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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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