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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Dear Bhaktas, 

For the most sacred occasion of Narasimha Jayanthi, adiyen wishes to 
share 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 shanty 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. 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 set norms confers the upasaka with the 
benefit of practicing the prescriptions of all 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". This term denotes the act of 
performing surrender (Atmanivedanam or SharaNagati) at the Feet of 
Bhagavan Nrusimha. 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 emerging 
from the cave in the malyavan mountain 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. In fact 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".  Swamy Parashara 
Bhattar refers to this avataram as "Sundara Simha:" 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 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 to the foremost among listeners, ParIkshith, who was 
oblivious to the pangs of hunger, thirst, and sleep. 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 Brahman 
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 [kArpOdhaka 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 wax eloquent in their 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). Swami Desikan in the Padhuka 
Sahasram uses the Nrusimha avataram to denote the inseparability of 
the Padhukas (Satari Soori/Swami NammAzhwar) from the Lord's Lotus 
Feet. Swami Desikan declares "In some incarnations, the Lord bears a 
subset of his weapons. In some others he bears all his weapons. 
However, no matter what exclusion criteria (vikalpam) apply to the 
weapons none apply to the Padhukas! As Bhagavan Nrusimha He 
demonstrates that even without weapons he is always accompanied by 
the Padhukas clinging to His Feet!"  The connection of Swami 
NammAzhwar to Bhagavan Nrusimha is exemplified by the fact that 
Acharyas adorning the Peetam of Sri Ahobila Matham (pre-eminent 
Aradhakas of Bhagavan Nrusimha) use the signature Satakopa Sri. The 
founding Acharya of Sri Ahobila Matham bears the name Adivan 
Satakopan. 
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).   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).
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 and the next day was 
banished to the forest. On the other hand behold the greatness of 
Bhagavan Nrusimha! He was 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" 
Adiyen concludes this article with salutations to Bhagavan Nrusimha 
from the PrADhurBhAva Nrusimha Gadyam (Swami Desikan refers to this 
tribute in the Dashavatara Stotram 
verse "yathprADhurBhavanAdhavandhya jatarA yAdhrichikAdhvEdhasAm") 

MahApraBhavasri narayaNa nArasimha:
narayaNa vIra Simha:
naryaNa krUrasimha:
naryaNa dhivyasimha:
naryaNa vyAGhra simha:
naryaNa pucChasimha: 
naryaNa pUrNa simha:
naryaNa roUdhrasimha:
BhIshaNa Bhadra simha:
vihvala nEthra simha:
brumhitha BhUtha simha:
nirmala chitthasimha:
nirjitha kAlasimha:
kalpitha kalpasimha:
kAmadhakAmasimha:
BhuvanaIkapUrNa simha:
KAlAgni rudhrasimha:
anantharUpa rAjasimha:
jayasimharUpasimha:
narasimharUpasimha:
raNasimharUpasimha:
mahAsimharUpasimha:
aBhayankararUpasimha:
hiraNyakashipuhArisimha:
prahlAdhavaradasimha:
BhakthaBhIshtadhAyi simha:
LakshmInrusimha rUpasimha:
athyAdhBhutha rUpasimha:
shrInrusimhOdhEva:

svAthi samBhavAn tiruvadigaLE SharaNam,

Namo Narayana, 

SriMuralidhara Dasan







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