Narayaniyam is a medieval Sanskrit text, comprising a summary study in poetic form of the Bhagavata Purana. It was composed by Melpathur Narayana Bhattathiri, (1560-1666 A.D.) one of the celebrated Sanskrit poets in Kerala. Even though the Narayaneeyam was completed as early as 1586 A.D., it appeared in print only after more than 250 years. The Bhagavata Purana is a major Hindu scripture consisting of about 18,000 verses, mainly devoted to the worship of Krishna.

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3. praagevaachaarya putraahR^iti nishamanayaa sviiya ShaTsuunuviikshaaM
kaankshantyaa maaturuktyaa sutalabhuvi baliMpraapya tenaarchitastvam|
dhaatuHshaapaaddhiraNyaanvitakashipubhavaan shaurijaan
kamsabhagnaan
aaniiyainaan pradarshya svapadamanayathaaHpuurvaputraan mariicheH||
Thy mother, Devaki, whose six sons, born before Thee, had been killed by
Kamsa, had been thirsting to see them. On learning about Thy feat of
bringing backthe son of Thy preceptor, Sage Sandipani, (who had been
given up fordead), and restoring himto his parents, she expressed her
desire to Thee. Thou didst go to the region, Sutala, fromwhere, after
being honoured by Mahabali, Thou didst bring backthose six sons to Thy
mother. They were originally born to Marichi, and were reborn as the sons
of Hiranyakashipu owing to a curse of Brahma. Having satisfied Thy
mother's wish, Thou didst lead those six sons to Thy own abode (heaven).

4. shrutadeva iti shrutaMdvijendraM
bahulaashvaMnR^ipatincha bhaktipuurNam|
yugapattvamanugrahiitu kaamO
mithilaaMpraapitha taapasaiHsametaH||
Being desirous of conferring Thy blessings on the noble
Brahmana, famed as Srutadeva, and Thy great devotee, King
Bahulaswa, at one and the same time, Thou didst arrive at
Mithila, accompanied by sages.

5. gachChan dvimuurtirubhayOryugapanniketam
ekena bhuurivibhavairvihitOpachaaraH|
anyena taddina bhR^itaishcha phalaudanaadyaiH
tulyaMpraseditha dadaatha cha muktimaabhyaam||
Assuming two similarforms, Thou didst visit both their
houses simultaneously. One (the King) entertained Thee with
an abundance of valuable gifts, while the otheroffered
to Thee fruits and (cooked) rice procured that very day (by
begging). Thou wert equally pleased with themboth and didst
grant salvation to both of them.

6. bhuuyO(a)tha dvaaravatyaaMdvijatanaya mR^itiMtatpralaapaanapi tvaM
kO vaa daivaMnirundhyaaditi kila kathayan vishvavODhaa(a)pyasO(a)DhaaH|
jiShNOrgarvaMvinetuMtvayi manujadhiyaa kuNThitaaMchaasya buddhiM
tattvaaruuDhaaMvidhaatuMparamatama pada perakshaNeneti manye ||
When, in Dwaraka, a Brahmana saw his sons dying one afterthe otherand
was loudly lamenting theirloss, Thou, who art the sustainerof the entire
Universe, didst merely say, "Who can avert fate ?". I believe that this
attitude was deliberately assumed by Thee in orderto humble the pride of
Arjuna and elevate his intellect (blunted by the wrong notion of Thy being
but a human being) to the knowledge and realisation of the highest Truth,
by showing himThy abode, Vaikunttha.

7. naShTaa aShTaasya putraaHpunarapi tava tuupekshayaa kaShTavaadaH
spaShTOjaatOjanaanaamatha tadavasare dvaarakaamaapa paarthaH|
maitryaa tatrOShitO(a)sau navamasutamR^itau vipravaryaprarOdaM
shrutvaa chakre pratij~naaManupahR^itasutaHsannivekshye
kR^ishaanum||
As the Brahmana had already lost eight sons, people went about
insinuating that thy indifference towards this matterwas a pity. At this
juncture, Arjuna, who had arrived in Dwaraka and was staying with Thee
as Thy friend, heard the lamentations of the Brahmana overthe loss of his
ninth son too in a similarmanner. Stung to the quick, Arjuna tooka vow
that, in case he did not succeed in saving the Brahmana's next child, he
would immolate himself by fire.

8. maanii sa tvaamapR^iShTvaa dvijanilayagatObaaNajaalairmahaastraiH
rundhaanaHsuutigehaMpunarapi sahasaa dR^iShTa naShTe kumaare |
yaamyaamaindriiMtathaa(a)nyaaHsuravara nagariirvidyayaa(a)(a)saadya sadyO
mOghOdyOgaHpatiShyan hutabhuji bhavataa sasmitaMvaaritO(a)bhuut ||
Proud of his prowess, Arjuna went to the Brahmana's house without Thy
knowledge and, by using divine weapons and arrows, he created a
(presumably) impregnable fortress around the labourroom, blocking all
approaches to it. However, when the child, immediately afterbirth,
vanished by demolishing the fortress, Arjuna sped to the abodes of Yama,
Indra and othergods, by employing his Yogic powers, but met with total
failure in his attempt to bring the child back. As he was on the point of
jumping into the fire (to fulfil his vow), Thou didst prevent him fromhis
act, with a gentle smile on Thy face.

9. saardhaMtena pratiichiiMdishamati javinaa syandanenaabhiyaatO
lOkaalOkaMvyatiitastimira bharamathOchakradhaamnaa nirundhan |
chakraamshukliShTa dR^iShTiMsthitamatha vijayaMpashya pashyeti vaaraaM
paare tvaMpraadadarshaHkimapi hi tamasaaMduura duuraMpadaMte ||
Speeding westward with Arjuna, in a fast chariot, Thou didst cross the
mountain, Lokaloka and, then, dispelling the intense darkness with the
brilliance of Thy disc, Sudarshana, and telling Arjuna "Look, look", Thou
didst unveil to him(whose eyes were dazzled by the rays issuing fromThy
disc) that indescribably wonderful abode of Thine, in the fardistance
beyond the Seven Seas, and entirely transcending the touch of Tamoguna
and Rajoguna.

10. tatraasiinaMbhujangaadhipa shayanatale divyabhuuShaayudhaadyaiH
aaviitaMpiitachelaMpratinavajalada shyaamalaMshriimadangam|
muurtiinaamiishitaaraMparamiha tisR^iNaa mekamarthaMshrutiinaaM
tvaameva tvaMparaatman priyasakha sahitOnemitha kshemaruupam||
OSupreme Being, Thou along with Thy dearfriend, Arjuna, didst, there,
pay Thy respects to (prostrate before) the Supreme Overlord of the
Trinity, Brahma, Vishnu, Siva, who was seated on the cushion of the
Serpent King, Adisesha, bedecked with divine ornaments and weapons,
attired in a yellow silkrobe, dark-blue in complexion, like a newly-formed
rain-cloud, possessed of an auspicious presence (in the person of Goddess
Lakshmi), who is the sole subject and meaning of the Vedas, and is
Moksha (salvation) personified, and who is none otherthan Thyself.

11. yuvaaM maameva dvaavadhika vivR^itaantarhitatayaa
vibhinnau sandraShTuM svayamaha mahaarShaM
dvijasutaan |
nayetaM draagetaaniti khalu vitiirNaan punaramuun
dvijaayaadaayaadaaH praNutamahimaa paaNDujanuShaa ||
Lord Mahavishnu handed overthe Brahmana's children to Thee, saying
that He had brought themin orderto bring Thee and Arjuna to his abode,
as He wished to see both of you, who were, in truth, He Himself, though
appearing different, His divinity being fully manifest in one (Krishna) and
latent orobstructed in the other(Arjuna). Commanded by Himto take the
children quickly, Thou didst return with themand restore themto the
Brahmana, while Thy glory was extolled by Arjuna.

12. evaMnaanaavihaarairjagadabhiramayan vR^iShNivamshaMprapuShNan
iijaanO yaj~nabhedaiHatulavihR^itibhiHpriiNayanneNanetraaH|
bhuubhaarakshepadambhaat padakamalajuShaaMmOkshaNaayaavatiirNaH
puurNaMbrahmaiva saakshaadyaduShu manujataaruuShitastvaMvyalaasiiH
||
Delighting the world by Thy multifarious exploits, strengthening the
Vrishni race, performing various sacrifices, entertaining Thy beloved,
gazelle-eyed wives with matchless sportive diversions, Thou, who art,
verily, the Infinite Brahman, overspread by a human formamong the
Yadus, didst shine in glory, giving liberation to Thy devotees, on the
pretext of mitigating the burden on the earth.

13. praayeNa dvaaravatyaamavR^itadayi tadaa naaradastvadrasaardraH
tasmaallebhe kadaachitkhalu sukR^itanidhi stvatpitaa tattvabOdham|
bhaktaanaamagrayaayii sa cha khalu matimaan uddhavastvatta eva
praaptOvij~naanasaaraMsa kilajanahitaayaadhunaa(a)(a)ste badaryaam||
OLord, the Sage NArada, foreverimmersed in the Bliss of service to Thee,
stayed in Dwaraka most of the time. Fromhim, Thy father, Vasudeva (who
had acquired considerable merit by performing good deeds) received
knowledge of the Ultimate Reality. The wise and intelligent Uddhava, the
foremost of Thy devotees, learnt fromThee Thyself, the essence of
spiritual knowledge and wisdom. He is widely believed to be abiding even
now at Badarikashrama, forthe welfare of humanity.

14. sO(a)yaMkR^iShNaavataarO jayati tava vibhO yatra sauhaarda bhiiti
sneha dveShaanuraaga prabhR^itibhiratulairashramairyOgabhedaiH|
aartiMtiirtvaa samastaamamR^itapadamaguHsarvataHsarvalOkaaH
sa tvaMvishvaartishaantyai pavanapurapate bhaktipuurtyai cha bhuuyaaH
||
OLord of Infinite Glory, this incarnation of Thine as Krishna surpasses
and outshines all otherincarnations. In it, all people, everywhere,
overcame all sorrows and attained salvation by diverse, matchless,
effortless Yogas (means orpractices) like friendship, fear, love, hatred,
attachment, etc. O Lord of Guruvayur, may Thou deign to eradicate all
afflictions of the world and infuse everyone with perfect devotion to Thee.