Narayana Varma (with meaning)

हरि सर्वोत्तम । वायु जीवोत्तम | श्री गुरुभ्यो नमः

अथ नारायण वर्मोपदेशः

राज उवाच
यया गुप्तः सहस्राक्षः सवाहान् रिपुसैनिकान् ।
क्रीडन्निव विनिर्जित्य त्रिलोक्या बुभुजे श्रियम् ॥ १॥

King Parikshit said:

• 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

Using what (यया), was the thousand-eyed Indra (सहस्राक्षः) along with vehicles (सवाहान्), soldiers and commanders (रिपुसैनिकान्) protected (गुप्तः), and as if just by play (क्रीडन्निव) conquered (विनिर्जित्य) and enjoyed the wealth (बुभुजे श्रियम्) of the three groups of worlds (त्रिलोक्या)?

भगवंस्तन्ममाख्याहि वर्म नारायणात्मकम् ।
यथाऽऽततायिनः शत्रून्येन गुप्तोऽजयन्मृधे ॥ २॥

O revered sage (भगवन्), please explain that (मम आख्याहि तत्) armour (वर्म) of the very nature of Lord Vishnu (नारायणात्मकम्) 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 पुरोहितस्त्वाष्ट्रो महेन्द्रायानुपृच्छते ।
नारायणाख्यं वर्माह तदिहैकमनाः 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 (एकमनाः).

श्री विश्वरूप उवाच
धौतांघ्रिपाणिराचम्य सपवित्र उदङ्मुखः ।
कृतस्वाङ्गकरन्यासो मन्त्राभ्यां वाग्यतः शुचिः ॥ ४॥

नारायणमयं वर्म सन्नह्येद्भय आगते ।
दैवभूतात्मकर्मभ्यो नारायणमयः पुमान् ॥ ५॥

Upon facing any fear (भय आगते) that is due to the actions of (कर्मभ्यो) nature (दैव), living beings (भूत) or oneself (आत्म), one should wear (सन्नह्येद्) the armour called Narayana (नारायणम् अयं वर्म) which is fully energized by Narayana (नारायणमयः पुमान्).

Having washed (धौत) feet (अंघ्रि) and hands (पाणि), performing Aachamana (आचम्य) and with the purifying ring (सपवित्र) facing North (उदङ्मुखः) and performing (कृतस्य) purification (शुचिः ) of limbs and hands (अङ्ग-कर-न्यासो) by the two mantras of Vaasudeva and Narayana (मन्त्राभ्यां) while keeping silent (वाग्यतः), …

• 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 ).

पादयोर्जानुनोरूर्वोरुदरे हृद्यथोरसि ।
मुखे शिरस्यानुपूर्व्यादोङ्कारादीनि विन्यसेत् ॥ ६॥

ॐ नमो नारायणायेति विपर्ययमथापि वा ।
करन्यासं ततः कुर्याद्द्वादशाक्षरविद्यया ॥ ७॥

प्रणवादियकारान्तमङ्गुल्यङ्गुष्ठपर्वसु ।
न्यसेद्धृदय ऒङ्कारं विकारमनुमूर्धनि ॥ ८॥

षकारं तु भ्रुवोर्मध्ये णकारं शिखया न्यसेत् ।
वेकारं नेत्रयोर्युंज्यान्नकारं सर्वसन्धिषु ॥ ९॥

मकारमस्त्रुमुद्दिश्य मन्त्रमूर्तिर्भवेद्बुधः ।
सविसर्गं फडन्तं तत्सर्वदिक्षु विनिर्दिशेत् ॥ १०॥

ॐ विष्णवे नमः
इत्यात्मानं परं ध्यायेद्ध्येयं षट्शक्तिभिर्युतम् ।
विद्यातेजस्तपोर्मूतिमिमं मन्त्रमुदाहरेत् ॥ ११॥

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

Then (ततः) one should have performed (कुर्यात्) purification of one’s hands (करन्यासं) using the twelve-syllabled Vaasudeva Mantra (द्वादशाक्षरविद्यया) – starting with “OM” (प्रणवादि) and ending with “ya” यकारान्तम् on the fingers (अन्गुलि) till thumb-joints (अङ्गुष्ठ पर्वसु).

Then having placed (न्यसेत्) “OM” in the heart (हृदय ऒङ्कारं) , “vi” on top of the head (विकारम् अनुमूर्धनि) , and “Sh” between the eyebrows (षकारं तु भ्रुवोर्मध्ये), “Na” on the tuft behind the head (णकारं शिखया), “ve” between the eyes (वेकारं नेत्रयोः युंज्यात्), “na” on all the joints (नकारं सर्वसन्धिषु), thinking of (उद्धिश्य) “ma” as a weapon (मकारम् अस्त्रम्), a wise person becomes (बुधः भवेत्) the personification of the mantra (मन्त्रमूर्तिः). Then adding “aha” (सविसर्गम्) ending with “phaT” clap (फडन्तं), setting up protection (तत् विनिर्दिशेत्) in all directions (सर्वदिक्षु).

Having meditated (ध्यायेत्) thus (इति): “OM vishNave namaha”, on the supreme being within (आत्मानं परं) as possessing the six supreme powers (षट्-शक्तिभिर् युतम्) with the form (मूर्तिम्) of knowledge, brilliance and penance (विद्या-तेजस्-तपो), 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
हरिर्विदध्यान्मम सर्वरक्षां न्यस्तांघ्रिपद्मः पतगेन्द्रपृष्ठे ।
दरारिचर्मासिगदेषुचापपाशान् दधानोऽष्टगुणोऽष्टबाहुः ॥ १२॥

OM! May Lord Hari bestow (हरिः विदध्यात्) provide me all-round protection (मम सर्वरक्षां) who has kept (न्यस्त) His Lotus feet (अंघ्रि पद्मः) on the back (पृष्ठे) of Garuda the King of Birds (पतगेन्द्र), holding (दधानः), conch (दरा), discus (अरि), shield (चर्म), sword (असि), mace (गदा), arrows (इषु), bow (चाप) and ropes (पाशान्) in eight hands (अष्टबाहुः) representing eight supreme powers (अष्टगुणः).

• 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 मत्स्यमूर्तिर्यादोगणेभ्यो वरुणस्य पाशात् ।
स्थलेषु मायावटुवामनोऽव्यात् त्रिविक्रमः खेऽवतु विश्वरूपः ॥ १३॥

May Lord in the form of fish (मत्स्यमूर्ति) protect me (मां रक्षतु) in waters (जलेषु) from groups of fierce animals (यादः गणेभ्यः) and from drowning by the noose of Varuna (वरुणस्य पाशात्). May Lord in the form of the all-powerful (माया) scholarly dwarf (वटु वामन) protect (अव्यात् ) on land (स्थलेषु). May His universal form (विश्वरूपः) that conquered the three worlds (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

दुर्गेष्वटव्याजिमुखादिषु प्रभुः पायान्नृसिंहोऽसुरयूथपारिः ।
विमुञ्चतो यस्य महाट्टहासं दिशो विनेदुर्न्यपतंश्च 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 (अरि) of leader of demons Hiranyakashipu (असुर यूथप), and Whose (यस्य) great thunderous laugh (महा-अट्ट-हासं) is released (विमुञ्चतः) resounding (विनेदुः) in all directions (दिशः) causing evil wombs to fall (न्यपतंश्च 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

रक्षत्वसौ माऽध्वनि यज्ञकल्पः स्वदंष्ट्रयोन्नीतधरो वराहः ।
रामोऽद्रिकूटेष्वथ विप्रवासे सलक्ष्मणोऽव्याद्भरताग्रजो माम् ॥ १५॥

May that (असौ) Lord Varaaha (वराह), who raised (उन्नीत) the earth (धरः) by His tasks (स्वदंष्ट्र), and who is the source and object of sacrifices (यज्ञ-कल्प), 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 (सलक्ष्मणः) protect (अव्यात्) us (अस्मान्) in strange lands (विप्रवासे).

• 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.

मामुग्रधन्वा निखिलात् प्रमादान्नारायणः पातु नरश्च हासात् ।
दत्तस्त्वयोगादथ योगनाथः पायाद्गुणेशः कपिलः कर्मबन्धात् ॥ 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 verily (दत्तः तु), the overlord of all yogic powers (योगनाथः), 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.

सनत्कुमारोऽवतु कामदेवाद्धयशीर्षो मां पथि देवहेलनात् ।
देवर्षिवर्यः पुरुषार्चनान्तरात् कूर्मो हरिर्मां निरयादशेषात् ॥ १७॥

May Sanatkumara (सनत्कुमारः) protect me (अवतु मां) from lusty desires driven by God of Desire (कामदेवात्); 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 (माम्) 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.

धन्वन्तरिर्भगवान् पात्वपथ्यात् द्वन्द्वाद्भयादृषभो निर्जितात्मा ।
यज्ञश्च लोकादुत तत्कृतान्नो बलो गणात् क्रोधवशादहीन्द्रः ॥ 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 (निर्जतात्मा), 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 (तत्कृतात्); Lord in Balarama (बलः), the king of all snakes (अहीन्द्रः) from hordes (गणात्) of angry snakes (क्रोधवशात्).

• 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).

द्वैपायनो भगवान् अप्रबोधआत् बुद्धस्तु पाखण्डगणात् प्रमादात् ।
कल्किः कलेः कालमलात् प्रपातु धर्मावनायोरुकृतावतारः ॥ १९॥

May the island-born Lord Veda Vyasa (द्वैपायनो भगवान्) protect (प्रपातु) from ignorance of true knowledge; and Lord Buddha (बुद्धस्तु) from learning wrong religious principles (प्रमदात्) from numerous anti-Vedic illusory philosophies (पाखण्दगणात्); Lord Kalki (कल्कीः), who took this great form (कृत उरु अवतारः) in the evil age of Kali (कलेः) to protect righteousness (धर्म अवनाय) from the impurities of the period (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 केशवो गदया प्रातरव्यात् गोविन्द आसङ्गव आत्तवेणुः ।
नारायणः प्राह्ण उदात्तशक्तिर्मध्यन्दिने विष्णुररीन्द्रपाणिः ॥ २०॥

देवोऽपराह्णे मधुहोग्रधन्वा सायं त्रिधामाऽवतु माधवो माम् ।
दोषे हृषीकेश उतार्धरात्रे निशीथ एकोऽवतु पद्मनाभः ॥ २१॥

श्रीवत्सलक्ष्माऽपररात्र ईशः प्रत्यूष ईशोऽसिधरो जनार्दनः ।
दामोदरोऽव्यादनुसन्ध्यं प्रभाते विष्णुः श्रीमान् भगवान् कालमूर्तिः ॥ 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 (आसङ्गव) holding His divine flute (आत्त-वेणुः); Lord Narayana (नारायणः) who controls all powers (उदात्त-शक्तिः) during the fore-noon (प्राह्ण); during mid-day (मध्यन्दिने) Lord Vishnu (विष्णुः) who holds the divine discus in His hand (अरीन्द्र-पाणिः);

Lord (देवः) destroyer of demon Madhu, Madhusudana (मधुह) carrying the fearsome bow Shaarnga (उग्र-धन्व) during the afternoon (अपराह्णे); may Lord Madhava (माधवः) in the form of divine trinity (त्रिधाम) protect me (अवतु माम्) in the evening (सायम्) ; in the first portion of night (दोषे), by Lord Hrishikesha (हृषीकेश), 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 (पद्मनाभे) alone (एकः) protect us (अवतु);

the Lord (ईशः) with mark of Shrivatsa (श्रीवत्सलक्ष्म) in the fourth part of the night (अपर-रात्रे); the Lord (ईशः) wielding the sword (असिधर) Janardana (जनार्दन) at the end of night before morning (प्रत्यूष); may Lord Damodara (दामोदर) protect (अव्यात्) during transitions between each period (अनु-सन्ध्यम्); Vishnu, the Lord who pervades the universe (विष्णुः), 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 : नारयण
  ○ 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 युगान्तानलतिग्मनेमि भ्रमत्समन्ताद्भगवत्प्रयुक्तम् ।
दन्दग्धि दन्दग्ध्यरिसैन्यमाशु कक्षं यथा वायुसखो 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 that ends the cycle of (युग-अन्त-अनल), totally burn, totally burn (दन्दग्धि दन्दग्धि) the army of our enemies (अरि-सैन्यम्) quickly (आशु) just like (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

गदेऽशनिस्पर्शनविस्फुलिङ्गे निष्पिण्ढि निष्पिण्ढ्यजितप्रियासि ।
कूष्माण्डवैनायकयक्षरक्षोभूतग्रहांश्चूर्णय चूर्णयारीन् ॥ २४॥

O mace Koumudaki (गदे), dear to the invincible Lord (अजित प्रिये), 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 (रक्ष), troublesome ghosts (भूत) and demons who capture children (ग्रहां), who are my enemies (अरीन्).

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

त्वं यातुधानप्रमथप्रेतमातृपिशाचविप्रग्रहघोरदृष्टीन् ।
दरेन्द्र विद्रावय कृष्णपूरितो भीमस्वनोऽरेर्हृदयानि कम्पयन् ॥ २५॥

O king of conches Panchajanya (दरेन्द्र), filled with pure air by Krishna (कृष्ण-पूरितो) with fearful sound (भीम-स्वनो), who makes the heart of the enemies (अरेः हृदयानि) tremble (कम्पयन्), you drive away (त्वं 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 तिग्मधारासिवरारिसैन्यमीशप्रयुक्तो मम छिन्धि छिन्धि ।
चक्षूंषि चर्मन् शतचन्द्र छादय द्विषामघानां हर पापचक्षुषाम् ॥ २६॥

O Nandaka, sharp-edged (तिग्म-धार) best of swords (असि-वर) wielded by the Lord (ईश-प्रयुक्तो), 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 (शतचन्द्र), cover (छादय) the eyes (चक्षूंषि) of those sinful enemies (अघानां) who envy and hate me (द्विषाम्), and destroy (हर) their sinful evil looks (पाप-चक्षुषाम्).

यन्नो भयं ग्रहेभ्योऽभूत् केतुभ्यो नृभ्य एव च ।
सरीसृपेभ्यो दंष्ट्रिभ्य भूतेभ्योऽघेभ्य एव च ॥ २७॥

सर्वाण्येतानि भगवन्नामरूपास्त्रकीर्तनात् ।-
प्रयान्तु संक्षयं सद्यो ये नः श्रेयःप्रतीपकाः ॥ २८॥

Our fears (नः भयं) – which arose (यत् अभूत्) from planetary influences (ग्रहेभ्यो) , meteors and comets (केतुभ्यो), evil people (नृभ्य), and also (एव च) from snakes, scorpions and other slithering animals (सरी-सृपेभ्यो), fierce toothed animals (दंष्ट्रिभ्य), from elements of nature and also ghosts (भूतेभ्यो) and also (एव च) sinful acts (अघेभ्य) – all of these (ये सर्वाणि एतानि) obstacles (प्रतीपकाः) to our (नः) auspicious progress (श्रेयः), may they receive (प्रयान्तु) complete destruction (संक्षयं) immediately (सद्यो) by the chanting (कीर्तनात्) of the names, forms and weapons (नाम-रूप-अस्त्र) of the Lord Almighty (भगवत्).

गरुडो भगवान् स्तोत्रस्तोमश्छन्दोमयः प्रभुः ।
रक्षत्वशेषकृच्छ्रेभ्यो विष्वक्सेनः स्वनामभिः ॥ २९॥

By the chanting of His names (स्व-नामभिः) may Lord’s powers within His divine eagle vehicle (गरुडो भगवान्) glorified and praised (स्तोत्रः-स्तोमः) in all the Veda-s (छन्दो-मयः), and His trusted commander (विष्वक्सेनः), protect us (रक्षतु) from all sins and miseries (कृच्छ्रेभ्यो) 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.

सर्वापद्भ्यो हरेर्नामरूपयानायुधानि नः ।
बुद्धीन्द्रियमनःप्राणान् पान्तु पार्षदभूषणाः ॥ ३०॥

From all kinds of dangers (सर्व आपद्भ्यो), 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 भगवानेव वस्तुतः सदसच्च यत् ।
सत्येनानेन नः सर्वे यान्तु नाशमुपद्रवाः ॥ ३१॥

Just as (यथा) the Lord Almighty (भगवान्) only (एव) is indeed (हि) the ultimate controller (वस्तुतः) of whatever (यत्) 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.

यथैकात्म्यानुभावानां विकल्परहितः स्वयम् ।
भूषणायुधलिङ्गाख्या धत्ते शक्तीः स्वमायया ॥ ३२॥

Just as (यथा) the one and same Lord (ऐक-आत्म्या) is in all entities (अनुभावानां) devoid of differences (विकल्प-रहितः), He Himself (स्वयम्) empowers (धत्ते शक्तिः) His ornaments (भूषण), weapons (आयुध), signs and qualities (लिन्ग) 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

तेनैव सत्यमानेन सर्वज्ञो भगवान् हरिः ।
पातु सर्वैः स्वरूपैर्नः सदा सर्वत्र सर्वगः ॥ ३३॥

By that (तेन) very (एव) true understanding (सत्य-मानेन) the all-knowing (सर्वज्ञ) and all-pervasive (सर्वगः) 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 दिक्षूर्ध्वमधः समन्तादन्तर्बहिर्भगवान् नारसिंहः ।
प्रहापयन् लोकभयं स्वनेन स्वतेजसा ग्रस्तसमस्ततेजाः ॥ 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 (लोकभयम्) that come from all corners (विदिक्षु), all directions (दिक्षुः), above (ऊर्ध्वः), below (अधः), all sides (समन्तात्), inside (अन्तः) and outside (बहिः), with His divine energy (स्व-तेजसा) to cover (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 (स्वनेन्) reminds us how Lord appeared roaring as a lion at once when His dear devotee Prahlada chanted His holy name.

विश्वरूप उवाच
मघवन्निदमाख्यातं वर्म नारायणात्मकम् ।
विजेष्यस्यञ्जसा येन दंशितोऽसुरयूथपान् ॥ ३५॥

Vishvaroopa said:

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

एतद्धारयमाणस्तु यं यं पश्यति चक्षुषा ।
पदा वा संस्पृशेत्सद्यः साध्वसात्स विमुच्यते ॥ ३६॥

And verily (तु), the wearer (धारयमाणः) of this (इदम्), whomsoever (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 कुतश्चिद्भयं तस्य विद्यां धारयतो भवेत् ।
राजदस्युग्रहादिभ्यो व्याध्यादिभ्यश्च कर्हिचित् ॥ ३७॥

To He who (तस्याम्) has worn (धारयतः) this secret prayer (विद्याम्), fear will not arise (न भयम् भवेत्) from anywhere (कुतश्चित्) and any time (कर्हिचित्) due to government officials (राज), thieves (दस्यु) nor evil forces (ग्रह) or any other sources (आदिभ्यः).

इमां विद्यां पुरा कश्चित्कौशिको धारयन् द्विजः ।
योगधारणया स्वाङ्गं जहौ स मरुधन्वनि ॥ ३८॥

A long time ago (पुरा) a, certain (कश्चित्) Brahmin (द्विजः) named Kaushika (कौशिकः) wore (धारयन्) this (इमाम्) secret prayer (विद्याम्) and he (स) gave up (जहौ) his body (स्व-अंगम्) by Yogic power (#yoga-dhaaraNaya#) in the desert (मरु-धन्वनि).

तस्योपरि विमानेन गन्धर्वपतिरेकदा ।
ययौ चित्ररथः स्त्रीभिर्वृतो यत्र द्विजक्षयः ॥ ३९॥

Once (एकदा), Chitraratha (चित्ररथ), the King of Gandharvas (गन्धर्व-पतिः), encircled by his lovely women (स्त्रीभिः वृतः), went (ययौ) by aircraft (विमानेन) where (यत्र) the Brahmin had died (द्विज-क्षयः) right above his body (तस्य उपरि).

साङ्गनो न्यपतत् सद्यः सविमानो ह्यवाक्शिराः ।
विद्यामिमां धारयतो मृतस्यास्थिविलङ्घनात् ॥ ४०॥

Along with his companions (स-अङ्गनो) with his aircraft (स-विमानः), he fell down (न्यपतत्) head-first (अवाक्-शिराः) as such (हि) immediately (सद्यः), due to crossing 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 वालखिल्यवचनादस्थीन्यादाय विस्मितः ।
प्रास्य प्राचीसरस्वत्यां स्नात्वा धाम स्वमन्वगात् ॥ ४१ ॥

Being wonderstruck (विस्मितः), based on the instructions of Sage Vaalikhilya (वालखिल्य-वचनात्), having brought (आदाय) the bones (अस्थीनि) and thrown them into (प्रास्य) the East-flowing Sarasvati river (प्राची-सरस्वत्यां) and bathing (स्नात्वा), he returned (अन्वगात्) to his own (स्वम्) abode (धाम).

य इदं शृणुयात्काले यो धारयति चादृतः ।
तं नमस्यन्ति भूतानि मुच्यते सर्वतोभयात् ॥ ४२॥

He (य)who listens to this [armour prayer] (इदं शृणुयात्) at the time of need (काले), and (च) he (यः) who wears it (धारयति) with sincere devotion (आदृतः), to him (तम्) all beings (भूतानि) offer obeisances (नमस्यन्ति) and are released (मुच्यते) from fears (भयात्) of all sources (सर्वतः).

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

श्रीशुक उवाच
Shri Shuka said:

एतां विद्यामधिगतो विश्वरूपाच्छतक्रतुः ।
त्रैलोक्यलक्ष्मीं बुभुजे विनिर्जित्य मृधेऽसुरान् ॥ ४२॥

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

। इति श्रीमद्भागवत-महापुराणे षष्ठस्कन्धेऽष्टमेऽध्याये नारायणवर्मः ।

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 ||