Fw: shrI Jagannatha dAsaryarakR^ita HarikathAmruta sArokta shrI Narasimha stuti- 3/3

January 4, 2009

|| shrI hari vAyu gurubhyo namaha || nArasimhanembha

devanu naMbidaMta naraharigella varava koDuvanu Dear krishNa bhaktas, This compilation of Sri Narasimha stuthi has been put together by the efforts of several people. We offer this compilation of sri Narasimha stuthi selected from sri HKS verses for pArayaNa, anusandhAna and sAdhana of the devotees. If there is an interest, we can

publish this stuthi as a PDF file in several languages more suitable for pArAyaNa.Acknowledgments:1. Sri ParimaLa bhajane manDali, Bijapur put together this compilation of

selected HKS verses. Smt Vinoda and Sri Anand Singanamalli of NJ has distributed this in the US. 2. Meanings of the verses have been provided by Sri SGP Char from the material published previously in the dvaita list.3. The entire compilation of the verses and the meanings in English has been put together by Smt. Shobha Srinivasan ==============0=================================0=====================0================= shrI Jagannatha

dAsaryarakR^ita HarikathAmruta sArokta shrI Narasimha stuti- 3 harikathAmrutha sAra gurugaLa karuNAdiMdApanitu peLuveparama bhaghavadbhakta ridanAdaradi keLuvudu. 22. naLinamitrage iMdradhanu prati phalisuvaMte jagatrayavu kaM goLipudanupAdhiyali pratibiMbAvhayadi harige tiLiye trikakuddhAmanati maM gaLa surUpava saRvaThAvili poLeva hR^idayake pritidivasa prahlAdapOShakanu...HKS_14-27 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-August/001911.html Reference:-sOpAdhiranupAdhishcha pratibiMbO dvidhEyatEjIva Isha syApAdhi iMdrachApO yathAravEH..brahmasUtra bhaShya The above indicates there exists:-1) sOpAdhi pratibiMba2) anupAdhi pratibiMba Just as the rainbow is a sOpAdhi pratibiMba for sURya, in the same way the jIva is the anupAdhi pratibiMba for ParamAtma. What does sOpAdhi mean? "upAdhisatve pratibiMbasya satvaM, upAdhi nashO pratibiMbasya nAshaH"Meaning - if upAdhi (a distinguishing property, a peculiarity, a special feature or quality, a special cause for a general effect) - in this case if the clouds exists then the pratibiMba exists, if the upAdhi is destroyed the pratibiMba is destroyed. If the mirror does not exist then there is no pratibiMba at all. When the

clouds face opposite the Sun, then, the Sun acts as the biMba and the clouds are like the refractive glass and the rainbow is the pratibiMba. This is called sOpAdhi pratibiMba. If the clouds are not there then we do not see a rainbow. anupAdhi means - biMba rUpa of ParamAtma exists the svarUpa dEha (upAdhi) as a pratibiMba, but the upAdhi (i.e. svarUpa) is not as temporary as the clouds, mirror or water that we see. brahmyOpAdi is destructible whereas aMtarUpAdi is indestructible.The pratibiMba from the indestructible upAdhi is the anupAdhi pratibiMba. We must also understand that the pratibiMba from the destructible upAdhi is called sOpAdhi pratibiMba. In this stanza, JagannAtha dAsa has stated the example of a sOpAdhi pratibiMba to be the same as upAdhi pratibiMba. This

is a debatable issue. However, we must understand that just as the rainbow is the pratibiMba of sURya, in the same way the jIva is the pratibiMba of ParamAtma. We must understand this relationship of Isha-jIva as biMba-pratibiMba ParamAtma's places of residence - shvEtadvIpa, anaMtAsayana & vaikuMTha. These are collectively described as 'trikakubdhAma'. ParamAtma is distinctly different from the jIva-s and jaDa-s. The bizarrely different ParamAtma has extremely maMgala rUpa. ParamAtma appears Himself in the hearts of those who remember His rUpa-s at all places and all times. prahalAda was a bhagavattOtama. He firmly believed that ParamAtma pervades everywhere. As a phala for his upAsana narasiMha nAmaka ParamAtma appeared from

the pillar to authenticate prahalAda's belief as refered below and killed hiraNyakashipu. Reference:-satyaM vidhAtuM nijabhR^ityabhAShitaM vyaptiM cha bhUtEShvakhilEShu chAtmAnaHadR^ishyatAtyadbhutarUpamudvahan stambhE sabhAyAM na mR^igaM na mAnuShaM .....................SB_7-8-18 23. praNavapratipAdya trinAmadi tanuvinoLu tristhAnaganiruddhanu tripaMchaka EkaviMshati chaturaviMshatigaenisi eppatteraDu sAvira initu nADigaLoLu niyAmisutanagabhastiga lOkadoLu saRvatra beLaguvanu.....HKAS_07-02 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-September/001048.html praNava is the word 'OM' is formed by the 3 letters, 'a', 'u' and 'ma'. ParamAtma is known by the word 'OM'. praNava pratipAdya mUla rUpi nArAyaNa is also aniruddha nAmaka ParamAtma who resides in our sthUla dEha as vishwa, taijasa and prAj~na as said in the first line 'praNavapratipAdya trinAmadi.' It is also understood that, aniruddha ParamAtma is the a-kAra vAchya vishwa, pradyumna ParamAtma is u-kAra vAchya taijasa

and saMkaRShaNa ParamAtma is ma-kAra vAchya prAj~na. chaMdOgyOpaniShadbhAShya says, "akArENAdhikaM prOkatmukArENAchchamuchchatEtathAmitaM saRvavEdyeRmakarENAbhidhIyatEadhikOchchamitij~nAtamityasya IrItaH" meaning:-akArEN adhikaM prOkataM - adhikatva - maximumukArENa uchchaM uchchatE - uchchatva - saRvOttama tathAmitaM saRvavEdyeH makarENa abhidhIyatE - saRva vEda pratipAdya Thus, praNavasvarUpi ParamAtma resides in our sthUla dEha in tristhAna i.e. 3 places as tabulated below:- No. rUpa nAma vAchya place vyApAra1 aniruddha vishva a-kAra right eye waken state2 pradyumna taijasa

u-kAra neck dream state3 saMkaRShaNa prAj~na ma-kAra heart sleep state Meaning, aniruddha rUpi ParamAtma Himself pervades as pradyumna & saMkaRShaNa rUpi ParamAtma as vishva, taijasa and prAj~na as OM-kAra vAchya in the sthUla dEha in the 3 places of the eye, neck and the heart as the mukhya prEraka waken, dream and sleep states respectively. The following is the summary of the understanding from saMkaRShaNa oDeyAr's commentary for the 3 rUpa-s:- No. rUpa adhiShThAna guNa place vyApAra1 ViShNu svayaM viShNu satva avyaktatatva jagat pAlana2 Brahma in Brahma raja

mahatatva jagat sR^iShTi3 R^idra in R^idra tama ahaMkAra tatva jagat laya Now, praNavapratipAdya aniruddha ParamAtma is also known to be tripaMchaka as under:-paMchaj~nAnEMdriya-s = 5paMchakaRmEMdriya-s = 5paMchabhUta-s = 5 TOTAL= 15 (tripaMchaka) He is also referred as EkaviMshati as under:-paMchaj~nAnEMdriya-s = 5paMchakaRmEMdriya-s = 5paMchabhUta-s = 5paMchatanmAtra-s = 5manas =

1 TOTAL = 21 (EkaviMshati) Our sAdhana dEha is made of 24 tatva-s and He is further more referred as chaturaviMshatiga as under:-avyakta tatva = 1mahattatva = 1ahaMkara tatva = 1manas tatva = 1paMchaj~nAnEMdriya-s = 5paMchakaRmEMdriya-s = 5paMchabhUta-s = 5paMchatanmAtra-s = 5TOTAL = 24 (chaturaviMshatiga) As earlier explained, He pervades in the 24 tatva-s in His aMtaRyAmi rUpa-s kEshava to shrI kR^iShNa - referred in HKAS_06-27 vide http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001015.html and does and makes us do the vyApAra-s through the tatvadEvata-s. There are 76200 blood vessels in our dEha - 36000 'puruSha' blood vessels on the right side of our dEha and 36000 'strI' blood vessels on the left side of our dEha. If we consider that that each year has 360 days and 360 nights and that the average life of a human is 100 years then 36000 + 36000 = 72000 rUpa-s are enmeshed in our dEha in the form of blood vessels and He pervades there to perform the functions of the blood vessels and makes us do the same through the nADyAbhimAni dEvata-s. Looking at it the other way, (triguNa-s) x (24 tatva-s) x (1000 names) = 72000 rUpa-s This explains "eppatteraDu sAvira initu nADigaLoLu

niyAmisuta". 'ina' - sURya, 'gabhasti' - rays, 'ga' - meaning He resides there Daylight or night is determined by the presence of absence of sunrays. There are a 1000 rays and ParamAtma pervades as sUyAMtaRgata savitR^i nAmaka 'ghR^iNI' in 72 rUpa-s and disperses light everywhere - thus present everywhere. 24. pAdavenipuvu vAngmanOmayapAdarUpadvayagadoLu prahlAda pOShaka saMkaruShaNAvhayadi nelesidduvEdashAstra purANagaLa saMvAdarUpadi mananagaivutamOdamaya sukhavittu saluhuva saRvasajjanara..HKS_15-14 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-September/001963.html JagannAtha dAsa explains the upAsana process of shrI narasiMha ParamAtma and shrI saMkaRShaNa ParamAtma residing in vAyu dEvaru. It is important for a sAdhaka aiming at mOxa, to

concentrate of the feet of vAyu dEvaru with our vAk and manas. The vAgIMdriya helps us to express the thoughts of our manas at his feet. One must meditate upon narasiMha rUpi while concentrating on the vAngmaya rUpa left feet of vAyu dEvaru and upon saMkaRShaNa rUpi while concentrating upon the manOmaya rUpa right feet of vAyu dEvaru. Thus vAyu dEvaru resides at the feet of narasiMha & saMkaRShaNa and says and makes us say the vEda-s, paMcharAtrAgama-s & other shAstra-s, purANa-s through our vAgIMdriya-s and ParamAtma would ultimately give us happiness. 25. manadoLahaMkAradali chiMtaneya mALpudu aMtarAtmanaghanasutattvadi paramanavyaktadali

j~nAnAtmainitu paMchAshaDvaraNa vEdyana ajAdaivattu mURtigaLanu sadAsaRvatra dEhagaLali pUjipudu....HKAS_06-26 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001012.html http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-August/001013.html After explaining the four rUpa-s of vishva, taijasa, prAj~na, & tuRya in the previous stanza, JagannAtha dAsa now dwells on the other four rUpa-s of Atma, aMtarAtma, ParamAtma & j~nAnAtma. OM namO nArAyaNAya is an eight letter nAma. Thus called aShTAxara maMtra. mUla rUpi shrIman narAyaNa is praNava pratipAdya - meaning He is known by the word 'OM'. The three alphabets 1) a, 2) u & 3) ma are connected to the five petals of 4) nAda, 5) biMdu, 6) ghOsha, 7) shAMta & 8) atishAMta. Known as 'OM' formed by connecting these eight characters, shrIman nArAyaNa is progressively known as 1) vishva, 2) taijasa, 3) prAj~na, 4) tuRya, 5) Atma, 6) aMtarAtma, 7) ParamAtma & 8) j~nAnAtma. He thus wanders about the aShTadaLa-s of the hR^itkamala.

The svarUpa dEha is covered by the triguNAtmaka liMga dEha - meaning it is governed by the the triguNa-s of satva, raja & tama guNa-s summarized below (explained in the previous stanza). AvaraNa guNa iMdriya rUpa No. of rUpa-sprathama satvAvaraNa manas vishva 1dvitiya rajOvaraNa j~nAnEMdriya-s taijasa 5 kaRmEMdriya-s prAj~na 5tR^itiya tamOvaraNa

tanmAtrAsahita paMchabhUta-s tuRya 5 TOTAL 16 In this stanza, it is explained that:-Atma nAmaka ParamAtma is pervades in the manas. However, it was stated in the previous stanza that vishva ParamAtma pervades in the manas at prathama AvaraNa. One may construe this as confusing. It must be understood that vishva ParamAtma exists in His akhaMDa rUpa in the liMga sharIra and is the niyAmaka for the manas whereas He exists only in the manas of the liMga sharIra here as Atma nAmaka ParamAtma and initiates action in our manas tatva.aMtarAtma nAmaka ParamAtma pervades in the ahaMkAra tatva and initiates action for this tatva.mahatatva, a concentrate of satva guNa,

which is free from kali pravEsha is refered as 'ghanasutatva'. Brahma dEvaru is the abhimAni dEvaru for this. ParamAtma nAmaka ParamAtma pervades. This is called 'Parama' by JagannAtha dAsa. Para - axara laxmIdEvi who is provided with j~nAna by 'ma'-giver of knowledge. Understood in another way, Para nAmaka ParamAtma has several crores more guNa-s than the triguNAbhimAni laxmIdEvi. laxmI dEvi is the abhimAni for the triguNAtmaka avyakta tatva. ParmAtma pervades here as j~nAnAtma rUpi ParamAtma and initiates action here. There are 51 alphabets from 'a' to 'xa' which are refered as 'EkapaMchAshaDvaRNa' as noted below:-1) svarAxara-s from 'a' to 'aH' 162) vaRgIya vyaMjana-s 253) avaRgIya vyaMjana-s 94) aMtyAxara

'xa' 1 TOTAL 51 Any alphabet by itself has does not carry much meaning. By being 'axarEDhya' He provides power to the alphabets with abhivyaMjana-s to make words and make them into sentences and paragraphs to derive meaning. In order to attain this understanding one must know the bhagavadrUpa-s starting from a - 'aja to xa - laxmInarasiMha as tabulated at the end of this posting. This is what JagannAtha dAsa describes as 'paMchAshaDvaraNa vEdyana ajAdaivattu mURtigaLanu'. 'paMchAshaDvaraNa' means 50 alphabets. The aMtyAxara - xa is the 51st one which is pervaded by laxmInarasiMha. All the first fifty alphabets are understood to be contained in 'xa' hence it implicit that there are 50 vaRNa-s only. The table below

summarizes the adhiSThAna of eight rUpa-s discussed in this and the previous stanza: No vaRNa bhagavadrUpa shabdARtha Point of reference1 a aja Jananarahita Head2 A AnaMda AnaMdarUpi Face3 i iMdra paramaishvaRya saMpanna Right eye4 I Ishvara niyAmaka for mahAlaxmI too Left eye5 u ugra Terror to pApi-s Right ear6 U URja Extraordinary strength Left ear7 R^i

R^ituMbhara satyajagadadhAra Right nostril8 R^I R^Igha klEshakAraka for dAnava-s Left nostril9 lR^i lR^iSha Giver of happiness to aditi Right cheek10 lR^I lR^iUja diti dEvi Left cheek11 E EkAtma mukhya prabhu Upper lip12 ai aira Giver of happiness to R^idra Lower lip13 o OjObhR^ita Extraordinary capability Upper teeth14 ou ourasa Brahma as the first son Lower teeth15 aM aMta Destroys the world during praLaya Top ofhead16

aH aRdhagaRbha Keeps world in his belly Inner tongue17 ka kapila sukha rUpi - saRva sAra bhOktR^i Rightshoulder joint18 kha khapati prEraka & niyAmaka for iMdriyas Rightelbow joint19 ga garuDAsana Sitting on garuDa Right wristjoint20 gha ghaRma shatru saMhAraka Right fingerjoint21 ~N ~NsAra sAra rUpa in viShaya-s Right fingerkeys22 cha chARvAMga has beautiful avayava-s Left shoulderjoint23 Cha chaMdOgamya known by vEda-s Left

elbowjoint24 ja janARdana jananarahita / helps to cross saMsAra Leftwrist joint25 jha jhoTatAra defeats the enemies Left fingerjoint26 ~n ~nma gives mOxa to those who chant vEda-s Leftfinger keys27 Ta TaMki holds the TaMki weapon Right thighjoint28 Tha Thalaka gives sukha to R^idra & iMdra Right kneejoint29 Da Daraka gives kaMti to chaMdra & agni Right anklejoint30 Dha DharI has Brahma as His son Right fingerjoint31 Na NAtma

sukha svarUpa Right fingerkeys32 ta tAra helps to cross saMsara Left thighjoint33 tha thapa gOvaRdhana giridhAri Left kneejoint34 da daMDI plays flute to please the cows Left anklejoint35 dha dhanvI One who held the shAR~N bow Left fingerjoint36 na namya Worshipped by all Left fingerkeys37 pa para guNa pURNa, saRvOttama Stomach right38 pha phalI phaladAyaka Stomach left39

ba balI has limitless strength Hips40 bha bhaga pURNaj~nAnAnaMda ShaDguNaishvaRya saMpannaGenitals41 ma mana pURNaj~nAna rUpi Belly42 ya yaj~na Chest43 ra rAma worshipped by all tvagIMdra44 la laxmIpati laxmIramaNa Skin45 va varAha Everyone prays for mOxa to Him Flesh46 sha shAMta saMvit sukha rUpi with buddhi Blood47 Sha ShaDguNa ShaDguNaishvaRya saMpanna Fat

tissues48 sa sArAtma Possesses Unusual chidAnaMda dEha Nervetissues49 ha haMsa Destroyer of everyone during praLaya Bones50 La LALuka Giver of sukha, to Brahma, Shesha,Indra & othermukta-s PrANa51 xa laxmI narsiMha In spinal cord jIva 26. apachayagaLilluMDudadariMdupachayagaLillamaragaNadoLagupamarenisuvarilla janumAdigaLu modalillaaparimitasanmahima narahariapunarAvaRtarana mADuvakR^ipaNavatsala svapadasoukhyavanittu sharaNarige………HKS_23-52 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-August/003081.html rasAMtaRgata ParamAtma exists as 'rasa' vAchya in all the food items.That rasAMtaRgata bhagavadrUpa is svAkhya rasa. rasAMtaRgata ParamAtmaplays about in His own bhagavadrUpa and accepts the svAkhya rasa.Therefore, His unusual

sharIra gets no nutrition for growth out ofthis action (uMDudariMda upachayagaLilla). That is how He is differentthan the rest of the jIva-s or jaDa-s. Neither does His sharIra have any growth because He has accepted thesvAkhya rasa, nor does His sharIra have reduction if he does notaccept the svAkhya rasa. However, it is not so for the jIva. If therasAMtaRgata ParamAtma does not accept the svAkhya rasa, then therewill be no rasavibhaga and the jIva will not get nutrition. If onedoes not eat food the person would surely become weak. There is none equal to ParamAtma starting from ramA dEvi till theblade of grass. He is thus 'anupama'. He does not have birth and death like the other jIva-s. He has nobeginning or end. He is permanently there. His mahima is infinite

andhuge. Those who trust such narasiMha nAmaka ParamAtma would not return tothe cycle of birth or death and He would keep them vaikuMTha and otherplaces of mukti (apunAvaRtarana mADuva). He has affection towards His bhakta-s who take His shelter.'svapdasoukhyava nIva' – meaning – makes them perform sat-sAdhana,facilitates liMga bhaMga & kaRma vimOchana and provides themsvarUpagata AnaMda by keeping them in vaikuMTha, shvEtadvIpa & anaMtAsana. 27. narahari AvEsha saMyutanara puraMdara gAdhi kusha maMdaradyumna vikuxivAli iMdranavatArabharata brahmAviShTa sAMba sudarushana pradyumna sanakAdyaroLagippa sanatkumAranu shaNmukha kAma...........HKS_21-14 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-March/002744.html

The explanation for this stanza has been taken from bhAvaprakAshike. The avatAra of aRjuna is a combination of narAMsha & AvEsha of ParamAtma. MBTN 12th Chaper states as under:-"itIritAsAhvayadAshuvAsavaM tataH prajajj~nEsvayamEvashakraHsajARjunOnAma narAMshayuktO viShNAvEShI balvanastvEttA" ----12.99 After listening to pAMDu rAja, kuMtI dEvi invoked iMdra by the power of her maMtra. iMdra was born to kuMti as aRjuna. He was very strong and had understood all shAstra-s very well. This is what must be understood as 'narahari AvEsha saMyuta'. kR^iShNa-aRjuna are called nArAyaNa-nara. aRjuna is thus called 'nara' by JagannAtha dAsa. 'narahari AvEshayutanara' means nara rUpa having narAMsha, which indicates aRjuna. puraMdara means dEvEMdra. 14th adhyAya

of viShNu rahasya states as under:-EshaEvamanuRjAtaH saptamO hiravEsutaH--------------37ixvAkumukhyAstasyAsuH putrAdashamahAbalAiMdraH puraMdarastatru dEvArUdrAdayastathA--------38 During the end of the 6th manvaMtara, ParamAtma took matsyAvatAra in satyavrata rAja and advised tatvOpadEsha. By the anugraha of ParamAtma he was born of vivaRsvA (son of sURya) - shrAddha dEvaru & vaivasvta and was the adhipti of this manvaMtara. He had 19 children including ixvAsu & others. In that manvaMtara, puraMdara (son of kashyapa) was the iMdra. That is why iMdra is called puraMdara. 4th adhyAya of MBTN says:-"tatahsuvaMshE shashinah prasUtE gAdhIti shakranuchOsyajAsIt"Gist - dEvEMdra was born as gAdhi rAja in chaMdra vaMsha. vishvAmitra was his son. 9th adhyAya

say:-"dEvyAMsachAjanaya diMdrahutAshanoudvouputrouyamA kushalavA balinou guNADhyou"Gist - shrI rAma & sItA dEvi had iMdra & agni as kusha & lava respectively as their sons. They were twin children. They had immense strength and guNa-s. 44th adhyAya of viShNu rahasya says:-"ShAShTastu chaxuShAh putraH chAxuxO manurIritaHmaMdaradyumna svayaM shakraH aiMdraMpadamAshata"-------8Gist - chAxuSha was the son of chaxuSha (6th manu). iMdra himself ruled the iMdra lOka as maMdaradyumna. vikuxi rAja (son of ixvAku rAja) was avatAra of iMdra. vAli is also avatAra of iMdra. Now, JagannAtha dAsa describes about the avatAra-s of manmatha. bharata (son of kaikEyI), who was the younger brother of shrI rAma, was earlier

manmatha.Reference from MBTN:-pURvaM harEshchakramabhUddhi duRgA tamaHstthitA shrIriti yAM vadantisatvAtmikA sha~NkhamathO rajasthA bhUnAmikA padmamabhUddharEhiM---3.73gadA tu vUyuRbalasaMvidAtmA shAR~Ngashcha vidyEti ramaiva khaDgaHduRgAtmikA saiva cha chaRmanAmnI pa~nchAtmakO mAruta eva bANAH----3.74evaM sthitEShvEva purAtanEShu varAd rathA~NgatvApa kAmaHtatsUnutAmApa cha sOOniruddhO brahmOdbhavaH sha~NkhatanuH pumAtmA --3.75AvEva jAtou bharatashcha nAmnA shatrughna ityEva cha rAmatOnupURva sumitrAtanayashcha shESha sa laxmaNO nam raghUttamAdanu-----3.76 Gist - Primarily, the 3 rUpa-s of satva, rajO & tamO guNAtmaka laxmI dEvi in the from of shrI, bhU & duRga exist in the shaMkha, padma & chakra in their respective rUpa-s. vAyu, who is endowed with strength and knowledge exists

as gadA (mace). vidyA nAmaka ramA dEvi exists as shAraMga dhanussu (bow). ramA dEvi also exists as khaDga. duRgA dEvi being chaRma and paMcha prANa rUpi vAyu dEvaru being arrows - under these conditions manmatha obtained the chakravaRti status. aniruddha (son of manmatha) obtained boon. Born to brahma dEvaru as shaMkha rUpa, he reached the hands of ParamAtma. These two were born as bharata & shatrughna to kaikEyi & sumitra respectively. sudarushana - shrIman nArAyaNa chakra is called 'sudaRshana'.1) satvaguNAbhimAni shrI dEvi (laxmI dEvi) is shaMkha rUpi2) rajO guNAbhimAni bhU dEvi is padma rUpi3) tamO guNAbhimAni duRgA dEvi is chakra rUpi4) vAyu dEvaru (bala-j~nAnAtmaka) is gadA rUpi5) vidyA nAmaka ramA dEvi is shaRj~nga

rUpi6) ramA dEvi herself is khadga rUpi7) duRgA dEvi is chaRma rUpi8) prANA and other 4 rUpa-s of vAyu are bANa rUpaThis has been discussed in MBTN above. Based on this, manmatha was sudaRshana chakra - and he was bharata. Thus kAma was bharata & sudARshana. sAMba (son of jAMbuvatI) was manmatha from brahma dEvara aMsha. Reference from 17th adhyAya of MBTN is as under:-"adhApa sAMbanAmakaM sutaMcharOhiNIharEHchatuRmukhAMsha saMyutaMkumAramEva ShaNmukaM" After kR^iShNa married jAMbavati & satyabhAma rOhiNI was gifted with sAMba (rOhiNI is called jAMbavatI. Since she was the daughter of jAMbUvaMta, she became famous as jAMbavatI. Her first name was rOhiNI). This sAMba was previously ShaNmukha - born from the aMsha of brahma dEvaru.

Thus it is derived that manmatha is also sAMba via brahmAvEsha and ShaNmukha as described above. pradyumna - was born as avatAra of kAma to shrI kR^iShNa & rukmiNI. Since ParamAtma was present in him as pradyumnAMsha, the child was called 'pradyumna'. He was especially handsome and bright. He married rukmavatI and was gifted with a son called aniruddha. rukmavatI is ratI dEvi. sanatkumAra - He is one among the four sons of brahma dEvaru i.e. sanaka, sanaMdana, sanasujAta, sanatkumAra. They are serious tapasvi-s. sanatkumAra was the avatAra of Kama. He was indeed born as pradyumna to shrI kR^iShNa & rukmiNI. ShaNmukha - is the son of R^idra and pARvatI dEvi. Since he was born in a garden of 'daRbhe' (a typical grass), he was called sharavaNabhava (sharavaNa - means

daRbhE). When he was a child he suckled the 6 kR^ittikAxatrAbhimAni dEvata-s. Since he sukled them at the same time he came to be known as 'ShaNmukha' or 'ShaDAnana'. He was also called sEvAni, kumara & skaMdha. He became the sEnAdhipati of the dEvata-s and killed tArakAsura. 28. vanacharAdri dharAdharane jayamanuja mR^igavaravEsha jaya vAmana trivikramadEva jaya bhR^igurAma bhUma jayajanakajAvallabhane jaya rugmiNi manOrathasiddhidAyakajina

vimOhaka kalividAraNa jayajayAramaNa.......HKS_10-24 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2006-March/001434.html JagannAtha dAsa explains the dashavatAra-s of ParamAtma in this stanza. 'vana' is commonly understood to be forest. The other meaning of 'vana' iswater. Only fishes can live under water. In His matsyavatAra, ParamAtmarescued the vEda-s from the demon hayagrIva, who had taken them away formbrahma. Matsya rUpi ParamAtma restored them to brahma. 'adri' is maMdAra mountain. During the churning of the ocean by the dEvata-sand asura-s, the maMdara Mountain just depressed in

the sea bed. Upon therequest of dEvata-s, ParamAtma took the form of kURma (tortoise) and liftedthe mountain on His back and enabled the churning to continue. Thus,ParamAtma is called 'adridhara'. When the demon hiraNyAxa took away "dhara devi" (pR^ithvi) to pAtALa,ParamAtma took the form of varAha rUpa, killed hiraNyAxa and rescuedpR^ithvi to her position. This form of ParamAtma is referred as dharAdhara. The word 'dhara' is a common wotd for adridhara and dharAdhara. ParamAtma heard the prayer of bhAgavatOttama bhakta prahalAda who proclaimedthat ParamAtma pervades everywhere. To prove that his statement was true,ParamAtma appeared from the pillar in the form of narasiMha, who isdescribed as manujamR^igavaravESha. When balichakravaRti was completing his 100th

ashvamEdhayAga, ParamAtmaappeared before him as a small child in the form of vAmana rUpa and for thegift of three feet length of 'bhUdAna'. In the process, He took the form oftrivikrama and occupied the 14 lOka-s with His two feet measures andultimately balichkravaRti had to offer his head as the third foot meaure bywhich he was sent to pAtALa. This is the form of trivikrama ParamAtma. By His avatAra in bhR^igukula, as the son of rENukA & jamadagni - i.e.bhR^igurAma parashurAma nAmaka ParamAtma destroyed the evil xatriya-s. SinceParamAtma is complete in all respects in His guNa-s & kriya-s, He is calledbhUma. By breaking the shiva's bow at the challenge at the palace of janakamahArAja, shrI rAma married janaka's daughter sItA dEvi. Thus, He isreferred as janakajAvallabha.

At the instance of rukmiNi (by her letter to kR^iShNa), ParamAtma defeatedrukmi & shishupAla and took away rukmiNi and thus heard her request. He istherefore known as 'rukmiNi manOrathasiddhidAyaka'. Took avatAra among the asura-s and attracted them - thus called jinamOhaka. Taking the form kalki to annihilate kali & other asura-s - thus calledkalividAraNa JagannAtha dAsa praises His ten avatAra-s and requests the Lord to bestowvictory to devotees. 29. tArataMyArOhaNava baredAru paThisuvaravara laxmInArasiMha samasta dEvagaNAMtarAtmakanupUrayisuva manOrathaMgaLakAruNika kaivalyadAyakadUragaiva samastaduritava vigatabhayashOka………………HKS_25-16 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2007-October/003242.html There are two types of bhajans. 1) ArOhaNa krama & 2) avarOhaNa krama. 1) ArOhaNa krama – involves singing the praise of guru -> dAsa kaxa ->yati kaxa -> dEvata tAratamya -> ParamAtma (this is the

ascendingorder)2) avarOhaNa – starts from ParamAtma -> dEvata-s in descending orderetc…(this is the descending order) The current saMdhi takes the ArOhaNa route for singing the praise of ParamAtma. One who writes about this ArOhaNa tAratamya with shraddha,understanding from a proper guru and repeats the same everyday, thedesires of such bhakta-s would be fulfilled by laxmInarasiMha svAmi,who is the aMtaRyAmi for all dEvata-s – through vAyu dEvaru viatatvAbhimAni dEvata-s. ParamAtma being bhaktavatsala is very kind to His bhakta-s. kaivalya means mukti. The mukti yOgya jIva-s obtain svarUpagata AnaMdanitya sukha, which is mukti indeed. ParamAtma never has any sorrow or fear. He is nityAnaMda. ParamAtma

constantly elimitates the pApa-s, that come in the way ofHis bhakta-s and provides them mOxa. 30. ellaroLu tAnippa tannoLa gellaranu dharisihanu apratimalla manmatha janaka jagadAdyaMta madhyagaLaballa bahuguNabharita dAnava dallaNa jagannAthaviThallasollalAlisi staMbhadiMdali baMdabhakutanige………HKS_03-32 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-March/000531.html ParamAtma possesess unusual powers of pervading in all chEtanAchEtana-s.He exists everywhere and also keeps everything within Himself. DuringpraLaya, this BrahmAMDa made from 24 tatva-s He mixes / equalizes allthe guNa-s and spreads over prakR^iti. After attaining liMga bhaMga themukta jIva-s, non-mukta jIva-s of the next kalpa and all else are keptby Him in His belly and is their Protector. Thus He exists in everyoneand He keeps everyone within Himself. This brave ParamAtma cannot be seen (He is independent and does notdepend on anyone) is

the Father of manmatha (God of Love). manmatha wasburnt and killed by R^idra dEvaru, but by the kindness of ParamAtma hewas born to jaMbuvati during KR^iShNAvatAra as her son called sAMba.Thus manmatha janaka – is the Regulator of time during Adikala(sR^iShTi) madhyakAla (sthiti) and aMyakAla (laya) and thus knows thebeginning, middle and end of the world and He is known as aShTakaRtR^i(carrying out sR^ishti, sthiti, laya, niyamana, j~nAna, aj~nAna, baMdha,moxa). He is complete in all repects in all guNa-s. He has endless,unlimited groups of guNa-s. He is a Lion for daitya-s. His very nameconfuses and injects fear in the dAnava-s. ParamAtma who is a terror to daitya-s, gushed out of a pillar in thepalace hall in His avatAra narasiMha, at the call of His devoteePrahalAda and killed his demon father

hiraNyakashipu by keeping him onHis lap and tearing him apart by His diamond like nails. ParamAtmademonstrated that He is Terror for terror. Reference from BhAgavatasatyaM vidhatuM nijabhR^ityabhAShitaM, vyAptiMcha bhUtEShvakhilEShuchAtmanaH.adR^ishyatAtyadbhutarUpamudvahan staMbhE sabhAyAM na mR^igaM na manuSham --------BhAgavata saptama skaMda“To prove that the statement of His devotee Prahlada was substantial--inother words, to prove that the Supreme Lord is present everywhere, evenwithin the pillar of an assembly hall--the Supreme Personality ofGodhead, Hari, exhibited a wonderful form never before seen. The formwas neither that of a man nor that of a lion. Thus the Lord appeared inHis wonderful form in the assembly hall.” In order to tell the world there

is truth in what His devotee PrahlAdasaid and to reveal that He pervades everywhere, ParamAtma surged outfrom the pillar and killed hiraNyakashipu. By this action, He alsoshowed that He punishes the wicked and protects His devotees. In orderto fulfill the requests of other dEvata-s He had manifested Himself asmatsya and other forms, but at the request of a child devotee to proveto the world that PrahlAda said the truth and blessed Hm profusely withHis kindness. JagannAtha dAsa offers the explainations of this saMdhi at the feet ofHis biMba rUpi JagannAtha ViTThala and his adorned mURti shrI laxmInarasiMha. 31. mAsa pariyaMtaravu biDade nR^ikEsariya shubhanAma maMtra jitAsanadalEkAgra chittadi niShkapaTadiMdabEsarade japisalu vR^ijinagaLa nAshagaisi manOrathagaLa parEsha pURtiya mADikoDuvanu kaDege paragatiya....HKS_07-17 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2005-October/001134.html In this stanza JagannAtha dAsa eulogizes the

supremacy in the narasiMha nAma smaraNe and tells us to perform the narasiMha japa for a month continuously. narasiMha nAma is very holy. The simplest way is to say - 'shrI nr^isiMhAya namaH'. However, the taMtrasAra maMtra:- "ugraM vIraM mahAvishNuM jvalaMtaM saRvatOmukhaM, nR^isiMhaM bhIShaNaM bhadraM mR^ityORmR^ityuM namAmyahaM" having 32 axara-s is most effective. This nR^isiMha mahA maMtra must be chanted without getting bored sitting in a firm posture and strong belief. Only one who has conquered his iMdriya-s, a sadAchAri is entitled to chant this maMtra. In a sense, a trouble maker or a person desiring other women or other's wealth does not receive the true benefit of this maMtra. In general, with every mantra there is a procedure involving dhyAna, aN^ga-nyAsa, saN^kalpa, japa, tarpaNa, etc. This procedure also varies according

to the Deity/Form referenced, and according to the number of syllables in the mantra. With every mantra there are also the stern warnings of grave misfortune should one attempt japa without initiation by a qualified Guru, or give up japa after having been so initiated. We should not be bored of doing it even for a moment or feel lazy about it, or have disbelief or doubt the effects or show non-bhakti towards the japa. When we do this, then jvarahara nAmaka - shrI narasiMha would destroy the pApa-s coming as obstacles on the way to satsAdhana and bestow the benefits we desire (j~nAna, bhakti & vairagya). shrI laxmI dEvi is superior to all - from the blade of grass till brahMa among the crores of jIva-s. She is nitya muktaLu, nirvikAraLu and is also known as 'para'. shrIman nArAyaNa is the niyAmaka for 'para' or laxmIdEvi. Thus referred here as 'parEsha'. This parEsha would enable us to cross

the ocean of saMsAra and via liMga dEha bhaMga provide kaRma vimOchana and bestow mukti - 'kaDege paragatiya' 32. jaya jayatu trijagadvilaxaNajayajayatu jagadEka kAraNajayajayatu jAnakIramaNa niRgatajarAmaraNajayajayatu jAnhavi janaka jayajayatu daityakulAMtaka bhavAmayahara jagannAthaviTThala pAhimAM satata....HKAS_32-56 http://dvaita.info/pipermail/dvaita-list_dvaita.info/2008-March/003588.html j~nAni srEShTha JagannAtha dAsa finishes the rendering ofharikathAmR^itasAra by praising ParamAtma and requesting him to pleasebestow special victory / success on us. ParamAtma is nitya maMgaLa svarUpi. He never has any defeat any time.He is always fortunate. JagannAtha dAsa prays that those who rememberParamAtma may please be bestowed special victory / success.

'jayatu'does not mean here that we are praying for His success or victory. The tri-jagat are svaRga, bhUmi & pAtaLa. ParamAtma is entirelydifferent from the jaDa-s and chEtana-s that are in the tri-jagat.That is why He is 'trijagadvilaxaNa'. If He would have been affectedby the guNa kaRma-s of jaDa and chEtana-s, how can He bestow victoryon us? ParamAtma is the chief cause of this jagat - sR^iShTi, sthiti, laya,niyamana, j~nAna, aj~nAna, baMdha & mOxa. He alone is saRvataMtrasvataMtra. He is jagadEka kAraNa. laxmI dEvi, brahmAdi dEvata-s areavaMtara kAraNa. ParamAtma is saRvOttamOttama. sItA dEvi, the daughter of janaka rAja was called jAnakI dEvi, wassAxat laxmI dEvi aMsha. jAnakI ramaNa is shrI rAmachaMdra. JagannAthadAsa praises Him.

ParamAtma ends the rule of daitya-s by eliminating them. He istherefore 'daityakulAMtaka'. ParamAtma protects the sajjana-s bypunishing the daitya-s. In this way, JagannAtha dAsa praises viThala vAchya ParamAtma who isthe all powerful, all pervading, saRvOttama shrI laxmI narasiMhaParamAtma, who is his kula dEvata to JagannAtha dAsa. PHALA SHRUTHI: guru madhvaru

tantrasAradhi eraDadhika mUvattu

akshara "nArasimhana" mantra sArare aritu guruvaryara iruruvudashTe

saMdhi nAmava harikathAmR^itadali

uNisire kardoLittihe dhIra viTTalana polise guru baladhi Tantra sAra

sangraha is one of the sarvamUla granthas composed by Srimad Acharya. Sri

Jagannatha dAsaru worshipped his aarAdhya deivanAtha shrI Narasimha devaru by

doing japa of 32 aksharas (syllables) stotra from Tantra sAra. Sri Jagannatha

dArasu composed 32 sandhis as a symbol for this 32 aksharas in Sri

Narasimha stothra. There are 32 verses in praise of Sri Narasimha in Sri

HKS. They have been collected & offered to devotees for daily

pArAyana & during Sri Narasimha Jayanthi. shrI Jagannatha dAsara antargatha bhArathiramaNa mukhyapraNa

antargata shrI Lakshmi NarasimhArpanamastu