Guest guest Posted May 20, 1998 Report Share Posted May 20, 1998 > %% Sat, 9 May 1998 22:58:33 +0530 > %% Swami Vishvarupananda <omkar%% > %% Shankara's Lakshminrisimha stotram translated by Anand Part 1 > %% > %% Om Anand, > %% I searched the usenet and managed to get all the parts of the stotram with > %% your translations together. Let me post it here for the benefit of all. I > %% was astonished that you did not put it up on the Sanskrit Document list, > %% when you have taken so much pain typing and translating it. > > shrImatpayonidhiniketana chakrapANe > bhogIndrabhogamaNiranjitapuNyamuurte | > yogIsha shAshvata sharaNya bhavAbdhipota > lakshhmInR^isiMha mama dehi karAvalambam.h || 1 || > ## > O Lakshminrsimha, whose abode is the ocean of milk, > who hold the (sudarSana) discus in Your hand, > whose pleasing form is adorned by the jewels that are the hoods of > Adi Sesha, who are the Lord of the Yogis, the Eternal One, > who provide protection to those who seek it, the boat by which > one crosses the ocean of miseries, provide me the support > of Your hands. > ## > brahmendrarudramarudarkakirITakoTi \- > saN^ghaTTitaaN^ghrikamalaamalakaantikaanta | > lakshhmIlasatkuchasaroruharaajahaMsa > lakshhmInR^isiMha mama dehi karAvalambam.h || 2 || > ## > Your lotus feet are touched by the tips of the crowns of Brahma, Indra, > Rudra, the Maruts and Suurya. The brilliance of Your lotus > feet thus adds to Your effulgence, O dear one! You are the King of swans > sporting near the beautiful lotus breasts of Lakshmi. > O Lakshminrsimha, provide me the support of Your hands. > ## > saMsaaraghoragahane charato muraare > maarograbhiikaramR^igapravaraarditasya | > aartasya matsaranidaaghanipiiDitasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 3 || > ## > O Muraari (enemy of Mura)! I have been tormented by the fierce and > terrifying lion called desire (kaama) while wandering in the dense > forest called samsaaric existence. I have been scorched by the heat > of the summer called envy (matsara). To me who have been thus afflicted, > O Lakshminrsimha, do You provide the support of Your hands. > ## > saMsaarakuupamatighoramagaadhamuulam > saMpraapya duHkhashatasarpasamaakulasya | > diinasya deva kR^ipaNaapadamaagatasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 4 || > ## > Having reached the bottom of the unfathomable and extremely fearful well > called samsaaric existence, I have been troubled by the hundreds of > serpents called miseries. O Deva! O Lakshminrsimha! To me who am > helpless and who have reached this wretched condition, do You provide > the support of Your hands. > ## > saMsaarasaagaravishaalakaraalakaala\- > nakragrahagrasananigrahavigrahasya | > vyagrasya raagarasanorminipiiDitasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 5 || > ## > In the ocean that is worldly existence, my body has been eaten by large > and dreadful crocodiles and whales that are Time. I have been afflicted > by the waves called passion and attachment to the organ of taste. > O Lakshminrsimha, provide me the support of Your hands. > ## > saMsaaravR^ikshhamaghabiijamanantakarma\- > shaakhaashataM karaNapatramanaN^gapushhpam.h | > aaruhya duHkhaphalitaM patato dayaalo > lakshhmInR^isiMha mama dehi karAvalambam.h || 6 || > ## > The tree of worldly existence arises from the seed of sin. Its > numerous branches are the endless actions (karmas), its leaves are the > organs of the body, its flower is passion (kaama), its fruit is sorrow. > Having ascended this tree, I am falling down. O compassionate > Lakshminrsimha, provide me the support of Your hands. > ## > saMsaarasarpaghanavaktrabhayogratiivra\- > daMshhTraakaraalavishhadagdhavinashhTamuurteH | > naagaarivaahana sudhaabdhinivaasa shaure > lakshhmInR^isiMha mama dehi karAvalambam.h || 7 || > ## > Worldly existence is a serpent which has opened its gigantic mouth, > revealing its most dreadful and sharp fangs filled with terrible venom. > This venom has burnt up my body and has destroyed it. O Lord whose > vehicle is Garuda! O Lord whose abode is the ocean of milk! O Shauri! > O Lakshminrsimha, provide me the support of Your hands. > ## > saMsaaradaavadahanaaturabhiikaroru\- > jvaalaavaliibhiratidagdhatanuuruhasya | > tvatpaadapadmasarasiisharaNaagatasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 8 || > ## > In the forest conflagration of worldly existence (illusion), I have been > burned badly. Even every single hair on my body has been burned by > large and fearful columns of flames. In this condition I have > sought the shelter of the cool lake that is Your lotus feet. > O Lakshminrsimha, provide me the support of Your hands. > ## > saMsaarajaala\-patitasya jagannivaasa > sarvendriyaartha\-vaDishaartha\-jhashhopamasya | > protkhaNDita\-prachura\-taaluka\-mastakasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 9 || > ## > I am like a fish, caught in the net of worldly existence. My palate and > head have been severely torn apart by the fish-hook that is the objects > of the senses. O Lord in whom the world resides! O Lakshminrsimha, provide > me the support of Your hands. > ## > saMsaara\-bhiikara\-kariindra\-karaabhighaata\- > nishhpishhTa\-marmavapushhaH sakalaartinaasha | > praaNaprayaaNa\-bhavabhiiti\-samaakulasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 10 || > ## > The fearful rogue elephant of worldly illusion has struck me with its > trunk, completely crushing all my vital parts. I have been overcome by the > fear of worldy existence and death. O Destroyer of all suffering! > O Lakshminrsimha, provide me the support of Your hands. > ## > andhasya me hR^itavivekamahaadhanasya > choraiH prabho balibhirindriyanaamadheyaiH | > mohaandhakuupakuhare vinipaatitasya > lakshhmInR^isiMha mama dehi karAvalambam.h || 11 || > ## > O Lord! My great wealth called power of discrimination (viveka) has been > stolen away by the powerful thieves called senses. > I am blind (without the power of discrimination between things eternal > and noneternal). In this condition, I have been pushed into the dark > well called delusion. O Lakshminrsimha, provide me the support of Your > hands. > > [Note: Sadaananda in his Vedaantasaara defines viveka as follows: > ## > nityaanityavastuvivekastaavad.h brahmaiva nityam vastu tato .anyad\- > akhilamanityamiti vivechanam.h || > ## > Discrimination between things eternal and noneternal consists of > considering Brahman alone as the eternal entity and > everything other than It as noneternal. > > The celebrated work, vivekachuuDaamaNi has this to say: > ## > brahma satyaM jaganmithyetyevaMrUpo vinishchayaH | > so .ayam nityaanityavastuvivekaH samudaahR^itaH || > ## > A firm conviction that Brahman is real and the world is unreal, > is called discrimination between the eternal and noneternal. > And what is Brahman? It is the Atman, the Self of all. > Says Shankara in his aparokshhaanubhUti: > ## > nityaMaatmasvarUpaM hi dR^ishyaM tadvipariitagaM | > evaM yo nishchayaH samyagviveko vastunaH sa vai || > ## > Atman in its own nature is alone eternal; anything perceived is the > opposite of that, viz. noneternal. Such a proper conviction is called > discrimination. > > viveka is one of the four preliminary qualifications for the > attainment of knowledge. How are these preliminary qualifications > gained in the first place? > ## > svavarNaashramadharmeNa tapasA haritoshhaNaat.h | > saadhanaM prabhavet.h puMsaaM vairaagyaadichatushhTayaM || > ## > By performing duty according to one's varNa and aashrama, by practising > austerities, and by pleasing Lord Hari, does one acquire the four means > to the attainment of knowledge, such as detachment. (aparokshhAnubhUti)] > ## > baddhvaa gale yamabhaTaa bahutarjayantaH > karshhanti yatra bhavapaashashatairyutaM maam.h | > ekaakinaM paravashaM chakitaM dayaalo > lakshhmInR^isiMha mama dehi karAvalambam.h || 12 || > ## > I have been bound by hundreds of snares of worldly attachments. > The soldiers of Yama (Death) have cast their noose around my neck and > are dragging me along, threatening me. I am alone, frightened, and > without any independence. O compassionate Lakshmi nrsimha, provide me > the support of Your hands. > ## > lakshhmIpate kamalanAbha suresha vishhNo > vaikuNTha kR^ishhNa madhusUdana pushhkarAkshha | > brahmaNya keshava janArdana vAsudeva > lakshhmInR^isiMha mama dehi karAvalambam.h || 13 || > ## > O Lord of Lakshmi, from whose navel emanates a lotus, O Lord > of gods, O Vishnu, O Vaikuntha, O Krishna, O Madhusudana (slayer of > Madhu), O Lotus-eyed One, O Brahmanya (the most exalted knower > of Brahman), O Keshava, O Janardana, O Vasudeva, O Lakshmi Nrsimha, do > You provide me the support of Your hands. > ## > [Note: Some of the names occurring in this verse have been explained > by Shankara in his commentary on the VishhNu sahasra naama. > For example, let us see what the sahasra naama bhaashhya says > about "suresha." > ## > shaankarabhaashhyaH > > sureshaH > suraaNaaM devaanaamiishaH ##- the Lord of the devas (gods).## > suupapado vaa raadhaatuH shobhanadaatR^iiNaaM iishaH ## - > The prefix su indicates auspiciousness, and the root raa indicates > bestowing. sura thus means one who bestows auspiciousness. Hari is > the Lord of such sura's.] > ## > ekena chakramapareNa kareNa shaMkha\- > manyena sindhutanyaaamavalambya tishhThan.h | > vaame kareNa varadaabhayapadmachihnaM > lakshhmInR^isiMha mama dehi karAvalambam.h || 14 || > ## > In one hand You hold the (sudarshana) discus; in another You > hold the (paanchajanya) conch; another hand rests on (the waist of) > the daughter of the ocean, Lakshmi; and the (fourth) hand signifies > that You bestow boons and drive away the fear (of the devotees). > O Lakshmi nrsimha provide me the support of Your hands. > ## > saMsaarasaagaranimajjanamuhyamaanaM > diinaM vilokaya vibho karuNaanidhe maaM | > prahlaadakhedaparihaaraparaavataara > lakshhmInR^isiMha mama dehi karAvalambam.h || 15 || > ## > Being drowned in the ocean of samsaaric existence, I am deluded. > O Lord! O Treasure of compassion! Turn your glance toward me who am > helpless. (Just as You) assumed the Supreme avatar for the purpose of > eradicating the sorrow of Prahlaada, do You, Lakshmi nrsimha, provide > me the support of Your hands. > ## > prahlaadanaaradaparaasharapuNDariika\- > vyaasaadibhaagavatapu.ngavahR^innivaasa | > bhaktaanuraktaparipaalanapaarijaata > lakshhmInR^isiMha mama dehi karAvalambam.h || 16 || > ## > You dwell in the hearts of the best of the Bhagavatas, such as > Prahlada, Narada, Parashara, Pundarika, and Vyasa. You are like the > desire-fulfilling tree in protecting the loyal devotees. O Lakshmi nrsimha, > provide me the support of Your hands. > ## > lakshhmInR^isiMhacharaNaabjamadhuvratena > stotraM kR^itam shubhakaraM bhuvi sha.nkareNa | > ye tatpaThanti manujaa haribhaktiyuktaa\- > ste yaanti tatpadasarojamakhaNDaruupaM || 17 || > ## > This auspicious hymn has been composed by Shankara who is the bee engaged > in drinking the nectar of the lotus feet of Shri Lakshminrsimha. In this > world, anyone who recites it will be filled with devotion to Hari and > will attain the undivided lotus feet of Brahman. > ## > || shrii lakshhmInR^siMhaarpaNamastu || > ## > [Note: With this conclusion, I have fulfilled a long-chersihed desire > of mine to translate the Lakshmi nrsimha stotra. I would like to > acknowledge my gratitude to the Advaiti Prabodhaka Sangha, Dharwad, > Karnataka, whose Kannada translation of the shorter version of the > stotra was useful in translating some verses. > > The stotra appears in two versions. The shorter version has 13 verses, > and the longer version has 17. I have used the text of the longer > version which includes the two verses with references to Prahlada. > No stotra on Narasimha should, in my opinion, fail to mention > Prahlada, and this is why I opted for the longer version. > > Drink deep from the ocean of nectar that is the lotus > feet of Lakshminrsimha! ] -- Regards, Shree -------------------------- email: shree satsangh: http://www.geocities.com/Athens/Acropolis/8891/ bhajans: http://www.geocities.com/Athens/Acropolis/4637/ Quote Link to comment Share on other sites More sharing options...
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