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atha puruso ha vai narayano' kamayata
prajah srjeyeti
narayanat prano jayate manah sarvendiryani ca
kham vayur jyotir apah prthivi visvasya dharini
narayanad brahma jayate narayanad rudro jayate
narayanad indro jayate narayanad prajapatih prajayante
narayanad dvadasaditya rudra vasavah sarvani chandamsi
narayanad eva samut padyante
narayanad pravartante narayane praliyante
ya evam veda ity upanisat
atha nityo narayanah brahma narayanah
sivas ca narayanah sakras ca narayanah
kalas ca narayanah disas ca narayanah
vidisas ca narayanah urdhvas ca narayanah
adhas ca narayanah antar bahis ca narayanah
narayana evedam sarvam yad bhutam yac ca bhavyam
niskalanko niranjano nirvikalpo nirakhyatah
suddho deva eko narayanah
na dvitiyo'sti kascit
sa visnur eva bhavati
sa visnur eva bhavati
ya evam veda ity upanisat
om ity agre vyaharet
namah iti pascat
narayanaya ity uparistat
om ity ekaksaram
namah iti dve aksare
narayanayeti pancaksarani
etad vai narayanasayastaksaram padam
yo ha vai narayanasyastaksaram padam adhyeti
anapabruvah sarvam ayureti
vindate prajapatyam
rayas posam gaupatyam
tato'mrtatvam asnute
tato'rmtatvam asnuta iti
ya evam veda ity upanisat
pratyag ananda brahma purusam pranava svarupam
a kara u karo ma kara iti
ta anekadha sam etad om iti
yam uktva mucyate yogi
janma samsara bandhanat
om namo narayanayeti mantropasakah
vaikuntha bhuvanam gamisyati
tad idam pundarikam vijnanan ghanam
tasmad taridabha matram
brahmanyo devakiputro brahmanyo madhusudanah brahmanyah
pundarikakso brahmanyo visnur acyuta iti
sarva bhuta stham ekam narayanam
karana rupam akaranam param brahma om
pratar adhiyano ratri krtam papam nasayati
sayam adhiyano divasa krtam papam nasayati
madhyahna dinam adityabhimukho'dhiyanah
panca maha patakopapatakat pramucyate
sarva veda parayana punyam labhate narayanat
sayujyam avapnoti
(translation)
Then the Supreme Lord Narayana desired to create living entities. From Narayana came the life airs; from Narayana came the mind and all the senses; from Narayana came the elements--ether, air light, water and earth, which supports the universe. From Narayana came Brahma, Rudra, Indra, Prajapati. From Narayana came the twelve adityas, the twelve rudras, the twelve vasus, all the vedic meres and all the devatas. Everything came from Narayana in the beginning and everything enters into Narayan at the end.
Thus Narayana is the eternal being. Brahma, Siva, Indra, time, the directions, the subdirections, up and down, inside and outside, are all pervaded by Narayana. Narayana is everything, past present and future. Narayana is the eternal pure effulgent Lord, without a second to compare. He is Visnu, the Supreme Lord says the upanisad.
One should place "om" first, "namah" second and "narayanaya" at the end. "Om" is one syllable, "namah"is two syllables and "narayanaya" is five syllables. Together they make the eight syllable Narayana mantra. One who knows this eight syllable Narayana mantra with purity in his heart attains all life, offspring, wealth, health and cows, and finally attains immortality. One who knows the Narayana mantra and Narayana attains immortality, says the upanisad.
The syllabe "om" is directly the Supreme Lord full of bliss. Composed of three sounds "a", "u" and "m", the pranava becomes "om". The yogi who utters the pranava many times becomes free from the bondage of repeated material birth. One who worships the Lord with this mantra will certainly go to the transcendental realm of vaikuntha, which is a lotus full of consciousness shiing effulgently. The transcendental Lord is known as the son of Devaki, as Madhusudana, as Pundarikaksa, as Visnu and Acyuta. The one Narayana is situated in all living entities. He is the cause of all causes, the supreme brahman.
One who recites the mantra in the morning destroys the sins of the night. One who recites in the evening destroys the sins of the day. One who recites the mantra at noon time facing the sun is freed from all types of sins. That person attains the fruits of studying all the vedas. He attains the world of Narayana.
Purusa Suktam:
om sahasra sirsa purusah sahasraksah sahasrapat
sa bhumim visvato vrtva' atyatisthad dasangulam
om purusa evedam sarvam yad bhutam yac ca bhavyam
utamrtatvasyesano yad annenatirohati
om etavan asya mahima ato jyayams ca purusah
pado'sya visva bhutani tripad asyamrtam divi
om tripad urdhva udait purusah pado'syeha'bhavat punah
tato visvan vyakramat sasananasane abhi
om tasmat virad ajayata virajo adhipurusah
sa jato atyaricyata pascad bhumim atho purah
om yat purusena havisa deva yajnam atanvata
vasanto asyasid ajyam grisma idhmah sarad dhavih
om saptasyasan paridhayah trih sapta samidhah krtah
deva yad yajnam tanvanah abadhnan purusam pasum
om tam yajnam barhisi prauksan purusam jatam agratah
tena deva ayajanta sadhya rsayas ca ye
om tasmad yajnat sarva hutah sambhrtam prsad ajyam
pasums tams cakre vayavyan aranyan gramyas ca ye
om tasmad yajnat sarva huta rcah samani jajnire
chandamsi jajnire tasmat yajus tasmad ajayata
om tasmad asva ayajanta ye ke cobhayadatah
gavo ha jajnire tasmat tasmaj jata aja vayah
om yat purusam vyadadhuh katidha vyakalpayam
mukham kim asya kau bahu ka uru padav ucyete
om brahmo'sya mukham asit bahu rajanyah krtah
uru tad asya yad vaisyah padbhyam sudro ajayata
om candrama manaso jatas caksoh suryo ajayata
mukhad indras cagnis ca pranad vayur ajayata
om nabhya asid antariksam sirsno dyauh samavartata
padbhyam bhumir disah srotrat atha lokam akalpayan
vedaham etam purusam mahantam
aditya varnam tamasas tu pare
sarvani rupani vicitya dhirah
namani krtvabhivadan yad aste
dhata purastad yam udajahara
sakrah pravidvan pradisas catasrah
tam evam vidvan amrta iha bhavati nanyah pantha ayanaya vidyate
om yajenena yajnam ayajanta devas tani dharmani prathamany asan
te ha nakam mahimanah sacante yatra purve sadhyah santi devah
om adbhyas sam bhutah prthivyai rasac ca
visvakarmanas samavartatagre
tasya tvasta vidadhad rupameti
tan purusasya visvam ajanam agre
om vedaham etam purusam mahantam
aditya varnam tamasah parastat
tam eva vidvan amrta iha bhavati
nanyah pantha vidyate' yanaya
om prajapatis carati garbhe' antah
ajayamano bahudha vijayate
tasya dhirah parijananti yonim
maricinam padam icchanti vedhasah
om yo devebhya atapati yo devanam purohitah
purvo yo devebhyo jatah namo rucaya brahmaye
om rucam brahmam janayantah deva agre tad abruvan
yas tvaivam brahmano vidyat tasya deva asan vase
om hris ca te laksmis ca patnyau aho ratre parsve
naksatrani rupam asvinau vyattam
istam manisana amum manisana sarvam manisana
(translation)
1. The Supreme Lord, in the form of the universe, has a thousand heads, a thousands eyes and a thousand feet, for he contains all the living entities. Having pervaded the universe completely to give it extistence, being independent, he extended himself beyond by ten fingers.
2. The universes, past, present and future, are but manifestations of the Supreme Lord who expands himself as the purusa. He is the Lord of immmortality but has manifests himself as the purusa in the universe so that the jivas may enjoy material fruits.
3. The past, present and future universes are manifestations of the Lord's powers, but the Lord himself is much greater. All the living beings of the universe are but one quarter portion, and the eternal nature in the spiritiual sky exists in three quarters portion.
4. The three quarters portion of the Lord transcended the material portion. The Lord in the one quarter portion manifested the universe again, as he had deon repeatedly before. The Lord of the one quarter portion began the work of creation, by going all around, taking the form of all animate and inanimate objects.
5. From that Lord, the virat or universe was born, and in that universe the virat purusa , paramatma of the universe, was born. Being born, the virat purusa grew, and produced the earth and the bodies of the jivas.
6. The devatas, being the first beings manifested, performed a mental sacrifice to complete the creation, using the virat purusa (the raw ingredient of the material world), as the offering. Spring was the ghee, summer was the fuel wood and autumn was the offering.
7. In this sacrifice, the kusa grass blades strewn around the fire (for protection from raksasaa), were seven (the seven vedic poetic meters), and the the fuel sticks were twenty one (12 months, 5 seasons, 3 worlds and the sun). The devatas who were performing the mental sacrifice tied the virat purusa to offer him into the fire, just like an animal.
8. The devatas, sadhyas and rsis, placed the virat purusa, the first being of the universe, on kusa and sprinkled him with water for purification. In this way they conducted the mental sacrifice using the virat purusa.
9. From that sacrifice where everything in the universe was sacrificed, yoghurt and ghee (all mourishing foods), were produced. It created the animals of the air, forest, and village.
10. From that ultimate sacrifice or sarva hut, the rk (hymns), sama (musical) and yajus (prose) portions of the vedas, and the seven vedic meters, were born.
11. From the sacrifice horses were born, and animals with two sets of teeth such as donkeys and mules. From the sacrifice, cows were born, and goats and sheep.
12. In the mental sacrifice, when they divided up the virat purusa, how many parts did they divide? What is stated about his face, his arms, his thighs and feet?
13. The face became the brahmanas. The two arms were made into the ksatriyas. the thighs of the virat purusa became the vaisyas and from his feet the sudras were born.
14. The moon was born from his mind, the sun was born from his two eyes. From his mouth were born indra and agni, and from his breath vayu was born.
15. From his navel came the antariksa (space between earth and heaven.) From his head the heavens arose. From his feet the earth arose and from his ears the directions arose. In this way the worlds are created.
16. I know that great virat purusa, effulgent as the sun, who stands beyond the darkness of the material creation. Having given the all the living entities their forms and names, he directs their affairs.
17. Brahma explained his realization to Indra. Indra, who knowgos all the living entities in all four directions, explained it to all others. One who knows the nature of the virat purusa becomes immortal even in his life on earth. There is no other path to reach the goal of immortality.
18. In this way the devatas conducted the mental sacrifice using the virat purusa to manifest variety in the world. By that sacrifice, both the physical laws of nature and the first spiritual codes of conduct arose. The great souls by similar mental worship attain the place of immortality where the sadhyas and devatas, the first worshippers, now dwell.
Uttara anuvaka:
1, The universe arose from the waters of creation, and from the earthly, solid element. From the Suprmee Lord arose the virat purusa. That virat purusa then began to make the variety of forms in the universe. In this way the universe was manifested through the virat purusa.
2. I know that purusa who shines like the sun, situated beyond thedarkness of the material realm. one wh knows this purusa become immorta in this world. There is no other path than this.
3 In this way the Lord of all creatures , who is unborn acts within the universe and is born in myriad of forms . The wise undrstand and worship this Lord who is the source of everything, and desire to attain the status of marici prajapati.
4. I pay my respects to the effulgent supreme brahman who bestows powers on the devatas, who is concerned for the welfare of the devatas, who was born before the devatas.
5. The devatas, in order to make known the glories of the Lord to the world, standing before the Lord proclaimed: The devatas themselves come under the control of the seeker of brahman, the person who realizes the true nature of God.
6. Hri (natural virtue) and laksmi (glory) are your consorts. Day and night (time) are your sides. The innumerable glittering constellations are your form. The asvins, appearing at dawn are your open mouth. Please grant our desires for self realization. Grant us that facility in the material world. Grant us the supreme goal.