The Teaching of the Meaning of the Mantra

Verse 1 (padma.6.226.1)

शंकर उवाच - न्यासेवाप्यर्चने वापि मंत्रमेकांतिनः श्रयेत् । अवैष्णवोपदिष्टेन मंत्रेण न परा गतिः ।

śaṁkara uvāca ṁyāsevāpyarcane vāpi maṁtramekāṁtinaḥ śrayet avaiṣṇavopadiṣṭena maṁtreṇa na parā gatiḥ

Shankara said: Whether for ritual placement or for worship, the exclusively devoted should resort only to this mantra. By a mantra taught by a non-Vaishnava, the supreme goal is not attained.

Verse 2 (padma.6.226.2)

अवैष्णवोपदिष्टंचेत्पूर्वमंत्रवरंद्वयम् । पुनश्च विधिना सम्यक्वैष्णवाद्ग्राहयेद्गुरोः ।

avaiṣṇavopadiṣṭaṁcetpūrvamaṁtravaraṁdvayam punaśca vidhinā saṁyakvaiṣṇavādgrāhayedguroḥ

If the excellent Dvaya mantra was formerly taught by a non-Vaishnava, one should again duly receive it, properly, from a Vaishnava guru.

Verse 3 (padma.6.226.3)

सहस्रशाखाध्यायी वा सर्वयज्ञेषु दीक्षितः । कुले महति जातोऽपि न गुरुः स्यादवैष्णवः ।

sahasraśākhādhyāyī vā sarvayajṁeṣu dīkṣitaḥ kule mahati jāto'pi na guruḥ syādavaiṣṇavaḥ

Even one who has studied a thousand branches of the Veda, or been initiated into all sacrifices, or born in a great family — a non-Vaishnava cannot be a true guru.

Verse 4 (padma.6.226.4)

यस्तु मंत्रद्वयं सम्यगध्यापयति वैष्णवः । स आचार्यस्तु विज्ञेयो भवबंधविदारकः ।

yastu maṁtradvayaṁ saṁyagadhyāpayati vaiṣṇavaḥ sa ācāryastu vijṁeyo bhavabaṁdhavidārakaḥ

But the Vaishnava who properly teaches the twofold mantra should be known as the true acharya, the render of the bonds of worldly existence.

Verse 5 (padma.6.226.5)

आचार्यं संश्रयित्वाथ वत्सरं सेवयेद्दिवजः । तस्य वृत्तिं परिज्ञात्वा मंत्रमध्यापयेद्गुरुः ।

ācāryaṁ saṁśrayitvātha vatsaraṁ sevayeddivajaḥ tasya vṛttiṁ parijṁātvā maṁtramadhyāpayedguruḥ

Having taken refuge in an acharya, the twice-born should serve him for a year; then, having ascertained his conduct, the guru should teach him the mantra.

Verse 6 (padma.6.226.6)

कृत्वा तापादिसंस्कारान्पश्चान्मंत्रमुदीरयेत् । तापं पुंड्रं तथा नाम कृत्वा वै विधिना गुरुः ।

kṛtvā tāpādisaṁskārāṁpaścāṁmaṁtramudīrayet tāpaṁ puṁḍraṁ tathā nāma kṛtvā vai vidhinā guruḥ

Having performed the purificatory rites beginning with tapa, he should thereafter utter the mantra. Having duly performed the tapa, the pundra, and the Vaishnava name, the guru—

Verse 7 (padma.6.226.7)

पश्चादध्यापयेन्मंत्रं शिष्यं निर्मलचेतसम् । चक्रेण विधिना तप्तं ताप इत्यभिधीयते ।

paścādadhyāpayeṁmaṁtraṁ śiṣyaṁ nirmalacetasam cakreṇa vidhinā taptaṁ tāpa ityabhidhīyate

— should thereafter teach the mantra to the disciple of pure mind. That which is duly heated with the discus is called 'tapa' (branding).

Verse 8 (padma.6.226.8)

पुंड्रमूर्द्ध्वं तथा प्रोक्तं नाम वैष्णवमुच्यते । ततो मंत्रं विधानेन शिष्यमध्यापयेद्गुरुः ।

puṁḍramūrddhvaṁ tathā proktaṁ nāma vaiṣṇavamucyate tato maṁtraṁ vidhānena śiṣyamadhyāpayedguruḥ

The upward mark is likewise declared to be the pundra; and the new name given is called the Vaishnava name. Then the guru should teach the disciple the mantra according to procedure.

Verse 9 (padma.6.226.9)

न्यासमष्टाक्षरं मंत्रमन्यं वा वैष्णवं मनुम् । न्यासमेवात्र परमं वैष्णवानां शुभानने ।

ṁyāsamaṣṭākṣaraṁ maṁtramaṁyaṁ vā vaiṣṇavaṁ manum ṁyāsamevātra paramaṁ vaiṣṇavānāṁ śubhānane

He should teach the Nyasa, the eight-syllabled mantra, or some other Vaishnava mantra. But the Nyasa alone is supreme here, O fair-faced one, for Vaishnavas.

Verse 10 (padma.6.226.10)

तस्मात्तु न्यासमेवैषामतिरिक्तमिहोच्यते । न्यासविद्यापरो यस्तु ब्राह्मणः श्रेष्ठ उच्यते ।

tasmāttu ṁyāsamevaiṣāmatiriktamihocyate ṁyāsavidyāparo yastu brāhmaṇaḥ śreṣṭha ucyate

Therefore the Nyasa alone is said to be the highest among these for them. Whoever brahmin is devoted to the knowledge of Nyasa is declared foremost.

Verse 11 (padma.6.226.11)

न्यासात्परतरं नास्ति मन्त्रं सत्यं ब्रवीमि ते । न्यासं द्वयं प्रपत्तिः स्यात्पर्यायेण निबोध मे ।

ṁyāsātparataraṁ nāsti maṁtraṁ satyaṁ bravīmi te ṁyāsaṁ dvayaṁ prapattiḥ syātparyāyeṇa nibodha me

There is no mantra higher than the Nyasa — this I tell you truly. Nyasa, Dvaya, and Prapatti are its synonyms — learn from me, in order.

Verse 12 (padma.6.226.12)

द्वयोपदेशपूर्वं तु सर्वकर्मसमाचरेत् । द्वयाधिकारी न भवेत्सर्वकर्मसु नार्हति ।

dvayopadeśapūrvaṁ tu sarvakarmasamācaret dvayādhikārī na bhavetsarvakarmasu nārhati

Only after being taught the Dvaya should one perform all prescribed ritual actions. One not qualified through the Dvaya is not fit for any such action.

Verse 13 (padma.6.226.13)

तस्माद्वयमधीत्येव पश्चान्मंत्रमनुत्तमम् । श्रीमदष्टाक्षरं सम्यगभ्यसेद्दिवजसत्तमः ।

tasmādvayamadhītyeva paścāṁmaṁtramanuttamam śrīmadaṣṭākṣaraṁ saṁyagabhyaseddivajasattamaḥ

Therefore, having first learned the Dvaya, that best of the twice-born should thereafter properly practice the glorious, unsurpassed eight-syllabled mantra.

Verse 14 (padma.6.226.14)

मंत्रमष्टाक्षरं प्रोक्तं प्रणवस्यैव संग्रहात् । नैसर्गप्रणवाद्यन्तु मंत्रमित्युच्यतेबुधैः ।

maṁtramaṣṭākṣaraṁ proktaṁ praṇavasyaiva saṁgrahāt naisargapraṇavādyaṁtu maṁtramityucyatebudhaiḥ

The mantra is declared to be eight-syllabled by the inclusion of the Pranava itself. The wise say that a mantra beginning with the natural, primordial Pranava is a mantra.

Verse 15 (padma.6.226.15)

नान्यत्र सर्वमंत्रेषु प्रणवस्वस्वभावतः । पूर्वं तु सर्वमंत्राणां योजयेत्प्रणवं शुभम् ।

nāṁyatra sarvamaṁtreṣu praṇavasvasvabhāvataḥ pūrvaṁ tu sarvamaṁtrāṇāṁ yojayetpraṇavaṁ śubham

Not otherwise among all mantras, by the very nature of the Pranava. One should place the auspicious Pranava at the beginning of every mantra.

Verse 16 (padma.6.226.16)

ॐकारः प्रणवं ब्रह्म सर्वमंत्रेषु नायकः । आदौ सर्वत्र युंजीत मंत्राणां तु शुभानने ।

oṁkāraḥ praṇavaṁ brahma sarvamaṁtreṣu nāyakaḥ ādau sarvatra yuṁjīta maṁtrāṇāṁ tu śubhānane

The syllable Om, the Pranava, is Brahman, the leader in all mantras. It should everywhere be joined at the beginning of mantras, O fair-faced one.

Verse 17 (padma.6.226.17)

स्वभावात्प्रणवन्तस्मिन्मूलमंत्रे प्रतिष्ठितम् । ओमित्येकाक्षरं पूर्वं द्व्यक्षरं नम इत्यथ ।

svabhāvātpraṇavaṁtasmiṁmūlamaṁtre pratiṣṭhitam omityekākṣaraṁ pūrvaṁ dvyakṣaraṁ nama ityatha

By its own nature the Pranava is established in that root mantra. First is the one syllable 'Om', then the two syllables 'namaḥ',

Verse 18 (padma.6.226.18)

ततो नारायणायेति पंचार्णानि यथाक्रमम् । एवमष्टाक्षरो मंत्रो ज्ञेयः सर्वार्थसाधकः ।

tato nārāyaṇāyeti paṁcārṇāni yathākramam evamaṣṭākṣaro maṁtro jṁeyaḥ sarvārthasādhakaḥ

then 'nārāyaṇāya', five syllables, in order. Thus the eight-syllabled mantra is to be known, the accomplisher of all aims,

Verse 19 (padma.6.226.19)

सर्वदुःखहरः श्रीमान्सर्वमंत्रात्मकः शुभः । ऋषिर्नारायणस्तस्य देवता श्रीश एव च ।

sarvaduḥkhaharaḥ śrīmāṁsarvamaṁtrātmakaḥ śubhaḥ ṛṣirnārāyaṇastasya devatā śrīśa eva ca

the remover of all sorrow, glorious, the essence of all mantras, auspicious. Its seer is Narayana, and its deity is the Lord of Shri himself.

Verse 20 (padma.6.226.20)

छंदस्तु देवी गायत्री प्रणवो बीजमुच्यते । नित्यानपायिनी देवी शक्तिः श्रीरुच्यते मनोः ।

chaṁdastu devī gāyatrī praṇavo bījamucyate nityānapāyinī devī śaktiḥ śrīrucyate manoḥ

Its metre is the goddess Gayatri; the Pranava is called its seed; the eternal, ever-unfailing goddess Shri is called the power of this mantra.

Verse 21 (padma.6.226.21)

प्रथमं पदमोङ्कार द्वितीयं नम उच्यते । तृतीयं नारायणायेति पदत्रयमुदाहृतम् ।

prathamaṁ padamoṁkāra dvitīyaṁ nama ucyate tṛtīyaṁ nārāyaṇāyeti padatrayamudāhṛtam

The first word is 'Om'; the second is called 'namaḥ'; the third is 'nārāyaṇāya' — three words are thus declared.

Verse 22 (padma.6.226.22)

अकारश्चाप्युकारश्च मकारश्च ततः परम् । वेदत्रयात्मकं प्रोक्तं प्रणवं ब्रह्मणः पदम् ।

akāraścāpyukāraśca makāraśca tataḥ param vedatrayātmakaṁ proktaṁ praṇavaṁ brahmaṇaḥ padam

'A', and 'u', and then 'm' — the Pranava, the word of Brahman, is declared to be composed of the three Vedas.

Verse 23 (padma.6.226.23)

अकारेणोच्यते विष्णुः श्रीरुकारेण चोच्यते । मकारस्त्वनयोर्दासः पंचविंशः प्रकीर्तितः ।

akāreṇocyate viṣṇuḥ śrīrukāreṇa cocyate makārastvanayordāsaḥ paṁcaviṁśaḥ prakīrtitaḥ

By the letter 'A' is meant Vishnu; by the letter 'U' is meant Shri; and the letter 'M' is their servant, declared to be the twenty-fifth principle.

Verse 24 (padma.6.226.24)

वासुदेवस्वरूपं तदकारेणोच्यतै बुधैः । उकारेण श्रियो देव्या रूपं मुनिभिरुच्यते ।

vāsudevasvarūpaṁ tadakāreṇocyatai budhaiḥ ukāreṇa śriyo devyā rūpaṁ munibhirucyate

That form of Vasudeva is expressed by the letter 'A', so say the wise. By the letter 'U' the form of the goddess Shri is expressed, so say the sages.

Verse 25 (padma.6.226.25)

मकारेणोच्यते जीवः पंचविंशोदितः पुमान् । भूतानि च कवर्गेण चवर्गणेन्द्रियाणि च ।

makāreṇocyate jīvaḥ paṁcaviṁśoditaḥ pumān bhūtāni ca kavargeṇa cavargaṇeṁdriyāṇi ca

By the letter 'M' the individual soul is expressed, declared as the twenty-fifth person. The elements are expressed by the k-group, and the senses by the c-group;

Verse 26 (padma.6.226.26)

ट वर्गेण तवर्गेण ज्ञानं धादयस्तथा । मनः पकारेणैवोक्तं फकारेण त्वहंकृतिः ।

ṭa vargeṇa tavargeṇa jṁānaṁ dhādayastathā manaḥ pakāreṇaivoktaṁ phakāreṇa tvahaṁkṛtiḥ

by the ṭ-group and the t-group, knowledge is expressed, and 'dha' and so forth. The mind is expressed by 'p', and the ego by 'ph'.

Verse 27 (padma.6.226.27)

बकारेण भकारेण महान्प्रकृतिरुच्यते । आत्मा तु स मकारः स्यात्पंचविंशः प्रकीर्तितः ।

bakāreṇa bhakāreṇa mahāṁprakṛtirucyate ātmā tu sa makāraḥ syātpaṁcaviṁśaḥ prakīrtitaḥ

By 'b' and 'bh' the Mahat and Prakriti are expressed. And the self, the twenty-fifth principle, is that very letter 'M'.

Verse 28 (padma.6.226.28)

देहेंद्रियमनः प्राणादिभ्योन्योऽनन्यसाधनः । भगवच्छेषभूतोऽसौ मकाराख्यः स चेतनः ।

deheṁdriyamanaḥ prāṇādibhyoṁyo'naṁyasādhanaḥ bhagavaccheṣabhūto'sau makārākhyaḥ sa cetanaḥ

Distinct from body, senses, mind, and vital breath, dependent on no other means but the Lord — that conscious being, called by the letter 'M', is the remainder of the Lord.

Verse 29 (padma.6.226.29)

अवधारणवाच्येवमुकारः कैश्चिदुच्यते । श्रीतत्वमपि तत्पक्षे वकारेणैव चोच्यते ।

avadhāraṇavācyevamukāraḥ kaiściducyate śrītatvamapi tatpakṣe vakāreṇaiva cocyate

By some, the letter 'U' is said to express certainty; in that view, the reality of Shri is expressed by the letter 'V' instead.

Verse 30 (padma.6.226.30)

भास्करस्य प्रभा यद्वत्तस्य नित्यानपायिनी । आकारेणोच्यते विष्णुः कल्याणगुणसागरः ।

bhāskarasya prabhā yadvattasya nityānapāyinī ākāreṇocyate viṣṇuḥ kalyāṇaguṇasāgaraḥ

As the radiance of the sun is eternally inseparable from it, so is Shri from Vishnu. By the letter 'A' is expressed Vishnu, the ocean of auspicious qualities,

Verse 31 (padma.6.226.31)

श्रीशः सर्वात्मनां शेषो जगद्बीजं परः पुमान् । जगत्कर्त्ता जगद्भर्त्ता ईश्वरो लोकबांधवः ।

śrīśaḥ sarvātmanāṁ śeṣo jagadbījaṁ paraḥ pumān jagatkarttā jagadbharttā īśvaro lokabāṁdhavaḥ

the Lord of Shri, the ultimate remainder of all souls, the seed of the universe, the Supreme Person, the creator, sustainer, the Lord, kinsman of all worlds.

Verse 32 (padma.6.226.32)

जगतामीश्वरी नित्या विष्णोरनपगामिनी । माता सर्वस्य जगतः पत्नी विष्णोर्मनोरमा ।

jagatāmīśvarī nityā viṣṇoranapagāminī mātā sarvasya jagataḥ patnī viṣṇormanoramā

The eternal mistress of the worlds, never departing from Vishnu, the mother of the entire universe, the enchanting consort of Vishnu —

Verse 33 (padma.6.226.33)

जगदाधारभूता श्रीरुकारेणात्र चोच्यते । मकारेण तयोर्दासः क्षेत्रज्ञः प्रोच्यते बुधैः ।

jagadādhārabhūtā śrīrukāreṇātra cocyate makāreṇa tayordāsaḥ kṣetrajṁaḥ procyate budhaiḥ

Shri, the very support of the universe, is expressed here by the letter 'U'. By the letter 'M', the servant of both, the knower of the field, is declared by the wise.

Verse 34 (padma.6.226.34)

ज्ञानाश्रमो ज्ञानगुणश्चेतनः प्रकृतेः परः । न जडो निर्विकारश्च एकरूप स्वरूपभाक् ।

jṁānāśramo jṁānaguṇaścetanaḥ prakṛteḥ paraḥ na jaḍo nirvikāraśca ekarūpa svarūpabhāk

This soul is the abode of knowledge, of the quality of consciousness, sentient, beyond material nature; not inert, unchanging, possessing a single, essential form;

Verse 35 (padma.6.226.35)

अणुर्नित्यो व्याप्तिशीलश्चिदानंदात्मकस्तथा । अहमर्थोऽव्ययः क्षेत्री भिन्नरूपं सनातनः ।

aṇurnityo vyāptiśīlaścidānaṁdātmakastathā ahamartho'vyayaḥ kṣetrī bhiṁnarūpaṁ sanātanaḥ

atomic in size, eternal, of a pervasive nature, of the essence of consciousness and bliss; the referent of 'I', imperishable, the possessor of the field, distinct in form, eternal;

Verse 36 (padma.6.226.36)

अदाह्योच्छेद्यो ह्यक्लैद्यस्त्वशोष्योक्षर एव च । एवमादिगुणोपेतश्शेषभूतः परस्य वै ।

adāhyocchedyo hyaklaidyastvaśoṣyokṣara eva ca evamādiguṇopetaśśeṣabhūtaḥ parasya vai

un-burnable, un-cleavable, un-wettable, un-witherable, and indeed imperishable. Endowed with these and other such qualities, it is the remainder of the Supreme —

Verse 37 (padma.6.226.37)

मकारेणोच्यते जीवः क्षेत्रज्ञः परवान्सदा । दासभूतो हरेरेव नान्यस्य तु कदाचन ।

makāreṇocyate jīvaḥ kṣetrajṁaḥ paravāṁsadā dāsabhūto harereva nāṁyasya tu kadācana

by the letter 'M' the individual soul is expressed, the knower of the field, ever dependent on the Supreme, the servant of Hari alone, and never of any other.

Verse 38 (padma.6.226.38)

एवं दासत्वमेवास्य मध्यमेवावधार्यते । इत्येवं प्रणवस्यार्थो ज्ञातव्योक्तो मयानघे ।

evaṁ dāsatvamevāsya madhyamevāvadhāryate ityevaṁ praṇavasyārtho jṁātavyokto mayānaghe

Thus its servanthood alone is to be ascertained as the middle meaning. Thus has the meaning of the Pranava, to be known, been declared by me, O sinless one.

Verse 39 (padma.6.226.39)

विवृतिः प्रणवस्यार्थ मन्त्रशेषेण वै शुभे । परस्य दासभूतस्य स्वातन्त्र्यं नेह विद्यते ।

vivṛtiḥ praṇavasyārtha maṁtraśeṣeṇa vai śubhe parasya dāsabhūtasya svātaṁtryaṁ neha vidyate

The explanation of the meaning of the Pranava is completed by the remainder of the mantra, O auspicious one. For one who is the servant of the Supreme, there is no independence here.

Verse 40 (padma.6.226.40)

तस्मान्महदहंकारौ मनसा विनिवर्त्तयेत् । स्वोपायबुद्ध्या यत्कृत्यं तदपि प्रतिषिध्यते ।

tasmāṁmahadahaṁkārau manasā vinivarttayet svopāyabuddhyā yatkṛtyaṁ tadapi pratiṣidhyate

Therefore one should mentally turn away from the sense of independent agency implied by the 'great' and 'ego'. Even what is done through one's own means is thereby forbidden.

Verse 41 (padma.6.226.41)

अहंकृतिर्मकारः स्यान्नकारस्तन्निषेधकः । तस्मात्तु मनसैवास्य अहंकारविमोचनम् ।

ahaṁkṛtirmakāraḥ syāṁnakārastaṁniṣedhakaḥ tasmāttu manasaivāsya ahaṁkāravimocanam

The sense of ego-doership is expressed by 'ma'; the negating 'na' is its negator. Therefore the release from egoism is achieved by the mind alone.

Verse 42 (padma.6.226.42)

मनसा सर्वसिद्धिः स्यादन्यथा नाशमाप्नुयात् । नमसा सहितं किंचित्तदहंकार उच्यते ।

manasā sarvasiddhiḥ syādaṁyathā nāśamāpnuyāt namasā sahitaṁ kiṁcittadahaṁkāra ucyate

By this mental understanding all attainment comes; otherwise one meets destruction. Whatever is claimed as done together with a sense of 'I did it' is called egoism.

Verse 43 (padma.6.226.43)

अहंकारेण युक्तस्य सुखं किंचिन्न विद्यते । अहंकारविमूढात्मा अंधे तमसि मज्जति ।

ahaṁkāreṇa yuktasya sukhaṁ kiṁciṁna vidyate ahaṁkāravimūḍhātmā aṁdhe tamasi majjati

For one possessed by egoism, there is no happiness whatsoever. The soul deluded by egoism sinks into blind darkness.

Verse 44 (padma.6.226.44)

तस्मान्न मनसा चात्र स्वातंत्र्यं प्रतिषिध्यते । भगवत्परतंत्रोऽसौ तदायत्तश्च जीवति ।

tasmāṁna manasā cātra svātaṁtryaṁ pratiṣidhyate bhagavatparataṁtro'sau tadāyattaśca jīvati

Therefore, in the mind, independence here must be renounced. This soul is dependent upon the Lord and lives subject to Him.

Verse 45 (padma.6.226.45)

तस्मात्साधनकर्तृत्वं चेतनस्य न विद्यते । ईश्वरस्यैव संकल्पाद्वर्त्तते स्वचराचरम् ।

tasmātsādhanakartṛtvaṁ cetanasya na vidyate īśvarasyaiva saṁkalpādvarttate svacarācaram

Therefore the sentient being has no independent agency even in spiritual practice. By the will of the Lord alone does all that moves and moves not proceed.

Verse 46 (padma.6.226.46)

तस्मात्स्वसामर्थ्यविधिं त्यजेत्सर्वमशेषतः । ईश्वरस्य तु सामर्थ्यान्नालभ्यं तस्य विद्यते ।

tasmātsvasāmarthyavidhiṁ tyajetsarvamaśeṣataḥ īśvarasya tu sāmarthyāṁnālabhyaṁ tasya vidyate

Therefore one should entirely abandon reliance on one's own capability. But by the power of the Lord, there is nothing unattainable for him.

Verse 47 (padma.6.226.47)

तस्मिन्न्यस्तभरः श्रीशे तत्कर्मैव समाचरेत् । परमात्मा हरिस्स्वामी स्वमहं तस्य सर्वदा ।

tasmiṁṁyastabharaḥ śrīśe tatkarmaiva samācaret paramātmā harissvāmī svamahaṁ tasya sarvadā

Having placed the whole burden upon that Lord of Shri, one should perform only His work. The Supreme Self, Hari, is the master; I am His own, always.

Verse 48 (padma.6.226.48)

इच्छाया विनियोक्तव्यस्तस्यैवात्मेश्वरस्य हि । इत्येवं मनसा त्यक्तमहंता ममतोर्जितम् ।

icchāyā viniyoktavyastasyaivātmeśvarasya hi ityevaṁ manasā tyaktamahaṁtā mamatorjitam

One is to be employed only by the will of Him, the Lord of the soul. Thus, with the mind, one should abandon the strongly-rooted sense of 'I' and 'mine'.

Verse 49 (padma.6.226.49)

देहेष्वहं मतिर्मूलं संसृतौ कर्मबंधने । तस्मान्महदहंकारौ मनसा वर्जयेद्बुधः ।

deheṣvahaṁ matirmūlaṁ saṁsṛtau karmabaṁdhane tasmāṁmahadahaṁkārau manasā varjayedbudhaḥ

The notion of 'I' regarding the body is the root of bondage to action in worldly existence. Therefore the wise should mentally avoid reliance on the Mahat and ahamkara.

Verse 50 (padma.6.226.50)

अथ नारायणपदं वक्ष्यामि गिरजे शुभे । नारा इत्यात्मनां संघास्तेषां गतिरसौ पुमान् ।

atha nārāyaṇapadaṁ vakṣyāmi giraje śubhe nārā ityātmanāṁ saṁghāsteṣāṁ gatirasau pumān

Now, O auspicious Girija, I shall explain the word 'Narayana'. 'Nārāḥ' means the collection of individual souls; He, the Supreme Person, is their goal.

Verse 51 (padma.6.226.51)

त एव चायनं तस्य तस्मान्नारायणः स्मृतः । सर्वं हि चिदचिद्वस्तु श्रूयते दृश्यते जगत् ।

ta eva cāyanaṁ tasya tasmāṁnārāyaṇaḥ smṛtaḥ sarvaṁ hi cidacidvastu śrūyate dṛśyate jagat

And they are also His abode; therefore He is called Narayana. All this universe, of conscious and unconscious substance, that is heard of and seen —

Verse 52 (padma.6.226.52)

योऽसौ व्याप्यस्थितो नित्यं स वै नारायणः स्मृतः । नाराश्चेति सर्वपुंसां समूहाः परिकीर्तिताः ।

yo'sau vyāpyasthito nityaṁ sa vai nārāyaṇaḥ smṛtaḥ nārāśceti sarvapuṁsāṁ samūhāḥ parikīrtitāḥ

He who eternally pervades and dwells in it is indeed called Narayana. And 'nārāḥ' are declared to be the collections of all souls.

Verse 53 (padma.6.226.53)

गतिरालंबनं तेषां तस्मान्नारायणः स्मृतः । नराज्जातानि तत्वानि नाराणीति विदुर्बुधाः ।

gatirālaṁbanaṁ teṣāṁ tasmāṁnārāyaṇaḥ smṛtaḥ narājjātāni tatvāni nārāṇīti vidurbudhāḥ

He is their goal and support; therefore He is called Narayana. The principles born from 'nara' are known by the wise as 'nārāṇi'.

Verse 54 (padma.6.226.54)

तान्येव चायनं तस्य तेन नारायणस्स्मृतः । कल्पांतेपि जगत्कृत्स्नं ग्रसित्वा येन धार्यते ।

tāṁyeva cāyanaṁ tasya tena nārāyaṇassmṛtaḥ kalpāṁtepi jagatkṛtsnaṁ grasitvā yena dhāryate

And they are His abode; by that He is called Narayana. Even at the end of a kalpa, having swallowed the entire universe, by whom it is then sustained,

Verse 55 (padma.6.226.55)

पुनः संसृज्यते येन स वै नारायणः स्मृतः । चराचरं जगत्कृत्स्नं नार इत्यभि धीयते ।

punaḥ saṁsṛjyate yena sa vai nārāyaṇaḥ smṛtaḥ carācaraṁ jagatkṛtsnaṁ nāra ityabhi dhīyate

and by whom it is again created — He indeed is called Narayana. The entire universe, moving and unmoving, is denoted by 'nāra'.

Verse 56 (padma.6.226.56)

तस्य वासं गतिर्येन तेन नारायणः स्मृतः । नारो नराणां संघातस्तस्यासावयनं गतिः ।

tasya vāsaṁ gatiryena tena nārāyaṇaḥ smṛtaḥ nāro narāṇāṁ saṁghātastasyāsāvayanaṁ gatiḥ

By whom is its dwelling and goal — by that He is called Narayana. 'Nāra' is the collection of men; He is their abode, their goal.

Verse 57 (padma.6.226.57)

तेनासौ मुनिभिर्नित्यं नारायण इतीरितः । प्रभवन्ति यतो लोका महाब्धौ पृथुफेनवत् ।

tenāsau munibhirnityaṁ nārāyaṇa itīritaḥ prabhavaṁti yato lokā mahābdhau pṛthuphenavat

Therefore He is ever called Narayana by the sages. From whom the worlds arise, like great foam upon the great ocean,

Verse 58 (padma.6.226.58)

पुनर्यस्मात्प्रलीयन्ते तस्मान्नारायणः स्मृतः । यो वै नित्यपदे नित्यो नित्यमुक्तैकभोगवान् ।

punaryasmātpralīyaṁte tasmāṁnārāyaṇaḥ smṛtaḥ yo vai nityapade nityo nityamuktaikabhogavān

and into whom they again dissolve — therefore He is called Narayana. He who is eternal in the eternal state, the sole enjoyer, eternally liberated,

Verse 59 (padma.6.226.59)

ईशः सर्वस्य जगतः स वै नारायणः स्मृतः । नारायणः परंब्रह्म तत्वं नारायणः परम् ।

īśaḥ sarvasya jagataḥ sa vai nārāyaṇaḥ smṛtaḥ nārāyaṇaḥ paraṁbrahma tatvaṁ nārāyaṇaḥ param

the Lord of the entire universe — He indeed is called Narayana. Narayana is the Supreme Brahman; Narayana is the Supreme Reality.

Verse 60 (padma.6.226.60)

यच्च किंचिज्जगत्यस्मिन्दृश्यते श्रूयतेऽपि वा । अंतर्बंहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ।

yacca kiṁcijjagatyasmiṁdṛśyate śrūyate'pi vā aṁtarbaṁhiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ

And whatever is seen or heard in this universe — all of it, within and without, Narayana pervades and dwells in.

Verse 61 (padma.6.226.61)

अपहतपाप्मा पुरुषः सर्वभूतांतरस्थितः । दिव्यएकस्सदा नित्यो हरिर्नारायणोऽच्युतः ।

apahatapāpmā puruṣaḥ sarvabhūtāṁtarasthitaḥ divyaekassadā nityo harirnārāyaṇo'cyutaḥ

The Person free from all sin, dwelling within all beings, the one divine, ever-eternal Hari, Narayana, the imperishable —

Verse 62 (padma.6.226.62)

यस्तु द्रष्टा च द्रष्टव्यं श्रोता श्रोतव्यमेव च । स्प्रष्टा च स्पर्शितव्यश्च ध्याता ध्यातव्यमेव च ।

yastu draṣṭā ca draṣṭavyaṁ śrotā śrotavyameva ca spraṣṭā ca sparśitavyaśca dhyātā dhyātavyameva ca

He who is the seer and the seen, the hearer and the heard, the toucher and the touched, the meditator and the meditated-upon,

Verse 63 (padma.6.226.63)

वक्ता च वाच्यं ज्ञाता च ज्ञातव्यं चिदचिज्जगत् । तच्च सर्वं हरिः श्रीशो नारायण उदाहृतः ।

vaktā ca vācyaṁ jṁātā ca jṁātavyaṁ cidacijjagat tacca sarvaṁ hariḥ śrīśo nārāyaṇa udāhṛtaḥ

the speaker and the spoken, the knower and the known — the universe of conscious and unconscious — all of that is declared to be Hari, the Lord of Shri, Narayana.

Verse 64 (padma.6.226.64)

सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स लोकान्सर्वतो व्याप्य अत्यतिष्ठद्दशांगुलम् ।

sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt sa lokāṁsarvato vyāpya atyatiṣṭhaddaśāṁgulam

The Person of a thousand heads, a thousand eyes, a thousand feet — having pervaded the worlds on every side, he still stood beyond by ten fingers' breadth.

Verse 65 (padma.6.226.65)

यद्भूतं यच्च भव्यं तत्सर्वं नारायणो हरिः । उतामृतत्वस्येशानो यदन्नेन विराट्पुमान् ।

yadbhūtaṁ yacca bhavyaṁ tatsarvaṁ nārāyaṇo hariḥ utāmṛtatvasyeśāno yadaṁnena virāṭpumān

Whatever has been and whatever will be — all of that is Narayana Hari; and He, the ruler of immortality, is the cosmic Person through food.

Verse 66 (padma.6.226.66)

स एव पुरुषो विष्णुर्वासुदेवोऽच्युतो हरिः । हिरण्मयोऽथ भगवान्सोऽमृतः शाश्वतः शिवः ।

sa eva puruṣo viṣṇurvāsudevo'cyuto hariḥ hiraṁmayo'tha bhagavāṁso'mṛtaḥ śāśvataḥ śivaḥ

He alone is the Person, Vishnu, Vasudeva, the imperishable, Hari, the golden one, the Lord, immortal, eternal, auspicious,

Verse 67 (padma.6.226.67)

पतिर्विश्वस्य जगतः सर्वलोकेश्वरं प्रभुः । हिरण्यगर्भाः सविता अनंतोऽसौ महेश्वरः ।

patirviśvasya jagataḥ sarvalokeśvaraṁ prabhuḥ hiraṁyagarbhāḥ savitā anaṁto'sau maheśvaraḥ

the lord of the whole universe, the master, the lord of all worlds, Hiranyagarbha, the sun, the endless one, the great lord.

Verse 68 (padma.6.226.68)

भगवानिति शब्दोऽयं तथा पुरुष इत्यपि । वर्त्तते निरुपाधिश्च वासुदेवोऽखिलात्मनि ।

bhagavāniti śabdo'yaṁ tathā puruṣa ityapi varttate nirupādhiśca vāsudevo'khilātmani

This word 'Bhagavan', and likewise 'Purusha', applies without qualification only to Vasudeva, the Self of all.

Verse 69 (padma.6.226.69)

ईश्वरो भगवान्विष्णुः परमात्मा जगत्सुहृत् । शास्ता चराचरस्यैको यतीनां परमा गतिः ।

īśvaro bhagavāṁviṣṇuḥ paramātmā jagatsuhṛt śāstā carācarasyaiko yatīnāṁ paramā gatiḥ

The Lord, the glorious Vishnu, the Supreme Self, the friend of the universe, the sole ruler of all that moves and moves not, the supreme goal of ascetics —

Verse 70 (padma.6.226.70)

यो वेदादौ स्वरः प्रोक्तो वेदांते च प्रतिष्ठितः । तस्य प्रकृतिलीनस्य यः परः स महेश्वरः ।

yo vedādau svaraḥ prokto vedāṁte ca pratiṣṭhitaḥ tasya prakṛtilīnasya yaḥ paraḥ sa maheśvaraḥ

He who is declared as the sound at the beginning of the Veda and is established at its end — He who is beyond even one absorbed in primal nature — He is the Great Lord.

Verse 71 (padma.6.226.71)

योसावकारो वै विष्णुर्योऽसौ नारायणो हरिः । स एव पुरुषो नित्यः परमात्मा महेश्वरः ।

yosāvakāro vai viṣṇuryo'sau nārāyaṇo hariḥ sa eva puruṣo nityaḥ paramātmā maheśvaraḥ

He who is the letter 'A' is indeed Vishnu; He who is Narayana is Hari. He alone is the eternal Person, the Supreme Self, the Great Lord.

Verse 72 (padma.6.226.72)

यस्मादुद्भूतमैश्वर्यं यस्मिन्कस्मिंश्च वर्तते । तस्मिन्नीश्वरशब्दोऽपि प्रोच्यते मुनिभिस्तथा । निरुपाधीश्वरत्वं हि वासुदेवे प्रतिष्ठितम् ।

yasmādudbhūtamaiśvaryaṁ yasmiṁkasmiṁśca vartate tasmiṁnīśvaraśabdo'pi procyate munibhistathā nirupādhīśvaratvaṁ hi vāsudeve pratiṣṭhitam

From whom all lordship arises, and in whomever it exists — of him too, the sages declare, the word 'Ishvara' is used; but unqualified lordship rests in Vasudeva alone.

Verse 73 (padma.6.226.73)

आत्मेश्वर इति प्रोक्तो वेदवादैः सनातनैः । तस्मान्महेश्वरत्वं तु वासुदेवे प्रतिष्ठितम् ।

ātmeśvara iti prokto vedavādaiḥ sanātanaiḥ tasmāṁmaheśvaratvaṁ tu vāsudeve pratiṣṭhitam

He is declared, by the eternal utterances of the Veda, to be the 'Lord of the self'. Therefore true Great Lordship rests in Vasudeva alone.

Verse 74 (padma.6.226.74)

असौ त्रिपाद्विभूतेस्तु लीलया अपि चेश्वरः । विभूतिद्वयमैश्वर्यं तस्यैव सकलात्मनः ।

asau tripādvibhūtestu līlayā api ceśvaraḥ vibhūtidvayamaiśvaryaṁ tasyaiva sakalātmanaḥ

He, by mere sport, is lord even of the three-quarter glory; the twofold glory and lordship belong to Him alone, the Self of all.

Verse 75 (padma.6.226.75)

श्रीभूनीलापतिर्योसावीश्वरस्स उदाहृतः । तस्मात्सर्वेश्वरत्वं तु वासुदेवे प्रतिष्ठितम् ।

śrībhūnīlāpatiryosāvīśvarassa udāhṛtaḥ tasmātsarveśvaratvaṁ tu vāsudeve pratiṣṭhitam

He who is the consort of Shri, Bhu, and Nila is declared to be the true Lord. Therefore lordship over all rests in Vasudeva alone.

Verse 76 (padma.6.226.76)

असौ यज्ञेश्वरो यज्ञो यज्ञभुक्यज्ञकृद्विभुः । यज्ञभुग्यज्ञपुरुषः स एव परमेश्वरः ।

asau yajṁeśvaro yajṁo yajṁabhukyajṁakṛdvibhuḥ yajṁabhugyajṁapuruṣaḥ sa eva parameśvaraḥ

He is the lord of sacrifice, the sacrifice itself, the enjoyer of sacrifice, the performer of sacrifice, the all-pervading one; the enjoyer of sacrifice, the Person of sacrifice — He alone is the Supreme Lord.

Verse 77 (padma.6.226.77)

यज्ञेश्वरो हव्यसमस्तकव्यभोक्ता व्ययात्मा हरिरीश्वरोऽत्र । तत्संनिधानादपयांति सद्यो रक्षांस्यशेषाण्यसुराश्च सर्वे ।

yajṁeśvaro havyasamastakavyabhoktā vyayātmā harirīśvaro'tra tatsaṁnidhānādapayāṁti sadyo rakṣāṁsyaśeṣāṁyasurāśca sarve

The lord of sacrifice, enjoyer of all oblations to gods and ancestors, the imperishable, Hari, the Lord here — by his very presence, all rakshasas and all demons instantly flee.

Verse 78 (padma.6.226.78)

योऽसौ विराट्त्वमापन्नो हरिर्भूतो जनार्दनः । संतर्पयति लोकांस्त्रीन्स एव परमेश्वरः ।

yo'sau virāṭtvamāpaṁno harirbhūto janārdanaḥ saṁtarpayati lokāṁstrīṁsa eva parameśvaraḥ

He who, having assumed the form of the cosmic Virat, as Hari, Janardana, satisfies the three worlds — He alone is the Supreme Lord.

Verse 79 (padma.6.226.79)

येन पूर्णेन हविषा देवा यज्ञमतन्वत । तस्माद्यज्ञात्समुत्पन्ना ये के चोभयादतः ।

yena pūrṇena haviṣā devā yajṁamataṁvata tasmādyajṁātsamutpaṁnā ye ke cobhayādataḥ

By him, the complete oblation, the gods performed the sacrifice; from that sacrifice arose whatever there is, of both kinds and beyond.

Verse 80 (padma.6.226.80)

तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जज्ञिरे । तस्मादश्वा अजायंत गावश्च पुरुषादयः ।

tasmādyajṁātsarvahuta ṛcaḥ sāmāni jajṁire tasmādaśvā ajāyaṁta gāvaśca puruṣādayaḥ

From that all-offered sacrifice were born the Rig and Sama verses; from it were born horses, cows, and men and the like.

Verse 81 (padma.6.226.81)

पुरुषस्य तनोरस्य सर्वयज्ञमयस्य वै । हरेः सर्वं समुद्भूतं जगत्स्थावरजंगमम् ।

puruṣasya tanorasya sarvayajṁamayasya vai hareḥ sarvaṁ samudbhūtaṁ jagatsthāvarajaṁgamam

From the body of this Person, wholly composed of sacrifice, from Hari, arose the entire universe, moving and unmoving.

Verse 82 (padma.6.226.82)

मुखबाहूरुपादाः स्युस्तस्य वर्णा यथाक्रमम् । पद्भ्यां तु पृथिवी तस्य शिरसा द्यौरजायत ।

mukhabāhūrupādāḥ syustasya varṇā yathākramam padbhyāṁ tu pṛthivī tasya śirasā dyaurajāyata

His mouth, arms, thighs, and feet became the four castes, in order. From his feet the earth arose; from his head arose the sky.

Verse 83 (padma.6.226.83)

मनसश्चंद्रमा जातश्चक्षुषश्च प्रभाकरः । मुखादग्निः सहस्राक्षो वायुः प्राणात्सदागतिः ।

manasaścaṁdramā jātaścakṣuṣaśca prabhākaraḥ mukhādagniḥ sahasrākṣo vāyuḥ prāṇātsadāgatiḥ

From his mind was born the moon; and from his eye, the sun; from his mouth, fire; the thousand-eyed one and wind from his breath, ever-moving.

Verse 84 (padma.6.226.84)

नाभेर्विरिंचिर्गगनं जगत्सर्वं चराचरम् । यस्मात्सर्वं समुद्भूतं जगद्विष्णोः सनातनात् ।

nābherviriṁcirgaganaṁ jagatsarvaṁ carācaram yasmātsarvaṁ samudbhūtaṁ jagadviṣṇoḥ sanātanāt

From his navel, Brahma arose, and space; the entire universe, moving and unmoving. Since the whole world arose from the eternal Vishnu—

Verse 85 (padma.6.226.85)

तस्मात्सर्वमयो विष्णुर्नारायण इतीरितः । एवं सृष्ट्वा जगत्सर्वं पुनः संग्रसते हरिः ।

tasmātsarvamayo viṣṇurnārāyaṇa itīritaḥ evaṁ sṛṣṭvā jagatsarvaṁ punaḥ saṁgrasate hariḥ

— therefore Vishnu, the essence of all things, is called Narayana. Having thus created the entire universe, Hari again swallows it.

Verse 86 (padma.6.226.86)

निजलीलासमुद्भूतं तान्तवं चोर्णनाभिवत् । ब्रह्माणमिंद्रं रुद्रं च यमं वरुणमेव च ।

nijalīlāsamudbhūtaṁ tāṁtavaṁ corṇanābhivat brahmāṇamiṁdraṁ rudraṁ ca yamaṁ varuṇameva ca

The universe, arisen from His own play, like a spider's web from a spider. Brahma, Indra, Rudra, Yama, and Varuna too —

Verse 87 (padma.6.226.87)

निगृह्य हरते यस्मात्तस्माद्धरिरहोच्यते । असावेकार्णवीभूते मायावटतले पुमान् ।

nigṛhya harate yasmāttasmāddharirahocyate asāvekārṇavībhūte māyāvaṭatale pumān

— since He seizes and takes away all these, at the time of dissolution, therefore He is called Hari. That Person, when the universe has become a single ocean, rests beneath the banyan tree of maya,

Verse 88 (padma.6.226.88)

जगत्स्वजठरे कृत्वा शेते तस्मिन्सनातनः । आसीदेको हि वै चात्र विष्णुर्नारायणोऽच्युतः ।

jagatsvajaṭhare kṛtvā śete tasmiṁsanātanaḥ āsīdeko hi vai cātra viṣṇurnārāyaṇo'cyutaḥ

having placed the universe within His own belly, and that eternal one sleeps there. There existed, indeed, only the One — Vishnu, Narayana, the imperishable.

Verse 89 (padma.6.226.89)

न ब्रह्मा न च रुद्रश्च न देवा न महर्षयः । नेमे द्यावापृथिव्यौ च न सोमो न च भास्करः ।

na brahmā na ca rudraśca na devā na maharṣayaḥ neme dyāvāpṛthivyau ca na somo na ca bhāskaraḥ

Neither Brahma, nor Rudra, nor the gods, nor the great sages existed; neither this heaven and earth, nor the moon, nor the sun;

Verse 90 (padma.6.226.90)

न नक्षत्राणि लोकाश्च न चांडं महदावृतम् । यस्माज्जगद्वृतं तेन सकलं हरिणा शुभे ।

na nakṣatrāṇi lokāśca na cāṁḍaṁ mahadāvṛtam yasmājjagadvṛtaṁ tena sakalaṁ hariṇā śubhe

neither the stars nor the worlds, nor the great covered cosmic egg. Since the universe was enveloped by Him alone, by Hari, O auspicious one—

Verse 91 (padma.6.226.91)

सृष्टं पुनस्तथा सर्गे तस्मान्नारायणस्स्मृतः । तस्य दास्यं चतुर्थ्यानु मंत्रे प्रोक्तं तु पार्वति ।

sṛṣṭaṁ punastathā sarge tasmāṁnārāyaṇassmṛtaḥ tasya dāsyaṁ caturthyānu maṁtre proktaṁ tu pārvati

— and again, at each creation, it is re-created by Him, He is therefore called Narayana. His servitude, expressed by the fourth case in the mantra, has thus been declared, O Parvati.

Verse 92 (padma.6.226.92)

दासभूतमिदं तस्य ब्रह्माद्यं सकलं जगत् । एवमर्थं विदित्वा वै पश्चान्मंत्रं प्रयोजयेत् ।

dāsabhūtamidaṁ tasya brahmādyaṁ sakalaṁ jagat evamarthaṁ viditvā vai paścāṁmaṁtraṁ prayojayet

This entire universe, beginning with Brahma, is His servant. Having understood the meaning thus, one should thereafter employ the mantra.

Verse 93 (padma.6.226.93)

अविदित्वा तु मन्त्रार्थं सिद्धिं नैवाधिगच्छति । न तु भुक्तिं च भक्तिं च न च मुक्तिं वरानने ।

aviditvā tu maṁtrārthaṁ siddhiṁ naivādhigacchati na tu bhuktiṁ ca bhaktiṁ ca na ca muktiṁ varānane

But without understanding the meaning of the mantra, one attains no accomplishment at all — neither worldly enjoyment, nor devotion, nor liberation, O fair-faced one.