance विमलम् अपि यशः – stainless, pure fame निस्पृहैः च उपगीतम् – sung even by the desireless अङ्ग-असङ्गा – unattached to any limb or attribute सदा श्रीः – Lakṣmī always present अखिल-विदसि – You know everything न क्वापि ते सङ्ग-वार्ता – in You there is no trace of attachment anywhere तत् वात-आगार-वासिन् – therefore, O Dweller of Guruvāyūr
मुर-हर – O Slayer of Mura भगवत्-शब्द-मुख्य-आश्रयः असि – You are the primary and fullest bearer of the word “Bhagavān”
Anvaya (Prose Order)
शङ्करादि-ईश्वर-विनियमनं ऐश्वर्यं, विश्वतेजोहराणां तेजःसंहारि वीर्यं,
निस्पृहैः अपि उपगीतं विमलं यशः, सदा श्रीः अङ्गासङ्गा,
अखिलविदसि च ते क्वापि सङ्गवार्ता न। तत् वातागारवासिन् मुरहर,
त्वम् भगवत्-शब्दस्य मुख्य-आश्रयः असि।
Fluent Meaning
Your lordship governs even Śaṅkara and other cosmic rulers; Your power subdues the brilliance of those who withdraw the universe itself.
Your fame is stainless and is praised even by the desireless. Lakṣmī ever abides with You, yet You remain unattached; You know everything, and in You there is no trace of bondage anywhere.
Therefore, O Dweller of Guruvāyūr, O Slayer of Mura, You are the primary and fullest embodiment of the very meaning of the word “Bhagavān.”
Essence / Takeaway
All excellences power, knowledge, glory, prosperity, and detachment rest together in the Lord without contradiction. He alone fully embodies what the word Bhagavān truly means.
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