Narasimha Jayanti

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Aho Viryam Aho Shouryam Aho Bahu Parakrama:

Narasimham Param Daivam Ahobilam Ahobalam.

 

Dear Bhaktas,

 

In this post, I am sharing a few thoughts belatedly for Sri Narasimha

Jayanti. Bhagavan Narasimha, who is an extremely glorious incarnation of

Lord Narayana, is the Aradhana Murthy of Sri Ahobila Matham.

Sri Sudarshan has shared his thoughts on the Lord of Ahobilam from

Swami Desikan's KamasikAshtakam. In this post, I shall focus on the

important aspects of the Mantraraja Pada Stotram from the Ahirbudhnya

Ssamhita, which is an important PancharAtra Agama text. The relevant

salutations from Swami Desikan's tribute will also be pointed out.

 

Ahirbudhnyan is an incarnation of Shiva. He was an extremely great

Bhagavata and performed great penance for Bhagavan Narasimha. Pleased

with his Tapas, Bhagavan Narasimha blessed him in the form of

JwAla Narasimhan. Swami Desikan eulogizes Ahirbudhnyan in the Rahasya

Traya Sara as the "all knowing Ahirbudhnyan". In the Sudarshana

Ashtakam, Swami Desikan uses the salutation "Bhajata Ahirbudhnya

Lakshita" (Ahirbudhnya desires to see the glorious form of the

Sudarshana Chakram). The rules for worship of the joint form of

Sudarshana and Narasimhar is laid down in the Ahirbudhnya Samhita.

The Mantraraja Pada Stotram is an Anubhavam of Ahirbudhnyan upon

receiving the blessings of JwAla Narasimhar. The most comprehensive

account of this Stotram by Sri. U.Ve. Mukkur Lakshmi Naraimhachariar

Swamin is being published by Sri Nrsimhapriya in an ongoing series.

 

The opening salutation of the Mantrarajapada Stotram contains the

extremely powerful Mantram for Bhagavan Narasimhar. Lord Narayana

is glorified in the Vedas as Mantraroopi Maha Vishnu. Accordingly,

Ahirbudhyna blesses us with the king of all Mantras in this

Stotram and accordingly, terms his eulogy as the MantrarAja Pada

Stotram. In it, Bhagavan Narasimhar has been has been glorified as

the one who spells death for death itself. This eulogy

"Mrutyu Mrutyum NamAmyaham" has been used in more than one salutation of

the Mantrarajapada Stotram. The opening salutation of the

Mantrarajapada Stotram is also reflective of the Rg Veda hymn

"BhadramkaNe.....". This denotes the Bhadra or all encompassing

protection of Lord Narasimhar. One who receives Bhagavan Narasimha's

protection is freed from all fears. Swami Desikan refers to this aspect

in the KamasikAshtakam salutation "Tvayi Rakshati Rakshakai: Kimanyai:"

 

The eyes of Bhagavan Narasimha are glorified in the second verse of

Ahirbudhnyan's tribute. The eyes of Bhagavan Narasimhar are responsible

for the "Adbhutam" of Bhagavan Narasimha, which is

saluted in the Vishnu Sahasranamam verse "Narasimhavapu Sriman

Keshava Purushottama". The opening salutation of Swami Desikan's

KamasikAshtakam refers to the Adbutam aspect as well. The reason

for Bhagavan Narasimhar's eyes contributing to the Adbhutam is

due to the fact that they simulatneously raditated compassion

for Prahlada and terror for HiraNyan. This is also indicative of

the PidA Pariharam (for Bhaktas) and PidA Pradanam (for Dushtas) aspects

of Bhagavan Narasimha. The Adbhutam of Bhagavan Narasimhar is also due

to the fact that he had permeated himself in every atom surrounding

HiraNyan's Sabha.

 

The third verse of Ahirbudhnyan's eulogy pays glowing tribute to the

back-to-back forms of Sudarshana Narasimha. The key salutation is

"NakhAgrE ShakalI ChakrE Yastam vIram NamAmyaham". This establishes

the inseparable nature of Sudarshana and Narasimhar. This line also

explains the salutation "Kapata Kesari" in Swami Desikan's

KamasikAshtakam.

 

In the fourth verse of his eulogy, Ahirbudhnyan glorifies Bhagavan

Narasimhar as the ViRata Purusha. This is related to the Purusha

Sooktam salutation "TripadUrdhva UdaIt Purusha:". The fourth verse

of Ahirbudhnya's tribute also glorify the powerful shoulders of Bhagavan

Narasimha (Bhuja PravishtAshta Disham Maha VishNum NamAmyaham). Swami

Desikan. Swami Desikan extols the arms of Bhagavan Narasimha in the

KamasikAshtakam and points out that the Lord's hands were in competition

with each other to grace his Bhakta Prahlada and punish the evil

HiraNyan.

 

The fifth verse of Ahirbudhnya's tribute salutes the Narasimhar.

In it Bhagavan Narasimhar is glorified as the fire at the end of

time (Jwalantam-the Kala Anala). This mighty Jyothi is also denoted by

the Sudarshana Chakram. Thus, this salutation provides further testimony

in support of the worship of the back-to-back forms of

Sudarshana and Narasimhar.

 

In the sixth verse, Ahirbudhnya eulogizes Bhagavan Narasimha as

the omniscient one who is in complete control of all the senses.

An important salutation in this verse is "SarvathOmukham".

This tribute is also used in the VishNu Sahasranamam.

 

The seventh verse refers to the beautiful form of Bhagavan Narasimha

"Naravat Simhavaschaiva Roopam Yasya Mahatmana:". This again points to

the Adhbutam of Bhagavan Narasimha since the incarnation had to uphold

all the conditions of Lord Brahma's boon to HiraNyan. In the Dashavatara

Stotram Swami Desikan glorifies the Sthambam as the

grandmother of Brahma since the Lord chose this as his Nivasa Sthanam.

The seventh verse of Ahirbudhnya's tribute also glorifies Bhagavan

Narasimha's power as "Maha Satam Maha Damshtram Tam Nrusimham

NamAmyaham". This reflects the message of the Narasimha Gayathri

Mantrams contained in the Maha Narayana Upanishad and the Tapaneeya

Upanishad. These are frequently used in the performance of Narasimha

Homam.

 

In verses 8-10, Ahirbudhnyan extols the benefits of taking refuge under

Bhagavan Narasimha and receiving his protection. This is

like a Phala Shruti upon beholding the glorious form of JwAla

Narasimhar. Verse 8 states that uttering Bhagavan Narasimhar's name

destroys fears of ghosts, vetalas and demons. The reference to demons

(Rakshasa) is also reflective of the power of Bhagavan Narasimha to

cure people from the affliction of the Brahma Rakshasa. Verse 8 also

glorifies the Namam of Narasimhar having the power to destroy all

illness. This salutes the Pida Pariharam aspect of Bhagavan Narasimhar.

Verse 9 salutes Bhagavan Narasimhar's constant association with his

consort Sri. It also contains a refers to the Bhadram aspect

of Lord Narasimhar. As a result of his association with his consort,

the Lord of Ahobilam derives the name Malolan (beloved of Sri-the mother

of the universe). Verse 10 salutes the temporal aspect of

Bhagavan Narasimha. The spatio-temporal aspects from verse 5 and 10

are also attributes shared by the Sudarshana Chakram. Verse 10

proceeds to glorify Bhagavan Narasimhar as one who protects his

Bhaktas from death and collection of enemies. The Lord is glorified

again in this verse as "Mrutyu Mrutyum NamAmyaham".

 

Verses 1-10 are the prelude to the formal surrender (SharNagati) to

Bhagavan Narasimhar contained in verses 11 and 12. In these verses

Ahirbudhnyan establishes the concept of SharaNagati or Prapatti to the

feet of Bhagavan Narasimhar. This seems to be the first Agamic

reference to Prapatti-the corner stone of our Sampradayam. In

verse 12, Ahirbudhyan offers tributes again upon surrendering to the

feet of Bhagavan Narasimhar. The verses

are self explanatory and hence, reproduced verbatim

 

11. NamaskArAtmakam Yasmai VidayAtma Nivedanam

Tyakta DhuKokilAn KAmAn AshNu Te Tam NamAmyaham

 

12. DasAbhuta Svata: SarvEhyAtmana: ParamAtmana:

Ato Ahamapi TE Dasa ItimatvA NamAmyaham

 

Thus, through the eulogy to Bhagavan Narasimhar, Ahirbudhnyan succinctly

establishes Tatva (Narayana is the supreme Lord), Hita (performance of

SharaNagati to his Lotus feet is the path to salvation) and PurushArtha

(upon surrendering to the Lord, one is engaged in eternal Kaimkaryam to

the Lord and his Bhagavatas) for

Sri Vaishnavas.

 

The last verse of Ahirbudhnyan's tribute refers to the benefit of

constantly reciting this Stotram-an individual who recites this

Stotram during Tri Sandhyam will be blessed with great knowledge,

undiminshing wealth and long life.

 

The Mantrarajapada Stotram is also the origin of several Narasimha

Gadyam salutations. In particular, the tributes BheeshaNa Bhadra Simha,

KalAgni Roudra Simha, Vihvala Neta Simha, Veera Simha, Jaya Simha, Roopa

Simha from the Gadyam are derived from this Stotram.

 

Everything correctly stated is entirely due to the grace of my

Acharyan, H.H. Srimad Andavan Swamigal of Srimad Paundarikapuram

Asramam. All errors and shortcomings are mine alone

 

Namo Narayana,

 

Muralidhar Rangaswamy

 

 

 

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