Narayan Suktam:

Narayan Suktam:

Of the four (or five) Vedas, in Kṛṣṇa-Yajurveda, currently we have only four Saṃhitās - (i) Taittirīya-Saṃhitā (extant) (ii) Maitrāyaṇīya-Saṃhitā (extant) (iii) Kaṭha-Saṃhitā (extant), and (iv) Kapiṣṭhala-Kaṭha-Saṃhi- tā (in fragments).

Among all the Vedic texts, the Taittirīya- Śākhā of Kṛṣṇa-Yajurveda has preserved all its texts, from Saṃhitā to Sūtras, in perhaps the most intact condition. It is heartening to find the oral tradition in respect of the entire Taittirīya corpus is still very much alive.

ṛṣṇa-Yajurveda Äraṇyakas:

Kṛṣṇa-Yajur- veda has two Äraṇyakas:

(i) Taittirīya Äraṇyaka

(ii) Maitrāyaṇī Äraṇyaka

Taittirīya Upaniṣad is part of the Taittirīya Äraṇyaka and is very popular among those who learn Vedic chanting in the strictly traditional manner. Taittirīya Upaniṣad is followed by the Mahānārāyaṇa Upaniṣad, which is the tenth and concluding chapter of the Taittirīya Äraṇyaka.

Nārāyaṇasūkta- m is the 13thanuvāka of the 10 chapters (prapāṭhaka) of Taittirīya Äraṇyaka.
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This Suktam explains about meditation. Before meditation, one has to recite this and contemplate on the meaning, which in turn helps in going into deep meditation. Initially, the first few lines talk of God’s glory and later it describes where to meditate and how to meditate. It is explained in a step-by-step process about how to direct one’s mind during meditation. 
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ōm sahasraśīrṣaṁ devaṁ viśvākśaṁ viśvaśambhuvaṁ,
viśvaṁ nārāyaṇaṁ devamakśaraṁ paramaṁ padam.​ (1)​

This universe is the Eternal Being (Narayana), the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent and omniscient), the resplendent, the source of delight for the whole universe.

Note:—With this verse commences a famous hymn of the Vedic group, stating the characters of the Absolute in its manifestation as this creation.
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viśvataḥ paramān-nityaṃ viśvaṃ nārāyaṇagṃ harim |
viśvam-evedaṃ puruṣas-tad-viśvam-upajīva- ti ||2||

This universe is indeed the Absolute Being (Puruṣa); hence, it (the universe) subsists on Him. He transcends the universe (in every way), timeless, Omni form, who is the goal of the humanity (śāstrais for human beings only) the omnipresent absolute, who is the destroyer of wrong-doings and ignorance,​.

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patiṁ viśvasyātmeśvaragï śāśvatagï śivamacyutam,
nārāyaṇaṁ mahājñeyaṁ viśvātmānaṁ parāyaṇam.​ (3)​

The protector of the universe, the Lord of all souls (or Lord over Self), the perpetual, the auspicious, the indestructible, the Goal of all creation, the Supreme object worthy of being known, the Soul of all beings, the Refuge unfailing (is He).​

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nārāyaṇaḥ paro jyotir-ātmā nārāyaṇaḥ paraḥ |

nārāyaṇaḥ paraṃ brahma tattvaṃ nārāyaṇaḥ paraḥ |
(nārāyaṇaḥ paro dhyātā dhyānaṃ nārāyaṇaḥ paraḥ) ||4||

 (There is ‘pāṭhabheda’ in the sequence.)

Nārāyaṇa is the Absolute Light (as described in the Upaniṣads). Nārāyaṇa is the infinite Self. Nārāyaṇa is the Absolute Reality designated as Brahman (in the Upaniṣads). (Nārāyaṇa is the most excellent meditator and meditation.)

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yacca kiñcijjagatsarvaṁ dṛśyate śrūyate'pi vā,
antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ.(5)

Whatever all this universe is, seen or heard of—pervading all this, from inside and outside alike, stands supreme the Eternal Divine Being (Narayana).​

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anantam-avyayaṃ kavigṃ samudre’ntaṃ viśva-śambhuvam |
padmakośa-pratīkāśagṃ hṛdayaṃ cāpyadho-mukham ||6||

He is the Limitless, Imperishable, Omniscient, residing in the ocean of the heart, the Cause of the happiness of the universe, the Supreme End of all striving, (manifesting Himself) in the ether of the heart which is comparable to an inverted bud of the lotus flower.

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adho niṣṭyā vitastyānte nābhyām-upari tiṣṭhtati |
jvālamālā-kulaṃ bhātī viśvasyāyatanaṃ mahat ||7||

Below the Adams apple, at a distance of a finger-span, and above the navel (i.e., the heart which is the seat of the manifestation of Pure Consciousness in the human being), is the great abode of the universe, as if adorned with garlands of flames.

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santatagṃ silābhistu lambatyā-kośasannibham |
tasyānte suṣiragṃ sūkṣmaṃ tasmin-sarvaṃ pratiṣṭhitam ||8||

Surrounded on all sides by nerve-currents (or arteries), suspends the lotus-bud of the heart in an inverted position. It is in a subtle space (a narrow aperture, the suṣumnā-nādi), and therein is to be found the basis of all things.

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tasya madhye mahānagnir viśvāracir-viśvatomukhaḥ |
so’grabhugvi-bhajan-tiṣ- hann-āhāram-ajarḥ kaviḥ ||9||

In the middle of those (narrow space of the heart or susumnā) remains the undecaying, all-knowing, Omni faced, great Fire, which has flames on every side, which enjoys the food presented before it, which remains to assimilate the food consumed​.

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tīryag-ūrdhvam adhaśśāyī raśmayas-tasya santatā |
santāpayati swaṃ deham-āpādatala-mastakaḥ |
tasya madhye vahniśikhā aṇīyordhvā vyavasthitaḥ ||10||

His rays, spreading all-round, sideways as well as above and below, warm up the whole body from head to foot. In the center of That (Flame) abides the Tongue of Fire as the topmost among all subtle things.

Note:—Due to the attachments and entanglement of the jiva in worldly enjoyment and suffering, the Consciousness is enshrouded in potential as well as expressed objectivity; hence, it appears like a tiny streak of flame within the dark clouds of ignorance. But when the jiva rises above worldliness, the Consciousness is realized as the Infinite

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nīlatoyadamadhyasthā vidyullekheva bhāsvarā |
nīvāra-śūkavat-tanvī pītā bhāsvatyaṇūpamā ||11||

Brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds, slender like the awn of paddy grain, yellow (like gold) in color, in subtlety comparable to the minute atom, (this Tongue of Fire) glows splendid.

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tasyāḥ śikhāyā madhye paramātmā vyavasthitaḥ |
sa brahmā, sa śivaḥ, sa hariḥ, sendraḥ, so’kṣaraḥ paramaḥ svarāṭ ||12||

In the middle of that flame, the supreme self dwells. This (self) is Brahma (the creator), Siva (the destroyer), Hari (the protector), Indra (the ruler), the imperishable, the absolute, the autonomous being.

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ṛtagṃ satyaṃ paraṃ brahma puruṣaṃ kṛṣṇapiṅgalam |
ūrdhvaretaṃ virūpākṣaṃ viśvarūpāya vai namo namaḥ ||

Prostrations again and again to that Absolute Brahman, Who is the Truth, the Cosmic Order, the Puruṣa of blue-decked yellow (shining) hue, ever-celibate, multi-eyed (omniscient), all-pervasive.

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nārāyaṇ- ya vidmahe, vāsudevāya dhīmahi, tanno viṣṇuḥ pracodayāt |

We commune ourselves with Nārāyaṇa, and meditate on Vāsudeva, may that Viṣṇu direct/propel us (to the great goal).

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ōṁ śāntiḥ śāntiḥ śāntiḥ.​

Om. May there be Peace, Peace, Peace.