Nrusimha Jayanthi

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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 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