PRAHLADA STOTRAM - 3

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PRAHLADA STOTRAM - 3

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Dear Bhagavatas:

The synopsis of SlOkas 8 to 22 is given below.

Dasoham

Anbil Ramaswamy

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(Translations by Sri P.N.Krishnaswamy Iyengar)

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BrahmAdaya: suragaNA munayO atha siddhA:

SathvaikathAna mathayO vachasAm pravAhai:/

Na AarAdithum puruguNai: adhunApi poorNa:

Kim thOshtum arhathi sa mE hari: ugrajAthE:// 8

Meaning

" PrahlAda said " Devas including Brahma and all Rishis of old have not been

able to fully worship the Lord. Such being the case, by what praise from me

(who is born of asura origin) will ever please Him"

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manyE dhana abhijana roopa thapa: srutha Oja:

tEja: prabhAva bala pourusha buddhi yOgA:/

na AarAdhanAya hi bhavanthi parasya pumsO;

bhakthyA tuthOsha bhagavAn gaja yoothapAya// 9

Meaning

"I think that mere riches, family, beauty, penance, skill, strong will,

bodily appearance, fame, strength of body, bravery, intelligence and yOga

practice - all these twelve are not useful for the worship of the Lord, if

wanting in Bhakti. Was not the Lord pleased with the worship by a wild

elephant (Gajendra) which was devoid of all these?"

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viprAth dvi shaDguNayuthAtharavinDa nAbha

pAdAravinda vimukhAth sva pacham varishTam/

manyE tad arpitha manO vachanE hithArtha prAna:

punAthi sa kulam na thu bhoorimAna:// 10

Meaning

" I think that a chanDALa, with bhakti, is far superior to a Brahmin who is

possessed of all the above 12 attributes but wanting in Bhakti, for that

ChaNDALa with Bhakti, purifies himself and his whole clan, whereas that proud

Brahmin does not purify even his own self"

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naivAtmana: prabhu: ayam nijalAbha poorNO

mAnam janAtth avidusha: karuNO vriNeethE/

yath TajjanO bhagavathE vidadheetha mAnam

tath cha AatmanE prathi mukhasya yathA mukhasree// 11

Meaning

"The Lord is wholly self-contained. He does not care for any offering from

anybody. But, He accepts such offerings only for doing good to the devotees

who make such offerings. The effect of grace bestowed by the Lord is so clear

and certain just as one's own image is surely reflected in a mirror"

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tasmAth aham vigatha viklava Eeswarasya

sarvAthmanA mahi gruNAmiyathA maneesham/

neecgha:ajayA guNa visargam anupravishTa:

pooyEtha yEna hi pumAn anuvarNithEna// 12

Meaning

"Hence, I, though low by nature and birth, shall praise the Lord's glory in

all ways and by all possible efforts. Any soul or jiva though environed in

the body by its karma, gets purified by such praise of the Lord"

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SarvE hyamee vidhikarAs thava stavadhAmnO

BrahmAdayO vayam iva Eesa! Thava udvijantha:/

KshemAya bhoothaya uthAtma sukhAya cha asya

VikreeDitham bhagavata:ruchira avatArai://

13

Meaning

"Oh! Lord! The Gods, Brahma and others, are just like us, your servants. They

are equally afraid of approaching you. These AvatAras of yours have been

taken by you more for sports and for the purpose of bringing good to the

world and also for pleasing yourself"

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Tath yascha manyum asuras cha hatha: tvayA adhya

MOdEtha sAdurapi vichika sarpa hathyA/

LOkA; cha nirvrithimithA: prathiyAnthu sarvE

Roopam nrisimha vibhayAya janA: smaranthi//

14

Meaning

" Oh! Lord! Please control your anger. My father has been killed by you

today. Good men will hereafter be most happy just as ordinary men become

pleased by killing scorpions and serpents. Let all these Gods now present go

to their respective abodes. Let this avatAra of yours be hereafter the object

of meditation for men to get rid of all fears in their lives"

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na aham bhibEmi ajitha thE athibhayAnakasya-

jihvAgra nEtra bruguTee rabhasa ugra damshTrAth/

Aanthra sraja: Kshathaja kEsara sanku karNAth

NirharAda bheetha dikibAth aribinna nakAgrAth//

15

Meaning

" Oh! Lord! You are invincible. I am not afraid of your appearance. Your

mouth, tongue, brows and curved teeth are all awe inspiring. You are wearing

the garland made of the intestines of my father. Your mane is wet with blood.

Your ears are standing erect indicating your greatest anger. The elephants

that are bearing the earth are terribly trembling on hearing your roars. Your

nail ends are always used in splitting the very hard chests of your enemies.

These Brahma and other Gods may be afraid of you. But, I am not"

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thrasthOsmi aham kripaNa vatsala dussaha ugra-

samsAra chakrakadanAth grasathAm praNeetha:/

baddha sva karmabhi usaththama!thE angri moolam

preethO pavarga saraNam hyavasE kadhA nu//

16

Meaning

" Oh! Lord! You are all fragrance. You are really the friend and protector of

the weak. I am caught in the whirls of samsAra wheels. The grip is tight. I

am bound to this body as the effect of my own good and bad deeds. When will

you be pleased to free me from this bondage and make me join your holy feet

which are the only means of salvation (i.e) Moksha or Absolute bliss?"

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tasmAth priya apriya viyOga sayOga-

janma sOkAgninA sakala yOnishu dahyamAna:/

duhka oushadam thadapi duhkam athadhiyA aham

Bhooman ! bramAmidisa mE thava Dasya yOgam//

17

Meaning

"Oh! Lord! The Immeasurable! In all the cycles of births I am met with

miseries where they are not expected and on some occasions with some so

called fleeting pleasures. I am burnt with sorrows. Whenever I try to solve

these miseries, the remedy itself is leading to another misery. I am in the

whirlpool of samsAra going round and round. As a remedy for all such ills, I

pray that you make me a humble servant of yours- always engaged in your

service"

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sOham priyasya suhruda: para dEvatAyA:

leelA kathA: thava nrisimha virinchi geethA:/

anja: thitharmi anugraNan guNaviprayuktO

durgANi thE pada yugAlaya hamsa sanga://

18

Meaning

" Oh! Lord Nrisimha! , in the company with those devotees (Bhaktas of yours)

who concentrate upon and have their abode in your holy feet, I shall always

praise your qualities and get rid of these prakrits which are the result of

changing TriguNas, and I shall always be singing your stories of the several

AvatAras and thus cross the several samsAric miseries very easily"

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bAlasya na iha saraNam pitharou Nrisimha

na aarthasya chaagadam udanvathi majjatha: nou:/

taptasya tath prathividhi ya: iha anjasA ishTa thAvath vibho:!

ThanubruthAm tvad upEkshithAnAm//

19

Meaning

"Oh! Lord Nrisimha! Oh! All pervading! If you are not pleased, even parents

will not be the protectors of their offsprings; medicines will not have any

effect on the sick; the boat will not protect the man drowning in the sea. If

there is not yet that grace, all the remedies prescribed for the suffering

souls in samsAra will be powerless"

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yasmin yathO yarhi yEna yasya yasmAth

yasmai yathA yad utha yas thu apara: parO vA/

bhAva: Othi vikarOthi prithak svabhAva:

sanchOditha:tad akhilam bhavata: svaroopam//

20

Meaning

"That creative or destructive force which is found in any form, which is

having its origin from anywhere, which is visible in whatever manner or form,

which is working, for whom meant it may be and for any source and which is

the author or destructor of whatever thing found in this world, whether it is

the actual parent or the Brahma, the creator of the universe - it is all your

nature and none else"

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mAyA mana: srujathi karma mayam baleeya:

kAlEna chOditha guNA anumathEna pumsa:/

chandOmayam yadajayA arpitha shODasAram

samsAra chakram aja kOathitharEth tvada anya://

21

Meaning

" Oh! Lord! Your mAya (moolaprakriti) is the creator of that mind which is

the effect of one's own good and bad deeds, which is capable of roaming

anywhere as it pleases and hence, which is strongest and not easily

controllable. For this creation of the mind, your mAya takes the period of

the ever moving time and consequent changing of the TriguNas (Satva, Rajas

and Tamas). Such being the case, who else except you Oh! Lord! can help this

soul to cross or get out from the whirls of the wheels of this samsAra?"

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satvam hi nitya vijitha AatmaguNa: svadhAmnA

kAlO vaseekritha visrujya visarga sakti:/

chakrE visrushTam ajaYeswara! ShOdasArE

nishpeeDyamAnam apakarsha vibhO: prapannam//

22

Meaning

" Oh! Lord! All pervading! The GuNas are under your control. You have subdued

the same. Your Sakti creates the bodies for all the souls and sustains the

same. Even time is ruled by you. Hence, will you please drag me out of the

sixteen shafted wheel of samSsAra? I have surrendered myself completely to

you. There is no other go for me except your holy feet. I am your refugee

SaraNAgathan."

(Note: The 16 shafted wheel here refers to JnAnEndriyas 5, KarmEndriyas 5,

PanchprAnas 5, and Buddhi 1 Total 16)

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PRAHLADA STOTRAM 4 will continue

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