You are here: SriPedia - Oppiliappan - Archives - May 2004

Oppiliappan List Archive: Message 00012 May 2004

 
May 2004 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


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 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 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". 

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 shorly 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".  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 sixth skandam, ParIkshith enquires of Shuka Brahmam "sama: 
priya: sukruth 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 
Brahaman is extremely pleased at this question raised by ParIkshith 
and 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 seventh skandam of 
Srimad Bhagavatam. Therefore if ParIkshith's questions were in the 
manner of "Evam vEdha", Shuka Brahmam's replies were in the manner 
of "brahmavAdhinO vadhanthi". 

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 desires to see none but Bhagavan Nrusimha 
even in Srivaikuntam

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.."  Again while 
describing the Laaja Homam of Her wedding ceremony, Sri Andal refers 
to Bhagavan Nrusimha in the vAraNam Ayiram verse as "Achyutha" (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).

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. 

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




------------------------ Yahoo! Groups Sponsor ---------------------~-->
Buy Ink Cartridges or Refill Kits for your HP, Epson, Canon or Lexmark
Printer at MyInks.com.  Free s/h on orders $50 or more to the US & Canada.
http://www.c1tracking.com/l.asp?cid=5511
http://us.click.yahoo.com/mOAaAA/3exGAA/qnsNAA/XUWolB/TM
---------------------------------------------------------------------~->

 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
     http://groups.yahoo.com/group/Oppiliappan/

<*> To unsubscribe from this group, send an email to:
     Oppiliappan-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
     http://docs.yahoo.com/info/terms/
 


[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
oppiliappan-subscribe@yahoogroups.com
To subscribe to the list