मनसा सर्वसिद्धिः स्यादन्यथा नाशमाप्नुयात् । नमसा सहितं किंचित्तदहंकार उच्यते
By the mind, all accomplishments are attained; otherwise, one meets destruction. When accompanied by reverence, a little ego is permitted.
अहंकारेण युक्तस्य सुखं किंचिन्न विद्यते । अहंकारविमूढात्मा अंधे तमसि मज्जति
For one possessed by ego, there is no happiness at all; the self deluded by ego sinks into blind darkness.
तस्मान्न मनसा चात्र स्वातंत्र्यं प्रतिषिध्यते । भगवत्परतंत्रोऽसौ तदायत्तश्च जीवति
Therefore, independence is not permitted here by the mind; he lives dependent on the Supreme Lord.
तस्मात्साधनकर्तृत्वं चेतनस्य न विद्यते । ईश्वरस्यैव संकल्पाद्वर्त्तते स्वचराचरम्
Therefore, the conscious being has no agency in means; all movement, fixed and mobile, occurs only by the resolve of the Lord.
तस्मात्स्वसामर्थ्यविधिं त्यजेत्सर्वमशेषतः । ईश्वरस्य तु सामर्थ्यान्नालभ्यं तस्य विद्यते
Therefore, one should completely abandon all actions based on one's own ability; for by the power of the Lord, nothing is unattainable for Him.
तस्मिन्न्यस्तभरः श्रीशे तत्कर्मैव समाचरेत् । परमात्मा हरिस्स्वामी स्वमहं तस्य सर्वदा
Entrusting the burden to that glorious Lord, one should perform actions only for Him; the Supreme Self, Hari, is the master, and I am always His.
इच्छाया विनियोक्तव्यस्तस्यैवात्मेश्वरस्य हि । इत्येवं मनसा त्यक्तमहंता ममतोर्जितम्
One should dedicate desire itself to that very Lord of the self; thus, by mind alone, abandoning the sense of 'I' and 'mine' that has been acquired.
देहेष्वहं मतिर्मूलं संसृतौ कर्मबंधने । तस्मान्महदहंकारौ मनसा वर्जयेद्बुधः
The notion of 'I' in the body is the root of transmigration and bondage to action; therefore, the wise should, by mind, renounce both great ego and pride.
अथ नारायणपदं वक्ष्यामि गिरजे शुभे । नारा इत्यात्मनां संघास्तेषां गतिरसौ पुमान्
Now, O auspicious Girijā, I shall speak of the term Nārāyaṇa: 'Nārā' means the aggregates of selves, and their goal is that Supreme Person.
त एव चायनं तस्य तस्मान्नारायणः स्मृतः । सर्वं हि चिदचिद्वस्तु श्रूयते दृश्यते जगत्
Those very aggregates are His path; therefore, He is called Nārāyaṇa. For all sentient and insentient entities are heard of and seen in the world.
योऽसौ व्याप्यस्थितो नित्यं स वै नारायणः स्मृतः । नाराश्चेति सर्वपुंसां समूहाः परिकीर्तिताः
He who pervades and abides in all, eternally—He indeed is called Nārāyaṇa. 'Nārāḥ' are declared to be the assemblies of all beings.
गतिरालंबनं तेषां तस्मान्नारायणः स्मृतः । नराज्जातानि तत्वानि नाराणीति विदुर्बुधाः
Their goal and support is Him; therefore, He is remembered as Nārāyaṇa. The wise know that the principles are born from 'nara', and thus are called 'nārāṇi'.
तान्येव चायनं तस्य तेन नारायणस्स्मृतः । कल्पांतेपि जगत्कृत्स्नं ग्रसित्वा येन धार्यते
Those very aggregates are His path; hence, He is called Nārāyaṇa. At the end of the aeon, having absorbed the entire world, by whom it is sustained.
पुनः संसृज्यते येन स वै नारायणः स्मृतः । चराचरं जगत्कृत्स्नं नार इत्यभि धीयते
By whom it is again created—He indeed is called Nārāyaṇa. The entire moving and unmoving world is referred to as 'nāra'.
तस्य वासं गतिर्येन तेन नारायणः स्मृतः । नारो नराणां संघातस्तस्यासावयनं गतिः
His abode and goal is that; therefore, He is called Nārāyaṇa. 'Nāra' is the assembly of beings, and for them, He is the path and destination.
तेनासौ मुनिभिर्नित्यं नारायण इतीरितः । प्रभवन्ति यतो लोका महाब्धौ पृथुफेनवत्
Therefore, He is always called Nārāyaṇa by the sages; from whom the worlds arise, like great foam on the vast ocean.
पुनर्यस्मात्प्रलीयन्ते तस्मान्नारायणः स्मृतः । यो वै नित्यपदे नित्यो नित्यमुक्तैकभोगवान्
And into whom they again dissolve—therefore, He is remembered as Nārāyaṇa. He who is eternal in the eternal abode, ever-liberated, enjoying supreme bliss.
ईशः सर्वस्य जगतः स वै नारायणः स्मृतः । नारायणः परंब्रह्म तत्वं नारायणः परम्
He, the Lord of all the worlds, is indeed called Nārāyaṇa. Nārāyaṇa is the Supreme Brahman; the highest truth is Nārāyaṇa.
यच्च किंचिज्जगत्यस्मिन्दृश्यते श्रूयतेऽपि वा । अंतर्बंहिश्च तत्सर्वं व्याप्य नारायणः स्थितः
Whatever is seen or heard in this world, whether within or without—all of it is pervaded and sustained by Nārāyaṇa.
अपहतपाप्मा पुरुषः सर्वभूतांतरस्थितः । दिव्यएकस्सदा नित्यो हरिर्नारायणोऽच्युतः
He who is sinless, the Supreme Person, dwelling within all beings, the one divine, ever-eternal Hari, Nārāyaṇa, the infallible.
यस्तु द्रष्टा च द्रष्टव्यं श्रोता श्रोतव्यमेव च । स्प्रष्टा च स्पर्शितव्यश्च ध्याता ध्यातव्यमेव च
He who is the seer and the seen, the hearer and the heard, the toucher and the touched, the meditator and the meditated upon.
वक्ता च वाच्यं ज्ञाता च ज्ञातव्यं चिदचिज्जगत् । तच्च सर्वं हरिः श्रीशो नारायण उदाहृतः
He who is the speaker and the spoken, the knower and the known, the sentient and insentient world—all that is Hari, the glorious Lord, called Nārāyaṇa.
सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात् । स लोकान्सर्वतो व्याप्य अत्यतिष्ठद्दशांगुलम्
The Purusha has a thousand heads, a thousand eyes, a thousand feet; having pervaded all worlds in every direction, he extends beyond them by ten fingers' breadth.
यद्भूतं यच्च भव्यं तत्सर्वं नारायणो हरिः । उतामृतत्वस्येशानो यदन्नेन विराट्पुमान्
Whatever has existed and whatever will exist, all of it is Narayana, Hari; and he is the lord of immortality, as well as the Virat Purusha who subsists by food.
स एव पुरुषो विष्णुर्वासुदेवोऽच्युतो हरिः । हिरण्मयोऽथ भगवान्सोऽमृतः शाश्वतः शिवः
That very Purusha is Vishnu, Vasudeva, the infallible Hari; he is golden, the blessed one, immortal, eternal, and auspicious.
पतिर्विश्वस्य जगतः सर्वलोकेश्वरं प्रभुः । हिरण्यगर्भाः सविता अनंतोऽसौ महेश्वरः
He is the master of the universe, the lord of all worlds, the sovereign; he is Hiranyagarbha, Savita, Ananta, and the great lord.
भगवानिति शब्दोऽयं तथा पुरुष इत्यपि । वर्त्तते निरुपाधिश्च वासुदेवोऽखिलात्मनि
The term 'Bhagavan' as well as 'Purusha' are used for him; Vasudeva, the soul of all, exists without any attributes.
ईश्वरो भगवान्विष्णुः परमात्मा जगत्सुहृत् । शास्ता चराचरस्यैको यतीनां परमा गतिः
The lord, Bhagavan Vishnu, is the supreme self, the friend of the world; he alone is the ruler of the moving and unmoving, and the highest goal of ascetics.
यो वेदादौ स्वरः प्रोक्तो वेदांते च प्रतिष्ठितः । तस्य प्रकृतिलीनस्य यः परः स महेश्वरः
He who is spoken of as the syllable at the beginning of the Vedas and established at their end, whose essence is merged in nature, that supreme one is the great lord.
योसावकारो वै विष्णुर्योऽसौ नारायणो हरिः । स एव पुरुषो नित्यः परमात्मा महेश्वरः
That form is indeed Vishnu, that is Narayana, Hari; he alone is the eternal Purusha, the supreme self, the great lord.