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SriRangaSri List Archive: Message 00074 May 2003

 
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Sri:

SrimatE Gopaladesika MahadesikAya Namaha,

Dear Bhaktas, 

For the most sacred occasion of Nrusimha Jayanthi, Adiyen wishes to 
share the Nrusimha RuNa Vimochana Stotram verses on this forum.The 
RuNa Vimochana Stotram is 
contained in the Nrusimha PuraNam. Every individual incurs three 
kinds of debt at birth. These 
are Deva RuNam (debt to the Devas), Rishi RuNam (debt to Rishis) and 
Pitru RuNam (debt to one's ancestors). These are repaid by offering 
Havis in Yajnas, performing Veda Adhyayanam under great masters 
(sages), and performing TarpaNams and Shraddam, respectively. 
However, these debts are 
so great that they cannot be repaid in one's lifetime. The RuNam 
referred to in this Stotram denotes 
the bondage arising from one's Karma on account of Samsaric 
association. The simplest manner to absolve an individual of these 
debts is through the path of unconditional, total surrender 
(SharaNagati) to the Lotus Feet of Lord Narayana. In this context, 
the RuNa Vimochana Stotram extols the the munificent 
grace of Bhagavan Nrusimha, as a result of which an individual is 
absolved of these debts. The first eight verses glorify various 
attributes of Bhagavan Nrusimha, each verse ending with the line "Sri 
Nrusimham Mahaveeram Namaami RuNa MuktayE". Verse 9 contains the 
Phala Shruti for this Stotram. The salutations Nrusimham and 
Mahaveeram have their origins in the most sacred NrusimhaNushtup 
Mantram. These salutations are beautifully extolled by Ahirbudhnyan 
in the Mantrarajapada Stotram. 
It is most helpful to dwell upon the sacredness of the 
NrusimhAnushtup mantram through the anubhavam of Paramapadavasi Sri 
Mukkur Lakshminarasimhachariar Swami "Extolling Bhagavan Nrusimha is 
ubiquitous to Vedam, Smrutis, Ithihasas, purANas, agama, and tantram. 
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 contains 32 syllables (aksharams) 
representing the condensed essence of the Brahma Vidyas which are 
Upanishadic prescriptions (Upasanas) for attaining Lord Narayana. 
Therefore, it is the preferred mantram of mumukshus (those desirous 
of securing Moksham). The itihasas are replete with glorification of 
Bhagavan Nrusimha. The puraNas wax eloquent on the avataram of 
Bhagavan Nrusimha (i.e., Bhagavata PuraNam and VishNu PurANam). The 
Agamas too are replete with glorification of Bhagavan Nrusimha. Even 
in the tantric form of worship, Nrusimha Tantram reigns supreme. It 
is the commonly held view that Bhishma was glorifying Lord Krishna in 
the Vishnu Sahasranamam. However, on closer examination, it becomes 
clear that it is Bhagavan Nrusimha, who is being extolled from start 
to finish in the Vishnu sahasranamam. 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!"

Vedam glorifies the Padams Nrusimha and Veeram in the following 
salutations. 
"YatO Veera: KarmaNya: SudakshO Yuktagraavaa JaayatE Devakaama:"
"Shrungaprotaan Padaa Sprushtvaa Hatvaa Taamagrasat Swayam 
Natvaa Cha BahuDhaa Drushtvaa Nrusimha: SwayamudhbhaBhoU"
"PrathadhvishNusthavathE vIryAya mrugO na BhIma kucharOgirishtA:"
"Bhadram karNEBhishruNuyAmadhEvA: Bhadaram pashyE mArkshaBhiryajthrA: 
sthiraIrangaIsthuStuvAsasthanUbhi: vyashEma dhEvahithamyadhAyu:"
"Ya AtmadA BaladA Yasya Vishva UpAsatE PrashiSham Yasya DevA: 
Yasya cChayA Amrutam YO Mrutyumrutyu: Kasmai DevAya HaviShA ViDhEma"
Let us now delve into the ruNavimOchana stotram verses one-by-one.

1. Oh Lord, who incarnated from the pillar in (HiraNyan's) Sabha in 
order to successfully accomplish the task of the Devas! Oh supremely 
valorous Bhagavan Nrusimha, salutations to you! Please absolve me of 
my debts. 

Related observations: HiraNyan received a boon from Brahma which 
rendered the task of killing him extremely difficult. As a result of 
the power from this boon, HiraNyan persecuted all noble persons 
engaged in worship of the Lord. Devas such as Indra and Rudra were 
powerless to stop HiraNyan's tyranny. HiraNyan's atrocities reached 
their zenith, when he directed his ill-gotten power to harm his own 
son, Prahlada, who was a great Bhagavata of Lord Narayana. At this 
juncture, the Lord incarnated as Narasimha from the pillar in 
HiraNyan's Sabha to rush to the succour of his Bhakta. In the 
Dashavatara Stotram, Swami Desikan eulogizes the pillar in HiraNyan's 
Sabha as the grandmother of Brahma since it housed Lord 
Narayana. This verse pays tribute to Bhagavan Nrusimha, of these 
attributes, who accomplished the task which was beyond all the Devas 
while adhering to every condition of Brahma's boon. 

2. Oh Lord seen embracing Mahalakshmi! You grant boons to your 
devotees. Oh supremely valorous Bhagavan Nrusimha, salutations to 
you! Please absolve me of my debts. 

Related observations: This verse contains the condensed essence of 
our 
sampradayam. First, it extols the eternal relationship between Lord 
Narayana and his consort Sri. Next, it points to Thayar who is 
forever resident in the Lord's Vakshasthalam. As a result of 
this Vishaya VailakshaNyam- the eternal oneness of the Lord and Sri 
and His embrace of Piratti, 
Bhagavan Nrusimha begets the name Malola. The Pancharatra Agama 
salutes this eternal oneness as 
"Ekamat Sahachari". Swami Desikan echoes the message of the Agama in 
his Sri Stuti salutation 
"Priya SahacharImaikamatyOpapannaam. 
Granting boons to devotees takes on special significance in this 
context. The reference to the eternal relationship between the Lord 
and Sri preceding the boon-granting munificent of the Lord extols the 
exalted nature of SharaNagati to the Lord's lotus feet. The 
Purushakaratvam of 
Sri is succinctly stated and Her indispensible role in the process of 
granting SharaNagati is 
wonderfully glorified. Thayar argues on behalf of the supplicant and 
urges the Lord to ignore the supplicant's sins and bestow his grace. 
During a telephone Upanyasam, H.H. Srimad Andavan Swami of 
Srimad Poundarikapuram Ashramam brilliantly expounded on this act of 
extreme compassion of Thayar using PramaaNams from the RamayaNa. The 
act of granting refuge to a supplicant is a Yajna performed by the 
Lord. The term Patni is used exclusively in the context of Yajna. In 
the Yajna of gracing a supplicant, Thayar offers her support as 
VishNu Patni. This aspect is glorified in the NeeLa Sooktam 
salutation 
Prithivyaa AsyE Shaana JagatO VishNu Patni. The Lord makes no 
distinctions on the basis of caste, wealth, knowledge or other 
accomplishments in granting SharaNagati. Testimony in support of this 
fact is available in the Mantrarajapada Stotram 
salutation "SarvOpiyam SamAshritya Sakalam 
BhadramashNutE", the Sri Ranganatha Gadyam salutation "Analochita 
ViseshAshesha Loka 
SharaNya" and Swami Desikan's Mahavira Vaibhavam salutation "Sakrut 
Prapanna Jana SamrakshaNa 
Dikshita". As a result of these salutations and the Lord's assurances 
in the salutations "Sambhavami 
YugE YugE", "Yogakshemam Vahaamyaham", and the three Charma Shlokams, 
the Lord is known as 
Achyuta (one who never slips in protecting Prapannas). Of all the 
Avatarams of the Lord, 
Bhagavan Nrusimha is the only one who is seen constantly wearing his 
Padhukas. This provides further 
testimony in support of the terms Achyuta- an indication of the 
Lord's readiness to rush to the 
help of his devotees. 

3. Oh Lord who bears the Amtramaala! The weapons Shanka (conch) and 
Chakra (Sudarshana) adorn your shoulders! Oh supremely valorous 
Bhagavan Nrusimha, salutations to you! Please absolve me of 
my debts. 

Related Observations: This verse extols the back-to-back forms of 
Sudarshana and Nrusimha. The foremost characteristic of the 
Sudarshana Chakram is to destroy one's sins and point a supplicant in 
the direction of the Lord. Sudarshana is the mighty Jwala which forms 
the center of the Kala Anala 
(fire at the end of time). Lord Nrusimha too denotes this mighty 
Jwala as is evident from the Nrusimha 
Gadyam salutation "Kalagni Rudra Simha:". 

4. Oh Bhagavan Nrusimha! Contemplation of you destroys one's sins and 
frees one from the poisonous reptiles (sons of Kadru). Oh supremely 
valorous Bhagavan Nrusimha, salutations to you! Please absolve me of 
my debts. 

Related observations: In the Mantrarajapada Stotram Bhagavan Nrusimha 
is extolled as "Yennama SmaraNaadbheetaa: BhUta VetaLa Rakshasaa:" 
Please see the archives for a detailed discussion of this 
Mantrarajapada Stotram salutation. This verse echoes the message of 
the Mantrarajapada Stotram salutation. Association with samsara on 
account of the inextricable bondage by the rope of 
Karma is akin to the virulent poison from reptiles. Bhagavan Nrusimha 
alone is capable of freeing 
an individual from this bondage. "Contemplation on Bhagavan Nrusimha" 
in this context reveals the subtle connection to the Ashtakshara 
Mantram message of Hitam, i.e., SharaNagati to His Lotus feet paves 
the way for one's salvation. 

5. Oh Bhagavan Nrusimha! Your resounding roar echoing in all 
directions destroys all fears. 
Oh supremely valorous Bhagavan Nrusimha, salutations to you! Please 
absolve me of my debts. 

Related observations: The roar of Bhagavan Nrusimha is the Simha 
Naada. This Naadam forebodes all auspiciousness since it is the 
condensed essence of the Rks from the Rg, Yajus and Saama Vedam. Veda 
Naadam denotes Anishta Nivrutti and Ishta Prapti. The Mahima of 
Bhagavan Nrusimha's roar arises from its association with PraNavam. 
PraNavam is an emphatic declaration of the supremacy of Lord 
Narayana. It is also indicative of the Shuddha Satva aspect of the 
Lord. Testimony in support of this fact can be seen from the Narayana 
Upanishad salutations "NishkaLO NiranjanO NirvikalpO NirAkyatha: 
ShuddhO Deva EkO Narayana: I Na DvitIyOsti Kaschit II" 
and "PratyagAnandam Brahma Purusham PraNava Swaroopam" The PraNavam 
sound echoing in all directions proclaims the Sarva Rakshakatvam of 
Bhagavan Nrusimha. Swami Desikan celebrates this aspect in the 
KamasikAshtakam salutation "Tvayi Rakshati Rakshakai: Kimanyai: Tvayi 
ChArakshati Rakshakai: Kimanyai:" 

6. Oh Lord of Sri! You graced Prahlada abd destroyed the Asura King 
(HiraNyan). Oh supremely valorous Bhagavan Nrusimha, salutations to 
you!Please absolve me of my debts. 

Related observations: This verse extols the Pida Pariharam (for 
Bhaktas) and Pida Pradanam (for 
Dushtas) aspects of Bhagavan Nrusimha. The mention of Prahlada 
Varadan and DaityEshvara 
VidaaraNam in the same line suggests this. Again the Pida Pariharam 
and Pida Pradanam aspects 
are also attributes of the Lord's Sudarshana Chakram. This offers 
further testimony in support of the 
worship of the back-to-back forms of Sudarshana and Narasimha. It is 
also interesting to note that 
the the constellation of ChakratAzhwar is Chitta and that of Bhagavan 
Nrusimha is Swati. Therefore, 
even in this respect, the Sudarshana Chakram and Bhagavan Nrusimha 
appear consecutively (back-to-back). 
Swami Desikan goes into raptures in the KamasikAshtakam while 
describing the Avatara features of Bhagavan Narasimha. Swami Desikan 
observes that the hands of Bhagavan Nrusimha were in competition with 
each other to grace his Bhakta and destroy HiraNyan. Swami Desikan 
also notes that the eyes of Bhagavan Nrusimha simultaneously radiated 
compassion for Prahlada and struck terror in the heart of HiraNyan. 
The relevant Kamasikashtakam salutation is "Satapatala BheeshaNE 
SarbasattahasOtpatEh??.". Ahirbudhnyan succinctly glorifies the 
Avatara Adhbutam of Bhagavan Nrusimha in the verse "Naravat 
SimhavacchaIva Rupam Yasya MahAtmana:I Mahaa Satam Mahaa Damshtram 
Tam Nrusimham Namaamyaham II" 

7. Oh Lord you destroy the fears of malefic influences for your 
Bhaktas! Oh supremely valorous Bhagavan Nrusimha, salutations to you!
Please absolve me of my debts. 

Related observations: Bhagavan Nrusimha shines with great splendour 
and dazzling radiance dispelling 
all darkness caused by ignorance. Malefic influences are Tamasic in 
nature and hence, thrive in 
darkeness. However, when confronted by the fiercest flames and 
extreme luminescence of Bhagavan 
Nrusimha (Jwaala Nrusimhar), these creatures are ruthlessly 
destroyed. This is illustrative of the 
Vedam salutation "TamasOma JyOtirgamayaa". Additionally, Jwala 
Nrusimhar is saluted in the 
Vedam Rk "Savita Prasavitaa DeeptO Deepayan Deepyamaana: Jwalan 
Jwalita Tapan Vitapan 
Santapan RochanO Rochamana: Shobana: Shobamaana: KalyaaNa:" 

8. Oh Lord of Vedas, Vedanta and Yajna! You are saluted with 
reverence by Brahma and Rudra. 
Oh supremely valorous Bhagavan Nrusimha, salutations to you! Please 
absolve me of my debts. 

Related observations: The first part of this verse is best explained 
by Swami Desikan's KamasikAshtakam 
salutation "Shruteenaam Uttaram Bhagam". This implies that the Lord 
is beyond the Vedam , the 
Lord is extolled in the final part of the Vedam, i.e., the 
Upanishads. Final part of the Vedam also 
supports the interpretation that the Lord is extolled in the last 
Vedam (AtharvaNa Vedam). Testimony in support of this fact can be 
seen from Swami Desikan's tribute "Tapaneeya RahasyaaNaam". This 
refers to the fact that Bhagavan Nrusimha is extolled in the Purva 
and Uttara Tapaneeya Upanishad 
pertaining to the AtharvaNa Vedam. This verse is also a consummate 
illustration of the Narayana Upanishad salutation "Narayana EvEdagam 
Sarvam" 
Yajna aspects of the Lord are covered in the VishNu Sahasranamam 
salutations 971-982 (YajnO Yajna Patir Yajvaa??.Yajna Guhyam). Yajna 
appearing in this verse also supports the interpretation that the 
Lord is the master of the Yajna of Prapanna Jana RakshaNam. In the 
Mahavira Vaibhavam, Swami Desikan salutes this aspect as "Sakrut 
Prapanna Jana SamrakshaNa Deekshita". Shruti extols the Yajna aspect 
of the Lord through the majestic salutation "Eta Asadan Sukrutasya 
LokE Taa VishNO Paahi Paahi Yajnam Paahi Yajna Patim Pahimaam Yajna 
NiyaM". Rendition of this salutation in Ghanam form is a treat for 
the ears. This majestic form of Bhagavan Nrusimha is reverentially 
saluted by Brahma and Rudra. 

9. Those who engage in constant recitation of this Stotram are 
assured of freedom from debt. Having 
been absolved of their debt they will soon beget wealth. 

Related observations: This verse provides the Phala Shruti for the 
Stotram. This again points to the 
fact that surrender to the Lord's lotus feet (SharaNagati) frees the 
supplicant from the endless cycle of birth and death and paves the 
way for Divya Sampath (Nitya Kaimkaryam to Lord Narayana at His 
pleasure and for His pleasure). This verse illustrates the fact that 
surrender to the Lord's lotus feet 
(Narayana Sayujyam) results in SaarUpyam Saameepyam and Saalokyam for 
the supplicant. "Narayana SayujyamavApnOti, Narayana 
SayujyamavApnOti" is the Narayana Upanishad salutation, which 
describes the act of surrender to His lotus feet. 

Sri Lakshmi Nrusimha ParabrahmaNE Namaha, 

Namo Narayana, 

SriMuralidhara Dasan






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