A Beautiful Essay from Dr.M.Rangaswamy of
Boston
***********************************************************
SrimatE Gopaladesika MahadesikAya
Namaha, Dear Bhaktas,
For the most sacred occasion of Narasimha Jayanthi, adiyen
wishes to share the excerpts from the anubhavam of the pre-eminent Nrusimha
Upasakar, Mahavidwan Paramapadavasi Sri Mukkur Lakshminarasimhachariar Swamin
(For further elaboration, adiyen has included additional notes, with due
attribution). "There is no incarnation of Lord Narayana that is greater
than the Nrusimha avataram nor is there a deity that is equal to or greater than
Bhagavan Nrusimha. The Vedam is replete with His glory. A sampling of Vedic
hymns reflecting this fact can be found in the following
places: 1.
The Purusha Sooktham of
the sama vEdam glorifies Bhagavan Nrusimha in the opening anuvakam through the
Rk "sa BhUmim sarvathO vruthvA" referring to His omniscient
nature. 2.
The shanti mantram
of the MundakOpanishad glorifies Bhagavan Nrusimha "Bhadram KarNe BishruNuyAma
dhevA: Bhadram PashyEmAkshaBhiryajatrA:
SthiraiRangaIsthushTuvAmsastanUBhirvyashema Devahitam YadAyu: (Meaning: Oh Lord!
May we be blessed to hear auspicious sounds with our ears. May our eyes behold
all things auspicious with our eyes. Praising the Lord with sturdy limbs and
bodies may we live the full-life span as ordained by the
Lord. 3.
Further testimony to vedic glorification of Bhagavan
Nrusimha is found in the mantram "svasthina indhrO vruddhasravA : svasthina
pooshA vishva vEdhA: , svastinasthArkshyO arishtanEmi: 4.
The taittriya Upanishad
glorifies Bhagavan Nrusimha as "BhIshAsmAth vAtha: pavathE BhIshOdhEthi sUrya:
BhIshAsmAth agnischEndhrascha mruthyur DhAvathi panchama ithi" Out of fear of
the awe-inspiring one (Bhagavan Nrusimha) the wind-God (vAyu) performs his
assigned function; Out of fear of Him, the Sun carries out his prescribed
duties; Out of fear of Him, agni (Lord of fire), Indra (king of the Devas) and
Yama (God of death) perform their respective duties.
5.
The Mahanarayana
Upanishad glorifies Bhagavan Nrusimha through the mantram "ya AtmadhA baladhA
yasya vishva upAsathE prashiSham yasya dhEvA: yasya cChayA amrutam yO
mrutyumrutyu: kasmai dhEvAya haviShA viDhEma" He who bestows refuge to those who
seek His protection, He who gives strength to experience Himself, He whose
divine command is implicitly obeyed by all beings, He to whom gods like Indra
are all subservient, He whom immortality follows like a shadow and He who is
death to death itself, to that Lord all creatures may we offer the oblation in
form of our atman. This mantram is most important in context of performing
SharaNagati to the Lotus feet of Bhagavan Nrusimha and contains several layers
of inner meanings. Bhagavan Nrusimha is further glorified by the vedam as the
three eyed one in the mantram "trayambakam yajAmahE suganDhim pushti varDhanam
urvArugamiva banDhanAth mruthyOrmukshIyamAmruthAth" (We worship the Supreme Lord
[Bhagavan Nrusimha] of the most auspicious name, who is the bestower of might.
May thou free me from death as cucumber from the stalk, and grant me
immortality.) . The thApanIya Upanishad of the atharvana vedam pays its tribute
to Bhagavan Nrusimha as the three eyed one, with the left eye denoting the moon,
the right eye denoting the sun and the eye in his forehead denoting Agni (fire).
Swami Desikan highlights this fact through the kamasikAshtakam salutation
"thapanEndhvagni nayana: thApAnapachinOthuna: thApanIya rahasyANAm sAra:
kAmAsikA hari:" Dhivya prabandham pays its tribute to Bhagavan Nrusimha as the
three-eyed one through the salutation "mukkaNNapirAn". The thApanIya
Upanishad further glorfies Bhagavan Nrusimha as "nithyam Dhanu: kapardhina:" (he
whose arms are ever adorned by a bow known as pinakam.Therefore, he begets the
name pinAki ). This fact is again confirmed by the vedam Rk "bAhuBhyAm thava
DhanvanE". Furthermore, the Mahanarayana Upanishad and the thApanIya
Upanishad contain Gayathri mantrams for Bhagavan Nrusimha.
Next, the greatness of Bhagavan Nrusimha is highlighted
from the mantra ShAstram. The loftiness of the NrusimhAnustup mantram
arises from the fact that it is of Vedic origin. It is possible to counteract
the effect of one veda mantram by the recitation of another. However, the effect
of the NrusimhAnushtup mantram cannot be counteracted by uttering any other
mantram. Therefore, among mantrams, the NrusimhAnushtup mantram reigns supreme
and is thus rightly acclaimed as mantraraja. The NrusimhAnushtup mantram
composed of 11 padams contains 32 syllables (aksharams) representing the
condensed essence of the Brahma Vidyas, which are Upanishadic prescriptions
(Upasanas) for attaining Lord Narayana. Initiation into this mantram by a
qualified Acharya, and proper prayOgam of the mantram according to its
prescriptions confers the upasaka with the benefit of practicing the
prescriptions of the 32 Brahma vidyas. Therefore, it is the favored mantram of
mumukshus (those desirous of securing Moksham). As a result, Bhagavan
Nrusimha is known as the mumukshu upAsya daivam. Therefore, the salutation nama:
is most befitting for Bhagavan Nrusimha. Swami Desikan describes the
significance of the term nama: in the Srimad Rahasyatrayasaram through the
salutation "tAram pUrvam". In the tantric form of worship, practiced in KeraLa,
Nrusimha Tantrikam reigns supreme. The ithihasas are replete with glorification of Bhagavan
Nrusimha. The Ramayana mentions Nrusimha explicitly in four places. (1) When
Ravana approaches MarIcha for help in abducting Seetha Piratti, MarIcha says
"asamBhavam" (impossible) because Sita Piratti is seated on the lap of Nrusimha
(2) Valmiki glorifies Rama entering the cave as "simhO giri guhAshaya:" (3)
While offering words of comfort to Sita Piratti, Hanuman conveys the message "Do
not worry. Narasimha will be here shortly to rescue you." (4) In the ViBhishaNa
sharaNagati, Sugriva enquires of Lord Rama "what if the surrender of ViBhishaNa
is a deceitful ploy on the part of the Rakshasas to gain our confidence and kill
us while we are caught off guard?. Lord Rama answers this question as
"angulyagrENa thAm hanyAm" (Do not worry. If indeed what you say is true, I do
not even need my weapons to destroy the asuras. I shall rip them apart with my
finger nails. " Swami Desikan discusses this fact quite extensively in the
aBhayapradhAna sAram, while treating the ViBhIshaNa
sharaNagati. Bhagavan Nrusimha is extensively glorified in the Vishnu
sahasranamam of the MahaBharata. It is a commonly held belief that Bhishma was
rendering a eulogy for Lord Krishna in this exquisite stotram. However, closer
examination will reveal that the Vishnu sahasranamam is a glorification of
Bhagavan Nrusimha from start to finish. The first incarnation mentioned in this
stotram is Bhagavan Nrusimha through the salutation "nArasimhavapusrImAn kEshava
purushottama:" The mane of the lion was beautiful to behold because the man-lion
was gentle to His Bhakta, Prahlada, while striking terror in the heart of
HiraNyan. Swami Parashara Bhattar in his Vishnu sahasranama Bhashyam elaborates
on this namam as "sundara simha:". Swami Desikan describes the compassionate
glances of Bhagavan Nrusimha for Prahlada as a nectarine offering of milk in the
kamasikAshtakam salutation "sarOja sadhrushA drushA vyathiBhishajyathE
vyajyathE". The first stotram of the sahasranamam can be divided into four
groups each containing 8 aksharams. The first group of 8 syllables represent the
ashtakshara mantram. The next group of salutations containing 8 aksharams when
added to the previous 8 produces 16, which is the number of mantrams in the
Purusha Sooktam. The next set of 8 syllables added to this gives 24, the number
of aksharams in the sacred Gayathri mantram, which is a pre-requisite for
reciting all other veda mantrams. Finally, the 8 aksharams from the last group
of salutations when added to 24 produces 32, which is the number of aksharams in
theNrusimhAnushtup mantram! The vishNu sahasranamam concludes with the
salutation sarva praharaNAyuDha The puraNas wax eloquent on the avataram of Bhagavan
Nrusimha (i.e., Bhagavata PuraNam and VishNu PurANam). For example the
vishNu purANam contains an exquisite gadyam authored by mArkandEya known as the
lingAspOtitha Nrusimha Gadyam (linga=difficulties, AspOtitha=shatter). The
Bhagavata purANam glorifies Bhagavan Nrusimha in the seventh skandam. It may be
remembered here that this story was narrated by the greatest Brahmavith (knower
of Brahman), Shuka Brahmam, who exemplified the Vedam salutation "sarvam
Khalvidham Brahma" or its Tamil equivalent "nikkindredallam nedumal avananukku
nAm nilayadiyOm". The listener of this narration too had unparalleled
greatness. Parikshith was born due to the munificent grace of Lord Krishna in
keeping with the salutation "jAyamanamhi purusha: yam pashyEth madhusUdhana:".
ParIkshith was oblivious to the pangs of hunger, thirst, and sleep while
hearing Shuka Brahmam's exposition on the Bhagavatam. The greatness of
Parikshith is that he would not be a mute listener. In order to gain a good
understanding of the narration, he would ask probing questions to Shuka Brahmam.
This form of listening is known as prashNa mathi. In the seventh skandam,
ParIkshith enquires of Shuka Brahmam "sama: priya: suhruth Brahman BhUthAnAm
Bhagavan svayam indhrasyArThE katham dhaIthyAn avaDhIth viShamOyathA" (Oh
kind-hearted Brahman, you say that the Lord is impartial. He is equally fond of
all beings. However in closer examination of your narrative, it seems as though
the Lord repeatedly incarnates to favour Indhra and destroy his enemies, the
asuras. Does this not mean that the Lord dislikes the asuras?) Shuka Brahman
was extremely pleased at this question raised by ParIkshith and his reply
in the verse "apapruShtan thvayA rajan lOkAnAm hitha kAmyayA yathra Bhagavata
mAhAthmyam Bhagavad Bhakthi varDhanam" indicates this ("Oh king your
question is going to result in the well being of the entire universe. It seems
as though your love for Bhagavatas exceeds even that of Bhagavan). To
precisely demonstrate the Lord's impartiality towards all and specifically
demonstrate the Lord's love for Prahlada, who was born in the asura clan, Shuka
Brahmam narrated the Vaibhavam of Bhagavan Nrusimha. Therefore if ParIkshith's
questions were in the manner of "Evam vEdha", Shuka Brahmam's replies were in
the manner of "brahmavAdhinO vadhanthi".
It is instructive to understand the reason for Bhagavan
Nrusimha's AvirBhavam from the pillar. Was this intended to rescue Prahlada from
HiraNyan? Sri Mukkur Swami avers most definitely not? To drive home his point
Sri Mukku Swam observes that "Was Prahlada not protected when he was poisoned or
bitten by snakes or thrown into the flames or trampled upon by elephants? Then
why did Bhagavan Nrusimha incarnate as He did and when He did? Sri Mukkur Swamin
answers this by stating that the incarnation of Bhagavan Nrusimha was solely to
uphold the words of his Bhagavata-Prahlada (tasmAth sthAmbena dhrushyathE-Indeed
He is seen in the pillar) and subsequently the conditions of Brahma's boon to
HiraNyan and rishi Narada-who dissuaded Indra from killing Kayadhu, the wife of
HiraNyan, when HiraNyan was engaged in penance. Testimony in support of
this fact can be found in the Bhagavatam salutation "satyam viDhAthum
nijabhruthya BhAshitham vyApthim cha BhUthEShvakhilEshu chAthmana:
Adhrushyatha athyAdhBhutha rUpamudhvahan sthambhE sabhAyAm na mrugam na
mAnusham", the tribute from Periya Azhwar "andhiyampOdhil arivuruvAgi ariya
azhithavanE", and Andal's tiruppavai tribute "yAm vandha kAryam arAyandhu
aruLElO rembAvai" The essence of the puranic tributes is consummately
captured in the Nrusimha Karavalambam Stotram composed by H.H. the
44th Azhagiyasingar (Mukkur Azhagiyasingar) of Ahobila Matham-which
is verily the condensed essence of the Nrusimha Vaibhavam. Each verse of this
magnificent stothram ends with "lakshminrusimha mamadEhi karAvalambam". For
example the verse "sandhIpithAgni vinipAthitha dhAithyadimba samrakshaNAya
vinivarthitha vahni shakthE. BhakthAyadhAru parikalpitha padhmathalpa
lakshmInrusimha mamadehi karavalambam" (When the child Prahlada was thrown into
the scorching flames, the grace of Bhagavan Nrusimha transformed the fire into a
bed of lotus petals). The verse "prahlAdhanAsha parichOdhita sarpajAtha
chUdamaNipravaradhantha vinAsha hEthO smruthyA thavaIvanavivEdha thanum
suBhaktha: lakshmInrusimha mamadEhi karAvalambam" illustrates the fact that when
poisonous serpents were let loose to sting Prahlada, the grace of Lord Narayana
caused Prahlada to appear like Garuda, which scared the daylights out of the
serpents. It is particularly instructive to recall Swami Desikan's tribute in
the Garuda dandakam in this context "nagEndhra pIdAshruNI
BhavabhAsvannaKhashrENayE". Another verse in the Karavalamba StOtram of
importance on a puraNic note is "sUthadhidhattha vishapAnasamAnakAla
nAmAmruthEna paripAlitha dhaIthyaputhra prahlAdhadEha parirakshaNa jAgarUka
lakshmInrusimha mamadEhi karAvalambam" (When HiraNyan ordered his wife to feed
Prahlada with poison [kArkOtaka sarpa visham], Prahlada gladly partook of this
offering. This is saluted in the Bhagavata puraNam as "anukUlE jagannAtham
visham pathyam BhavEn mama" [Oh Mother! Do not cry or feel sad. You carry out
the orders of my father. The Lord of the Universe, who is helpful to me, will
transform this offering into nutritious food.]. Finally, the verse
"shaIlAgraBhAga pathamAna hiraNyadimba samrakshaNAya mrudhuBhUtha DharADhinAtha
dhAithyEndhra puthra hrudhayAsana mangalAnga lakshmInrusimha
mamadEhikarAvalambam" (The VishNu puraNam summarizes this as : HiraNyan ordered
that Prahlada be thrown down from a cliff. As the child fell, he did not for a
moment think of the impending death as a result of his fall. Instead, he
clutched hard at his heart out of concern that Lord Narayana, who is seated
therein, would come to harm due to the fall. Bhumidevi, greatly moved by this
sight reasons to herself "This child is least concerned about his
impending doom. Instead his focus is the well being of my husband [Lord
Narayana], who is seated in his heart. Should I not therefore, make his landing
gentle?" Accordingly, Bhumidevi transformed herself into an extremely soft patch
to facilitate a smooth landing for Prahlada.). The puraNic anuBhavam is
eloquently saluted in simple Sanskrit by H.H. the 44th
Azhagiyasingar. Again, H.H. Srimad Mukkur Azhagiyasingar succinctly provides the
reason for the Lord's incarnation as Narasimha in the verse "Bhaktasya
dhAnavashishOrvachanancha sathyam karthum thAtha munigaNasya samakshamEva
sthamBhavathIrNa dhithiputhra vinAshakArin lakshmInrusimha mamadhEhi
karAvalambam". The Agamas too are replete with glorification of Bhagavan
Nrusimha. The Ahribudhnya samhitha, an important text of the PancharAthra Agama
discusses all aspects of iconography, consecration and sacrifices for Bhagavan
Nrusimha and outlines the procedure for His worship. The Mantrarajapada stOtram
appearing in the Ahirbudhnya Samhita is an elaboration of the individual padams
of the NrusimhAnushtup mantram. The opening verse of this stotram contains the
blessed NrusimhAnushtup mantram. Verses 2-5 describe the svarUpam of Bhagavan
Nrusimha. In verse 6 Ahirbudhnyan is blessed with the darshana SouBhAgyam of
Bhagavan Nrusimha. This verse extols the rUpam of Bhagavan Nrusimha. Verses 7-10
describe the elevated protection afforded by Bhagavan Nrusimha.
These verses describe the guNam of Bhagavan Nrusimha. The formal
SharaNagati of Ahirbudhnyan is discussed in verses 11 and 12, while verse 13
summaizes the benefits of reciting this magnificent stotram (Phalashruthi). An
elaboration of the individual verses of this stotram can be found in adiyen's
postings on the Malolan net between September and November 1998. Swami
Desikan repeatedly refers to verses 11 and 12 of this stotram in Srimad Rahasya
trayasAram and glorifies Ahirbudhnyan as sarvajnyan (all knowing
one). Dhivya Prabandham waxes eloquent in its praise of
Bhagavan Nrusimha: 1.
For example PeriyAzhwar
maps the entire mantrarajapada Stotram into Tamil in his glorification of
Bhagavan Nrusimha 2.
Tirumangai Azhwar sings
his glory in the singavElkundram
verses 3.
Swami NammAzhwar, who is
an avowed lover of Lord Krishna, desires to see none other than Bhagavan
Nrusimha even in Srivaikuntam (en singapirAn
perumai) 4.
Andal declares her
fondness for Bhagavan Nrusimha in the Tiruppavai salutation "yAm vandha kAryam
arAyarndhu aruLElOrempAvAy" 5.
Periya Azhwar again
glorifies Bhagavan Nrusimha in the Tirupallandu salutation "andhiyumpOdhil
arivuruvAgi ariyai azhithavanE" In seeking the hand of Lord Krishna, Rukmini conveys her
appeal in the form of 7 verses in the Srimad Bhagavatam. Significantly not once
in these verses does She mention Lord Krishna by name. Instead Rukmini employs
the salutation "kAlE Nrusimha". This is because She is apprehensive of Lord
Krishna's propensity for uttering innovative lies. Sri Andal attests to this
fact in the Brindavana Pasuram through the salutation 'mAlAy pirandhanambiyE
mAlE.sheyummanALanE eLApoygaL uraippanE ingaipOhakandIrE." Again while
describing the Laaja Homam of Her wedding ceremony, Sri Andal refers to Bhagavan
Nrusimha in the vAraNam Ayiram verse as "Arimukhan Achyuthan" (The lion faced
one who does not slip from His position, namely, rushing to the rescue of those
who have sought refuge in Him). Andal again refers to Bhagavan Nrusimha in
the tiruppAvai salutation "yAm vandha kAryam". From these references it is clear
that the Lord sought after by Sri Devi (Rukmini Thayar) and by BhU Devi (Since
Andal is an Amsham of BhUmi piratti) is Bhagavan Nrusimha. Furthermore, Prapanna
Jana Kootasthar, Swami NammAzhwar desires to behold none other than SingapirAn
in Srivaikuntam. These facts are sufficient to establish that Lord Nrusimha is
the supreme Lord. Swami Desikan seeks the bountiful blessings of Bhagavan
Nrusimha through the kamasikAshtakam verse "thvayi rakshathi rakshakaI:
kimanyaI: thvayichArakshathirakshakaI: kimanyaI: ithinischithaDhI:
shrayAminithyAm nruharE vEgavathI thatAshrayamthvAm" (When You have decided to
protect someone, where is the need for other protectors? If you have decided not
to protect someone, of what use are other protectors? Resolving thus, I
surrender unto You Oh Bhagavan Nrusimha, who has taken residence on the banks of
the Vegavathi river). Again Swami Desikan and Andal declare their preference for
Andal by instructing us to utter the name of Hari (which denotes Simham) 7 times
while waking up in the morning. Prakritham Srimad Azhagiyasingar noted in his upanyasam
"Lord Ranganatha is revered as periya perumal due to his worship by Lord Rama.
However, Bhagavan Nrusimha, who was worshipped by Lord Rama as well as by Lord
Srinivasa is celebrated as Periya Periya Perumal." H.H. Srimad InjimEdu
Azhagiyasingar would unfailingly mention in his upanyasams that "Ranganatha is
no doubt great! However he suffers from one fault. Lord Rama worshipped Him
(saha pathnyA vishalAksha ranganathamupAsathu) and the next day was banished to
the forest. On the other hand behold the greatness of Bhagavan Nrusimha! Upon
worshipping Him Rama was re-united with Sita Piratti and regained his kingdom.
Bhagavan Nrusimha was also worshipped by the nomad Srinivasa, who roamed the
forest. As a result, He became nithya Sri and stands on top of the Venkatachalam
Hill" This eulogy needs to be understood in the context of nahi-nindha nyAyam.
More precisely, to illustrate the greatness of a person, he is compared to
someone of similar caliber and then it is demonstrated that the former tops the
latter. However, this is in no way belittling or derogatory to the latter.
The worship of Bhagavan Nrusimha by Lord Srinivasa is eloquently documented in
the Venkatachala mahAthmyam. Specifically, at the time of his wedding to
Padmavathi Thayar Srinivasa was seated in the altar ready to perform the wedding
rites. Agni personally undertook the preparation of food for the occasion. When
the food was ready for offering as naivedyam, Brahma had a question "Who
should the food be offered to when Bhagavan Himself was present?" Lord Srinivasa
answered this as "ahObila nrusimhAya pUjAm kruthvA yathA
viDhi" We note that Bhadram is the name of Bhagavan Nrusimha,
while Bhadra is the name for Thayar. The Bhadram (protection) afforded jointly
by Bhagavan Nrusimha and Thayar is that of unfailing coming to the rescue of
those who surrender to His Lotus Feet (sharaNagata rakshakathvam).
Consequently, Prapannas are assured of the benefit of Moksham at the end
of their earthly existence. This is referred to in the Mantrarajapada
stOtram salutation "shriyAcha BhadhrayAjuShta: yastham Bhadram
namAmyaham" Adiyen wishes to conclude this narrative with the Nrusimha
Gadyam salutation: JnAnaIshwarya Shakti Bala TejOguNAtmaka! TvamEva Mantram Tvam
RakshA, TvamoUshadamanuttamam I svAthi samBhavAn tiruvadigaLE
SharaNam, Namo Narayana,
SriMuralidhara
Dasan
Your email settings: Individual Email|Traditional
Change settings via the Web (Yahoo! ID required) Change settings via email: Switch delivery to Daily Digest | Switch to Fully Featured Visit Your Group | Yahoo! Groups Terms of Use | Unsubscribe __,_._,___ |
Home Page
http://www.ibiblio.org/sripedia |
srirangasri-subscribe@yahoogroups.com To subscribe to the list |