"Sri Lakshmi Narayana Hrudayam" (Sri Bhargava Muni)(Vishnu stotra.16)(Lakshmi stotra.10)

https://youtu.be/cwW2-OPFcqQ

Sri Lakshmi Narayana Hrudayam

(The heart of Lakshmi and Narayana)

Translated by

P.R.Ramachander

Introduction

This great prayer has two distinct parts viz Narayana Hrudayam and Lakshmi Hrudayam and occurs in a book called Atharva Rahasya (The secret Atharva). For thousands of years this great prayer was kept as extremely secret as the prayer itself tells that it should not be taught indiscriminately. With the opening up of Hinduism, this book is available now. The stotras have been published in Sanskrit as well as Tamil by Lifco publishers Madras. An extensive commentary of this great work has been done by a team of great Vaishnavite scholars headed by Dr.Saroja Ramanujam. www.ibiblio.org/sadagopan/ahobilavalli/lakshminarayanahridayam.pdf

My attempt in translation is based on the book published by Lifco Publishers with lot of help from the translation and commentary of Dr.Saroja Ramanujam.

The book has two parts viz Narayana Hrudayam and Lakshmi Hrudayam. It is told in the book itself that the proper method of reading it is to first read Narayana Hrudayam, then Lakshmi Hrudayam and then again Narayana Hrudayam. It is suggested that these should be got from a great Guru. If this is not possible, it would be better to go to a temple where there is a sannidhi of Swami Hayagreevar along with Lakshmi, offer pranams and create a belief in your mind that you have learnt it from that God i.e. assume that God is your Guru.

In the last stanzas of this great work the benefits which would accrue on reading this prayer is mentioned. Apart from being showered all types of wealth, it also is capable of making timid children intelligent.

I have included the Dhyana, Nyasa etc from the Lifco publication. I do not know the correct way in doing them. So if you are going to chant them it would be better to know the procedure from a Vedic Scholar. There is no harm to leave them out or read them without any actions.

॥ नारायणहृदयम् ॥

                       ॥ श्रीयै नमः ॥

              ॥ श्रीमते नारायणाय नमः ॥

                 अथर्वरहस्ये उत्तर खण्डे
               ॥ श्री नारायण हृदयम् ॥

            .. 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
Atharva Rahasyam. They were given out by sage Bhargava.
They belong to the category of stotram स्तोत्रम् .
The appellation stotram, stuti and stavam all describe a
hymn only. स्तवः स्तोत्रं नुतिः स्तुतिः । says Amara, the Sanskrit
lexicon. They all narrate the qualities of a deity. गुणसङ्कीर्तनम्
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.
यत्तदद्रेश्य-मग्राह्य-मगोत्र-मवर्णमचक्षुःश्रोत्रं तदपाणि-पादम् ।
नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ 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 (फलश्रुतिः ।).
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 .
दुर्लभं त्रयमेवैतद्देवानुग्रह-हेतुकम् ।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ 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.

आहार-निद्रा-भय-मुख्यकानि सामान्यमेतत् पशुभिर्नराणाम् ।
बुद्धिर्हि तेषामधिको विशेषो बुद्ध्या विहीनः पशुभिः समानः ।

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 पुरुषार्थाः since thay are sought after by people. अर्थः = 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).
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।
न स सिद्धिमाप्नोति न सुखं परां गतिम् ॥ २३॥

तस्मा-च्छास्त्रं प्रमाणं ते कार्याकार्य-व्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ २४॥
(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. त्यागाय सम्भृतार्थानाम् । 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 ᳚proper᳚ desires
in all beings. धर्माविरुद्ध भूतेषु कामोऽस्मि भरतर्षभ।
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 ᳚proper᳚
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)
ते तं भुक्त्वा स्वर्ग-लोकं विशालं
    क्षीणे पुण्ये मर्त्य-लोकं विशन्ति ।
एवं त्रयीधर्म-मनुप्रपन्ना
    गतागतं कामकामा लभन्ते ॥
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 परमपुरुषार्थः ।
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.
धर्मस्य ह्यापवर्गस्य नार्थोऽर्थायोपकल्पते ।
     नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृतः ॥

कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता ।
     जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभिः ॥ (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).
नास्था धर्मे न वसुनिचये नैव कामोपभोगे
     यद्यद्भव्यं भवतु भगवन् पूर्वकर्मानुरूपम् ।
एतत्प्रार्थ्यं मम बहुमतं जन्मजन्मान्तरेऽपि
     त्वत्पादाम्भोरुहयुगगता निश्च्ला भक्तिरस्तु ॥

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 (अज्ञानम्).
Thus, liberation implies settling down in our true or real nature which
is divine and thus be free from problems for ever afterwards. तरति
शोकमात्मवित्। says the upanishad. Because of this reason, Krishna says
there is no gain greater than this. BG(6-22).
यं लब्ध्वा चापरं लाभं मन्यते नादिकं ततः ।
यस्मिन्स्तिथो न दुःखेन गुरुणाऽपि विचाल्यते ॥

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. मनुष्याणां सहस्रेषु
कश्चिद्यतति सिद्धये। 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).
श्रेयश्च प्रेयश्च मनुष्यमेत-स्तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसे वृणीते प्रेयो मन्दो योगक्षेमात् वृणीते ॥

Wrong knowledge can be righted only by right knowledge called
jnanam (ज्ञानम्।) 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 edge᳚
said Yama to his disciple Nachiketas. क्षुरस्य धारा निशिता दुरत्यया
दुर्गं पथस्तत्कवयो वदन्ति। KU (1-3-14). KrishnA too says this.
अव्यक्ता हि गतिर्दुःखं देहवद्भि-रवाप्यते। 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. नाविरतो दुश्चरितान्नाशान्तो नासमाहितः
। नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ KU(1-2-24). So it is
said that one with the desire for liberation, known as मुमुक्षुत्वम् 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).
यत्करोषि यदश्नासि यज्जुहोषि क्ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ २७॥

शुभाशुभ-फलैरेवं मोक्ष्यसे कर्मबन्धनैः । २८।
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. चित्तस्य शुद्धये कर्म। VC(11). and
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ 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.

शान्ता महान्तो निवसन्ति सन्तः वसन्तवल्लोकहितं चरन्तः ।
तीर्णा स्वयं भीमभवार्णवं जना- नहेतुनान्यानपि तारयन्तः ॥ 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).

दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः ।
तथाऽपि दुर्लभं मन्ये वैकुण्ठप्रियदर्शनम् ॥

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.

मच्चित्ता मद्गत-प्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥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 साधन चतुष्टयम् 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 दैवी सम्पत् or divine qualities
They are necessarily to be acquired by one stepping on to the path
of liberation. दैवी सम्पद्विमोक्षाय। 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).
भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥
and again in BG(18-58) मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यति।

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.   किं जपन्मुच्यते जन्तुः जन्मसंसार-बन्धनात्।
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. लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो
भवेत्। and
एष मे सर्वधर्माणं धर्मोऽधिकतमो मतः ।
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा ॥

Shri Shankaracharya, in his commentary to the above line,
explains why Bhishma said this is the ᳚best method᳚. He says
हिंसादि-पुरुषान्तर-द्रव्यान्तर-देशकालादि-नियमानपेक्षत्वं
आधिक्ये कारणम् । 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.
इदं हि पुंसस्तपसः श्रुतस्य वा स्विष्टस्य सूक्तस्य च बुद्धिदत्तयोः ।
अविच्युतोर्थः कविभिर्निरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥ 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.
स्व-वर्णाश्रमधर्मेण तपसा हरि-तोषणात् ।
साधनं प्रभवेत् पुंसां वैराग्यादि-चतुष्टयम् ॥

Shri Bhagavatam also says this. BH(1-2-8).
वासुदेवे भगवति भक्तियोगः प्रयोजितः ।
जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥
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. यः शतरुद्रीयमधीते, सोऽग्निपूतो भवति,
सुरापानात्पूतो भवति, ब्रह्महत्यात्पूतो भवति, कृत्याकृत्यात्पूतो
भवति, तस्मादविमुक्तमाश्रितो भवति। 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 पुण्यः एवम् स्मरणादि कुर्वतां
सर्वेषां पुण्यं करोतीति पुण्यः । 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)
यथादर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।
यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके छायातपयोरिव ब्रह्मलोके ॥

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).
लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते
     मानुष्यमर्थदमनित्यमपीह धीरः ।
तूर्णं यतेत न पतेदनुमृत्यु याव-
     न्निश्रेयसाय विषयः खलु सर्वतः स्यात् ॥

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. स्वबुद्धौ आदर्शवन्निर्मल-भूतानां विविक्तमात्मनो
दर्शनं भवतीत्यर्थः । Then, with the guidance of a guru and
following his instructions one can progress towards liberation.
NARAYANA HRIDAYAM AND LAXMI HRIDAYAM:- 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 (हृदयम्) 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. लक्ष्मीहृदयके स्तोत्रे सर्वमन्यत् प्रकाशितम् । (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. गोप्यमेतत्सदा कुर्यात्
न सर्वत्र प्रकाशयेत् । 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 ᳚superior᳚ one
has no attributes. It is the very soul of all beings and sustains the
universe. The other, namely, the ᳚inferior᳚ aspect is divided into eight
categories and from that the universe of names and forms evolves. This
is said to be ᳚inferior᳚ 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) दैवी ह्येषा गुणमयी मम
माया दुरत्यया ॥ मामेव ये प्रपद्यन्ते मायामेषां तरन्ति ते ॥
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. मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । 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).
गिरामाहुर्र्देवीं द्रुहिणगृहिणीमागमविदो\
     हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।\
तुरीया कापि त्वं दुरधिगम-निस्सीम-महिमा\
     महामाया विश्वं भ्रमयसि परब्रह्म-महिषि ॥
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. वागर्थाविव सम्पृक्तौ
वागर्थप्रतिपत्तये। जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥ 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.
विश्वं नारायणं देवमक्षरं परमं पदम् ।
     विश्वतः परमान्नित्यं विश्वं नारायणँ हरिम् ।
विश्वमेवेदं पुरुषस्तद्विश्वमुपजीवति ।
     पतिं विश्वस्यात्मेश्वरँ शाश्वतँ शिवमच्युतम् ।
नारायणं महाज्ञेयं विश्वात्मानं परायणम् ॥

नारायणपरो ज्योतिरात्मा नारायणः परः ।
नारायणपरं ब्रह्म तत्त्वं नारायणः परः ।
नारायणपरो ध्याता ध्यानं नारायणः परः ।
यच्च किञ्चिज्जगत्सर्वं दृश्यते श्रूयतेऽपि वा ।
अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ।

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 stotram.

                         ॥ ॐ तत्सत् ॥

https://youtu.be/eBpLyxNIlg0

                            ॥ नारायण हृदयम् ॥

हरिः ओम् ॥ अस्य श्रीनारायण-हृदय-स्तोत्र-महामन्त्रस्य भार्गव ऋषिः,
अनुष्टुप्छन्दः, लक्ष्मीनारायणो देवता, नारायण-प्रीत्यर्थे जपे विनियोगः ॥

                     ॥ करन्यासः ॥

         नारायणः परं ज्योतिरिति अङ्गुष्ठाभ्यां नमः,
         नारायणः परं ब्रह्मेति तर्जनीभ्यां नमः,
         नारायणः परो देव इति मध्यमाभ्यां नमः,
         नारायणः परं धामेति अनामिकाभ्यां नमः,
         नारायणः परो धर्म इति कनिष्ठिकाभ्यां नमः,
         विश्वं नारायण इति करतलकरपृष्ठाभ्यां नमः ॥

                   ॥ अङ्गन्यासः ॥

         नारायणः परं ज्योतिरिति हृदयाय नमः,
         नारायणः परं ब्रह्मेति शिरसे स्वाहा,
         नारायणः परो देव इति शिखायै वौषट्,
         नारायणः परं धामेति कवचाय हुम्,
         नारायणः परो धर्म इति नेत्राभ्यां वौषट्,
         विश्वं नारायण इति अस्त्राय फट्,
         भूर्भुवस्सुवरोमिति दिग्बन्धः ॥

                   ॥ अथ ध्यानम् ॥

उद्यादादित्यसङ्काशं पीतवासं चतुर्भुजम् ।
शङ्खचक्रगदापाणिं ध्यायेल्लक्ष्मीपतिं हरिम् ॥ १॥

त्रैलोक्याधारचक्रं तदुपरि कमठं तत्र चानन्तभोगी
तन्मध्ये भूमि-पद्माङ्कुश-शिखरदळं कर्णिकाभूत-मेरुम् ।
तत्रत्यं शान्तमूर्तिं मणिमय-मकुटं कुण्डलोद्भासिताङ्गं
लक्ष्मी-नारायणाख्यं सरसिज-नयनं सन्ततं चिन्तयामः ॥ २॥

         अस्य श्रीनारायणाहृदय-स्तोत्र-महामन्त्रस्य ब्रह्मा ऋषिः,
         अनुष्टुप् छन्दः, नारायणो देवता, नारायण-प्रीत्यर्थे जपे विनियोगः ॥

ॐ ॥ नारायणः परं ज्योति-रात्मा नारायणः परः ।
नारायणः परं ब्रह्म नारायण नमोऽस्तु ते ॥ ३॥

नारायणः परो देवो धाता नारायणः परः ।
नारायणः परो धाता नारायण नमोऽस्तु ते ॥ ४॥

नारायणः परं धाम ध्यानं नारायणः परः ।
नारायण परो धर्मो नारायण नमोऽस्तु ते ॥ ५॥

नारायणः परो देवो विद्या नारायणः परः ।
विश्वं नारायणः साक्षान् नारायण नमोऽस्तु ते ॥ ६॥

नारायणाद् विधि-र्जातो जातो नारायणाद् भवः ।
जातो नारायणादिन्द्रो नारायण नमोऽस्तु ते ॥ ७॥

रवि-र्नारायण-स्तेजः चन्द्रो नारायणो महः ।
वह्नि-र्नारायणः साक्षात् नारायण नमोऽस्तु ते ॥ ८॥

नारायण उपास्यः स्याद् गुरु-र्नारायणः परः ।
नारायणः परो बोधो नारायण नमोऽस्तु ते ॥ ९॥

नारायणः फलं मुख्यं सिद्धि-र्नारायणः सुखम् ।
हरि-र्नारायणः शुद्धि-र्नारायण नमोऽस्तु ते ॥ १०॥

निगमावेदितानन्त-कल्याणगुण-वारिधे ।
नारायण नमस्तेऽस्तु नरकार्णव-तारक ॥ ११॥

जन्म-मृत्यु-जरा-व्याधि-पारतन्त्र्यादिभिः सदा ।
दोषै-रस्पृष्टरूपाय नारायण नमोऽस्तु ते ॥ १२॥

वेदशास्त्रार्थविज्ञान-साध्य-भक्त्येक-गोचर ।
नारायण नमस्तेऽस्तु मामुद्धर भवार्णवात् ॥ १३॥

नित्यानन्द महोदार परात्पर जगत्पते ।
नारायण नमस्तेऽस्तु मोक्षसाम्राज्य-दायिने ॥ १४॥

आब्रह्मस्थम्ब-पर्यन्त-मखिलात्म-महाश्रय ।
सर्वभूतात्म-भूतात्मन् नारायण नमोऽस्तु ते ॥ १५॥

पालिताशेष-लोकाय पुण्यश्रवण-कीर्तन ।
नारायण नमस्तेऽस्तु प्रलयोदक-शायिने ॥ १६॥

निरस्त-सर्वदोषाय भक्त्यादि-गुणदायिने ।
नारायण नमस्तेऽस्तु त्वां विना न हि मे गतिः ॥ १७॥

धर्मार्थ-काम-मोक्षाख्य-पुरुषार्थ-प्रदायिने ।
नारायण नमस्तेऽस्तु पुनस्तेऽस्तु नमो नमः ॥ १८॥

॥ अथ प्रार्थना ॥

नारायण त्वमेवासि दहराख्ये हृदि स्थितः ।
प्रेरिता प्रेर्यमाणानां त्वया प्रेरित मानसः ॥ १९॥

त्वदाज्ञां शिरसा कृत्वा भजामि जन-पावनम् ।
नानोपासन-मार्गाणां भवकृद् भावबोधकः ॥ २०॥

भावार्थकृद् भवातीतो भव सौख्यप्रदो मम ।
त्वन्मायामोहितं विश्वं त्वयैव परिकल्पितम् ॥ २१॥

त्वदधिष्ठान-मात्रेण सा वै सर्वार्थकारिणी ।
त्वमेव तां पुरस्कृत्य मम कामान् समर्थय ॥ २२॥

न मे त्वदन्यस्त्रातास्ति त्वदन्यन्न हि दैवतम् ।
त्वदन्यं न हि जानामि पालकं पुण्यवर्धनम् ॥ २३॥

यावत्सांसारिको भावो मनस्स्थो भावनात्मकः ।
तावत्सिद्धिर्भवेत् साध्या सर्वदा सर्वदा विभो ॥ २४॥

पापिना-महमेकाग्रो दयालूनां त्वमग्रणीः ।
दयनीयो मदन्योऽस्ति तव कोऽत्र जगत्त्रये ॥ २५॥

त्वयाहं नैव सृष्टश्चेत् न स्यात्तव दयालुता ।
आमयो वा न सृष्टश्चे-दौषधस्य वृथोदयः ॥ २६॥

पापसङ्ग-परिश्रान्तः पापात्मा पापरूप-धृक् ।
त्वदन्यः कोऽत्र पापेभ्यः त्रातास्ति जगतीतले ॥ २७॥

त्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च सखा त्वमेव ।
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देव देव ॥ २८॥

प्रार्थनादशकं चैव मूलष्टकमथःपरम् ।
यः पठेच्छृणुयान्नित्यं तस्य लक्ष्मीः स्थिरा भवेत् ॥ २९॥

नारायणस्य हृदयं सर्वाभीष्ट-फलप्रदम् ।
लक्ष्मीहृदयकं स्तोत्रं यदि चैतद्विनाकृतम् ॥ ३०॥

तत्सर्वं निष्फलं प्रोक्तं लक्ष्मीः क्रुध्यति सर्वदा ।
एतत्सङ्कलितं स्तोत्रं सर्वाभीष्ट-फलप्रदम् ॥ ३१॥

जपेत् सङ्कलितं कृत्वा सर्वाभीष्ट-मवाप्नुयात् ।
नारायणस्य हृदयं आदौ जप्त्वा ततःपरम् ॥ ३२॥

लक्ष्मीहृदयकं स्तोत्रं जपेन्नारायणं पुनः ।
पुनर्नारायणं जप्त्वा पुनर्लक्ष्मीनुतिं जपेत् ॥ ३३॥

तद्वद्धोमाधिकं कुर्या-देतत्सङ्कलितं शुभम् ।
एवं मध्ये द्विवारेण जपेत् सङ्कलितं शुभम् ॥ ३४॥

लक्ष्मीहृदयके स्तोत्रे सर्वमन्यत् प्रकाशितम् ।
सर्वान् कामानवाप्नोति आधिव्याधि-भयं हरेत् ॥ ३५॥

गोप्यमेतत् सदा कुर्यात् न सर्वत्र प्रकाशयेत् ।
इति गुह्यतमं शास्त्रं प्रोक्तं ब्रह्मादिभिः पुरा ॥ ३६॥

लक्ष्मीहृदयप्रोक्तेन विधिना साधयेत् सुधीः ।
तस्मात् सर्वप्रयत्नेन साधयेद् गोपयेत् सुधीः ॥ ३७॥

यत्रैतत्पुस्तकं तिष्ठेत् लक्ष्मीनारायणात्मकम् ।
भूत पैशाच वेताळ भयं नैव तु सर्वदा ॥ ३८॥

भृगुवारे तथा रात्रौ पूजयेत् पुस्तकद्वयम् ।
सर्वदा सर्वदा स्तुत्यं गोपयेत् साधयेत् सुधीः ।
गोपनात् साधनाल्लोके धन्यो भवति तत्त्वतः ॥ ३९॥

॥ इत्यथर्वरहस्ये उत्तरभागे नारायण हृदय स्तोत्रं ॥

॥ नारायणहृदयम् ॥

                       ॥ श्रीयै नमः ॥

              ॥ श्रीमते नारायणाय नमः ॥

                 अथर्वरहस्ये उत्तर खण्डे
               ॥ श्री नारायण हृदयम् ॥

            .. 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
Atharva Rahasyam. They were given out by sage Bhargava.
They belong to the category of stotram स्तोत्रम् .
The appellation stotram, stuti and stavam all describe a
hymn only. स्तवः स्तोत्रं नुतिः स्तुतिः । says Amara, the Sanskrit
lexicon. They all narrate the qualities of a deity. गुणसङ्कीर्तनम्
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.
यत्तदद्रेश्य-मग्राह्य-मगोत्र-मवर्णमचक्षुःश्रोत्रं तदपाणि-पादम् ।
नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः ॥ 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 (फलश्रुतिः ।).
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 .
दुर्लभं त्रयमेवैतद्देवानुग्रह-हेतुकम् ।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ 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.

आहार-निद्रा-भय-मुख्यकानि सामान्यमेतत् पशुभिर्नराणाम् ।
बुद्धिर्हि तेषामधिको विशेषो बुद्ध्या विहीनः पशुभिः समानः ।

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 पुरुषार्थाः since thay are sought after by people. अर्थः = 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).
यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः ।
न स सिद्धिमाप्नोति न सुखं परां गतिम् ॥ २३॥

तस्मा-च्छास्त्रं प्रमाणं ते कार्याकार्य-व्यवस्थितौ ।
ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥ २४॥
(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. त्यागाय सम्भृतार्थानाम् । 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 ᳚proper᳚ desires
in all beings. धर्माविरुद्ध भूतेषु कामोऽस्मि भरतर्षभ।
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 ᳚proper᳚
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)
ते तं भुक्त्वा स्वर्ग-लोकं विशालं
    क्षीणे पुण्ये मर्त्य-लोकं विशन्ति ।
एवं त्रयीधर्म-मनुप्रपन्ना
    गतागतं कामकामा लभन्ते ॥
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 परमपुरुषार्थः ।
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.
धर्मस्य ह्यापवर्गस्य नार्थोऽर्थायोपकल्पते ।
     नार्थस्य धर्मैकान्तस्य कामो लाभाय हि स्मृतः ॥

कामस्य नेन्द्रियप्रीतिर्लाभो जीवेत यावता ।
     जीवस्य तत्त्वजिज्ञासा नार्थो यश्चेह कर्मभिः ॥ (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).
नास्था धर्मे न वसुनिचये नैव कामोपभोगे
     यद्यद्भव्यं भवतु भगवन् पूर्वकर्मानुरूपम् ।
एतत्प्रार्थ्यं मम बहुमतं जन्मजन्मान्तरेऽपि
     त्वत्पादाम्भोरुहयुगगता निश्च्ला भक्तिरस्तु ॥

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 (अज्ञानम्).
Thus, liberation implies settling down in our true or real nature which
is divine and thus be free from problems for ever afterwards. तरति
शोकमात्मवित्। says the upanishad. Because of this reason, Krishna says
there is no gain greater than this. BG(6-22).
यं लब्ध्वा चापरं लाभं मन्यते नादिकं ततः ।
यस्मिन्स्तिथो न दुःखेन गुरुणाऽपि विचाल्यते ॥

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. मनुष्याणां सहस्रेषु
कश्चिद्यतति सिद्धये। 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).
श्रेयश्च प्रेयश्च मनुष्यमेत-स्तौ सम्परीत्य विविनक्ति धीरः ।
श्रेयो हि धीरोऽभि प्रेयसे वृणीते प्रेयो मन्दो योगक्षेमात् वृणीते ॥

Wrong knowledge can be righted only by right knowledge called
jnanam (ज्ञानम्।) 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 edge᳚
said Yama to his disciple Nachiketas. क्षुरस्य धारा निशिता दुरत्यया
दुर्गं पथस्तत्कवयो वदन्ति। KU (1-3-14). KrishnA too says this.
अव्यक्ता हि गतिर्दुःखं देहवद्भि-रवाप्यते। 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. नाविरतो दुश्चरितान्नाशान्तो नासमाहितः
। नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ KU(1-2-24). So it is
said that one with the desire for liberation, known as मुमुक्षुत्वम् 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).
यत्करोषि यदश्नासि यज्जुहोषि क्ददासि यत् ।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥ २७॥

शुभाशुभ-फलैरेवं मोक्ष्यसे कर्मबन्धनैः । २८।
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. चित्तस्य शुद्धये कर्म। VC(11). and
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥ 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.

शान्ता महान्तो निवसन्ति सन्तः वसन्तवल्लोकहितं चरन्तः ।
तीर्णा स्वयं भीमभवार्णवं जना- नहेतुनान्यानपि तारयन्तः ॥ 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).

दुर्लभो मानुषो देहो देहिनां क्षणभङ्गुरः ।
तथाऽपि दुर्लभं मन्ये वैकुण्ठप्रियदर्शनम् ॥

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.

मच्चित्ता मद्गत-प्राणा बोधयन्तः परस्परम् ।
कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥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 साधन चतुष्टयम् 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 दैवी सम्पत् or divine qualities
They are necessarily to be acquired by one stepping on to the path
of liberation. दैवी सम्पद्विमोक्षाय। 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).
भक्त्या मामभिजानाति यावान् यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥
and again in BG(18-58) मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यति।

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.   किं जपन्मुच्यते जन्तुः जन्मसंसार-बन्धनात्।
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. लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो
भवेत्। and
एष मे सर्वधर्माणं धर्मोऽधिकतमो मतः ।
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा ॥

Shri Shankaracharya, in his commentary to the above line,
explains why Bhishma said this is the ᳚best method᳚. He says
हिंसादि-पुरुषान्तर-द्रव्यान्तर-देशकालादि-नियमानपेक्षत्वं
आधिक्ये कारणम् । 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.
इदं हि पुंसस्तपसः श्रुतस्य वा स्विष्टस्य सूक्तस्य च बुद्धिदत्तयोः ।
अविच्युतोर्थः कविभिर्निरूपितो यदुत्तमश्लोकगुणानुवर्णनम् ॥ 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.
स्व-वर्णाश्रमधर्मेण तपसा हरि-तोषणात् ।
साधनं प्रभवेत् पुंसां वैराग्यादि-चतुष्टयम् ॥

Shri Bhagavatam also says this. BH(1-2-8).
वासुदेवे भगवति भक्तियोगः प्रयोजितः ।
जनयत्याशु वैराग्यं ज्ञानं च यदहैतुकम् ॥
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. यः शतरुद्रीयमधीते, सोऽग्निपूतो भवति,
सुरापानात्पूतो भवति, ब्रह्महत्यात्पूतो भवति, कृत्याकृत्यात्पूतो
भवति, तस्मादविमुक्तमाश्रितो भवति। 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 पुण्यः एवम् स्मरणादि कुर्वतां
सर्वेषां पुण्यं करोतीति पुण्यः । 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)
यथादर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।
यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके छायातपयोरिव ब्रह्मलोके ॥

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).
लब्ध्वा सुदुर्लभमिदं बहुसम्भवान्ते
     मानुष्यमर्थदमनित्यमपीह धीरः ।
तूर्णं यतेत न पतेदनुमृत्यु याव-
     न्निश्रेयसाय विषयः खलु सर्वतः स्यात् ॥

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. स्वबुद्धौ आदर्शवन्निर्मल-भूतानां विविक्तमात्मनो
दर्शनं भवतीत्यर्थः । Then, with the guidance of a guru and
following his instructions one can progress towards liberation.
NARAYANA HRIDAYAM AND LAXMI HRIDAYAM:- 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 (हृदयम्) 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. लक्ष्मीहृदयके स्तोत्रे सर्वमन्यत् प्रकाशितम् । (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. गोप्यमेतत्सदा कुर्यात्
न सर्वत्र प्रकाशयेत् । 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 ᳚superior᳚ one
has no attributes. It is the very soul of all beings and sustains the
universe. The other, namely, the ᳚inferior᳚ aspect is divided into eight
categories and from that the universe of names and forms evolves. This
is said to be ᳚inferior᳚ 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) दैवी ह्येषा गुणमयी मम
माया दुरत्यया ॥ मामेव ये प्रपद्यन्ते मायामेषां तरन्ति ते ॥
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. मायां तु प्रकृतिं विद्यान्मायिनं च महेश्वरम् । 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).
गिरामाहुर्र्देवीं द्रुहिणगृहिणीमागमविदो\
     हरेः पत्नीं पद्मां हरसहचरीमद्रितनयाम् ।\
तुरीया कापि त्वं दुरधिगम-निस्सीम-महिमा\
     महामाया विश्वं भ्रमयसि परब्रह्म-महिषि ॥
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. वागर्थाविव सम्पृक्तौ
वागर्थप्रतिपत्तये। जगतः पितरौ वन्दे पार्वतीपरमेश्वरौ ॥ 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.
विश्वं नारायणं देवमक्षरं परमं पदम् ।
     विश्वतः परमान्नित्यं विश्वं नारायणँ हरिम् ।
विश्वमेवेदं पुरुषस्तद्विश्वमुपजीवति ।
     पतिं विश्वस्यात्मेश्वरँ शाश्वतँ शिवमच्युतम् ।
नारायणं महाज्ञेयं विश्वात्मानं परायणम् ॥

नारायणपरो ज्योतिरात्मा नारायणः परः ।
नारायणपरं ब्रह्म तत्त्वं नारायणः परः ।
नारायणपरो ध्याता ध्यानं नारायणः परः ।
यच्च किञ्चिज्जगत्सर्वं दृश्यते श्रूयतेऽपि वा ।
अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ।

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 stotram.

                         ॥ ॐ तत्सत् ॥

https://youtu.be/uhHVM4tGmec

Nyasam

Asya Lakshmi Narayana Hrudaya stothra maha manthrasya,

Bharghavan rishi,

Anushtup Chanda ,

Lakshmi Narayano devatha.

Narayana preethyartham jape viniyoga

For the great prayer called “Lakshmi Narayana’s heart”,

The sage is Bhargava, the meter is Anushtup,

The God addressed is Lakshmi as well as Narayana,

And this is being chanted to please Lord Narayana

Kara Nyasa

Narayana Param jyothirrithi Angushtabhyam nama,

Nara yana Param Brahmethi tharjaneebhyam nama,

Narayana paro deva ithi madhyamabhyam nama,

Narayana param dhamithi anamikabhyam nama,

Narayana paro Dharma ithi Kanishtikabhyam nama,

Viswam Narayana ithi kara thala kara prushtabhyam nama

Anga nyasa

Narayana Par am jyothirrithi Hrudayata nama,

Nara yana Param Brahmethi Sirase swaha,

Narayana paro deva ithi Shikhayai voushat,,

Narayana param dhamithi kavachaya hum,,

Narayana paro Dharma ithi Nethrabhyam voushat,

Viswam Narayana ithi Asthraya phat,

Bhoorbaswarom ithi Dig Banda

Dhyanam

(Meditation)

Udhyad adithya sankasam peethavasam chathur bhujam,

Sanka Chakra gadha pani dyayo Lakshmi pathim harim.

I meditate on Lord Hari who shines like the morning Sun,

Who wears yellow cloths , who has four hands,

Who holds conch , wheel and mace in his hands.

Trilokya adhara chakram thadhu pari kamatam thathra chanantha bhogi,

Than madhye bhoomi padma angusa shikara dalam karnika bhootha merum,

Thathrathyam santha murthi mani maya makutam kudaloth bhasithangam,

Lakshmi narayanakhyam sarasija nayanam sathatham chinthayama

I always meditate on Lakshmi and Narayana who are peaceful ,

Who wear gem studded crowns with shining ear globes.

Who are the basic axis of the world , sitting on the tortoise,

Which leads to endless pleasures and are located on a lotus ,

Which has a main petal which is like the goad over the ,

Pericarp of the lotus sitting on it like Mount Meru.

Asya Narayana Hrudaya stothra maha manthrasya,

Brahma rishi,

Anushtup Chanda ,

Narayano devatha.

Narayana preethyartham jape viniyoga

For the great prayer called “Narayana’s heart”,

The sage is Brahma, the meter is Anushtup,

The God addressed is Narayana,

And this is being chanted to please Lord Narayana

SREE NARAYANA HRIDAYAM

1 . Om Narayanah paramjyotiraatma narayanah paraa

Narayanah parambrahma narayana namostute ;

Narayana is the divine light and our soul is divine Narayana,

Narayana is the divine Brahmam and I salute Narayana

2 . Narayanah parodevo dhatha narayanah paraha

Narayanah parodhyata narayana namostute ;

Narayana is the divine God and Narayana is the divine giver,

Narayana is the supreme support and I salute Narayana

3. Narayanah paramdhama dyanam narayanah paraha

Narayanah parodharmo narayana namostute ;

Narayana is the divine abode and is the object of meditation.

Narayana is the divine Dharma and I salute Narayana

4 . Narayanah parodevo vidya narayanah paraha

Viswam narayana ssakshaath narayana namostute ;

Narayana is the divine God and he is the education,

Narayana is the real universe and I salute Narayana

5 . Narayanad vidhir jato jato narayanad bhavaha

Jato narayanad indro narayana namostute ;

From Narayana was born the Brahma and Shiva and ,

Indra was born to Narayana and I salute Narayana

6 . Ravir narayana stejah chandro narayanomahaha

Vahnirr narayana ssakshaath narayana namostute ;

Sun shines because of Narayana and moon gets light from Narayana,

And the fire is really Narayana and I salute Narayana

7 . Narayana upaasya syaad gurur narayanah paraha

Narayanah parobodho narayana namostute ;

Narayana has to be meditated as he is our Supreme Guru,

Narayana is the highest wisdom and I salute Narayana

8 . Narayana param mukhyam siddhi narayanah sukham

Harir narayana shudhih narayana namostute .

Narayana is the divine necessity and he gives us pleasure,

And Narayana is purity and I salute Narayana

9.Nigama vedhithanantha kalyana guna varidhe,

Narayana Namosthasthu nara karnava tharaka

Oh Ocean of good qualities enumerated in the Vedas,

Oh God who helps me cross hell, My salutations to Narayana

10.Janma mruthyu jara vyadhi para thanthrayadhibhi sada,

Doshairaspashta roopaya Narayana Namosthuthe

Oh God who is not touched by birth , death ,old age and diseases,

Which arise out of the bondage , my salutations to Narayana

11.Veda Sasthrartha Vijnana sadhya bhakthye khagochara,

Narayana namosthesthu , Mamudhara bhavarvath.

Oh God who can only be seen by devotion arising out of,

The knowledge of Vedas and Sasthras, my salutation to Narayana,

I request you to lift me out of the hell of domestic life.

12.Nithyananda mahodhara parathpara jagad pathe,

Narayana namosthesthu Moksha samrajya dhayine

Oh God of everlasting joy , who is extremely benevolent,

Oh God who is higher than the highest and Lord of the universe,

Oh God who gives us salvation, , My salutations to Narayana.

13.Aabrahmasthamba paryantham Akhilathma mahasraya,

Sarva bhoothathma bhoothathman , Narayana namosthuthe

Oh God who is in all things from a grass to Lord Brahma,

Oh God who is in every being in this world, My salutations to you.

14.Palithasesha lokaaya, punya Sravana keerthana,

Narayana namosthesthu , pralayodhaka sayine.

Oh God who protects the world , chanting whose name leads to blessings,

Oh God who sleeps on the ocean of milk at deluge, My salutations to Narayana

15.Nirastha sarva doshaya bhakthyadhi guna dhayine,

Narayana namosthesthu , thwam vina nahi may gathi.

Oh God who removes all defects and showers good characters on us,

I salute Narayana because I do not have any other refuge other than him.

16.Dharma artha kama mokshascha purushartha pradhayine,

Narayana namosthesthu punasthesthu namo nama.

Oh God who bestows Purushathas like Dharma, wealth , passion and salvation,

My salutations to Narayana, Again and again my salutations to him.

Atha Prarthana

Now prayer

17.Narayana thwame vasi daharakhya hrudhi sthitha,

Preritha prerya maanaanaam , thwaya preritha manasa.

Oh Narayana you live in the sky of my mind,

You are the driving force behind all my actions,

And my mind also is guided by you only.

18.Thwad aajnaam sirasa kruthwa bhajami jana pavanam,

Nanopasana marganaam Bhava krud Bhava bhodhaka

I would obey your orders which purify people absolutely,

Oh God who has created several methods of serving you,

You are the one who also teaches how to do them.

19.Bhavartha krud bhava atheetho bhava soukhya adho mama,

Thwan maya mohitham viswam thwayaiva parikalpitham

Oh God beyond thought you give me meaning of everything,

The world created by you is filled with your illusion, grant me a pleasant life.

20.Thwad aadhishta mathrena saa vou sarvartha karini,

Thwameva tham puraskruthya mama kaamaan bamarthaya

By a mere thought by you, everything that leads to happiness are done,

And so you ,yourself take a decision and fulfill my desires.

21.Na may thwadanya sthrathaasthi thwada anyanna hi daivatham,

Thwadanyam hi nahi jaanami palakam punya vardhanam

I do not have any one except you to protect me,

I do not have any other God except you,

I do not know anything except you,,

Who looks after me and add to my blessings.

22.Yavad samsariko bhavo manasstho bhavanathmaka,

Thavath sidhir bhaved saadhya sarvadha sarvadha vibho.

That thoughts which arise out of my mind , Oh God who is in my mind,

Should be fulfilled always and always , Oh my lord.

23.Paapinam aham yekagro , dhayallooonam thwam agrani,

Dhayaneeyo madhanyosthi thava ko athra jaga thraye.

I am a very great sinner and you the top among the merciful,

And in all the three worlds none deserves your mercy more than me.

24.Thwayaham naiva srushtascheth, na syatthava dayalutha,

AAmayo vaa na srushtasched oushadasya vrudhodhaya.

If you had not created me, there would not be any client for your mercy,

Similar to the fact that if there were no diseases, there is no need for medicine.

25.Papa sangha parisrantha papathma papa roopa druk,

Thwadanya kothra papebhya, thrathasthi jagadhi thale.

To the one tired of committing sins , to the sinner ,

And to him who sees only sins everywhere,

There are none except you to protect them in this world.

26.Thwameva matha cha pitha thwameva,

Thwameva banduscha sakha thwameva,

Thwameva sevyascha guru thwameva,

Thwameva sarvam mama deva deva

You are my mother , you are my father,

You are my relative, you are my friend,

You are one to be served , you are my teacher,

Oh God of Gods you are everything to me.

Phala Sruthi

Effect of reading

27.Prathana Dasakam chaiva moolashtaka matha param,

Ya padeth srunuyan nithyam , thasya Lakshmi sthira bhaved.

If the ten verses of prayer as well as the basic octet describing Narayana

Are read or heard daily, it would make Goddess Lakshmi live permanently be there.

28.Narayanasya hrudayam sarvabheeshta phala pradham,

Lakshmi hrudayakam stotram yadhi chaithadwina krutham,

29.Thath phalam nish phalam proktham Lakshmi krudhyathi sarvadha,

Yethad sankalidham stotram sarvabheeshta phala pradham.

The Narayana Hrudayam which would fulfill all one’s desires,

If Lakshmi Hrudayam is read immediately after it,

But would not lead to any result as Goddess Lakshmi would otherwise get angry ,

But if they are read together , all desires would be fulfilled.

30.Japeth Sankalitham kruthwa sarvabheeshtamavapnuyath,

Narayanasya Hrudayam aadhou japthwa Thatha param.

31.Lakshmi hrudayakam stotram Japen Narayanam puna,

Punar Narayanam japthwa punar Lakshminutheem japeth.

Reading them together would lead to fulfillment of all desires,

First Narayana hrudayam should be chanted and then,

The prayer called Lakshmi hrudayam chanted and later again,

Narayana Hrudayam should be chanted to get blessings of Lakshmi.

32.Thdwad homadhikam kuryath yethad sankalitham shubham,

Yevam madhye dwivarena japeth sankalitham ashubham.

Similarly it would be beneficial that they are read together,

Even while performing Homa for reading Narayana Hrudayam,

Reading it twice without Lakshmi Hrudayam in the middle is inauspicious.

33.Lakshmi hrudayake stotre sarva manyath prakasitham,

SArvan kamanavapnothi aadhi vyadhi bhayam hareth.

The Lakshmi Hrudayam is completely given now onwards,

And this would fulfill desires and remove worry , diseases and fear.

34.Gopyamethad sada kuryath na sarvathra prakasayed,

Ithi guhyathamam sasthram proktham Brahmadhibhi puraa.

This prayer should be kept secret and should not be told to every one,

As this is a very secret treatise was expounded in ancient times by Brahma.

35.Lakshmi hrudaya prokthena vidhinaa sadhayeth sudhee,

Thasmad sarva prayathnenasadhayeth gopayeth sudhee.

The rules as told in the Lakshmi hrudaya should be observed,

And one should take all efforts to keep them as secret.

36.Yathraithath pusthakam thishteh, Lakshmi Narayanathmakam,

Bhootha paischa Vetala Bhayam naivathu sarvadha.

Where this book about Lakshmi and Narayana is there,

There would not be any fear by all evil spiruts and ghosts.

37.Bhrugu vare thadha rather poojayeth pusthaka dhwayam,

Sarvadha sarvadha sthuthyam gopayethg sadhayeth sudhee,

Gopanaath sadhanaa loke dhanyo bhavathi thathwatha.

These two books should be worshipped on Friday night,

And always and always the prayer should be secretly guarded,

And by keeping it secret one would definitely get blessed.

Ithi Atharva rahasye Uthara bhage Sri Narayana hrudayam samaptham

Thus ends the book called Narayana hrudaya from the later part of Atharva

Rahasya

Sri Lakshmi Hrudayam

Hari Om , Asya sri aadhyadhi sri Maha Lakshmi hrudaya stotra maha manthrasya,

Bharghava Rishi, anushtubadhi Chanda ,

Aadhyadhi Sri Maha Lakshmi prasada sidhyarthe jape viniyoga

Hari om, For the great prayer called “Maha Lakshmi’s heart”, The sage is Bhargava , meter is Anushtup and others, And this is being chanted to please Goddess Mahalakshmi.

Srim Bheejam , Hreem Shakthi ,iym keelakam,

Aadhyadhi Sri Maha Lakshmi prasada sidhyarthe jape viniyoga

The root is sreem , the power is Hreem, Iym is the stopper And this is being chanted to please Goddess Mahalakshmi

Om “Aadhyadhi Sri Mahalakshmi Devathayai nama”

Hrudaye Sreem bheejayai nama”Guhye”, “Hreem Shakthyai nama”, Padayo “Iym Balayai nama” Moordhadhi pada paryantham vinyaseth.

Om Sreem , Hreem Iym kara thala parswayo , Srim Angushtabhyam nama,

Hreem Tharjaneebhyam nama Iym Madhyamabhyam nama ,

Sreem Anamikabhyam nama Hreem Kanishtikabhyam nama ,

Iym kara thala kara prushtabhyam nama

SReem hrudayaya nama , Hreem Sirase swaha , Iym shikayai Voushat,

Sreem Kavachaya nama , Hreem kanishtikabhyam nama ,

Iym kara thala kara prushtabhyam nama

Adha Dhyanam

Hastha dwayena kamala dharayanthim swaleelaya,

Hara noopura samyuktham Maha lakshmim vichintheyeth 1

I think about Mahalakshmi , who holds lotus flowers in her two hands,

And who wears necklaces and anklets.

Kouseya peetha vasana maravinda nethram,

Padma dwayabhya varodhyatha padma hastham,

Udhyach sankha sadrusaam paramanga samstham,

Dhyayed vidheesanath pada yugaam janithrim. 2

I meditate on the two feet of mother determining our fate,

Who sits on a seat covered by silk , who has lotus like eyes,

Who shows protection and blessing by her lotus like hands,

And whose entire body looks like the newly emerging conch,

Manthra

Chant

Sri Lakshmi kamala dharinyai Simha vahinyai swaha.

I pray Lakshmi who holds lotus flower and rides on a lion

(This should be chanted 10 or 16 or 32 or 56 or 108 times)

Peetha vasthram suvarnangim padma hastha dwayanvithaam,

Lakshmim dhyathvethi manthrena sa bhaved prithvi pathi,. 3

He who prays Goddess Lakshmi , who wears yellow silk,

Who holds two lotus flowers in her two hands,

With the above chant would become a king.

Mathulunga Gadha kete panou pathrascha vibhrathi,

Vaga lingascha maanascha vibhrathi nrupa moordhani 4

She shines holding a citrus fruit , mace, and a shield in her hands,

She shines on the forehead of the king who respects vaaga linga.

Om Sreem Hreem Iym

1.Vande Lakshmim para siva mayeem Shuddha Jamboona dhaabhaam,

Thejo ropaam kanaka vasanaam sarva bhooshojwalangeem,

Bheejaapooraam kanaka kalasam hema padmam dhadhaanaam,

Aadhyam shakthim sakala jananim sarva mangalya yuktham.

Salutations to Lakshmi , who is personification of divinity , who is of the colour of pure Gold,

Who has a shining form , who cloths herself in gold colour apparel , who wears all ornaments,

Who holds a golden pot full of pomegranate seeds, as also a lotus made of gold,

Who is the primeval power , mother of all and who has all auspicious things.

2.Srimath Soubhagya jananim sthoumi Lakshmim sanathanim,

Sarva kama phalavapthi sadhanaika sukha vahaam.

I praise Goddess Lakshmi who is the progenitor of all luck, who existed always,

Who gives us happiness and pleasure by fulfilling all our wishes.

3.Smarami nithyam devesi, thwaya preritha manasa,

Thwadagnam sirasa dhruthwa Bhajami parameswarim.

Due to my mind being directed by you, I remember you daily,

Carrying out all your orders perfectly and sing about you.

4.Samastha sampath sukhadam Mahasriyam,

Samastha kalyani karim Mahasriyam,

Samastha soubhagya karim Mahasriyam,

Bhajamyaham Jnanakarim Mahasriyam.

I sing about Mahalakshmi who gives all knowledge,

Who is Mahalakshmi who gives all wealth and pleasure,

Who is Mahalakshmi who gives all auspiciousness,

And who is Mahalakshmi who gives all sort of luck.

5.Vijana sampath sukhadam Mahasriyam,

Vichithra vag bhoothikarim manoramam,

Anantha soubhagya sukha pradayineem,

Namamyaham bhooothikarim haripriyam.

I salute the darling of Hari who gives joy to the heart,

Who is the Mahalakshmi who gives all wealth and pleasures,

Who is the bewitcher of the mind who blesses with the command over words,

And the one who blesses us with endless pleasures.

6.Samastha bhotha anthara samsthitha thwam,

SAmastha bhaktheswari viswa roope,

Thannasthi yathwad dwayathiriktha vasthu,

Thwad pada padmam pranamamyam sree.

Oh Goddess Lakshmi , I salute your lotus like feet,

As you are inside every being in this world,

Oh Goddess who is the God of all devotees and Oh Goddess with mega form,

There in nothing in this world that is not you,

7.Daridhrya dukhouga thamo nihanthri,

Thwad pada padmam mayi sannidhadhathsva,

Deenarthi vichedhana hethu bhoothai,

Krupa kadaksgai rabhishincha maam sri.

Oh Goddess who destroys the darkness of poverty and sorrow,

Please keep your lotus feet on me,

And shower on me your merciful glance,

Which is the cause of destruction of problems of the down trodden.

8.Vishnu Sthuthi paraam Lakshmim swarna varna Sthuthi priyam,

Varadamabhayadhaam devim vande thwam kamalekshane.

I bow before you Oh lotus eyed one, who is pleased by the praise of Vishnu,

Who is of golden colour and who gives refuge and blesses.

9.Amba praseedha karunaa pari poorna drushtya,

Maam thwath dravina geham imam kurushva,

AAlokaya pranatha hrud gatha soka hanthri,

Thwad pada dhyugalam pranamamyaham sri.

Be pleased Oh mother and with your merciful looks,

Make my house filled with riches of your mercy,

And please remove the sorrows of those who bow to you,

And Oh Goddess Lakshmi , I salute your two feet.

10.Shanthyai namosthu saranagatha rakshanayai,

Kanthyai namosthu, kamaneeya gunasrayai,

Kshanthyai namosthu duritha kshaya karanayai,

Dhathryai namosthu dhana dhanya samrudwidhayai.

I salute the peaceful one who protects those who surrender to her,

I salute the shining one who is adorned by attractive qualities,

I salute the patient one who removes sufferings in a second,

I salute the Goddess earth who blesses people with money and food.

11.Shakthyai namosthu sasi shekara samsthithayai,

Rathyai namosthu rajani kara sodharaayai,

Bhakthyai namosthu bhavsa sagara tharakayai,

Mathyai namosthu Madhu soodhana vallabhai

I salute the Shakthi who adorns herself by using the moon,

I salute the very pretty one who is the sister of moon, the Lord of the night,

I salute the personification of devotion who helps people to cross the ocean of life,

And I salute her who is wisdom and who is the consort of killer of Madhu.

12.Lakshmyai namosthu shubha lakshana lakshithayai,

Sidhyai namosthuy sura sidha supoojithayai

Dhrthyai namosthu mama dur gathi bhanjanayai,

Gathyai namosthu vara sad gathi dayakayai.

I salute Lakshmi who is known by the auspicious signs,

I salute the achiever who is worshipped by devas and sages,

I salute her with fortitude who destroys the bad paths that I take,

I salute the guide on the way who shows me the proper path.

13.Devyai namosthu dhivi deva ganarchithayai,

Bhoothyai namosthu bhuvarthi vinasakayai,

Shanthyai namosthu dharani dhara vallabhayai,

Pushtyai namosthu purushothama vathsalayai.

I salute the Goddess who is worshipped by hoards of devas,

I salute the bountiful one , who destroys afflictions of the world,

I salute the peaceful one , who is the consort of he who carries the earth,

I salute the healthy one , who is the darling of Vishnu.

14.Sutheevra daridrya thamopahanthyai,

Namosthuthe sarva bhayapahanthrayai,

Sri Vishnu vaksha sthala samsthithayai,

Namo nama sarva vibhoothi dhayai.

Salutations to her who removes all fears,

Who destroys the darkness of intense poverty,

Who lives on the chest of Lord Vishnu,

And salutations to her who gives all good fortune.

15.Jayathu jayathu lakshmir lakshanalankruthangi,

Jayathu jayathu Padmaa padma sadmabhi vandhyaa,

Jayathu jayathu Vidhyaa Vishnu vamanaga samstha,

Jayathu jayathu samyak sarva sampathkara sri.

Victory and Victory to Lakshmi who is adorned with ornaments,

Victory and Victory to goddess of lotus who was worshipped by Brahma,

Victory and Victory to goddess of knowledge who sits on the left lap of Vishnu,

Victory and Victory to the goddess of all who blesses with all sorts of wealth.

16.Jayathu jayathu devi deva sanghabhi poojya,

Jayathu jayathu bhadraa Bhasgavi bhagya roopa,

Jayathu jayathu nithya nirmala Jnana vedhya,

Jayathu jayathu sathyaa sarva bhoothantharastha

Victory and Victory to the Goddess who is worshipped by all devas,

Victory and Victory to Goddess who safeguards and was born as daughter of Bhrugu,

Victory and Victory to her who is permanent and gives rise to pure wisdom,

Victory and Victory to her who is the truth and lives in side all beings.

17.Jayathu jayathu ramya Rathna garbhantharastha,

Jayathu jayathu Shudha shudha Jamboona dhabha,

Jayathu jayathu Kanthaa kanthi mad bhasithangi,

Jayathu jayathu santhaa Seegram aagascha soumye.

Victory and Victory to the pretty one who is within precious gems,

Victory and Victory to the pure one who shines like unalloyed gold,

Victory and Victory to the Vishnu’s consort who has shining limbs,

Victory and Victory to the peaceful one with a request to come quickly.

18.Yasya , kalayya kamaledhbhavadhya,

Rudrascha sakra pramukhascha deva,

Jeevathi sarvepi sasakthayasthe,

Prabhutwamaptha paramayushasthe.

She with her crescents was born out of a lotus,

And Lord Shiva, Lord Indra and others like them,

Are existing with power because of her,

And they get their promenenance and longevity from her.

Mukha Bheejam

The chants of the face

Om Hraam Hreem Am aam yam Dhum lam vaam

19.Vilekha nitile vidhir mama lipim visrujyantharam,

Thwaya vilikhithavya methadhithi thath phala prapthye,

Thadanthika phala sphutam kamala vasini Sririmaam,

Samarpaya samudhrikaam sakala bhaghya samsoochikaam.

You have to change the letters of fate written by Brahma,

By writing it again in your hand writing so that I would get good results,

And after that for getting better results , Oh Sri Mahalakshmi,

Please put your mark which denotes luck near it.

Pada Bheejam

The chants of the feet

Om Am AAm ee yem yeem kam lam ram

20.Kalaya they yadha a Devi jeevanthi sa characharaa,

Thadhaa sampathkari Lakshmi sarvadhaa sapraseedha may.

Oh Goddess of all moving and non moving things that live by your presence,

And Oh Lakshmi Goddess of wealth , always be pleased with me.

21.Yadha vishur dhruvam nithyam swakalaam samnyavesyath,

Thadaiva swakalaam Lakshmi mayi samyak samarpaya.

Similar to Lord Vishnu providing daily a part of him to the heavens,

Oh Lakshmi, You should dedicate your crescent to me in a limited way.

22.SArva Soukhya pradhe Devi Bhakthaanaam abhaya pradhe,

Achalam kuru yathnena kalaam mayi nivesayath.

Oh Goddess who grants all comforts and who provides refuge to her devotees,

When you make your crescent enter in me , make it very stable.

23.Mudaastham mathphaale paramapada Lakshmi sphutakalaa,

Sadaa Vaikunta srir nivasathu kala may natanayo,

Vaseth sathye loke mama vachasi Lakshmir vara kala,

Triya shwetha dhwepe nivasathu kala may swakarayo.

Let the clear crescent of Lakshmi who is in heaven be with me happily,

Let her crescent which is in Vaikunta live in my eyes,

Let her crescent which is in place of Brahma pervade my speech.

And let her crescent which is in white island live in my hands.

Nethra Bheejam

The Chants of the eye

Om Graam greem grem grime, grom groum gram gra

24.Thavath nnithyam mamangeshu ksheerabhdou Sri kala vaseth,

Soorya chandra masou yavath thavath Lakshmi pathi sriyou.

As long as the crescent of Lakshmi which is in ocean of milk is in my limbs,

Let The Goddess Lakshmi as well as Lord Vishnu be with me till Sun and moon exist.

25.Sarva mangala sampoorna sarva iswarya samanvitha,

AAdhyadhi Sri Maha Lakshmi thwath kala mayi thishtathu.

Oh Goddess in whom every thing good exists and who has all sorts of wealth,

Oh Primeval Maha Lakshmi , may your crescent be within me.

26.Ajnana thimiram hanthum shudha Jnana prakasika,

Sarva iswarya pradha may asthu thwath kala mayi thishtathu.

Let your crescent which is capable of giving all types of wealth be in me,

And let its divine brilliance destroy the cataract of ignorance in me.

27.Alakshmim harathu lshipram thamas sooryas prabha yadha,

Vithanothu mamasreyas thwath kala mayi samsthithaa.

Let your crescent within me remove my poverty instantaneously like,

The Sun removing darkness with its rays and let it enhance my well being.

28.Iswarya mangaloth pathi thwath kalayam nidheeyathe,

Mayi thasmad krutharthosmi pathramasmi sthithesthava.

Due to your crescent in me , I am getting wealth and good happenings,

I am therefore thankful to you and hope I am a proper dwelling for you.

29. Bhavadavesa bhagyarho bhagyavanasmi Bharghavi,

Thwad prasadath pavithroham loka mathar namosthu they.

Due to your entry in me I am lucky Oh Daughter of Sage Bhrugu,

Due to your blessing I am purified , my salutations to you mother of the world.

30.Punaasi maam thwath kalayaiva yasmath

Atha samagacha mamaagratha sthwam,

Param padam Sreer bhava suprasanna,

Mayyachyuthena pravisadhi Lakshmi.

You purify me with your crescent and so,

Please come just in front of me,

And Goddess Lakshmi who is divine, be pleased with me,

And enter within me along with Achyutha.

31.Sri Vaikunta sthithe Lakshmi samagacha mmagratha,

Narayanena saha maam krupa drushtya avalokya.

Oh Lakshmi who is in Vaikunta, please come before me,

Ansd along with Lord Narayana look at me with mercy.

32.Sathya loka sthithe Lakshmi Thwam mamagacha sannidhim,

Vasudevena sahitha praseda varadhaa bhava.

Oh Lakshmi who is in Sathya loka please approach me,

Along with Vasudeva and by becoming pleased, bless me.

33.Swetha dweepa sthithe Lakshmi Seegraam aagacha suvruthe,

Vishnunaa sahitha devi Jagan matha praseda may.

Oh Lakshmi who is in white island , please come quickly with good resolution,.

Along with Lord Vishnu and become pleased with me, Oh Mother of the world.

34.Ksheerambudhi sthithe Lakshmi Samagacha samadhave ,

Thwath krupa drushti sudhaya sathatham maam vilokaya.

Oh Lakshmi who is in the ocean of milk, come along with Madhava,

And turn your nectar like look of mercy on me always.

35.Rathna Garbha sthithe Lakshmi , pari poorna hiranmayi,

Samagacha Samaacha Sthith vaasu puratho mama.

Oh Lakshmi who is the sparkle within gems and who is completely golden,

Come, come quickly and stand in front of me.

36.Sthira bhava maha Lakshmi nischala bhava nirmale,

Prasanna kamale devi prasanna hrudaya bhava.

Be stable Oh Mahalakshmi , Oh pure one do not move,

Oh Goddess who is happy in lotus , become pleased with me.

37.Sridhare Mahalakshmi thwaddhanthastham maha nidhim,

Seegra muddhruthya puratha pradarsaya samarpaya.

Oh Goddess Mahalakshmi who has all the wealth ,extract all those great treasures,

And come quickly in front of me and give them to me.

38.Vasundhare Sri Vasudhe vasudhokthri krupa mayi ,

Thwath kukshi gatha sarwaswam seegram may sampradarsaya.

Oh Goddess earth, Oh treasure make flow your riches, merciful one,

And show me all the wealth that you have and bestow them on me.

39.Vishnu priye Rathna garbhe Samastha phaladhe Shive,

Thwath Garbha gatha hemaadheen sampradarsaya darsaya.

Oh Darling of Vishnu, Oh Goddess who has gems inside you ,

Oh peaceful one who gives everything,

Please exhibit to me, all the Gold and treasures that you have within you.

40.Rasa thala gathe Lakshmi Seegram agacha may pura,

Na jane paramam roopam mathar may sampradarsaya.

Oh Lakshmi who is in the under world, quickly come before me,

Since I do not know your divine form , mother show it to me.

41.Aavirbhava manovegath , seegram agacha may pura,

Maa vathsa bairiheth yukthwa kamangairiva raksha maam.

Come with the speed of mind and speedily come before me,

Please protect me like the wish giving cow and tell me,

“Dear son , do never be afraid” and protect me.

42. Devi seegram mamagacha , dharani Garbha sasthithe,

Matha sthava bruthya bruthyoham mrugaye thwaam kuthuhalam.

Oh Goddess who is deep inside the earth , please come to me quickly,

Mother I am your servant of servants , I am waiting you with expectation.

43.Uthishta Jagruhi mayee samuthishta sujagruhi,

Akshayyan hema kalasan suvarnena supoorithaan.

44.Nikshepaan may samakruthya samuddhruthya mamagratha,

Samunnatha naanaa bhoothwa samyakthehi dhara thalaath.

Rise up ,wake up , become alert and with pure intentions,

Bring the perennial golden pot filled with gold,

From the bowels of earth outside ,

And present them to me with extreme pleasure.

45.Math sannidhim samagcha mada hitha krupa rasaa

Praseedha sreyasam dhoghdri lakshmir may nayanagratha.

Oh Goddess Lakshmi, come in front of me with mercy towards me,

And within my eye sight , and bless me with fame and wealth.

46.Athropavisya Lakshmi thwaam sthiraa bhava hiranmayi,

Susthiraa bhava sampreethya prasanna varada bhava.

Oh Goddess Lakshmi of the golden colour , come and sit before me,

And be firm and stable , be dear to me and give me blessings.

47.Aneethamsthu thwaya devi nidheenvai sampradrsaya,

Adhya kshanena sahasaa dhathwa samraksha maam sadaa.

Oh Goddess ,exhibit all the wealth that was brought by you,

And within an instant give all of them to me and protect me

48.Mayi thishta thadha nithyam yadenraadhishu thishtathi,

Abhyam kuru mau devi Mahalakshmi Namosthu they.

Please stay within me like your usual stay with Indra and others,

Give me refuge , oh Goddess , my salutations to Maha Lakshmi

49.Samagacha maha Lakshmi shudha jaambu nadha sthithe,

Praseeda puratha sthithwa pranatham maam vilokaya.

Come Oh Mahalakshmi who stays in pure Gold,

And staying here bless me who is saluting you.

50.Lakshmeer bhuvangatha bhasi yathra yathra hiranmayi,

Thathra thathra sthitha thwamn may thava roopam pradarsaya.

Wherever Goddess Lakshmi is there on earth, she shines like gold,

And let her be there and there itself and show her form to me.

51.Kreedanthi bahudha bhoomou pari poorna krupa mayi,

Mama moordhni the hastha mavilambithamarpaya.

Of Goddess full of grace , wherever you play on this earth,

Please keep your hand on my head without any delay .

52.Phala bhagyodhaye Lakshmi samastha pura vasini,

Praseeda may Mahalakshmi pari poorna mano radhe.

Oh Lakshmi who causes the luck to rise , who lives every where,

Be pleased with me, Oh Mahalakshmi who fulfills all my wishes.

53.Ayodhyadishu sarveshu , nagareshu samasthithe,

Vaibhavai vividhai yukthai samagacha mudhanvithe.

Oh Goddess who stays in all towns like Ayodhya,

Please bless me with various types of suitable wealth.

54.Samagacha, Samagacha mamagre bhava susthira,

Karuna rasa nishyantha nethra dwaya vilasini.

Please come and come of stable one in front of me,

Oh Goddess who shines with a pair of eyes filled with mercy.

55.Sannidhasthwa Maha Lakshmi thwath panim mama masthake,

Karuna sudhaaya maam thwaam abhishichya sthiram kuru

Oh Mahalakshmi come and bless me by keeping your hand on my head,

Please anoint me with the nectar and make me stable.

56.Sarva raja gruhe Lakshmi samagacha balanwithe,

Sthithwa aasu puratho me adhya prasadena abhyam kuru

Oh Lakshmi who is strong , please go and stay in all palaces,

But in spite of staying there , please stay with me and give me refuge

57.Sadaram masthake hastham mama thwam krupaya arpaya,

Sarva raja sthithe Lakshmi thwad kala mayi thishtathu

Please mercifully keep your hand on my head with love,

Oh Lakshmi whose crescent is with all kings, let it also be with me.

58.Aadhyaadhi Sri Maha Lakshmi Vishnu vamanga sthithe,

Prathyaksham kuru may roopam raksha maam saranagatham

Oh Mahalakshmi who is Aadhi Lakshmi and other forms ,

Who sits on the left side lap of Maha Vishnu,

Appear before me and take care of me who has surrendered to you.

59.Praseeda may Mahalakshmi supraseedha maha shive,

Achala bhava supreetha susthiraa bhava mad gruhe.

Become pleased with me Mahalakshmi , who is pleasant and greatly peaceful,

Who is a dear and has a stable character , please stay always in my home.

60.Yavathishtanthi Vedascha yavad chandra divakarou,

Yavad vishnuscha yavad thwam thwad kuru krupaam mayi.

As long as Vedas are there, as long as Sun and moon are there,

As long as Lord Vishnu and you are there , please show mercy on me.

61.Chandree kala yadhaa shukle vardhathe sa dine dine,

Thadha daya they mayyeva vardhatha mabhi varthathaam.

Like the moon growing crescent by crescent in the waxing phase,

Let the mercy that you have to me , increase more and more.

62.Yadha Vaikunta nagare Yadha vai Ksheera sagare,

Thadha madh bhavane thishta sthiram Sri Vishnuna saha.

Permanently stay in my home along with Lord Vishnu,

As you stay in Vaikunta or in the ocean of milk

63.Yoginam hrudaye nithyam yadhaa thishtathi Vishnunaa,

Thadha mad bhavane thishta sthiram Sri Vishnuna saha.

Permanently stay in my home along with Lord Vishnu,

Like Lord Vishnu staying daily in the mind of Yogis.

64.Narayanasya hrudaye bhavathi yadasthe,

Narayano aapi thava hrud kamala yadasthe,

Narayana sthvamapi nithyamubhou thadaiva,

Thou thishtathaam hrudhi mamapi dayanvithou sree.

You are in the heart of Lord Narayana,

He is in the lotus heart of yours,

And let you and Narayana always,

Be in my heart and and be merciful to me , Oh Lakshmi

65.Vijnana vrudhim hrudaye kuru Sree,

Soubhagya vrudheem kuru may gruhe sree,

Daya su vrushteem kurutham mayi sree,

Suvarna vrushtim kuru may kare sri.

Oh Lakshmi , increase wisdom in my heart,

Oh Lakshmi , increase luck in my house,

Oh Lakshmi , shower mercy on me,

Oh Lakshmi rain gold on my hands.

66.Na maam thyajetha Sritha kalpa valli,

Sadbhakthi chinthamani Kama Dheno,

Na maam thyajedha bhava suprasanne,

Gruhe kalathreshu cha puthra varga.

Do not forsake me oh Golden climbing plant of heaven,

Who is wish giving tree and wish gem to her devotees,

Do not leave me out and become pleased with me,

And to my wife and to my children at home.

Kukshi Bheejam

Seed in the belly

OM Am AAm ee yem iym

67.Aadhyadhi maye thwamajanda bheejam,

Thwameva saakaara nirakruthisthwam,

Thwayas druthaschabhja bhavanda sanghaa,

Chithram charithram thava devi vishno.

Oh primeval illusion , you are the egg of the universe,

You are the one with form as well as one without form,

You are the one who supports Shiva , Brahma and others,

And your story is great , Oh Goddess who is with Vishnu.

68.Brhama rudhradhayo deva vedaschapi na saknuyu,

Mahimanam thava sthothum mandoham saknuyam kadham.

Brahma, Rudra and others and the Vedas

Are not capable to describe your greatness,

And how can I, who am a dull one describe it .

69.Amba thwath vathsa vakhyani sooktha sookthaani yani cha,

Thani sweekuru sarvagne dhayaluthwena sadaram.

Oh Goddess of all , please receive these words of your son,

Whether they are good or not that good,

And look after me with care and mercy.

70.Bhavathim saranam gathwa krutharthassyu purathana,

Ithi sanchithyas manasaa thwaamaham saranam vruje.

Thinking that my forefathers have become indebted to you earlier,

I have completely surrendered my mind to you, Oh Goddess.

71.Anantha nithya sukhinaa thad bhaktha sthwath paarayana,

Ithi Veda pramanadhi devi thwam sranam vruje.

The Vedas say that your devotees have endless happiness,

And understanding this saying , I surrender to you, Oh Goddess.

72.Thava prathigna mad bhakthaa na nasyanthithyapi kkachid,

Ithi sanchithya sanchithya praanaan sandharayamyaham.

Thinking only about your promise that your devotees,

Would never be destroyed ever, I am holding on to my soul.

73.Thwa dheenasthwaham Matha thwad krupa mayi vidhyathe,

Yava sampoorna kama syam thavaddehi daya nidhe.

Oh Mother , I am yours and so please have mercy on me,

And once you give this , oh treasure of mercy,

I would achieve all my ambitions and wishes.

74.Kshana mathram na saknomi jeevithum thwad krupa vinaa,

Na hi jeevanthi jalaja jalam thyakthwa jalasraya.

Without your grace I will not be able to live for a second,

Similar to the fishes that cannot live without water for a second.

75.Yadha hi puthra vathsalyath Janani prasnutha sthani,

Vathsam thwaritham aagathya sampreenayathi vathsala.

76.Yadhi syathava puthroham Matha thwam yadhi mamaki,

Daya payodhara sthanya sudhabhi rabhishincha maam.

Like a mother storing milk in her due to the affection towards the son,

Rushes towards him and satisfies him speedily,

If you think that I am your son as you are mother of all,

Make me drown in the nectar like milk of your mercy.

77.Mrugyo na guna lesopi mayi doshaika mandhire,

Pamsoonaam vrushti bindhonaam dhoshaanancha na may mathi.

Like the dust particles in the rain drops are beyond counting,

I too am the abode of faults without even a sinle good quality.

78.Paapinam aham yekagro dhayaloonaam thwamagrani,

Dhyaneeyo madhanyosthi thava kothra jaga thraye.

As I am the greatest sinner and you the first among the merciful,

You would not find any one more deserving than me to receive your mercy.

79.Vidheenaaham na srushtascheth na syathava dhayaluthaa,

Aamayo vaa na srushtasched oushadasya vrudhodhaya.

Had I not been created , there would be no need for your mercy,

For if there are no diseases in the world, medicines would not be needed.

80.Krupa madagrajaa kim they aham kim vaa thadagraja,

Vicharya dehi may vitham thava devi dhayanidhe.

Think about whether your mercy is elder or I am elder,

And Oh ocean of mercy give me wealth.

81.Matha pitha thwam guru sadgathi sree

Thwameva sanjeevana hethu bhootha.

Anyam na manye Jagadeka nadhe

Thwameva sarva mama devi sathyam.

You are my mother , father , teacher and the right path,

You are the only cause of my living in this world,

And Oh only Goddess of the world , I do not see any one else,

And it is true that you are everything to me.

Hrudaya Bheejam

The seed of the heart

Om gram greem grom Graim Groum Gra , Hum phat kuru kuru swaha.

82.Aadhyadhi Lakshmir bhava suprasanna,

Vishuddha vijnana sukhiaka dhogdhri,

Ajnana hanthri trigunadhi riktha,

Prajnana nethro bhava suprasanna.

Be pleased , the primeval and other Lakshmis,

Oh Goddess who is the giver of pure wisdom.

Who is the destroyer of ignorance ,

Who is above the three fold characters,

Be pleased and become my eyes of wisdom.

83.Asesha Vag jadya malaapa hanthri,

Navam navam sushtu su vakhya dhayini,

Mamaiva jihwagra suranga varthini,

Bhava prasanna vadane cha may sree.

Oh Goddess who eradicates ignorance in speech,

Give rise to newer an newer words,

Oh Goddess who gives good words,

And please stay put at the end of my toungue,

And also be in my face blessing me.

84.Samastha sampathsu viraja mana,

Samastha thejassu vibhasamana,

Vishnu priye thwam bhava dheepya mana,

Vag devatha may vadane prasanna.

You exist and shine in all sorts of wealth,

You are there in everything that shines,

Oh darling of Vishnu , as the goddess of words,

Be present in my face and light it.

85.Sarva pradarsa sakalarth dhe thwam,

Prabha sulavanya daya pradhogdhri

Suva nadhe thwam sumukhi bhava sri,

Hiranmayi may nayana prasanna.

You by your grace and mercy make everything shine,

As your rays of light give light and beauty to them,

Oh Golden one who is pleasant looking , Oh Goddess Lakshmi,

Oh Golden one please be present in my eyes.

86.Sarvarthadha sarva Jagat prasoothi,

Sarveswari sarva bhayapa hanthri,

Sarvonnathaa thwam sumukhi cha na sree,

Hiranmayi may bhava suprasanna.

Oh Goddess who gives all types of wealth who gave birth to this world,

Oh Goddess of everything who destroys all types of fear,

You are the greatest , most pleasant looking and Goddess Lakshmi,

Oh Golden one become pleased with me.

87.Samastha vighnouka vinasa karini,

Samastha bhakthaoddharane vichakshana,

Anantha sammodha(soubhagya) sukha pradhayini,

Hiranmayi may nayana prasanna.

Oh Goddess who destroys all obstacles,

Who uplifts all her devotees and grant them ,

Clear sightedness and endless lucks and pleasures,

Oh Golden one , be present in my eyes.

88.Devi Praseedha dayaneeya thamaya mahyam,

Devadhinadha bhava deva ganadhi vandhye,

Maathasthadhaiva bhava sannihitha drusor may,

Pathyaa samam mama mukhe bhava prasanna.

Goddess who is worshipped by Devendra and other devas,

Be pleased with me who is in a pitiable darkness,

Oh mother let your divine presence be in my eyes,

And along with your husband be present in my face.

89.Maa vathsa bhaira bhayadhana karorpithasthe,

Moulou mamothi mayi dheena jananukambhe,

Matha samarpaya mudhaa karuna kadaksham,

Mangalya bheejamiha na sruja janma matha.

You placed your hand on my head saying ,

“My dear child do not ever be afraid”

Because you are merciful to the oppressed ones,

Oh mother , make reach your merciful glances on me,

And make germinate the seed of goodness for us.

Kanda bheejam

The seed at the neck

Om sraam sreem sroom sraim sreem sram srah.

90.Kadaksha yiha kamadhukh thava manasthu chinthamani,

Kara sura tharu sadaa bhava nidhi sthvamevendhire,

Bhavethava dhayaraso mama rasayanam chanvaham,

Mukham thava kala nidhir vividha , vanchithartha pradham.

Your glance is the wish giving cow, your mind is the wish giving gem,

Your hand is the wish giving tree, And Oh Indire you are the treasure,

Your elixir of mercy is my elixir that always is effective ,
Your face is the treasure of crescents that fulfills all type of my desires.

91.Yada rasa sparsana thoyasopi suvarnatha,

Syath kamala thadda they,

Kadaksha samsparsanatho janaanaam

Amangalanamapi mangalathwam.

Due to the touch of the alchemical liqid,

Even the lowly iron becomes Gold and

Goddess Kamala by the touch of your glance,

The inauspicious becomes auspicious.

92. Deheethi nasstheethi sahitha suramyaa,

Bheetho rame thwaam saranam prapadhye,

Atha sadasmin abhaya pradhaa thwam,

Sahaiva pathyaa mama sannidehi.

Being afraid of the words “Please give” and “no”,

Oh Lakshmi I surrender completely to you,

And you who always give protection to those who surrender,

Come along with your consort in front of me.

93.Kalpa drumena maninaa sahithaa suramyaa,

Sristhe kalamayi rasaena rasayanena,

Aasthamatho mama cha druk kara panipada,

Sprushtyaa suvarna vapusha sthira jangama syu.

The very pretty Goddess Lakshmi along with the wish giving gem,

Touches one with her crescents and like the touch of fluid of alchemy,

All the eyes, hands , arms and feet of all beings,

Who are mobile and immobile becomes gold and gets stable.

94.Aadhyadhi vishno sthira dharma pathni ,

Twam amba pathyaa mama sannidehi,

Aadhyadhi Lakshmi thwad anugrahena,

Pade pade may nidhi darsanam syath.

You who are the permanent consort of the primeval Vishnu,

Oh mother, come with your husband in front of me,

And by the blessing of your forms like Aadhi Lakshmi,

Step by step let me find all the treasures.

95.Aadhyadhi Lakshmi hrudayam padedhya,

Sa Rajya Lakshmi machalaam thanothi,

Maha daridhropi bhaveth dhanadya ,

Thadanwaye Sree sthirathaam prayathi.

He who reads this Hrudaya of the Aadhi Lakshmi and others,

Would completely posses the grace of Rajya Lakshmi,

And even though he is very poor , he would become rich,

And Lakshmi will stay with him and his descendents permanently.

96.Yasya smarana mathrena thushtaa syad Vishnu vallabha,

Thasya abheeshtam vadathyasu thaam palayathi puthravath.

If he thinks of her , then the consort of Vishnu would become pleased,

And she will fulfill all his desires and would look after him like her son.

97.Idham rahasyam hrudayam sarva kama phala pradham,

Japa Pancha sahasram thu purascharana muchyathe.

This very secret Hrudayam would lead to fulfillment of all desires,

And the results would be seen only after chanting it five thousand times.

98.Trikalam yeka kalam vaa naro bhakthi samanvitha,

Ya padeth srunyadwapi sa yathi paramam sriyam.

Chanting or hearing three times or one time,

If done by a man with devotion , he would get fame and wealth.

99.Maha Lakhshmim samuddhisya nisi bhargavavasare,

Idham sri Hrudayam japthwa Pancha varam dhani bhaveth.

If this Hrudayam of Lakshmi is chanted addressing her,

On the night of Fridays for five weeks, he would become rich.

100.Aanena hrudhaya nannam Garbhinya aabhimanthritham,

Dadahathi thahkoole puthro jayathe Sri pathi swayam.

The cooked rice sanctified by the chanting of Lakshmi Hrudayam,,

Is given to a pregnant woman , Lord Vishnu himself would be born to her.

101.Narena apyadhavaa naarya , Lakshmi Hrudaya manthrithe ,

Jale peethe thad vamse manda bhagyo na jayathe.

If the water sanctified by chanting Lakshmi Hrudayam,

Is drunk by a man or woman , then in their clan,

No one with bad luck would ever be born.

102. Ya aswa yungmasi cha Shukla paksha,

Ramothsave sannihithe cha bhakthyaa,

Padeth thadhikothara vara vruuddhyaa,

Labheth souvarnamayim suvrushteem.

In the month of September-october and in the phase of waxing moon,

On days of Navarathri festival if this is read with devotion,

With increasing frequencies on each day* ,

Then there would be a rain of Gold.

*First day once, second day twice and so on

103. Ya yeka bhakthyanvaha mek varsham,

Vishuddhadhi sapthathi vara japi,

Sa manda bhagyopi rama kadakshad,

Bhaved sahasraksha sathadhika sree.

If this is chanted with devotion for one year,

With a pure heart once a week,

Even though he has only slow luck,

Due the glance of Goddess Lakshmi,

He would become as rich as Indra.

104.Sri sangria bhakthim hari dasa dasyam,

Prasanna manthrartha drudaika nishtaam,

Gurossmrutheem nirmala bodha budhim ,

Pradehi matha paramam padam Sri.

Devotion to lord Vishnu , service to his devotees,

And recitation of this chant after understanding it along with concentration,

With Memory of the Guru and with pure wisdom,

Would make the goddess give salvation.

105.Pruthwee pathithwam purushothamathwam,

Vibhoothi vasam vividartha sidhim,

Sampoorna keerthi bahu varsha bhogam,

Pradehi matha pramam padam sri.

Oh Goddess Lakshmi , please give me again and again,

The Lord ship of earth , I being the best among men,

And also ever lasting glory , The possession of different wealths,

Total fame and enjoyment of pleasures for many years.

106.Vadartha sidhim , bahu loka vasyam,

Vaya sthirathwam lalanasu bhogam,

Pouthradhilabdhim , sakalartha sidhim,

Pradehi may bhargavi janma janmani

For birth of birth, Oh Daughter of Bhrugu give me,

The power to win in debates, ability to attract many people,

Stability in age in long life , pleasure from many women,

Possibility of getting grand sons and all sort of wealths.

107.Suvarna vrudhim kuru may gruhe sree,

Sudhanya vrudhim kuru may gruhe sree,

Kalyana vrudhim kuru may Gruha sree,

Vibhoothi vrudhim kuru may Gruha sree,

Let the gold increase in my home, Oh Lakshmi,

Let the grains increase in my home, Oh Lakshmi,

Let auspiciousness increase in my home, Oh Lakshmi,

Let prosperity increase in my home, Oh Lakshmi

Siro Bheejam

The seed of the head

Om yam ham kam lam vam Sreem

108.Dhyaye Lakshmin prahasitha mukhim koti balarka bhasam,

Vidhyut var nambara dharaam bhooshanadyaam sushobaam,

Bheeja pooraam sarasija yugam vibhrathim suvarna pathram,

Bharthra yukthaam muhuramabhayadhaam mahyamapya achyuta sree.

I meditate on Lakshmi , who has a smiling face, who has the light of crores of suns,

Who weras cloth of the colour of lightning , who wears ornaments, who dazzles,

Who carries a golden put full of pomegranate seeds , who carries two lotus flowers,

Who is accompanied by her husband , who grants refuge again and again

And who is the great glory of God Achyutha.

Ithyadharva rahasye Uthara Bhage ,

Aadhyadhi Sri Maha Lakshmi hrudaya stotram sampoornam.

Thus ends the heart of Mahalakshmi in her varios forms,

Which occurs in Atharva Rahasya in the later part.

===

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Monday, April 20, 2015

"Sri Lakshmi Narayana Hrudayam" (V ISHNU STOTRA.16)

"Sri Lakshmi Narayana Hrudayam" (Sri Bhargava Muni)(Vishnu stotra.16)(Lakshmi stotra.10)

https://youtu.be/cwW2-OPFcqQ

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