Sri:
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:
svasthinO bruhaspathir dhaDhAtu" May He, who is the Lord of unbounded
knowledge, bless us with prosperity. He who is the sustainer of all; May He,
who is the source of all Vedas, bless us with prosperity. May He, who confers
the wealth of horses and cows bless us with
prosperity. May He, who rules over all elements guarantee our welfare.
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 Om nama ithi. Lord Krishna
never bore arms during the MahaBharata war. Nor did he adorn himself with
weapons while appearing before BhIshma. Therefore, this description does not
fit Lord Krishna in the present instance. However, Bhagavan Nrusimha's finger
nails have the power from all of His 5 weapons. Therefore, the concluding
salutation of the vishNu sahasranamam is most appropriate for Him. These facts
conclusively demonstrate that it is Bhagavan Nrusimha that is glorified from
start to finish in the VishNu sahasranama stotram.
The puraNas extensively glorify 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.
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. Verses 7-10 describe the elevated protection afforded by 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).
The Azhwars too shower great tributes in their outpourings on 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)
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"
Finally, 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"
svAthi samBhavAn tiruvadigaLE SharaNam,
Namo Narayana,
SriMuralidhara Dasan
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