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ēvaṁ dēva caturdaśātmakajagadrūpēṇa jātaḥ puna-
stasyōrdhvaṁ khalu satyalōkanilayē jātō:’si dhātā svayam |
yaṁ śaṁsanti hiraṇyagarbhamakhilatrailōkyajīvātmakaṁ
yō:’bhūt sphītarajōvikāravikasannānāsisr̥kṣārasaḥ || 7-1 ||

sō:’yaṁ viśvavisargadattahr̥dayaḥ sampaśyamānaḥ svayaṁ
bōdhaṁ khalvanavāpya viśvaviṣayaṁ cintākulastasthivān |
tāvattvaṁ jagatāmpatē tapa tapētyēvaṁ hi vaihāyasīṁ
vāṇīmēnamaśiśravaḥ śrutisukhāṁ kurvaṁstapaḥprēraṇām || 7-2 ||

kō:’sau māmavadatpumāniti jalāpūrṇē jaganmaṇḍalē
dikṣūdvīkṣya kimapyanīkṣitavatā vākyārthamutpaśyatā |
divyaṁ varṣasahasramāttatapasā tēna tvamārādhita-
stasmai darśitavānasi svanilayaṁ vaikuṇṭhamēkādbhutam || 7-3 ||

māyā yatra kadāpi nō vikurutē bhātē jagadbhyō bahi-
śśōkakrōdhavimōhasādhvasamukhā bhāvāstu dūraṁ gatāḥ |
sāndrānandajharī ca yatra paramajyōtiḥprakāśātmakē
tattē dhāma vibhāvitaṁ vijayatē vaikuṇṭharūpaṁ vibhō || 7-4 ||

yasminnāma caturbhujā harimaṇiśyāmāvadātatviṣō
nānābhūṣaṇaratnadīpitadiśō rājadvimānālayāḥ |
bhaktiprāptatathāvidhōnnatapadā dīvyanti divyā janā-
stattē dhāma nirastasarvaśamalaṁ vaikuṇṭharūpaṁ jayēt || 7-5 ||

nānādivyavadhūjanairabhivr̥tā vidyullatātulyayā
viśvōnmādanahr̥dyagātralatayā vidyōtitāśāntarā |
tvatpādāṁbujasaurabhaikakutukāllakṣmīḥ svayaṁ lakṣyatē
yasmin vismayanīyadivyavibhavaṁ tattē padaṁ dēhi mē || 7-6 ||

tatraivaṁ pratidarśitē nijapadē ratnāsanādhyāsitaṁ
bhāsvatkōṭilasatkirīṭakaṭakādyākalpadīprākr̥ti |
śrīvatsāṅkitamāttakaustubhamaṇicchāyāruṇaṁ kāraṇaṁ
viśvēṣāṁ tava rūpamaikṣata vidhistattē vibhō bhātu mē || 7-7 ||

kālāṁbhōdakalāyakōmalarucīcakrēṇa cakraṁ diśā-
māvr̥ṇvānamudāramandahasitasyandaprasannānanam |
rājatkaṁbugadāripaṅkajadharaśrīmadbhujāmaṇḍalaṁ
sraṣṭustuṣṭikaraṁ vapustava vibhō madrōgamudvāsayēt || 7-8 ||

dr̥ṣṭvā saṁbhr̥tasaṁbhramaḥ kamalabhūstvatpādapāthōruhē
harṣāvēśavaśaṁvadō nipatitaḥ prītyā kr̥tārthībhavan |
jānāsyēva manīṣitaṁ mama vibhō jñānaṁ tadāpādaya
dvaitādvaitabhavatsvarūpaparamityācaṣṭa taṁ tvāṁ bhajē || 7-9 ||

ātāmrē caraṇē vinamramatha taṁ hastēna hastē spr̥śan
bōdhastē bhavitā na sargavidhibirbandhō:’pi sañjāyatē |
ityābhāṣya giraṁ pratōṣya nitarāṁ taccittagūḍhaḥ svayaṁ
sr̥ṣṭau taṁ samudairayaḥ sa bhagavannullāsayōllāghatām || 7-10 ||


Narayaniyam is a medieval-era Sanskrit text, comprising a summary study in poetic form of the Bhāgavata Purana. It was composed by Melpathur Narayana Bhattathiri, (1560–1666 AD) one of the celebrated Sanskrit poets in Kerala. Even though the Narayaneeyam is believed to be composed as early as 1586 AD, earliest available manuscripts came 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.
The people of Kerala worship Krishna in His deity form as Guruvayurappan in the temple town of Guruvayur. According to local legends, Bhattathiri had a Guru by the name of Achyuta Pisharadi, who fell victim to a severe attack of paralysis, and suffered unbearable pain. Bhattathiri desired to find a cure for his master and fervently prayed for the disease to be transferred to himself, freeing his Guru from suffering. According to the legend, Lord Krishna granted Bhattathiri his wish, and he soon became crippled.

Once, when Bhattathiri, unable to move, was carried into the Guruvayur temple, he met Thunchath Ezhuthachan, an eminent Malayalam poet of the time. Ezhuthachan advised Bhattathiri that he could be cured if he "began his treatment with fish". The disciples of Bhattathiri who heard this were shocked because Bhattathiri was a devout Brahmin and therefore a vegetarian who would consider it sinful to eat fish. Bhattathiri however understood what Ezhuthachan really meant - that he would be cured if he could compose a hymn glorifying the incarnations of Lord Krishna beginning with the fish incarnation, known as Matsya.

Accordingly, he started composing the Narayaniyam. It is said that he would recite one dasakam, consisting of ten verses, every day. The local legend says that on the hundredth day he had a vision of the Lord, and rendered a graphic description of this form, after which he was immediately cured of his disease.

The Cakorasandesa, which was earlier than Narayaneeyam, also refers to rheumatic patients going to the Guruvayur temple. Worship in the Guruvayur temple is considered to be sure remedy for all diseases.

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