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.. nArAyaNa hRidayam .. .. ନନନନନନ ନନନନନନ .. ନନନନନନନନନନନ ନନନନନ ନନନନନ INTRODUCTION:- The following abbreviations are used in the comments that follow. (1) Narayana Hridayam - NH. (2) Laxmi Hridayam - LH 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. www.odia.org document.doc 1|57

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Page 1: uneditedDocument€¦  · Web viewSahasranama 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

.. nArAyaNa hRidayam ..

.. ନାରାୟଣ ହୃଦୟମ୍ ..

ଅଥର୍ଵ ରହସ୍ୟେ�� ଉତ୍ତର ଖସ୍ୟେ�

INTRODUCTION:- The following abbreviations are used in the commentsthat follow. (1) Narayana Hridayam - NH. (2) Laxmi Hridayam - LH

Narayana Hridayam stotram is unique in that it is coupled with another stotramLaxmi Hridayam to form a pair. They are found in theAtharva Rahasyam. They were given out by sage Bhargava.They belong to the category of stotram ସ୍ୟେ��ାତ୍ରମ୍

The appellation stotram, stuti and stavam all describe a

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hymn only. ��ର୍ଵଃ ସ୍ୟେ��ାତ୍ରଂ ନୁତିଃ ସୁ୍ତତିଃ .

lexicon. They all narrate the qualities of a deity. ଗୁଣ�ଂକୀତ ନମ୍

is stotram, says Shri Shankaracharya in his commentary to VishnuSahasranama. The Lord in His true form is described in the scripturesas having no attributes or qualities such as name, form or qualities. ୟତ୍ତଦସ୍ୟେଦ" ଶ� -ମଗ୍ରାହ� -ମସ୍ୟେଗାତ୍ର -ମର୍ଵର୍ଣ୍ଣ ମଚକ୍ଷୁଃସ୍ୟେଶ୍ରାତ୍ରଂ ତଦପାଣି -ପାଦମ୍ .

ନତି�ଂ ର୍ଵଭୁିଂ �ର୍ଵ ଗତଂ �ୁ�ୂକ୍ଷ୍ମଂ ତଦର୍ଵ�ୟଂ ୟଦ୍ ଭୂତସ୍ୟେୟାନଂି ପରିପଶ�ନି� ଧୀରାଃ ..

But since such a God will be impossible for a devotee to comprehend andrelate with, the scriptures say that the Lord is also available withnames and forms. This makes it easy for a devotee to worship Him. Thekindly Lord accepts this kind of worship also.

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STOTRAM:- Customarily a stotram describes a hymn that is ancient. Itis generally found in vedas, puranas or itihasas such as the Ramayanaor Mahabharatha. Thus we call Vishnu Sahasranama and the LalithaSahasranama as stotras. So also we call Aditya Hridayam as stotram. Theywere narrated by some sage, but the sage himself is not the author. Hehad heard it or got it from some one. Thus the origin is not known andis lost in antiquity. Generally the sage who narrates it says somethingabout its glory in the beginning. He also appends a list of benefitsone will get by reciting it or using it in some specific manner as ina sacrifice or homa. This is known as phalashruti (ଫଲଶ୍ରୁତିଃ .

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

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and (LH). But some hymns composed by great acharyas or saints later onthat were outpourings of intense devotion also carry the appellationstotram. The popular Kanakadhara Stotram by Shri Shankaracharya andHayagriva Stotram by Shri Vedanta Desika are examples of this kind.But the borderline has become grey with the result that nowadays anyhymn is being called a stotram.

WHY RECITE STOTRAM? :- Let us briefly discuss as to why should one listento and recite stotras. Our scriptures repeatedly state that the birthas a human being is very rare and so immensely valuable. Rarer stillare the desire for liberation and association of noble souls They urgeus to appreciate the fact and make best use of our birth as humans .

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ଦୁଲ ଭଂ ତ୍ରୟସ୍ୟେମସ୍ୟେର୍ଵୈତସ୍ୟେ4ର୍ଵାନୁଗ୍ରହ -ସ୍ୟେହତୁକମ୍ .

ମନୁଷ�ତ୍ଵ ଂ ମୁମୁକ୍ଷୁତ୍ଵ ଂ ମହାପୁରୁଷ�ଂଶ୍ରୟଃ ..

The reason for saying that a humanbirth is great should be obvious. Animals may be stronger, fasterand have capabilities such as very acute hearing, keen eye sight etc.,which we do not possess. Still we claim to be superior to them becausewe humans are endowed with the power of reasoning and common sense.With these gifts we can plan our future intelligently, set goals and doall that is needed to attain the goals. Our scriptures say that if, afterbeing born as a human being, one fails to exploit these gifts properlyand achieve the goals, then that person is no different from an animal.

ଆହାର -ନଦି" ା -ଭୟ -ମୁଖ�କାନ ି�ାମାନ�ସ୍ୟେମତତ୍ ପଶୁଭନି ରାଣାମ୍ .

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ବୁଦି୍ଧିହ< ସ୍ୟେତଷାମଧିସ୍ୟେକା ର୍ଵସି୍ୟେଶସ୍ୟେଷା ବୁଦ୍ଧି�ା ର୍ଵହିୀନଃ ପଶୁଭଃି �ମାନଃ .

GOALS - The goals may vary from one person to the other and so canbe numerous. But our sages have analysed these numerous goals anddivided them into four categories. They are (1) dharma, (2) artha ormaterial acquisitions like wealth, house, family etc., (3) kama orsense pleasures that wealth and other material acquisitions mentionedearlier can provide and finally (4) moksha or liberation. These are knownas ପୁରୁଷାଥ ାଃ since thay are sought after by people. ଅଥ ଃ

is called dharma. One who wants to move up the spiritual path is enjoinedto follow the injunctions, though they may superficially appear to be

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illogical or inconvenient. Going against them is termed as a sinfulact and will lead to one's downfall. Krishna states this clearly in BG (16-23,24). ୟଃ ଶା�୍ତ୍ରର୍ଵଧିିମୁତୃ୍ସଜ� ର୍ଵତ ସ୍ୟେତ କାମକାରତଃ .

ନ � �ିଦି୍ଧିମାସ୍ୟେପBାତି ନ �ୁଖଂ ପରାଂ ଗତିମ୍ .. ୨୩..

ତ�୍ମା -ଚ୍ଛା�୍ତ୍ରଂ ପ୍ରମାଣଂ ସ୍ୟେତ କାୟ ାକାୟ -ର୍ଵ�ର୍ଵ�ିFସ୍ୟେତୌ .

ଜ୍ଞାତ୍ଵ ା ଶା�୍ତ୍ରର୍ଵଧିାସ୍ୟେନାକ�ଂ କମ କତ ୁ ମିହାହ �ି .. ୨୪..

material comforts to enable us to lead a worry-free life. Besides, moneyis 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 dynastyof Raghu amassed wealth for giving away to the needy and worthy and notfor enriching themselves. ତ�ାଗାୟ �ଂଭୃତାଥ ାନାମ୍ .

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decried as long the means by which the wealth is obtained is legal anddoes not involve injury or harm to others. (3) Kama - Our scripturesallows one to enjoy the benefits of artha (i.e) wealth earned. Theyinclude house, family, friends etc. But, as said in the case of arthaabove, the enjoyments sought and indulged in should not be illegal oragainst the dictates of the shahstras.They should not be such that willlead to attachments and moral degradation. Having desire is natural andallowed. In fact, Krishna says that He is behind such "proper" desiresin all beings. ଧମ ାର୍ଵରୁିଦ୍ଧି ଭୂସ୍ୟେତଷୁ କାସ୍ୟେମାଽ�ି୍ମ ଭରତଷ ଭ.

BG(7-11). Our scriptures talk of special prayers and rituals by whichone can obtain immense riches and pleasures including life among gods in

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the heavens and even the highest world - that of the creator Brahma. Thisshows that they allow us to entertain desires as long as they are "proper"as said above. But attachment binds and so is dangerous. Our scriptureswarn 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 thefirst three goals as real goals at all. The logic is this. All actionsproduce results. If one does actions that are dharmic he gets the fruitsof the actions in the form of merit or punyam. If one acts contrary todharma, he gets the results in the form of sins or papam. One enjoys

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these results in this birth or one may have to be born again once ormany times for the purpose. The fruits of punyam may be a better andmore comfortable birth in this world or higher worlds. The results ofadharmic actions may be inferior births as animals and plants or a humanbirth full of sufferings and misery in the form of sickness etc. Thus onegets entangled in the cycle of repeated births and deaths. Krishna pointsout that even if one gets a place in the heavens, he should rememberthat that place is got as the reward for his good deeds. As soon as thestock of punyam is exhausted he will necessarily have to come down tothis world and rejoin the cycle of birth and death. BG(9-21) ସ୍ୟେତ ତଂ ଭୁକ୍ତ୍ଵ ା �୍ଵଗ -ସ୍ୟେଲାକଂ ର୍ଵଶିାଲଂ

କ୍ଷୀସ୍ୟେଣ ପୁସ୍ୟେଣ� ମତ � -ସ୍ୟେଲାକଂ ର୍ଵଶିନି� .

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ଏର୍ଵଂ ତ୍ରୟୀଧମ -ମନୁପ୍ରପନB ା

ଗତାଗତଂ କାମକାମା ଲଭସ୍ୟେନ� ..

This is awful. So, our scriptures do not consider the three goals ascommonly understood as real goals. Only liberation or moksha is said tobe the real goal since after attaining moksha one escapes the agony ofsamsara. Therfore it is known as the supreme goal or ପରମପୁରୁଷାଥ ଃ .

Samsara implies being born, growing up, going through the ups anddowns of life, growing old and dying only to be born again. Liberation isfreedom for ever. So it becomes the duty of every intelligent person towork for liberation and not keep on wallowing in samsara. Keeping theabove facts in mind, the scriptures define the purpose of the goals in

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a very different manner. They ask us to use these three goals forachieving spiritual progress in order to escape samsara. One shoulddo dharma to earn wealth which should be used to earn religious meritand not for enjoying sensuous pleasures. The goal of dharma should bekept as spiritual progress. The aim of kama should not be taken asenjoying sense pleasures but should just be keeping the body and soultogether. The aim of keeping the body and soul together should be tostrive and learn about the way to liberation and not strive to attaintransient pleasures like the enjoyment in heaven etc. ଧମ �� ହ�ାପର୍ଵଗ �� ନାସ୍ୟେଥ ାଽଥ ାସ୍ୟେୟାପକଲ୍ପ ସ୍ୟେତ .

ନାଥ �� ଧସ୍ୟେମPକାନ��� କାସ୍ୟେମା ଲାଭାୟ ହ ି�୍ମୃତଃ ..

କାମ�� ସ୍ୟେନନି୍ଦ୍ରି"ୟପ୍ରୀତିଲ ାସ୍ୟେଭା ଜୀସ୍ୟେର୍ଵତ ୟାର୍ଵତା .

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ଜୀର୍ଵ�� ତତ୍ତ୍ଵ ଜିଜ୍ଞା�ା ନାସ୍ୟେଥ ା ୟସ୍ୟେଶSହ କମ ଭଃି ..

The devotees of the Lord were very clear about the above facts. Forexample, Kulasekhara declares that he is not interested in the threegoals - 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 granthim unwavering devotion to His lotus like feet in this and in futurebirths. (Mukundamala).ନା�Fା ଧସ୍ୟେମ ନ ର୍ଵ�ୁନଚିସ୍ୟେୟ ସ୍ୟେନୈର୍ଵ କାସ୍ୟେମାପସ୍ୟେଭାସ୍ୟେଗ

ୟଦ�ଦ୍ ଭର୍ଵ�ଂ ଭର୍ଵତୁ ଭଗର୍ଵନ୍ ପୂର୍ଵ କମ ାନୁରୂପମ୍ .

ଏତତ୍ପ୍ର ାଥ �ଂ ମମ ବହୁମତଂ ଜନ୍ମଜନ୍ମ ାନ�ସ୍ୟେରଽପି

ତ୍ଵତ୍ପାଦାସ୍ୟେXାରୁହୟୁଗଗତା ନଶି୍ଚ୍ଲା ଭକି�ରସ୍ତୁ ..

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

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cyclic birth. It is spoken as attaining the lotus feet of the Lord inthe puranas. According to upanishads liberation means dropping one'sidentification with the body/mind complex and realising his/her divinenature. The scriptures assert that one is distinct from the body/mindcomplex and is indeed divine in nature and so is not subject to sorrowsand rebirth.The wrong identification with the body/mind complex isdue to wrong knowledge or nescience known as ajnanam (ଅଜ୍ଞାନମ୍

Thus, liberation implies settling down in our true or real nature whichis divine and thus be free from problems for ever afterwards. ସ୍ୟେଶାକମାତ୍ମର୍ଵତି୍.

there is no gain greater than this. BG(6-22). ୟଂ ଲବ୍ଧ୍ଵା ଚାପରଂ ଲାଭଂ ମନ�ସ୍ୟେତ ନାଦକିଂ ତତଃ .

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ୟ�ି୍ମନି_ `ସ୍ୟେଥା ନ ଦୁଃସ୍ୟେଖନ ଗୁରୁଣାଽପି ର୍ଵଚିାଲ�ସ୍ୟେତ ..

DESIRE FOR LIBERATION:- For this reason, liberation does indeeedsound immensely attractive. But the sad truth is that it hasvery few takers. Only a minuscule minority is interested in seekingliberation. Krishna ruefully says this in Gita. କଶିSଦ�ତତି �ିଦ୍ଧିସ୍ୟେୟ.

bemoans the fact, and says that the dullards are attracted by sensepleasures and so choose the path of mundane prosperity, but the wisechoose the path of liberation. KU (1-2-2). ସ୍ୟେଶ୍ରୟଶS ସ୍ୟେପ୍ରୟଶS ମନୁଷ�ସ୍ୟେମତ -ସ୍ୟେ��ୌ �ଂପରୀତ� ର୍ଵରି୍ଵନିକି� ଧୀରଃ .

ସ୍ୟେଶ୍ରସ୍ୟେୟା ହ ିଧୀସ୍ୟେରାଽଭ ିସ୍ୟେପ୍ରୟସ୍ୟେ� ରୃ୍ଵଣୀସ୍ୟେତ ସ୍ୟେପ୍ରସ୍ୟେୟା ମସ୍ୟେନ୍ଦ୍ରିା ସ୍ୟେୟାଗସ୍ୟେକ୍ଷମାତ୍ ରୃ୍ଵଣୀସ୍ୟେତ ..

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Wrong knowledge can be righted only by right knowledge calledjnanam (ଜ୍ଞାନମ୍.

bringing in light. The way to gain jnanam is described in a verysystematic manner in our scriptures. However, our scriptures nevertire of warning that the path to gain wisdom is extremely difficult.said Yama to his disciple Nachiketas. ଦୁଗ ଂ ପଥ��ତ୍କର୍ଵସ୍ୟେୟା ର୍ଵଦନି�.

ଅର୍ଵ�କ� ା ହ ିଗତିଦ ୁ ଃଖଂ ସ୍ୟେଦହର୍ଵଦ୍ ଭ ି-ରର୍ଵାପ�ସ୍ୟେତ.

that this path is very difficult for most people is that their minds aresullied by negative qualities like desires, anger, attachments, jealousyetc. These qualities cloud the intellect and often distort judgement.Impelled by anger or greed one may turn selfish and indulge in illegal or

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immoral acts. Our scriptures declare that people who have such weaknesses,will always be distracted and so cannot comprehend the subtle spiritualwisdom. Even after hearing about liberation repeatedly, their mindswill not be excited enough to take a step in that direction. Thisis very unfortunate. . ନାଶାନ�ମାନସ୍ୟେ�ା ର୍ଵାଽପି ପ୍ରଜ୍ଞାସ୍ୟେନସ୍ୟେନୈନମାପBୁୟାତ୍ ..

said that one with the desire for liberation, known as ମୁମୁକ୍ଷୁତ୍ଵମ୍

rare phenomenon.The first thing to do for one who desires liberationis to purge the mind of such distracting traits and steady it. Thisis achieved by regular performance of prescribed karma or duties. Howeverwe saw earlier that karmas produce results and lead to rebirth. The way to

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escape the results is to blend karma with devotion or bhakti. One continuesto engage himself in all regular activities, but escapes the results by offeringthe results to the Lord. The results having been offered to God will not attachto the performer of the action. Krishna says this in BG(9-27, 28). ୟତ୍କସ୍ୟେରାଷି ୟଦଶBା�ି ୟଜୁ୍ଜସ୍ୟେହାଷି କ୍ଦଦା�ି ୟତ୍ .

ୟତ୍ତପ���ି ସ୍ୟେକୌସ୍ୟେନ�ୟ ତତୁ୍କରୁଷ୍ଵ ମଦପ ଣମ୍ .. ୨୭..

ଶୁଭାଶୁଭ -ଫସ୍ୟେଲୈସ୍ୟେରର୍ଵଂ ସ୍ୟେମାକ୍ଷ�ସ୍ୟେ� କମ ବନ୍ଧସ୍ୟେନୈଃ . ୨୮.

He tells Arjuna: " whatever you do, whatever you eat, whatever sacrifices youperform, whatever you give by way of charity, whatever austerities youengage yourself in do it as as offering to Me. By doing so, you will beliberated 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

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purification of the mind. ଚତି୍ତ�� ଶୁଦ୍ଧିସ୍ୟେୟ କମ .

ସ୍ୟେୟାଗିନଃ କମ କୁର୍ଵ ନି� �ଙ୍ଗଂ ତ�କ୍ତ୍ଵ ାତ୍ମଶୁଦ୍ଧିସ୍ୟେୟ ..

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 theclouds. The kindly Lord arranges for him to come into contact with noblesouls, like sadhus or saints. Our shastras describe them as the messengersof God.They move around the world telling people about the weaknessesof the life one normally leads and explaining the need for treading thespiritual path. They do this without any expectations.They have foundthe source of happiness. They have the noble desire that others tooshould take to the spiritual path and find everlasting happiness. Shri

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Shankaracharya says this.

ଶାନ�ା ମହାସ୍ୟେନ�ା ନରି୍ଵ�ନି� �ନ�ଃ ର୍ଵ�ନ�ର୍ଵସ୍ୟେଲk ାକହତିଂ ଚରନ�ଃ .

ତୀର୍ଣ୍ଣ ା �୍ଵୟଂ ଭୀମଭର୍ଵାର୍ଣ୍ଣ ର୍ଵଂ ଜନା - ନସ୍ୟେହତୁନାନ�ାନପି ତାରୟନ�ଃ ..

We, normally will not be able to identify a saint, because he will looklike anyone else and will shun publicity and crowds. It is only God'sgrace that can lead to a meeting with a mahatma and make us listen tohis words. Thus, a human birth is a rarity in the first place and rarerstill is the meeting with a saintly person. King Nimi says this when hegets a chance to meet the nine yogis. BH(11-2-29).

ଦୁଲ ସ୍ୟେଭା ମାନୁସ୍ୟେଷା ସ୍ୟେଦସ୍ୟେହା ସ୍ୟେଦହନିାଂ କ୍ଷଣଭଙୁ୍ଗରଃ .

ତଥାଽପି ଦୁଲ ଭଂ ମସ୍ୟେନ� ସ୍ୟେର୍ଵୈକୁଣ୍ଠପି୍ରୟଦଶ ନମ୍ ..

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As the minds of saints are imbued with devotion, they take delightin talking about the Lord - who is none other than their inner self -and not about mundane matters.

ମଚ୍ଚିିତ୍ତା ମଦ୍ ଗତ -ପ୍ରାଣା ସ୍ୟେବାଧୟନ�ଃ ପର�୍ପରମ୍ .

କଥୟନ�ଶS ମାଂ ନତି�ଂ ତୁଷ�ନି� ଚ ରମନି� ଚ ..

The words of such God intoxicated devotees have great power. They go tothe heart and so can work wonders. As one comes into contact with themand listen to their nectar like words, they strengthen the devotion.The mind slowly turns away from the world and towards the Lord. Theworldly attractions and worries gradually lose their hold. Mind becomescalm and peaceful. It acquires qualities required to for spiritual

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progress. These qualities are said to be four in number and are knownin the vedantic parlance as �ାଧନ ଚତୁଷ୍ଟୟମ୍

attainment. They are described in texts like Viveka Chudamani and TattvaBodha. They are more elaborately described by Krishna in chapter 16 ofBhagavat Gita. He calls them as ସ୍ୟେଦୈର୍ଵୀ �ଂପତ୍

They are necessarily to be acquired by one stepping on to the pathof liberation. ସ୍ୟେଦୈର୍ଵୀ �ମ୍ପଦି୍ଵ ସ୍ୟେମାକ୍ଷାୟ.

It is difficult to acquire these virtues by practice. But one neednot despair and refrain from making any attempt in this direction. Ourshastras are aware of this problem and provide an attractive solutionto the seemingly difficult problem. They say that one who worships theLord regularly and practises devotion to Him gets over the difficulties

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with His grace and acquires the qualifications as by-products. He will,therefore progress without much effort on the spiritual path. Krishnamakes this assurance. BG(18-55).ଭକ��ା ମାମଭଜିାନାତି ୟାର୍ଵାନ୍ ୟଶSା�ି୍ମ ତତ୍ତ୍ଵ ତଃ .

ତସ୍ୟେତା ମାଂ ତତ୍ତ୍ଵ ସ୍ୟେତା ଜ୍ଞାତ୍ଵ ା ର୍ଵଶିସ୍ୟେତ ତଦନନ�ରମ୍ ..

and again in BG(18-58) ମଚ୍ଚିିତ୍ତଃ �ର୍ଵ ଦୁଗ ାଣି ମତ୍ପ୍ର�ାଦାତ୍ତରିଷ�ତି.

The easiest methods of worship are listening to His glories as describedin stotras, puranas etc., or chanting stotras or repeating His names by wayof doing japa. That is why in the introduction to Vishnu Sahasranama we findYudhistira asking Bhishma for a simple method that will give one freedomfrom samsara. କିଂ ଜପନ୍ମୁ ଚ�ସ୍ୟେତ ଜନୁ୍ତଃ ଜନ୍ମ�ଂ�ାର -ବନ୍ଧନାତ୍.

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

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all kinds of sorrows, including samsara, is reciting the hymns that singthe praise of the Lord. ଭସ୍ୟେର୍ଵତ୍. and

ଏଷ ସ୍ୟେମ �ର୍ଵ ଧମ ାଣଂ ଧସ୍ୟେମ ାଽଧିକତସ୍ୟେମା ମତଃ |

ୟଦ୍ ଭକ��ା ପୁ�ରୀକାକ୍ଷଂ ��ସ୍ୟେର୍ଵୈରସ୍ୟେଚ ନB ରଃ �ଦା ||

Shri Shankaracharya, in his commentary to the above line,explains why Bhishma said this is the "best method". He saysହଂି�ାଦ ି-ପୁରୁଷାନ�ର -ଦ"ର୍ଵ�ାନ�ର -ସ୍ୟେଦଶକାଲାଦ ି-ନୟିମାନସ୍ୟେପକ୍ଷତ୍ଵ ଂ

ଆଧିସ୍ୟେକ� କାରଣମ୍ .

to other beings as in animal sacrifices, does not require help fromanother person, or money, or depend on a particular time as Ekadasi orAmavasya or travel to holy places such as Kasi or Rameshvaram. It can

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be practised by any one irrespective of age, sex, status in society etc.The sage Naradha emphasises the importance when he told Shri Vyasa thatrecitng the hymns which enumerate the virtues of the Lord is the abidingpurpose of doing austere penances, rituals, recitation of vedas etc.ଇଦଂ ହ ିପୁଂ���ପ�ଃ ଶ୍ରୁତ�� ର୍ଵା �ି୍ଵଷ୍ଟ�� �ୂକ��� ଚ ବୁଦି୍ଧିଦତ୍ତସ୍ୟେୟାଃ |

ଅର୍ଵଚୁି�ସ୍ୟେତାଥ ଃ କର୍ଵଭିନି<ରୂପିସ୍ୟେତା ୟଦୁତ୍ତମସ୍ୟେଶkାକଗୁଣାନୁର୍ଵର୍ଣ୍ଣ ନମ୍ ||

The reason is, that by practising devotion to God one gets the fourqualifications necessary to progress on the spiritual path that culminatesin wisdom or jnanam as by-products. Shri Shankaracharya says this inhis Aparokshanubhuti thus.�୍ଵ -ର୍ଵର୍ଣ୍ଣ ାଶ୍ରମଧସ୍ୟେମ ଣ ତପ�ା ହରି -ସ୍ୟେତାଷଣାତ୍ .

�ାଧନଂ ପ୍ରଭସ୍ୟେର୍ଵତ୍ ପୁଂ�ାଂ ସ୍ୟେର୍ଵୈରାଗ�ାଦ ି-ଚତୁଷ୍ଟୟମ୍ ..

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Shri Bhagavatam also says this. BH(1-2-8). ର୍ଵା�ୁସ୍ୟେଦସ୍ୟେର୍ଵ ଭଗର୍ଵତି ଭକି�ସ୍ୟେୟାଗଃ ପ୍ରସ୍ୟେୟାଜିତଃ .

ଜନୟତ�ାଶୁ ସ୍ୟେର୍ଵୈରାଗ�ଂ ଜ୍ଞାନଂ ଚ ୟଦସ୍ୟେହୈତୁକମ୍ ..

Thus, it is necessary to perform our prescribed duties and inaddition, make listening to and reciting stotras an essential part of our daily routineto intensify the devotion. The scriptures contain hymns that narrate the qualities ofGod with name and form. Shri Rudram is a well known example of a vedichymn. The Kaivalyopanishad says that recitning Shri Rudram will purifyone of all sins. �ୁରାପାନାତୂ୍ପସ୍ୟେତା ଭର୍ଵତି , ବ"ହ୍ମହତ�ାତୂ୍ପସ୍ୟେତା ଭର୍ଵତି , କୃତ�ାକୃତ�ାତୂ୍ପସ୍ୟେତା

ଭର୍ଵତି , ତ�୍ମାଦର୍ଵମୁିକ�ମାଶି୍ରସ୍ୟେତା ଭର୍ଵତି.

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

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many hymns. The recital of such hymns is the easiest and best method ofworshipping Him and acquire purity of mind by purging it of sins. Becauseof these reasons, the Lord has the name �ସ୍ୟେର୍ଵ ଷାଂ ପୁଣ�ଂ କସ୍ୟେରାତୀତି ପୁଣ�ଃ .

just listening to them is eminently suitable for people in this modernage 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 asbirds, beasts, plants etc., depending on our karma stock. So, we shouldgrab 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

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our next and subsequent births will be and when we will get another birthas a human being again and will be able to work our way up. At this pointthere 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. Thismay be in the world of gods such as Indra and may be even in that of LordBrahma the creator. There one can have a great time, full of enjoymentand also work for liberation in such a wonderful environment. This isnot a wise argument, say our acharyas. The upanishad says that the visionof the Self can be had clearly in the mind, as in a mirror, only in thisworld. It cannot be had clearly in the world of Gandarvas, manes and godslike Indra. These worlds are meant for enjoyment of pleasures got as a

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result of many good karmas. The mind that is behind the senses will,therefore, be pulled in many directions. The image of the Self willconsequently be scattered like the reflection on the surface of waterthat is agitated by the wind and so not clear. One will be unable toconcentrate on the spiritual progress. KU(II-III-5)ୟଥାଦସ୍ୟେଶ ତଥାଽଽତ୍ମନ ିୟଥା �୍ଵସ୍ୟେପB ତଥା ପିତୃସ୍ୟେଲାସ୍ୟେକ .

ୟଥାଽପୁ୍ସ ପରୀର୍ଵ ଦଦୃସ୍ୟେଶ ତଥା ଗନ୍ଧର୍ଵ ସ୍ୟେଲାସ୍ୟେକ ଛାୟାତପସ୍ୟେୟାରିର୍ଵ ବ" ହ୍ମସ୍ୟେଲାସ୍ୟେକ ..

If one misses the chance to attain liberation in this world, thenhe can get a chance to get vision of the Self clearly only in theBrahma Loka. But that world is the highest one and very difficult toattain. It can be reached only by numerous special kinds of rites

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and meditation. Therefore one should leave no stone unturned toattain liberation in this world itself. Krishna tells Uddhava that,sense-enjoyments can be had in any body, but realisation can be had onlywith the human body. So, keeping in the mind the fact that the humanbody is fragile, one should make haste and strive for liberation hereitself. BH(11-9-26). ଲବ୍ଧ୍ଵା �ୁଦୁଲ ଭମିଦଂ ବହୁ�ଂଭର୍ଵାସ୍ୟେନ�

ମାନୁଷ�ମଥ ଦମନତି�ମପୀହ ଧୀରଃ .

ତୂର୍ଣ୍ଣ ଂ ୟସ୍ୟେତତ ନ ପସ୍ୟେତଦନୁମୃତୁ� ୟାର୍ଵ -

ନିB ସ୍ୟେଶ୍ରୟ�ାୟ ର୍ଵଷିୟଃ ଖଲୁ �ର୍ଵ ତଃ ��ାତ୍ ..

Shri Shankaracharya, in his commentary to the above verse quoted fromthe KU (II-III-5) makes a subtle observation. The upanishad says that

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the vision of the Self may be had distincly, as in a mirror, in ourintellect in this world. The idea, he says, is that the reflecton willbe 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 bemade absolutely clear by the performance of prescribed duties, prayers,meditation etc. ଦଶ ନଂ ଭର୍ଵତୀତ�ଥ ଃ .

following his instructions one can progress towards liberation.NARAYANA HRIDAYAM AND LAXMI HRIDAYAM:- Narayana Hridayam (NH) andLaxmi Hridayam (LH) form a pair of very valuable and sacred hymns. NH is theshorter one. It consists of only 37 verses. LH is longer and consists of 108verses. The word (ହୃଦୟମ୍

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heart. The word also is used to mean secret, true or divine knowledge.Being hymns found in the Veda the Narayana Hridayam and Laxmi HridayamStotras are highly efficacious. They are sanctifying as was saidof Shri Rudram earlier. They also contain recondite vedantic truthswhich may be found in the upanishads, puranas, Bhagavad Gita etc. Thesetruths are also to be seen in other stotras and in the hymns of lateracharyas. ଲକ୍ଷ୍ମୀହୃଦୟସ୍ୟେକ ସ୍ୟେ��ାସ୍ୟେତ୍ର �ର୍ଵ ମନ�ତ୍ ପ୍ରକାଶିତମ୍ |

So, to describe them as hridayam is very apt. They are, therefore,very precious. For these reasons they are considered very sacred andtherefore secret - not to be easily given out. ନ �ର୍ଵ ତ୍ର ପ୍ରକାଶସ୍ୟେୟତ୍ |

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

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worthy guru to deserving disciples only. They were not freely availablelike Vishnu Sahasranamam.

Only some noteworthy features of this stotram (NH) could be mentionedin this brief introduction. The reader is requested to read the commentsgiven to the LH also (available in this site under the headimg Laxmi inthe category DEVI) as these two stotras are linked.

The Narayana Hridayam stotram contains sixteen verses in the beginningthat narrate the glory of the Lord. Verses No. 1 and 2 describe the Lordwith form. This is suitable for meditation. This form is to be retainedin the mind when reciting the NH.But there is another form of the Lord which needs to be known. This

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is the form that Krishna discusses in Chapter 7 of BG.The Lord says He has two aspects. The "superior" onehas no attributes. It is the very soul of all beings and sustains theuniverse. The other, namely, the "inferior" aspect is divided into eightcategories and from that the universe of names and forms evolves. Thisis said to be "inferior" aspect since people get snared in names andforms 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 getabsorbed in the movie and forget to notice the screen. It is the screenthat 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

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to notice the Lord who bears all the names and forms.They, thus get caught in samsara. This aspect is known as Prakritior maya. Krishna says that His maya is very powerful and difficult tocross over without His grace. BG(7-14) ମାୟା ଦୁରତ�ୟା .. ମାସ୍ୟେମର୍ଵ ସ୍ୟେୟ ପ୍ରପଦ�ସ୍ୟେନ� ମାୟାସ୍ୟେମଷାଂ ତରନି� ସ୍ୟେତ ..

The supreme Being, known as Brahman, when associated with maya is known asIshvara or Maheshvara and becomes the cause of the universe through the agency ofMaya. ମାୟାଂ ତୁ ପ୍ରକୃତିଂ ର୍ଵଦି�ାନ୍ମ ାୟିନଂ ଚ ମସ୍ୟେହଶ୍ଵରମ୍ .

the Svetasvataropanisad (4-10). Everything is born of Prakriti. Maya,in Sanskrit, is of femenine gender. So, it is spoken of as the consortof the Lord, Mother Goddess or Lalitha, Lakshmi etc. Thus, though theyare spoken as two items, they are indeed one indivisible Brahman only.

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Shri Shankaracharya says this in his Saundaryalahari (sloka No.97).ଗିରାମାହୁସ୍ୟେର ୍ଦ ର୍ଵୀଂ ଦ"ୁ ହଣିଗୃହଣିୀମାଗମର୍ଵସି୍ୟେଦା

ହସ୍ୟେରଃ ପତ୍ନୀଂ ପଦ୍ମ ାଂ ହର�ହଚରୀମଦି" ତନୟାମ୍ .

ତୁରୀୟା କାପି ତ୍ଵ ଂ ଦୁରଧିଗମ -ନସି୍ �ୀମ -ମହମିା

ମହାମାୟା ର୍ଵଶି୍ଵଂ ଭ୍ରମୟ�ି ପରବ" ହ୍ମ -ମହଷିି ..

He says that wise people who are well read in the scriptures say that You areSarasvati the consort of Brahma the creator; again they say You are Laxmithe consort of Hari and also You are Parvati the consort of Siva. You are beyondthe three and are the limitless One who is very difficult to reach. Youare the Maya who makes the entire universe go round and round.

Thus, Ishvar and Maya are inseparable and are known as the parentsof the universe. This concept is depicted in our shastras as Ardhanariswara in

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whom both Siva and Parvati share half of one body.The poet Kalidasa says this in the invocatory verse tohis immortal classic Raghuvamsam as follows. ର୍ଵାଗଥ ପ୍ରତିପତ୍ତସ୍ୟେୟ. ଜଗତଃ ପିତସ୍ୟେରୌ ର୍ଵସ୍ୟେନ୍ଦ୍ରି ପାର୍ଵ ତୀପରସ୍ୟେମଶ୍ଵସ୍ୟେରୌ ..

salutes Parvati and Parameswara who are the parents of the Universe andwho are (inseparably) united like the speech and its sense. Prakriti ormaya 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 oreffect. It is to be noted that the properties of the cause will be therein the products. Thus, ornaments made of gold will have the properties ofgold. Gold has no form but the ornaments are many and have different formsand names. Same is the case with vessels made of clay and so on. In the

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same way, Lord is the cause of everything. The visible universe containsnumerous items, right from Brahma the creator to insignificant insectsand inanimate things. But they are all manifestations of the Lord only,but they all bear different forms and names. This is brought out in verseNo. 3 to 18. These verse say that there is nothing apart from Him and allwere His manifestations only. For this reason these verses are very significant.

The words used herein will sound familiar since they are same as theverses in the Narayana Suktam said along with the Purusha Suktam.The verses are: ର୍ଵଶି୍ଵଂ ନାରାୟଣଂ ସ୍ୟେଦର୍ଵମକ୍ଷରଂ ପରମଂ ପଦମ୍ .

ର୍ଵଶି୍ଵତଃ ପରମାନିB ତ�ଂ ର୍ଵଶି୍ଵଂ ନାରାୟଣଁ ହରିମ୍ .

ର୍ଵଶି୍ଵସ୍ୟେମସ୍ୟେର୍ଵଦଂ ପୁରୁଷ��ଦି୍ଵ ଶ୍ଵମୁପଜୀର୍ଵତି .

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ପତିଂ ର୍ଵଶି୍ଵ��ାସ୍ୟେତ୍ମଶ୍ଵରଁ ଶାଶ୍ଵତଁ ଶିର୍ଵମଚୁ�ତମ୍ .

ନାରାୟଣଂ ମହାସ୍ୟେଜ୍ଞୟଂ ର୍ଵଶି୍ଵାତ୍ମାନଂ ପରାୟଣମ୍ ..

ନାରାୟଣପସ୍ୟେରା ସ୍ୟେଜ�ାତିରାତ୍ମା ନାରାୟଣଃ ପରଃ .

ନାରାୟଣପରଂ ବ" ହ୍ମ ତତ୍ତ୍ଵ ଂ ନାରାୟଣଃ ପରଃ .

ନାରାୟଣପସ୍ୟେରା ଧ୍ୟାତା ଧ୍ୟାନଂ ନାରାୟଣଃ ପରଃ .

ୟଚ୍ଚି କିଙ୍ଞ୍ଚିଜି୍ଜଗତ୍ସର୍ଵ ଂ ଦୃଶ�ସ୍ୟେତ ଶ୍ରୂୟସ୍ୟେତଽପି ର୍ଵା .

ଅନ�ବ ହଶିS ତତ୍ସର୍ଵ ଂ ର୍ଵ�ାପ� ନାରାୟଣଃ �ିFତଃ .

These verse are eminently suitable for meditating on the Lord who isdescribed as being the cause of the universe. From Him only even thecreator Brahma and other gods were born. HE is every thing. There isnone greater than Him. He is the goal and He is the one who can conferthe supreme goal of moksha and other goals spoken of earlier. So, He isthe one to be meditated upon. These verse are followed by ten verses

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

The final part says that this stotram is to be recited first, to befollowed by the recital of Laxmi Hridayam and again the recital ofthis 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 onethough spoken of as two different deities.

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

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devotion to Divine Couple, Lord Narayana and Goddess Laksmi,and reap their abundant grace.Now follows the NARAYANA HRIDAYAM stotram.

.. ଓଁ ତତ୍ସତ୍ ..

ହରିଃ ଓମ୍ .. ଅ�� ଶ୍ରୀନାରାୟଣ -ହୃଦୟ -ସ୍ୟେ��ାତ୍ର -ମହାମଂତ୍ର�� ଭାଗ ର୍ଵ ୠଷି ଃ,

ଅନୁଷୁ୍ଟପ୍ଛନ୍ଦ୍ରି ଃ, ଲକ୍ଷ୍ମୀନାରୟସ୍ୟେଣା ସ୍ୟେଦର୍ଵତା , ନାରାୟଣ -ପ୍ରୀତ�ସ୍ୟେଥ ଜସ୍ୟେପ ର୍ଵନିସି୍ୟେୟାଗଃ .. ନାରୟଣଃ ପରଂ ସ୍ୟେଜ�ାତିରିତି ଅଙୁ୍ଗଷ୍ଠାଭ�ାଂ ନମ ଃ,

ନାରାୟଣଃ ପରଂ ବ" ସ୍ୟେହ୍ମତି ତଜ ନୀଭ�ାଂ ନମ ଃ,

ନାରାୟଣଃ ପସ୍ୟେରା ସ୍ୟେଦର୍ଵ ଇତି ମଧ୍ୟମାଭ�ାଂ ନମ ଃ,

ନାରାୟଣଃ ପରଂ ଧାସ୍ୟେମତି ଅନାମିକାଭ�ାଂ ନମ ଃ,

ନାରାୟଣଃ ପସ୍ୟେରା ଧମ ଇତି କନଷିି୍ଠକାଭ�ାଂ ନମ ଃ,

ର୍ଵଶି୍ଵଂ ନାରାୟଣ ଇତି କରତଲକରପୃଷ୍ଠାଭ�ାଂ ନମଃ ..

ନାରାୟଣଃ ପରଂ ସ୍ୟେଜ�ାତିରିତି ହୃଦୟାୟ ନମ ଃ,

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ନାରାୟଣଃ ପରଂ ବ" ସ୍ୟେହ୍ମତି ଶିରସ୍ୟେ� �୍ଵାହା ,

ନାରୟଣଃ ପସ୍ୟେରା ସ୍ୟେଦର୍ଵ ଇତି ଶିଖାସ୍ୟେୟୈ ସ୍ୟେର୍ଵୌଷଟ୍ ,

ନାରାୟଣଃ ପରଂ ଧାସ୍ୟେମତି କର୍ଵଚାୟ ହୁମ୍ ,

ନାରାୟଣଃ ପସ୍ୟେରା ଧମ ଇତି ସ୍ୟେନତ୍ରାଭ�ାଂ ସ୍ୟେର୍ଵୌଷଟ୍ ,

ର୍ଵଶି୍ଵଂ ନାରାୟଣ ଇତି ଅ�୍ତ୍ରାୟ ଫଟ୍ ,

ଭୂଭ ୁ ର୍ଵସ୍ �ୁର୍ଵସ୍ୟେରାମିତି ଦଗି୍ଵନ୍ଧଃ ..

ଉଦ�ାଦାଦତି��ଙ୍କାଶଂ ପୀତର୍ଵା�ଂ ଚତୁଭ ୁ ଜମ୍ |

ଶଙ୍ଖଚକ୍ରଗଦାପାଣିଂ ଧ୍ୟାସ୍ୟେୟଲkକ୍ଷ୍ମୀପତିଂ ହରିମ୍ || ୧||

ସ୍ୟେତୈ୍ରସ୍ୟେଲାକ�ାଧାରଚକ୍ର ଂ ତଦୁପରି କମଠଂ ତତ୍ର ଚାନନ�ସ୍ୟେଭାଗୀ

ତନ୍ମ ସ୍ୟେଧ୍ୟ ଭୂମି -ପଦ୍ମ ାଙୁ୍କଶ -ଶିଖରଦଳଂ କର୍ଣ୍ଣ<କାଭୂତ -ସ୍ୟେମରୁମ୍ |

ତତ୍ରତ�ଂ ଶାନ�ମୂତ<ଂ ମଣିମୟ -ମକୁଟଂ କୁ�ସ୍ୟେଲାଦ୍ ଭା�ିତାଙ୍ଗଂ

ଲକ୍ଷ୍ମୀ -ନାରାୟଣାଖ�ଂ �ର�ିଜ -ନୟନଂ �ଂତତଂ ଚନି�ୟାମଃ || ୨||

ଅ�� ଶ୍ରୀନାରାୟଣାହୃଦୟ -ସ୍ୟେ��ାତ୍ର -ମହାମନ୍ତ୍ର �� ବ" ହ୍ମା ୠଷି ଃ,

ଅନୁଷୁ୍ଟପ୍ ଛନ୍ଦ୍ରି ଃ, ନାରାୟସ୍ୟେଣା ସ୍ୟେଦର୍ଵତା , ନାରାୟଣ -ପ୍ରୀତ�ସ୍ୟେଥ ଜସ୍ୟେପ ର୍ଵନିସି୍ୟେୟାଗଃ ||

ଓଁ || ନାରାୟଣଃ ପରଂ ସ୍ୟେଜ�ାତି -ରାତ୍ମା ନାରାୟଣଃ ପରଃ |

ନାରାୟଣଃ ପରଂ ବ" ହ୍ମ ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୩||

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ନାରାୟଣଃ ପସ୍ୟେରା ସ୍ୟେଦସ୍ୟେର୍ଵା ଧାତା ନାରାୟଣଃ ପରଃ |

ନାରାୟଣଃ ପସ୍ୟେରା ଧାତା ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୪||

ନାରାୟଣଃ ପରଂ ଧାମ ଧ୍ୟାନଂ ନାରାୟଣଃ ପରଃ |

ନାରାୟଣ ପସ୍ୟେରା ଧସ୍ୟେମ ା ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୫||

ନାରାୟଣଃ ପସ୍ୟେରା ସ୍ୟେଦସ୍ୟେର୍ଵା ର୍ଵଦି�ା ନାରାୟଣଃ ପରଃ |

ର୍ଵଶି୍ଵଂ ନାରାୟଣଃ �ାକ୍ଷାନ୍ ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୬||

ନାରାୟଣାଦ୍ ର୍ଵଧିି -ଜ ାସ୍ୟେତା ଜାସ୍ୟେତା ନାରାୟଣାଦ୍ ଭର୍ଵଃ |

ଜାସ୍ୟେତା ନାରାୟଣାଦିସ୍ୟେନ୍ଦ୍ରି" ା ନାରାୟଣ ନସ୍ୟେମାଽସୁ୍ତ ସ୍ୟେତ || ୭||

ରର୍ଵ ି-ନ ାରାୟଣ -ସ୍ୟେ��ଜଃ ଚସ୍ୟେନ୍ଦ୍ରି" ା ନାରାୟସ୍ୟେଣା ମହଃ |

ର୍ଵହ୍ନି ି-ନ ାରାୟଣଃ �ାକ୍ଷାତ୍ ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୮||

ନାରାୟଣ ଉପା��ଃ ��ାଦ୍ ଗୁରୁ -ନ ାରାୟଣଃ ପରଃ |

ନାରାୟଣଃ ପସ୍ୟେରା ସ୍ୟେବାସ୍ୟେଧା ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୯||

ନାରାୟଣଃ ଫଲଂ ମୁଖ�ଂ �ିଦି୍ଧି -ନ ାରାୟଣଃ �ୁଖମ୍ |

ହରି -ନ ାରାୟଣଃ ଶୁଦି୍ଧି -ନ ାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୧୦||

ନଗିମାସ୍ୟେର୍ଵଦତିାନନ� -କଲ�ାଣଗୁଣ -ର୍ଵାରିସ୍ୟେଧ |

ନାରାୟଣ ନମସ୍ୟେ��ଽସ୍ତୁ ନରକାର୍ଣ୍ଣ ର୍ଵ -ତାରକ || ୧୧||

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ଜନ୍ମ -ମୃତୁ� -ଜରା -ର୍ଵ�ାଧି -ପାରତନ୍ତ୍ର �ାଦଭିଃି �ଦା |

ସ୍ୟେଦାସ୍ୟେଷୈ -ରସ୍ପୃଷ୍ଟରୂପାୟ ନାରାୟଣ ନସ୍ୟେମାଽସ୍ତୁ ସ୍ୟେତ || ୧୨||

ସ୍ୟେର୍ଵଦଶା�୍ତ୍ରାଥ ର୍ଵଜି୍ଞାନ -�ାଧ୍ୟ -ଭସ୍ୟେକ��କ -ସ୍ୟେଗାଚର |

ନାରାୟଣ ନମସ୍ୟେ��ଽସ୍ତୁ ମାମୁଦ୍ଧିର ଭର୍ଵାର୍ଣ୍ଣ ର୍ଵାତ୍ || ୧୩||

ନତି�ାନନ୍ଦ୍ରି ମସ୍ୟେହାଦାର ପରାତ୍ପର ଜଗତ୍ପସ୍ୟେତ |

ନାରାୟଣ ନମସ୍ୟେ��ଽସ୍ତୁ ସ୍ୟେମାକ୍ଷ�ାମ୍ରାଜ� -ଦାୟିସ୍ୟେନ || ୧୪||

ଆବ"ହ୍ମ�Fମ୍ଵ -ପୟ ନ� -ମଖିଲାତ୍ମ -ମହାଶ୍ରୟ |

�ର୍ଵ ଭୂତାତ୍ମ -ଭୂତାତ୍ମନ୍ ନାରାୟଣ ନସ୍ୟେମାଽସୁ୍ତ ସ୍ୟେତ || ୧୫||

ପାଲତିାସ୍ୟେଶଷ -ସ୍ୟେଲାକାୟ ପୁଣ�ଶ୍ରର୍ଵଣ -କୀତ ନ |

ନାରାୟଣ ନମସ୍ୟେ��ଽସ୍ତୁ ପ୍ରଲସ୍ୟେୟାଦକ -ଶାୟିସ୍ୟେନ || ୧୬||

ନରି�� -�ର୍ଵ ସ୍ୟେଦାଷାୟ ଭକ��ାଦ ି-ଗୁଣଦାୟିସ୍ୟେନ |

ନାରାୟଣ ନମସ୍ୟେ��ଽସ୍ତୁ ତ୍ଵ ାଂ ର୍ଵନିା ନ ହ ିସ୍ୟେମ ଗତିଃ || ୧୭||

ଧମ ାଥ -କାମ -ସ୍ୟେମାକ୍ଷାଖ� -ପୁରୁଷାଥ -ପ୍ରଦାୟିସ୍ୟେନ |

ନାରାୟଣ ନମସ୍ୟେ��ଽସ୍ତୁ ପୁନସ୍ୟେ��ଽସ୍ତୁ ନସ୍ୟେମା ନମଃ || ୧୮||

ନାରାୟଣ ତ୍ଵ ସ୍ୟେମର୍ଵା�ି ଦହରାସ୍ୟେଖ� ହୃଦ ି�ିFତଃ |

ସ୍ୟେପ୍ରରିତା ସ୍ୟେପ୍ରୟ ମାଣାନାଂ ତ୍ଵୟା ସ୍ୟେପ୍ରରିତ ମାନ�ଃ || ୧୯||

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ତ୍ଵଦାଜ୍ଞାଂ ଶିର�ା କୃତ୍ଵ ା ଭଜାମି ଜନ -ପାର୍ଵନମ୍ |

ନାସ୍ୟେନାପା�ନ -ମାଗ ାଣାଂ ଭର୍ଵକୃଦ୍ ଭାର୍ଵସ୍ୟେବାଧକଃ || ୨୦||

ଭାର୍ଵାଥ କୃଦ୍ ଭର୍ଵାତୀସ୍ୟେତା ଭର୍ଵ ସ୍ୟେ�ୌଖ�ପ୍ରସ୍ୟେଦା ମମ |

ତ୍ଵନ୍ମ ାୟାସ୍ୟେମାହତିଂ ର୍ଵଶି୍ଵଂ ତ୍ଵ ସ୍ୟେୟୈର୍ଵ ପରିକଲି୍ପ ତମ୍ || ୨୧||

ତ୍ଵଦଧିଷ୍ଠାନ -ମାସ୍ୟେତ୍ରଣ �ା ସ୍ୟେର୍ଵୈ �ର୍ଵ ାଥ କାରିଣୀ |

ତ୍ଵ ସ୍ୟେମର୍ଵ ତାଂ ପୁର�୍କତୃ� ମମ କାମାନ୍ �ମଥ ୟ || ୨୨||

ନ ସ୍ୟେମ ତ୍ଵଦନ��୍ତ୍ରାତା�ି� ତ୍ଵଦନ�ନB ହ ିସ୍ୟେଦୈର୍ଵତମ୍ |

ତ୍ଵଦନ�ଂ ନ ହ ିଜାନାମି ପାଲକଂ ପୁଣ�ର୍ଵଧ ନମ୍ || ୨୩||

ୟାର୍ଵତ୍ସାଂ�ାରିସ୍ୟେକା ଭାସ୍ୟେର୍ଵା ମନସ୍ ସ୍ୟେ�Fା ଭାର୍ଵନାତ୍ମକଃ |

ତାର୍ଵତ୍ସିଦି୍ଧିଭ ସ୍ୟେର୍ଵତ୍ �ାଧ୍ୟା �ର୍ଵ ଦା �ର୍ଵ ଦା ର୍ଵସି୍ୟେଭା || ୨୪||

ପାପିନା -ମହସ୍ୟେମକାସ୍ୟେଗ୍ରା ଦୟାଲୂନାଂ ତ୍ଵମଗ୍ରଣୀଃ |

ଦୟନୀସ୍ୟେୟା ମଦସ୍ୟେନ�ାଽ�ି� ତର୍ଵ ସ୍ୟେକାଽତ୍ର ଜଗତ୍ତ୍ରସ୍ୟେୟ || ୨୫||

ତ୍ଵୟାହଂ ସ୍ୟେନୈର୍ଵ �ୃଷ୍ଟସ୍ୟେଶSତ୍ ନ ��ାତ୍ତର୍ଵ ଦୟାଲୁତା |

ଆମସ୍ୟେୟା ର୍ଵା ନ �ୃଷ୍ଟସ୍ୟେଶS -ସ୍ୟେଦୌଷଧ�� ରୃ୍ଵସ୍ୟେଥାଦୟଃ || ୨୬||

ପାପ�ଙ୍ଗ -ପରିଶ୍ରାନ�ଃ ପାପାତ୍ମା ପାପରୂପ -ଧୃକ୍ |

ତ୍ଵଦନ�ଃ ସ୍ୟେକାଽତ୍ର ପାସ୍ୟେପଭ�ଃ ତ୍ରାତା�ି� ଜଗତୀତସ୍ୟେଲ || ୨୭||

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ତ୍ଵ ସ୍ୟେମର୍ଵ ମାତା ଚ ପିତା ତ୍ଵ ସ୍ୟେମର୍ଵ ତ୍ଵ ସ୍ୟେମର୍ଵ ବନୁ୍ଧଶS �ଖା ତ୍ଵ ସ୍ୟେମର୍ଵ |

ତ୍ଵ ସ୍ୟେମର୍ଵ ର୍ଵଦି�ା ଦ" ର୍ଵଣିଂ ତ୍ଵ ସ୍ୟେମର୍ଵ ତ୍ଵ ସ୍ୟେମର୍ଵ �ର୍ଵ ଂ ମମ ସ୍ୟେଦର୍ଵ ସ୍ୟେଦର୍ଵ || ୨୮||

ପ୍ରାଥ ନାଦଶକଂ ସ୍ୟେଚୈର୍ଵ ମୂଲଷ୍ଟକମଥଃପରମ୍ |

ୟଃ ପସ୍ୟେଠଚୃ୍ଛଣୁୟାନିB ତ�ଂ ତ�� ଲକ୍ଷ୍ମୀଃ �ିFରା ଭସ୍ୟେର୍ଵତ୍ || ୨୯||

ନାରାୟଣ�� ହୃଦୟଂ �ର୍ଵ ାଭୀଷ୍ଟ -ଫଲପ୍ରଦମ୍ |

ଲକ୍ଷ୍ମୀହୃଦୟକଂ ସ୍ୟେ��ାତ୍ରଂ ୟଦ ିସ୍ୟେଚୈତଦି୍ଵ ନାକୃତମ୍ || ୩୦||

ତତ୍ସର୍ଵ ଂ ନଷି୍ଫଲଂ ସ୍ୟେପ୍ରାକ�ଂ ଲକ୍ଷ୍ମୀଃ କ୍ରୁ ଧ୍ୟତି �ର୍ଵ ଦା |

ଏତତ୍ସଙ୍କଲତିଂ ସ୍ୟେ��ାତ୍ରଂ �ର୍ଵ ାଭୀଷ୍ଟ -ଫଲପ୍ରଦମ୍ || ୩୧||

ଜସ୍ୟେପତ୍ �ଙ୍କଲତିଂ କୃତ୍ଵ ା �ର୍ଵ ାଭୀଷ୍ଟ -ମର୍ଵାପBୁୟାତ୍ |

ନାରାୟଣ�� ହୃଦୟଂ ଆସ୍ୟେଦୌ ଜପ୍ତ୍ଵା ତତଃପରମ୍ || ୩୨||

ଲକ୍ଷ୍ମୀହୃଦୟକଂ ସ୍ୟେ��ାତ୍ରଂ ଜସ୍ୟେପନB ାରାୟଣଂ ପୁନଃ |

ପୁନନ ାରାୟଣଂ ଜପ୍ତ୍ଵା ପୁନଲ କ୍ଷ୍ମୀନୁତିଂ ଜସ୍ୟେପତ୍ || ୩୩||

ତଦ୍ଵ ସ୍ୟେଦ୍ଧିାମାଧିକଂ କୁୟ ା -ସ୍ୟେଦତତ୍ସଙ୍କଲତିଂ ଶୁଭମ୍ |

ଏର୍ଵଂ ମସ୍ୟେଧ୍ୟ ଦି୍ଵ ର୍ଵାସ୍ୟେରଣ ଜସ୍ୟେପତ୍ �ଙ୍କଲତିଂ ଶୁଭମ୍ || ୩୪||

ଲକ୍ଷ୍ମୀହୃଦୟସ୍ୟେକ ସ୍ୟେ��ାସ୍ୟେତ୍ର �ର୍ଵ ମନ�ତ୍ ପ୍ରକାଶିତମ୍ |

�ର୍ଵ ାନ୍ କାମାନର୍ଵାସ୍ୟେପBାତି ଆଧିର୍ଵ�ାଧି -ଭୟଂ ହସ୍ୟେରତ୍ || ୩୫||

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ସ୍ୟେଗାପ�ସ୍ୟେମତତ୍ �ଦା କୁୟ ାତ୍ ନ �ର୍ଵ ତ୍ର ପ୍ରକାଶସ୍ୟେୟତ୍ |

ଇତି ଗୁହ�ତମଂ ଶା�୍ତ୍ରଂ ସ୍ୟେପ୍ରାକ�ଂ ବ" ହ୍ମାଦଭିଃି ପୁରା || ୩୬||

ଲକ୍ଷ୍ମୀହୃଦୟସ୍ୟେପ୍ରାସ୍ୟେକ�ନ ର୍ଵଧିିନା �ାଧସ୍ୟେୟତ୍ �ୁଧୀଃ |

ତ�୍ମାତ୍ �ର୍ଵ ପ୍ରୟସ୍ୟେତ୍ନନ �ାଧସ୍ୟେୟଦ୍ ସ୍ୟେଗାପସ୍ୟେୟତ୍ �ୁଧୀଃ || ୩୭||

ୟସ୍ୟେତୈ୍ରତତୁ୍ପ��କଂ ତିସ୍ୟେଷ୍ଠତ୍ ଲକ୍ଷ୍ମୀନାରାୟଣାତ୍ମକମ୍ |

ଭୂତ ସ୍ୟେପୈଶାଚ ସ୍ୟେର୍ଵତାଳ ଭୟଂ ସ୍ୟେନୈର୍ଵ ତୁ �ର୍ଵ ଦା || ୩୮||

ଭୃଗୁର୍ଵାସ୍ୟେର ତଥା ରାସ୍ୟେତ୍ରୌ ପୂଜସ୍ୟେୟତ୍ ପୁ��କଦ୍ଵୟମ୍ |

�ର୍ଵ ଦା �ର୍ଵ ଦା ସ୍ତୁତ�ଂ ସ୍ୟେଗାପସ୍ୟେୟତ୍ �ାଧସ୍ୟେୟତ୍ �ୁଧୀଃ |

ସ୍ୟେଗାପନାତ୍ �ାଧନାସ୍ୟେଲk ାସ୍ୟେକ ଧସ୍ୟେନ�ା ଭର୍ଵତି ତତ୍ତ୍ଵ ତଃ || ୩୯||

Please see the complementary Laxmihridayam Sanskrit text.Stotra encoded and proofread by Anuradha anuraadha\_{}[email protected] and proofread by N.Balasubramanian [email protected]

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