साद्रानन्दावबोधात्मकमनुपमितं कालदेशावधिभ्यां निर्मुक्तं नित्यमुक्तं निगमशतसहस्रेण निर्भास्यमानम्। अस्पष्टं दृष्टमात्रे पुनरुरुपुरुषार्थात्मकं ब्रह्म तत्त्वं तत्तावद्भाति साक्षाद् गुरुपवनपुरे हन्त भाग्यं जनानाम्॥

Meaning

That Brahman — whose very nature is dense bliss and pure consciousness, beyond compare, free from the limits of time and space, eternally liberated, illumined by hundreds of thousands of Vedic utterances, indistinct yet the embodiment of the four purusharthas the moment it is glimpsed — that selfsame Tattva shines visibly in Guruvayur. Alas, what fortune is this of the people! Bhattathiri opens the Narayaniyam by declaring that the nirguna Para-Brahman of the Upanishads has, out of grace, assumed saguna form as Guruvayurappan. Composed in 1586 CE as a cure for the poet's paralysis through Krishna-bhakti, this mangala-shloka fuses Advaitic jnana with Vaishnava prema, asserting that darshan at Guruvayur grants what shastras struggle to describe.