Narayana Varma (with meaning)

हरि सर्वोत्तम । वायु जीवोत्तम | श्री गुरुभ्यो नमः

अथ नारायण वर्मोपदेशः

राज उवाच

यया गुप्तः सहस्राक्षः स-वाहान् रिपु-सैनिकान् ।
क्रीडन्-इव विनिर्जित्य त्रि-लोक्या बुभुजे श्रियम् ॥ १ ॥

King Parikshit said:

Using what (यया), was the thousand-eyed Indra (सहस्राक्षः), along with vehicles (स-वाहान्), soldiers and commanders (रिपु-सैनिकान्), protected (गुप्तः), and as though just in play (क्रीडन्-इव), having conquered (विनिर्जित्य), enjoyed (बुभुजे) the wealth (श्रियम्) of the three worlds (त्रि-लोक्या)?

• Parikshit is curious how Indra, who was repeatedly suffering defeat after defeat from Asuras, eventually defeated them
• Although Parikshit is facing his end soon, as a noble king he asks this question for the benefit of others
• Day 1 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE

भगवन् तत् मम आख्याहि वर्म नारायण-आत्मकम् ।
यथा आततायिनः शत्रून् येन गुप्तः अजयत् मृधे ॥ २ ॥

O revered sage (भगवन्), please explain to me that (मम आख्याहि तत्) armour (वर्म) of the very nature of Lord Vishnu (नारायण-आत्मकम्), by which (येन) they were protected (गुप्तः), and in what manner (यथा) they conquered (अजयत्) their sworn enemies (आततायिनः शत्रून्) in battle (मृधे).

• In Narayana Varma, we seek Lord Himself as our protection or armour in various forms.
• This is a very secret mantra/prayer that only Dadhichi Rishi knew (even now not many are aware of, or taught it). Since Indra was worried it would get into Asura’s hands he said he would behead Dadhichi if it was taught to anyone. Ashwini twins were desperate to get the mantra. So they switched out a horse’s head, got the Upadesha and then restored Dadhichi’s head.
• आततायिनः refers to those who attack with fire, water, poison, weapons, or steal land, women or wealth.

श्री शुक उवाच

वृतः पुरोहितः त्वाष्ट्रः महेन्द्राय अनुपृच्छते ।
नारायण-आख्यं वर्म आह तत् इह एक-मनाः शृणु ॥ ३ ॥

Revered Sage Shuka said:

The appointed priest (वृतः पुरोहितः) Vishvaroopa son of Tvashta (त्वाष्ट्रः), upon being asked (अनुपृच्छते) by the King of Gods Indra (महेन्द्राय) about the armour (वर्म) named Narayana (नारायण-आख्यं), that reply (तत्) you listen now (इह शृणु) with a focused mind (एक-मनाः).

श्री विश्वरूप उवाच

धौत-अङ्घ्रि-पाणिः आचम्य स-पवित्रः उदङ्-मुखः ।
कृत-स्व-अङ्ग-कर-न्यासः मन्त्राभ्याम् वाक्-यतः शुचिः ॥ ४ ॥

नारायण-मयं वर्म सन्नह्येत् भये आगते ।
दैव-भूत-आत्म-कर्मभ्यः नारायण-मयः पुमान् ॥ ५ ॥

Revered Vishvaroopa said:

Having washed (धौत) feet (अङ्घ्रि) and hands (पाणिः), performing Aachamana (आचम्य) and with the purifying ring (स-पवित्रः) facing North (उदङ्-मुखः) and performing (कृत) purification (शुचिः) of limbs and hands (अङ्ग-कर-न्यासः) by the two mantras of Vaasudeva and Narayana (मन्त्राभ्याम्) while keeping silent (वाक्-यतः), …

Upon facing any fear (भये आगते) that is due to the actions of (कर्मभ्यः) nature (दैव), living beings (भूत) or oneself (आत्म), one should wear (सन्नह्येत्) the armour called Narayana (नारायण-मयं वर्म) which is fully energized by Narayana (नारायण-मयः पुमान्).

• This physical purification procedure is simple so it can be performed in evening after returning from work without any major preparation.
• In addition to the prescribed rituals, purity comes mainly from thinking of Pavitra-naamaka Lord only.
• Fears encountered could be due to anything – floods/rain, earthquakes, or evil influences and curses of others, or bodily problems which stem from past karma.
• The term मयः indicates that one must accept supremacy of Lord Narayana to be able to wear His armour. This is actually the main message of Bhaagavata. In Lord’s descension (अवतार) as Veda Vyaasa, even after partitioning the Veda-s and writing all the other Puraanas and Mahabharata he felt it necessary to give us Bhaagavata. This Mahapurana specifically describes the glories of the Lord and especially His devotees to showcase Hari Sarvottamatva and Vaayu Jeevottamatva to make us understand the hierarchy of beings and not mix up the beautiful order of the universe like a blind man stringing beautiful gems (हरिवायुस्तुति ३७ : रत्नपूगम् यथान्धैः ).

पादयोः जानुनोः ऊर्वोः उदरे हृदि अथ उरसि ।
मुखे शिरसि अनुपूर्व्यात् ओङ्कार-आदीनि विन्यसेत् ॥ ६ ॥

ॐ नमो नारायणाय इति विपर्ययम् अथ अपि वा ।
कर-न्यासं ततः कुर्यात् द्वादश-अक्षर-विद्यया ॥ ७ ॥

प्रणव-आदि यकार-अन्तम् अङ्गुलि-अङ्गुष्ठ-पर्वसु ।
न्यसेत् हृदि ओङ्कारं विकारम् अनु-मूर्धनि ॥ ८ ॥

षकारं तु भ्रुवोः मध्ये णकारं शिखया न्यसेत् ।
वेकारं नेत्रयोः युञ्ज्यात् नकारं सर्व-सन्धिषु ॥ ९ ॥

मकारम् अस्त्रम् उद्दिश्य मन्त्र-मूर्तिः भवेत् बुधः ।
स-विसर्गं फट्-अन्तं तत् सर्व-दिक्षु विनिर्दिशेत् ॥ १० ॥

ॐ विष्णवे नमः इति आत्मानं परं ध्यायेत् ध्येयं षट्-शक्तिभिः युतम् ।
विद्या-तेजः-तपः-मूर्तिम् इमं मन्त्रम् उदाहरेत् ॥ ११ ॥

One should place (विन्यसेत्), the eight-syllabled Narayana mantra (ॐ नमो नारायणाय) thus (इति), one syllable after another (अनुपूर्व्यात्) thus (अथ): starting with “OM” (ओङ्कार-आदीनि) on the two feet (पादयोः), the two knees (जानुनोः), the two thighs (ऊर्वोः), the chest (उदरे), the heart (हृदि), the face (मुखे), and the head (शिरसि) – or in reverse order (विपर्ययम् अथ अपि वा).

Then (ततः) one should perform (कुर्यात्) purification of one’s hands (कर-न्यासं) using the twelve-syllabled Vaasudeva Mantra (द्वादश-अक्षर-विद्यया) – starting with “OM” (प्रणव-आदि) and ending with “ya” (यकार-अन्तम्) on the fingers (अङ्गुलि) till thumb-joints (अङ्गुष्ठ-पर्वसु).

Then having placed (न्यसेत्) “OM” in the heart (हृदि ओङ्कारं), “vi” on top of the head (विकारम् अनु-मूर्धनि), and “Sh” between the eyebrows (षकारं तु भ्रुवोः मध्ये), “Na” on the tuft behind the head (णकारं शिखया), “ve” between the eyes (वेकारं नेत्रयोः युञ्ज्यात्), “na” on all the joints (नकारं सर्व-सन्धिषु), thinking of (उद्दिश्य) “ma” as a weapon (मकारम् अस्त्रम्), a wise person becomes (बुधः भवेत्) the personification of the mantra (मन्त्र-मूर्तिः). Then adding “aha” (स-विसर्गं) ending with “phaT” clap (फट्-अन्तं), setting up protection (तत् विनिर्दिशेत्) in all directions (सर्व-दिक्षु).

Having meditated (ध्यायेत्) thus (इति): “OM vishNave namaha”, on the supreme being within (आत्मानं परं) as possessing the six supreme powers (षट्-शक्तिभिः युतम्) with the form (मूर्तिम्) of knowledge, brilliance and penance (विद्या-तेजः-तपः), one should chant the following mantra (इमं मन्त्रम् उदाहरेत्), i.e. the Narayana Varma/Kavacha :

• These shlokas describe the internal purification procedure using Mantras, i.e. Narayana aShTaakshara ॐ न-मो ना-रा-य-णा-य, Vasudeva dvaadashaakshara ॐ न-मो भ-ग-व-ते वा-सु-दे-वा-य and Vishnu shaDaakshara ॐ वि-ष्-ण-वे न-मः. While all Mantra-s should be received from a Guru for meditation (जप) in this case of recitation (पारायण) it is used for purification purposes preceding Narayana Varma.
• The six powers of Lord to be meditated on are: infinite capability across time and space (उत्साह शक्ति), power of overlordship (प्रभु शक्ति), protective power of chanting (मन्त्र शक्ति), infinite knowledge (ज्ञान शक्ति), unlimited power of action (क्रिया शक्ति), and independent desire इच्छा शक्ति). Alternatively this can also be interpreted as Lord’s infinite attributes of wealth (ऐश्वर्य), valour (वीर्य), fame (यशस्), fortune (श्री), knowledge (ज्ञान) and detachment (वैराग्य)
• The three forms of Lord guide us as follows: विद्या मूर्ति to understand the meaning of the armour for it to have effect; तेजो मूर्ति to apply the meaning to Narayana’s various forms that are described therein; and तपो मूर्ति to put in extra efforts to do good deeds and purify ourselves, e.g. Ekaadashi fast starting on Dashami evening through sunrise on Dvaadashi (for 8-80 year olds no cooked food, minimal milk and fruits)
• Day 2 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE

ॐ

हरिः विदध्यात् मम सर्व-रक्षां न्यस्त-अङ्घ्रि-पद्मः पतगेन्द्र-पृष्ठे ।
दर-अरि-चर्म-असि-गदा-इषु-चाप-पाशान् दधानः अष्ट-गुणः अष्ट-बाहुः ॥ १२ ॥

OM! May Lord Hari bestow (हरिः विदध्यात्) all-round protection (मम सर्व-रक्षां), who has placed (न्यस्त) His lotus feet (अङ्घ्रि-पद्मः) on the back (पृष्ठे) of Garuda, king of birds (पतगेन्द्र), holding (दधानः) conch (दर), discus (अरि), shield (चर्म), sword (असि), mace (गदा), arrows (इषु), bow (चाप) and ropes (पाशान्) in eight hands (अष्ट-बाहुः), representing eight supreme powers (अष्ट-गुणः).

• This verse describes Lord’s form riding on the back of Garuda along with Lakshmi Devi that appeared to Gajendra to save him from distress.
• The Lord’s eight supreme powers are: creation (सृष्ठि), maintenance (स्तिथि), dissolution (लय), regulation (नियमन), knowledge (ज्ञान), control over ignorance (अज्ञान), control over bondage (बन्ध), and liberation (मोक्ष).
• Day 3 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE
• Day 4 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE
• Day 5 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE

जलेषु मां रक्षतु मत्स्य-मूर्तिः यादः-गणेभ्यः वरुणस्य पाशात् ।
स्थलेषु माया-वटु-वामनः अव्यात् त्रिविक्रमः खे अवतु विश्व-रूपः ॥ १३ ॥

May Lord in the form of fish (मत्स्य-मूर्ति) protect me (मां रक्षतु) in waters (जलेषु) from groups of fierce aquatic beings (यादः-गणेभ्यः) and from the noose of Varuna (वरुणस्य पाशात्). May Lord in the form of the all-powerful (माया) scholarly dwarf (वटु-वामनः) protect (अव्यात्) on land (स्थलेषु). May His universal form (विश्व-रूपः), Trivikrama (त्रिविक्रमः), protect me (अवतु) in the sky (खे).

• The fish form is not only water-based but also lnoted to be energetic – constantly swimming and even sleeping with open eyes.
• माया does not indicate illusion but refers to the independent free will of the merciful Lord.
• Day 6 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE
• Day 7 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE

दुर्गेषु अटवि-आजि-मुख-आदिषु प्रभुः पायात् नृसिंहः असुर-यूथप-अरिः ।
विमुञ्चतः यस्य महा-अट्ट-हासं दिशः विनेदुः न्यपतन् च गर्भाः ॥ १४ ॥

May the Supreme Lord (प्रभुः) in the man-lion form (नृसिंहः) protect me (पायात्) in difficult-to-reach places (दुर्गेषु) like forests (अटवि) and battle fronts (आजि-मुख-आदिषु) – He who is the enemy (अरिः) of the leader of demons Hiranyakashipu (असुर-यूथप), and whose (यस्य) great thunderous laugh (महा-अट्ट-हासं), when released (विमुञ्चतः), resounded (विनेदुः) in all directions (दिशः), causing evil wombs to fall (न्यपतन् च गर्भाः).

• Narasimha form is invoked to not only showcase His incredible power to overcome evil and difficulties, but also to motivate pure devotion in good people as seen in the child Prahlada. In the presence of such a fearful form with sharp nails, fiery eyes, bared teeth and bearing a garland of entrails of Hiranyakashipu, Prahlada was unafraid to approach the beloved and merciful Lord who showed up on demand to protect him. Lord allows Himself to be pacified by Prahlada and forces him to ask for a boon – to which the five-year old child only asks for any and all desire in his heart to be removed since pure devotion should not be tainted with any expectation of return!
• Day 8 of HH Vishwapriya Teertha Adamaru Swamiji Lecture CLICK HERE

रक्षतु असौ माम् अध्वनि यज्ञ-कल्पः स्व-दंष्ट्रया उन्नीत-धरः वराहः ।
रामः अद्रि-कूटेषु अथ विप्र-वासे स-लक्ष्मणः अव्यात् भरत-अग्रजः माम् ॥ १५ ॥

May that (असौ) Lord Varaaha (वराहः), who raised (उन्नीत) the earth (धरः) by His tusks (स्व-दंष्ट्रया), and who is the source and object of sacrifices (यज्ञ-कल्पः), protect me (रक्षतु माम्) on the right path (अध्वनि); Lord Parashurama (रामः) on the heights of mountains (अद्रि-कूटेषु); then (अथ) Lord Rama, older brother of Bharata (भरत-अग्रजः), along with Lakshmana (स-लक्ष्मणः), protect me (अव्यात् माम्) in strange lands (विप्र-वासे).

• Lord Varaaha is the source of यज्ञ. He not only gave instructions on how to perform sacrifices in this form, but also His very body yielded all the elements required thereof.
• विप्र-वासे can also mean in the company of scholars, where it is risky to make a mistake and invite their ire.

माम् उग्र-धन्वा निखिलात् प्रमादात् नारायणः पातु नरः च हासात् ।
दत्तः तु अयोगात् अथ योग-नाथः पायात् गुणेशः कपिलः कर्म-बन्धात् ॥ १६ ॥

May Lord Narayana (नारायणः), with His fierce bow (उग्र-धन्वा), protect me (पातु माम्) from all kinds of (निखिलात्) delusional activities (प्रमादात्). And may Lord’s Nara form (नरः च) protect (पातु) from the evils of pride (हासात्). Lord Dattatreya (दत्तः तु), the overlord of all yogic powers (योग-नाथः), indeed (अथ) protect us (पायात्) from the false path (अयोगात्); and Kapila (कपिलः), the Lord of all good qualities (गुणेशः), from being bound by result-oriented activities (कर्म-बन्धात्).

• Lord Dattatreya represents the union of penance (from father Atri) and non-jealousy (from mother Anasooya) – the ultimate act of giving without desire, i.e. renunciation of ego which leads us astray.
• Lord’s avataara as Kapila, who gave the original Saankhya knowledge, is additionally appealed to here to remove distractions and yield results.

सनत्-कुमारः अवतु काम-देवात् हय-शीर्षः मां पथि देव-हेलनात् ।
देवर्षि-वर्यः पुरुष-अर्चन-अन्तरात् कूर्मः हरिः मां निरयात् अशेषात् ॥ १७ ॥

May Sanatkumara (सनत्-कुमारः) protect me (अवतु मां) from lusty desires driven by God of Desire (काम-देवात्); the horse-faced Lord Hayagriva (हय-शीर्षः) from neglecting worship of deities (देव-हेलनात्) during travel (पथि); the best of divine sages Mahidasa (देवर्षि-वर्यः) from offenses in worshiping the Supreme Lord (पुरुष-अर्चन-अन्तरात्); the tortoise form Lord Kurma (कूर्मः) protect me (मां) from hells (निरयात्) without exception (अशेषात्).

• Sanatkumara referred to is not Brahma’s son, but Lord’s own avataara of that name, Who is the supreme celibate (ब्रह्मचारि) that taught even Shiva and Kaama self-control. He is invoked to protect against lust which is a great impediment to devotion and spiritual advancement.
• Lord in Hayagriva form rescued the Veda-s from demons Madhu and Kaitaba and is the embodiment of knowledge and wisdom.
• Devarshi conventionally refers to Sage Narada who is the source of Pancharatra which describes the principles and procedures for worship. However, in this case it refers to Lord’s appearance as Mahidasa, son of Itara and Vishala and grandson of Brahma. In this form, Lord gave us Aiteraya Upanishad which emphasizes how to perform worship to Lord Himself.
• Lord Kurma is the foundation on which the whole world resides, which is why He can protect us from entering nether regions.

धन्वन्तरिः भगवान् पातु अपथ्यात् द्वन्द्वात् भयात् ऋषभः निर्जित-आत्मा ।
यज्ञः च लोकात् उत तत्-कृतात् नः बलः गणात् क्रोध-वशात् अहीन्द्रः ॥ १८ ॥

May the divine physician Lord Dhanvantari (धन्वन्तरिः भगवान्) protect (पातु) from ill-health and bad food (अपथ्यात्); Lord Rishabha (ऋषभः), who has full control over mind and self (निर्जित-आत्मा), from extreme opposites and dilemmas (द्वन्द्वात्) and fears (भयात्); and Lord Yagnya (यज्ञः च), then (उत), protect us (नः) from defamation (लोकात्) caused by others (तत्-कृतात्); Lord in Balarama form (बलः), the king of all snakes (अहीन्द्रः), from hordes (गणात्) of angry snakes (क्रोध-वशात्).

• Lord appeared in Dhanvantari form to give nectar of immortality to the Devas. He is prayed to as the remover of diseases (धन्व), with energy surpassing the source of rainbow (धनु), the support to carry us across the desert of life (धन्वन्), and remover of sins (धन्व).
• Lord appeared as Rishabha, son of Nabhi and Meru Devi, grandson of Svaymbhuva Manu and Priyavrata. After leading an ascetic life and handing over the kingdom to His sons, He retired to the forest teaching Dharma shaastra-s to worthy sages.
• Lord was born to Akuti as Yagnya and brought rain when Indra failed to do so. He also saved Svayambhuva Manu from being swallowed by Asuras.
• While Balarama was Sesha’s avataara, Bala here refers to the Lord’s power within which is in the form of white hair (श्वेत केश).

द्वैपायनः भगवान् अप्रबोधात् बुद्धः तु पाखण्ड-गणात् प्रमादात् ।
कल्किः कलेः काल-मलात् प्रपातु धर्म-अवनाय उरु-कृत-अवतारः ॥ १९ ॥

May the island-born Lord Veda Vyasa (द्वैपायनः भगवान्) protect (प्रपातु) from ignorance of true knowledge (अप्रबोधात्); and Lord Buddha (बुद्धः तु) from learning wrong religious principles (प्रमादात्) from numerous anti-Vedic illusory philosophies (पाखण्ड-गणात्); Lord Kalki (कल्किः), who took this great form (उरु-कृत-अवतारः) in the evil age of Kali (कलेः) to protect righteousness (धर्म-अवनाय), from the impurities of the age (काल-मलात्).

• Lord appeared as Veda Vyaasa to protect righteousness. He did this by simplifying the vast Veda-s into four portions and composed Mahabharata (the fifth Veda), the 18 Purana-s including the Bhaagavata Mahapurana for us simple and ignorant folk preceding the start of Kali Yuga.
• Lord again appears only to end Kali Yuga as Kalki when all righteousness is lost due to evil rulers and subjects alike. In this avataara of Keshava, Lord enlightens the remaining true devotees and destroys the rest to dissolve the world and restart the cycle again with Krita Yuga.

मां केशवः गदया प्रातः अव्यात् गोविन्दः आसङ्गवे आत्त-वेणुः ।
नारायणः प्राह्णे उदात्त-शक्तिः मध्यन्दिने विष्णुः अरि-इन्द्र-पाणिः ॥ २० ॥

देवः अपराह्णे मधुहा उग्र-धन्वा सायं त्रिधामा अवतु माधवः माम् ।
दोषे हृषीकेशः उत अर्ध-रात्रे निशीथे एकः अवतु पद्म-नाभः ॥ २१ ॥

श्रीवत्स-लक्ष्मा अपर-रात्रे ईशः प्रत्यूषे ईशः असि-धरः जनार्दनः ।
दामोदरः अव्यात् अनु-सन्ध्यं प्रभाते विष्णुः श्रीमान् भगवान् काल-मूर्तिः ॥ २२ ॥

May Lord Keshava (केशवः) protect me (माम् अव्यात्) in the early morning (प्रातः) with His mace (गदया); Lord Govinda (गोविन्दः) in the second part of morning (आसङ्गवे), holding His divine flute (आत्त-वेणुः); Lord Narayana (नारायणः), who controls all powers (उदात्त-शक्तिः), during the fore-noon (प्राह्णे); during mid-day (मध्यन्दिने), Lord Vishnu (विष्णुः), who holds the divine discus in His hand (अरि-इन्द्र-पाणिः);

Lord (देवः), destroyer of demon Madhu, Madhusudana (मधुहा), carrying the fearsome bow Shaarnga (उग्र-धन्वा), during the afternoon (अपराह्णे); may Lord Madhava (माधवः), in the form of divine trinity (त्रिधामा), protect me (अवतु माम्) in the evening (सायम्); in the first portion of night (दोषे), Lord Hrishikesha (हृषीकेशः), the regulator of senses; during middle portion of the night (अर्ध-रात्रे) and third portion of the night (निशीथे) also (उत), may the Lotus-naveled Lord Padmanabha (पद्म-नाभः) alone (एकः) protect us (अवतु);

the Lord (ईशः) with mark of Shrivatsa (श्रीवत्स-लक्ष्मा) in the fourth part of the night (अपर-रात्रे); the Lord (ईशः) wielding the sword (असि-धरः), Janardana (जनार्दनः), at the end of night before morning (प्रत्यूषे); may Lord Damodara (दामोदरः) protect (अव्यात्) during transitions between each period (अनु-सन्ध्यम्); Vishnu (विष्णुः), the Lord who pervades the universe, the support of Lakshmi (श्रीमान्), and the embodiment of time (काल-मूर्तिः), during the early morning (प्रभाते).

• While there may be other definitions, per this verse the day is divided into 12 portions, i.e. काल-s, each of 2 hours = 5 घटिक-s (24 minutes). Based on these verses one can identifying the mapping to be:
  ○ 0600 – 0800 : प्रातः : केशव
  ○ 0800 – 1000 : आसङ्गवः : गोविन्द
  ○ 1000 – 1200 : प्राह्ण : नारायण
  ○ 1200 – 1400 : मध्यन्दिन : विष्णु
  ○ 1400 – 1600 : अपराह्णे : मधुसूदन
  ○ 1600 – 1800 : सायम् : माधव
  ○ 1800 – 2000 : दोष : हृषीकेश
  ○ 2000 – 2200 : अर्ध-रात्रि : पद्मनाभ
  ○ 2200 – 0000 : निशीथ : पद्मनाभ
  ○ 0000 – 0200 : अपर-रात्रि : श्रिवत्स-ईश
  ○ 0200 – 0400 : प्रत्यूष : जनार्दन
  ○ 0400 – 0600 : प्रभात : विष्णु
  ○ Transitional times : अनु-सन्ध्यम् : दामोदर
• Divine trinity of Brahma, Vishnu and Maheshvara mentioned above for evening are manifestations of Lord Madhava.

चक्रं युग-अन्त-अनल-तिग्म-नेमि भ्रमत् समन्तात् भगवत्-प्रयुक्तम् ।
दन्दग्धि दन्दग्धि अरि-सैन्यम् आशु कक्षं यथा वायु-सखः हुताशः ॥ २३ ॥

Wandering (भ्रमत्) in all directions (समन्तात्), O Sudarshana disc (चक्रं), engaged by the Lord (भगवत्-प्रयुक्तम्), with sharp edges (तिग्म-नेमि) destructive like the fire at the end of the age (युग-अन्त्-अनल), totally burn, totally burn (दन्दग्धि दन्दग्धि) the army of our enemies (अरि-सैन्यम्) quickly (आशु), just as (यथा) fire, the friend of wind (वायु-सखः), blazingly burns (हुताशः) dry grass (कक्षं).

• Repetition of the request represents the urgent and critical need of the devotee
• Fire requires oxygen which is why अग्नि is referred to as वायु सख

गदे अशनि-स्पर्शन-विस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढि अजित-प्रिया असि ।
कूष्माण्ड-वैनायक-यक्ष-रक्षो-भूत-ग्रहान् चूर्णय चूर्णय अरीन् ॥ २४ ॥

O mace Koumudaki (गदे), dear to the invincible Lord (अजित-प्रिया), whose touch (स्पर्शन) gives off sparks (विस्फुलिङ्गे) like powerful thunderbolts (अशनि), pulverize, pulverize (निष्पिण्ढि निष्पिण्ढि), and pound to dust, pound to dust (चूर्णय चूर्णय), the imps (कूष्माण्ड), evil demigods who impede noble work (वैनायक), wicked ghosts (यक्ष), demonic creatures (रक्षः), troublesome ghosts (भूत) and demons who capture children (ग्रहान्), who are my enemies (अरीन्).

• The syllable अ is सर्व वाचक indicating universality. So अजित also means One who is victorious over everyone.

त्वं यातुधान-प्रमथ-प्रेत-मातृ-पिशाच-विप्र-ग्रह-घोर-दृष्टीन् ।
दरेन्द्र विद्रावय कृष्ण-पूर्णितः भीम-स्वनः अरेः हृदयानि कम्पयन् ॥ २५ ॥

O king of conches Panchajanya (दरेन्द्र), filled with pure air by Krishna (कृष्ण-पूर्णितः), with fearful sound (भीम-स्वनः), who makes the hearts of enemies (अरेः हृदयानि) tremble (कम्पयन्), you drive away (विद्रावय) malevolent enemies of rituals (यातुधान), goblins (प्रमथ), suffering spirits (प्रेत), evil inferior demigods (मातृ), vampiric creatures (पिशाच), Brahma Raakshasa-s (विप्र-ग्रह), with fearsome eyes (घोर-दृष्टीन्).

• Lord filling air into the Panchanjanya is indicative of delegating the task of dealing with enemies to Vaayu Deva, as also indicated by the use of the word भीम.
• Brahma Raakshasa is the spirit of a Brahmin who has severely sinned in their lifetime.

त्वं तिग्म-धार-असि-वर-अरि-सैन्यम् ईश-प्रयुक्तः मम छिन्धि छिन्धि ।
चक्षूंषि चर्मन् शत-चन्द्र छादय द्विषाम् अघानां हर पाप-चक्षुषाम् ॥ २६ ॥

O Nandaka, sharp-edged (तिग्म-धार) best of swords (असि-वर), wielded by the Lord (ईश-प्रयुक्तः), you (त्वं) cut to pieces, cut to pieces (छिन्धि छिन्धि) the army of my enemies (मम अरि-सैन्यम्).

O divine shield of the Lord (चर्मन्), embossed with a hundred moons (शत-चन्द्र), cover (छादय) the eyes (चक्षूंषि) of those sinful enemies (अघानाम्) who envy and hate me (द्विषाम्), and destroy (हर) their sinful evil looks (पाप-चक्षुषाम्).

यत् नः भयम् ग्रहेभ्यः अभूत् केतुभ्यः नृभ्यः एव च ।
सरी-सृपेभ्यः दंष्ट्रिभ्यः भूतेभ्यः अघेभ्यः एव च ॥ २७ ॥

सर्वाणि एतानि भगवन्-नाम-रूप-अस्त्र-कीर्तनात् ।
प्रयान्तु संक्षयं सद्यः ये नः श्रेयः-प्रतीपकाः ॥ २८ ॥

Our fears (नः भयम्) – which arose (यत् अभूत्) from planetary influences (ग्रहेभ्यः), meteors and comets (केतुभ्यः), evil people (नृभ्यः), and also (एव च) from snakes, scorpions and other slithering animals (सरी-सृपेभ्यः), fierce toothed animals (दंष्ट्रिभ्यः), from elements of nature and also ghosts (भूतेभ्यः) and also (एव च) sinful acts (अघेभ्यः) – all of these (सर्वाणि एतानि) obstacles (प्रतीपकाः) to our (नः) auspicious progress (श्रेयः), may they attain (प्रयान्तु) complete destruction (संक्षयं) immediately (सद्यः) by the chanting (कीर्तनात्) of the names, forms and weapons (नाम-रूप-अस्त्र) of the Lord Almighty (भगवन्).

गरुडः भगवान् स्तोत्र-स्तोमः छन्दः-मयः प्रभुः ।
रक्षतु अशेष-कृच्छ्रेभ्यः विष्वक्सेनः स्व-नामभिः ॥ २९ ॥

By the chanting of His names (स्व-नामभिः), may Lord’s powers within His divine eagle vehicle (गरुडः भगवान्), glorified and praised (स्तोत्र-स्तोमः) in all the Veda-s (छन्दः-मयः), and His trusted commander (विष्वक्सेनः), protect us (रक्षतु) from all sins and miseries (कृच्छ्रेभ्यः) without exception (अशेष).

• In the prelude to Lord’s thousand names (विष्णु सहस्रनाम), Vishvaksena is prayed to for removing obstacles since he is the army commander and protector of wealth.
• Knowledge being essential for removal of fear, Garuda is appealed to here since he is the the अभिमानि for the Veda-s.

सर्व-आपद्भ्यः हरेः नाम-रूप-यान-आयुधानि नः ।
बुद्धि-इन्द्रिय-मनः-प्राणान् पान्तु पार्षद-भूषणाः ॥ ३० ॥

From all kinds of dangers (सर्व-आपद्भ्यः), may our (नः) intelligence (बुद्धि), senses (इन्द्रिय), mind (मनः) and life force (प्राणान्) be protected by (पान्तु) Lord Hari’s (हरेः) names (नाम), forms (रूप), vehicles (यान), weapons (आयुधानि), personal attendants (पार्षद), and ornaments (भूषणाः).

• Note that there is no difference in the Lord’s power within His names, forms, vehicles, weapons, personal attendants or ornaments. Prayers to any one of these will protect us from dangers of any and all kinds.

यथा हि भगवान् एव वस्तुतः सत्-असत् च यत् ।
सत्येन अनेन नः सर्वे यान्तु नाशम् उपद्रवाः ॥ ३१ ॥

Just as (यथा) the Lord Almighty (भगवान्) alone (एव) is indeed (हि) the ultimate controller (वस्तुतः) of whatever (यत्) is material (सत्) and (च) non-material (असत्), by this (अनेन) truth (सत्येन), may all our (नः सर्वे) troubles (उपद्रवाः) attain (यान्तु) destruction (नाशम्).

• सत् refers to physical entities with measure and dimension such as earth, fire, water – also referred to as मूर्त, that which has size and form. This term is also used to indicate cause (कारण).
• असत् refers to non-dimensional and abstract entities such as धर्म, अधर्म, वायु, आकाश – also referred to as अमूर्त, i.e. that which has no size or form. This term is also used to indicate effect (कार्य).
• Lord Himself is neither सत् or असत्. He controls both and is beyond them.

यथा ऐक-आत्म्य-अनुभावानां विकल्प-रहितः स्वयम् ।
भूषण-आयुध-लिङ्ग-आख्याः धत्ते शक्तीः स्व-मायया ॥ ३२ ॥

Just as (यथा) the one and same Lord (ऐक-आत्म्य) is in all entities (अनुभावानां), devoid of differences (विकल्प-रहितः), He Himself (स्वयम्) empowers (धत्ते शक्तीः) His ornaments (भूषण), weapons (आयुध), signs and qualities (लिङ्ग), and names (आख्याः) by His divine energy and will (स्व-मायया),

• This verse clearly shows Lord has infinite qualities (ॐ पूर्णमदः पूर्णमिदम् … ईशवास्य ऊपनिशद्). There is no difference between any form, avataara, sign, name, weapon, ornament or attributes of the Lord Almighty.
• So it is incorrect to think of any act of His as weakness, His avataara as partial, or make worldly comparisons e.g. that Lord must be even stronger if His little finger can lift a mountain.
• माया does not mean the popular misconception of illusion, but refers to the Lord’s divine will and energy thereof

तेन एव सत्य-मानेन सर्व-ज्ञः भगवान् हरिः ।
पातु सर्वैः स्वरूपैः नः सदा सर्वत्र सर्व-गः ॥ ३३ ॥

By that (तेन) very (एव) true understanding (सत्य-मानेन), the all-knowing (सर्व-ज्ञः) and all-pervasive (सर्व-गः) Lord (भगवान्) Hari, the remover of delusion (हरिः), may He protect us (पातु नः) always (सदा), everywhere (सर्वत्र), and with all (सर्वैः) His forms (स्वरूपैः).

• This shows that the kavacha due to this prayer is not limited like other armours, but has universal scope in time, space and protection powers.

विदिक्षु दिक्षु ऊर्ध्वम् अधः समन्तात् अन्तः बहिः भगवान् नारसिंहः ।
प्रहापयन् लोक-भयं स्वनेन स्व-तेजसा ग्रस्त-समस्त-तेजाः ॥ ३४ ॥

Specifically, may Lord Narasimha of man-lion form (भगवान् नारसिंहः), by the roar-like vibrations of His name (स्वनेन), completely destroy (प्रहापयन्) all worldly fears and threats (लोक-भयम्) that come from all corners (विदिक्षु), all directions (दिक्षु), above (ऊर्ध्वम्), below (अधः), all sides (समन्तात्), inside (अन्तः) and outside (बहिः), with His divine energy (स्व-तेजसा) overpowering (ग्रस्त) all other influences (समस्त-तेजाः).

• “Worldly fears” summarizes all the fears listed above including those that arise from animals, weapons, poisons, elements etc.
• The reference (स्वनेन) reminds us how Lord appeared roaring as a lion at once when His dear devotee Prahlada chanted His holy name.

विश्वरूप उवाच

मघवन् इदम् आख्यातं वर्म नारायण-आत्मकम् ।
विजेष्यसे अञ्जसा येन दंशितः असुर-यूथपान् ॥ ३५ ॥

Vishvaroopa said:

O Indra (मघवन्), this (इदम्) armour (वर्म) of the nature of Lord Narayana (नारायण-आत्मकम्) has now been expounded (आख्यातम्), by whose (येन) protection (दंशितः) you will conquer (विजेष्यसे) the leaders of demons (असुर-यूथपान्) with ease (अञ्जसा).

एतत् धारयमाणः तु यं यं पश्यति चक्षुषा ।
पदा वा संस्पृशेत् सद्यः साध्वसात् स विमुच्यते ॥ ३६ ॥

And verily (तु), the wearer (धारयमाणः) of this (एतत्), whomever (यं यं) he sees (पश्यति) with his eyes (चक्षुषा), or (वा) touches (संस्पृशेत्) with his feet (पदा), that person (स) is immediately (सद्यः) liberated (विमुच्यते) from fear (साध्वसात्).

• So one can only imagine how powerful this kavacha is for the person who actually wears it!

न कुतश्चित् भयम् तस्य विद्यां धारयतः भवेत् ।
राज-दस्यु-ग्रह-आदिभ्यः व्याधि-आदिभ्यः च कर्हिचित् ॥ ३७ ॥

For one who (तस्य) has worn (धारयतः) this secret prayer (विद्याम्), fear (भयम्) will never arise (न भवेत्) from anywhere (कुतश्चित्) nor at any time (कर्हिचित्), due to government officials (राज), thieves (दस्यु), evil forces (ग्रह), or any other such sources (आदिभ्यः), nor from diseases and similar afflictions (व्याधि-आदिभ्यः).

इमां विद्यां पुरा कश्चित् कौशिकः धारयन् द्विजः ।
योग-धारणया स्व-अङ्गं जहौ स मरु-धन्वनि ॥ ३८ ॥

A long time ago (पुरा), a certain (कश्चित्) Brahmin (द्विजः) named Kaushika (कौशिकः), while wearing (धारयन्) this (इमाम्) secret prayer (विद्याम्), gave up (जहौ) his body (स्व-अङ्गम्) by Yogic power (योग-धारणया) in the desert (मरु-धन्वनि).

तस्य उपरि विमानेन गन्धर्व-पतिः एकदा ।
ययौ चित्ररथः स्त्रीभिः वृतः यत्र द्विज-क्षयः ॥ ३९ ॥

Once (एकदा), Chitraratha (चित्ररथः), the King of Gandharvas (गन्धर्व-पतिः), surrounded by his lovely women (स्त्रीभिः वृतः), went (ययौ) by aircraft (विमानेन) over the place (यत्र) where the Brahmin had died (द्विज-क्षयः), directly above him (तस्य उपरि).

स-अङ्गनः न्यपतत् सद्यः स-विमानः हि अवाक्-शिराः ।
विद्याम् इमां धारयतः मृतस्य अस्थि-विलङ्घनात् ॥ ४० ॥

Along with his companions (स-अङ्गनः), and with his aircraft (स-विमानः), he fell down (न्यपतत्) head-first (अवाक्-शिराः) immediately (सद्यः), due to crossing over the bones (अस्थि-विलङ्घनात्) of the dead (मृतस्य) bearer (धारयतः) of this (इमाम्) secret prayer (विद्याम्).

• This shows the power of this armour – it even protects the bones of the dead person who wore it!

स वालखिल्य-वचनात् अस्थीनि आदाय विस्मितः ।
प्रास्य प्राची-सरस्वत्यां स्नात्वा धाम स्वम् अन्वगात् ॥ ४१ ॥

Being wonderstruck (विस्मितः), based on the instructions of Sage Vaalikhilya (वालखिल्य-वचनात्), having gathered (आदाय) the bones (अस्थीनि) and cast them (प्रास्य) into the east-flowing Sarasvati river (प्राची-सरस्वत्याम्), and having bathed (स्नात्वा), he returned (अन्वगात्) to his own abode (स्वम् धाम).

यः इदं शृणुयात् काले यः धारयति च आदृतः ।
तं नमस्यन्ति भूतानि मुच्यते सर्वतः भयात् ॥ ४२ ॥

He who (यः) listens to this [armour prayer] (इदं शृणुयात्) at the proper time (काले), and (च) he who (यः) wears it (धारयति) with sincere devotion (आदृतः), to him (तम्) all beings (भूतानि) offer obeisances (नमस्यन्ति), and one becomes freed (मुच्यते) from fears (भयात्) arising from all directions (सर्वतः).

• This shows that even listening to this secret prayer with sincere devotion has the power of taming all fears.

श्री-शुक उवाच

एतां विद्यां अधिगतः विश्वरूपात् शत-क्रतुः ।
त्रैलोक्य-लक्ष्मीं बुभुजे विनिर्जित्य मृधे असुरान् ॥ ४३ ॥

Shri Shuka said:

Having received (अधिगतः) this (एताम्) secret prayer (विद्याम्) from Vishvaroopa (विश्वरूपात्), Indra, the performer of a hundred sacrifices (शत-क्रतुः), having conquered (विनिर्जित्य) the demons (असुरान्) in battle (मृधे), enjoyed (बुभुजे) the wealth (लक्ष्मीं) of the three worlds (त्रैलोक्य).

। इति श्रीमद्-भागवत-महा-पुराणे षष्ठ-स्कन्धे अष्टमे अध्याये नारायण-वर्मः ।

Thus is the Armour of Narayana in the 8th Chapter of the 6th Skandha of the Great Puraana of Shrimad Bhaagavata.

/Raghunath Rao/ “Do your Best … and leave the Rest … “

(All mistakes mine – all credit to Gurus and Acharyas )

|| sarvaṁ śrī kṛṣṇārpanamastu ||