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
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