Nrusimha Jayanthi

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Sri:

 

SrimatE Gopaladesika MahadesikAya Namaha,

 

Dear Bhaktas,

 

For the most sacred occasion of Nrusimha Jayanthi, Adiyen wishes to

share the Nrusimha RuNa Vimochana Stotram verses on this forum.The

RuNa Vimochana Stotram is

contained in the Nrusimha PuraNam. Every individual incurs three

kinds of debt at birth. These

are Deva RuNam (debt to the Devas), Rishi RuNam (debt to Rishis) and

Pitru RuNam (debt to one's ancestors). These are repaid by offering

Havis in Yajnas, performing Veda Adhyayanam under great masters

(sages), and performing TarpaNams and Shraddam, respectively.

However, these debts are

so great that they cannot be repaid in one's lifetime. The RuNam

referred to in this Stotram denotes

the bondage arising from one's Karma on account of Samsaric

association. The simplest manner to absolve an individual of these

debts is through the path of unconditional, total surrender

(SharaNagati) to the Lotus Feet of Lord Narayana. In this context,

the RuNa Vimochana Stotram extols the the munificent

grace of Bhagavan Nrusimha, as a result of which an individual is

absolved of these debts. The first eight verses glorify various

attributes of Bhagavan Nrusimha, each verse ending with the line " Sri

Nrusimham Mahaveeram Namaami RuNa MuktayE " . Verse 9 contains the

Phala Shruti for this Stotram. The salutations Nrusimham and

Mahaveeram have their origins in the most sacred NrusimhaNushtup

Mantram. These salutations are beautifully extolled by Ahirbudhnyan

in the Mantrarajapada Stotram.

It is most helpful to dwell upon the sacredness of the

NrusimhAnushtup mantram through the anubhavam of Paramapadavasi Sri

Mukkur Lakshminarasimhachariar Swami " Extolling Bhagavan Nrusimha is

ubiquitous to Vedam, Smrutis, Ithihasas, purANas, agama, and tantram.

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 contains 32 syllables (aksharams)

representing the condensed essence of the Brahma Vidyas which are

Upanishadic prescriptions (Upasanas) for attaining Lord Narayana.

Therefore, it is the preferred mantram of mumukshus (those desirous

of securing Moksham). The itihasas are replete with glorification of

Bhagavan Nrusimha. The puraNas wax eloquent on the avataram of

Bhagavan Nrusimha (i.e., Bhagavata PuraNam and VishNu PurANam). The

Agamas too are replete with glorification of Bhagavan Nrusimha. Even

in the tantric form of worship, Nrusimha Tantram reigns supreme. It

is the commonly held view that Bhishma was glorifying Lord Krishna in

the Vishnu Sahasranamam. However, on closer examination, it becomes

clear that it is Bhagavan Nrusimha, who is being extolled from start

to finish in the Vishnu sahasranamam. 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! "

 

Vedam glorifies the Padams Nrusimha and Veeram in the following

salutations.

" YatO Veera: KarmaNya: SudakshO Yuktagraavaa JaayatE Devakaama: "

" Shrungaprotaan Padaa Sprushtvaa Hatvaa Taamagrasat Swayam

Natvaa Cha BahuDhaa Drushtvaa Nrusimha: SwayamudhbhaBhoU "

" PrathadhvishNusthavathE vIryAya mrugO na BhIma kucharOgirishtA: "

" Bhadram karNEBhishruNuyAmadhEvA: Bhadaram pashyE mArkshaBhiryajthrA:

sthiraIrangaIsthuStuvAsasthanUbhi: vyashEma dhEvahithamyadhAyu: "

" Ya AtmadA BaladA Yasya Vishva UpAsatE PrashiSham Yasya DevA:

Yasya cChayA Amrutam YO Mrutyumrutyu: Kasmai DevAya HaviShA ViDhEma "

Let us now delve into the ruNavimOchana stotram verses one-by-one.

 

1. Oh Lord, who incarnated from the pillar in (HiraNyan's) Sabha in

order to successfully accomplish the task of the Devas! Oh supremely

valorous Bhagavan Nrusimha, salutations to you! Please absolve me of

my debts.

 

Related observations: HiraNyan received a boon from Brahma which

rendered the task of killing him extremely difficult. As a result of

the power from this boon, HiraNyan persecuted all noble persons

engaged in worship of the Lord. Devas such as Indra and Rudra were

powerless to stop HiraNyan's tyranny. HiraNyan's atrocities reached

their zenith, when he directed his ill-gotten power to harm his own

son, Prahlada, who was a great Bhagavata of Lord Narayana. At this

juncture, the Lord incarnated as Narasimha from the pillar in

HiraNyan's Sabha to rush to the succour of his Bhakta. In the

Dashavatara Stotram, Swami Desikan eulogizes the pillar in HiraNyan's

Sabha as the grandmother of Brahma since it housed Lord

Narayana. This verse pays tribute to Bhagavan Nrusimha, of these

attributes, who accomplished the task which was beyond all the Devas

while adhering to every condition of Brahma's boon.

 

2. Oh Lord seen embracing Mahalakshmi! You grant boons to your

devotees. Oh supremely valorous Bhagavan Nrusimha, salutations to

you! Please absolve me of my debts.

 

Related observations: This verse contains the condensed essence of

our

sampradayam. First, it extols the eternal relationship between Lord

Narayana and his consort Sri. Next, it points to Thayar who is

forever resident in the Lord's Vakshasthalam. As a result of

this Vishaya VailakshaNyam- the eternal oneness of the Lord and Sri

and His embrace of Piratti,

Bhagavan Nrusimha begets the name Malola. The Pancharatra Agama

salutes this eternal oneness as

" Ekamat Sahachari " . Swami Desikan echoes the message of the Agama in

his Sri Stuti salutation

" Priya SahacharImaikamatyOpapannaam.

Granting boons to devotees takes on special significance in this

context. The reference to the eternal relationship between the Lord

and Sri preceding the boon-granting munificent of the Lord extols the

exalted nature of SharaNagati to the Lord's lotus feet. The

Purushakaratvam of

Sri is succinctly stated and Her indispensible role in the process of

granting SharaNagati is

wonderfully glorified. Thayar argues on behalf of the supplicant and

urges the Lord to ignore the supplicant's sins and bestow his grace.

During a telephone Upanyasam, H.H. Srimad Andavan Swami of

Srimad Poundarikapuram Ashramam brilliantly expounded on this act of

extreme compassion of Thayar using PramaaNams from the RamayaNa. The

act of granting refuge to a supplicant is a Yajna performed by the

Lord. The term Patni is used exclusively in the context of Yajna. In

the Yajna of gracing a supplicant, Thayar offers her support as

VishNu Patni. This aspect is glorified in the NeeLa Sooktam

salutation

Prithivyaa AsyE Shaana JagatO VishNu Patni. The Lord makes no

distinctions on the basis of caste, wealth, knowledge or other

accomplishments in granting SharaNagati. Testimony in support of this

fact is available in the Mantrarajapada Stotram

salutation " SarvOpiyam SamAshritya Sakalam

BhadramashNutE " , the Sri Ranganatha Gadyam salutation " Analochita

ViseshAshesha Loka

SharaNya " and Swami Desikan's Mahavira Vaibhavam salutation " Sakrut

Prapanna Jana SamrakshaNa

Dikshita " . As a result of these salutations and the Lord's assurances

in the salutations " Sambhavami

YugE YugE " , " Yogakshemam Vahaamyaham " , and the three Charma Shlokams,

the Lord is known as

Achyuta (one who never slips in protecting Prapannas). Of all the

Avatarams of the Lord,

Bhagavan Nrusimha is the only one who is seen constantly wearing his

Padhukas. This provides further

testimony in support of the terms Achyuta- an indication of the

Lord's readiness to rush to the

help of his devotees.

 

3. Oh Lord who bears the Amtramaala! The weapons Shanka (conch) and

Chakra (Sudarshana) adorn your shoulders! Oh supremely valorous

Bhagavan Nrusimha, salutations to you! Please absolve me of

my debts.

 

Related Observations: This verse extols the back-to-back forms of

Sudarshana and Nrusimha. The foremost characteristic of the

Sudarshana Chakram is to destroy one's sins and point a supplicant in

the direction of the Lord. Sudarshana is the mighty Jwala which forms

the center of the Kala Anala

(fire at the end of time). Lord Nrusimha too denotes this mighty

Jwala as is evident from the Nrusimha

Gadyam salutation " Kalagni Rudra Simha: " .

 

4. Oh Bhagavan Nrusimha! Contemplation of you destroys one's sins and

frees one from the poisonous reptiles (sons of Kadru). Oh supremely

valorous Bhagavan Nrusimha, salutations to you! Please absolve me of

my debts.

 

Related observations: In the Mantrarajapada Stotram Bhagavan Nrusimha

is extolled as " Yennama SmaraNaadbheetaa: BhUta VetaLa Rakshasaa: "

Please see the archives for a detailed discussion of this

Mantrarajapada Stotram salutation. This verse echoes the message of

the Mantrarajapada Stotram salutation. Association with samsara on

account of the inextricable bondage by the rope of

Karma is akin to the virulent poison from reptiles. Bhagavan Nrusimha

alone is capable of freeing

an individual from this bondage. " Contemplation on Bhagavan Nrusimha "

in this context reveals the subtle connection to the Ashtakshara

Mantram message of Hitam, i.e., SharaNagati to His Lotus feet paves

the way for one's salvation.

 

5. Oh Bhagavan Nrusimha! Your resounding roar echoing in all

directions destroys all fears.

Oh supremely valorous Bhagavan Nrusimha, salutations to you! Please

absolve me of my debts.

 

Related observations: The roar of Bhagavan Nrusimha is the Simha

Naada. This Naadam forebodes all auspiciousness since it is the

condensed essence of the Rks from the Rg, Yajus and Saama Vedam. Veda

Naadam denotes Anishta Nivrutti and Ishta Prapti. The Mahima of

Bhagavan Nrusimha's roar arises from its association with PraNavam.

PraNavam is an emphatic declaration of the supremacy of Lord

Narayana. It is also indicative of the Shuddha Satva aspect of the

Lord. Testimony in support of this fact can be seen from the Narayana

Upanishad salutations " NishkaLO NiranjanO NirvikalpO NirAkyatha:

ShuddhO Deva EkO Narayana: I Na DvitIyOsti Kaschit II "

and " PratyagAnandam Brahma Purusham PraNava Swaroopam " The PraNavam

sound echoing in all directions proclaims the Sarva Rakshakatvam of

Bhagavan Nrusimha. Swami Desikan celebrates this aspect in the

KamasikAshtakam salutation " Tvayi Rakshati Rakshakai: Kimanyai: Tvayi

ChArakshati Rakshakai: Kimanyai: "

 

6. Oh Lord of Sri! You graced Prahlada abd destroyed the Asura King

(HiraNyan). Oh supremely valorous Bhagavan Nrusimha, salutations to

you!Please absolve me of my debts.

 

Related observations: This verse extols the Pida Pariharam (for

Bhaktas) and Pida Pradanam (for

Dushtas) aspects of Bhagavan Nrusimha. The mention of Prahlada

Varadan and DaityEshvara

VidaaraNam in the same line suggests this. Again the Pida Pariharam

and Pida Pradanam aspects

are also attributes of the Lord's Sudarshana Chakram. This offers

further testimony in support of the

worship of the back-to-back forms of Sudarshana and Narasimha. It is

also interesting to note that

the the constellation of ChakratAzhwar is Chitta and that of Bhagavan

Nrusimha is Swati. Therefore,

even in this respect, the Sudarshana Chakram and Bhagavan Nrusimha

appear consecutively (back-to-back).

Swami Desikan goes into raptures in the KamasikAshtakam while

describing the Avatara features of Bhagavan Narasimha. Swami Desikan

observes that the hands of Bhagavan Nrusimha were in competition with

each other to grace his Bhakta and destroy HiraNyan. Swami Desikan

also notes that the eyes of Bhagavan Nrusimha simultaneously radiated

compassion for Prahlada and struck terror in the heart of HiraNyan.

The relevant Kamasikashtakam salutation is " Satapatala BheeshaNE

SarbasattahasOtpatEh……. " . Ahirbudhnyan succinctly glorifies the

Avatara Adhbutam of Bhagavan Nrusimha in the verse " Naravat

SimhavacchaIva Rupam Yasya MahAtmana:I Mahaa Satam Mahaa Damshtram

Tam Nrusimham Namaamyaham II "

 

7. Oh Lord you destroy the fears of malefic influences for your

Bhaktas! Oh supremely valorous Bhagavan Nrusimha, salutations to you!

Please absolve me of my debts.

 

Related observations: Bhagavan Nrusimha shines with great splendour

and dazzling radiance dispelling

all darkness caused by ignorance. Malefic influences are Tamasic in

nature and hence, thrive in

darkeness. However, when confronted by the fiercest flames and

extreme luminescence of Bhagavan

Nrusimha (Jwaala Nrusimhar), these creatures are ruthlessly

destroyed. This is illustrative of the

Vedam salutation " TamasOma JyOtirgamayaa " . Additionally, Jwala

Nrusimhar is saluted in the

Vedam Rk " Savita Prasavitaa DeeptO Deepayan Deepyamaana: Jwalan

Jwalita Tapan Vitapan

Santapan RochanO Rochamana: Shobana: Shobamaana: KalyaaNa: "

 

8. Oh Lord of Vedas, Vedanta and Yajna! You are saluted with

reverence by Brahma and Rudra.

Oh supremely valorous Bhagavan Nrusimha, salutations to you! Please

absolve me of my debts.

 

Related observations: The first part of this verse is best explained

by Swami Desikan's KamasikAshtakam

salutation " Shruteenaam Uttaram Bhagam " . This implies that the Lord

is beyond the Vedam , the

Lord is extolled in the final part of the Vedam, i.e., the

Upanishads. Final part of the Vedam also

supports the interpretation that the Lord is extolled in the last

Vedam (AtharvaNa Vedam). Testimony in support of this fact can be

seen from Swami Desikan's tribute " Tapaneeya RahasyaaNaam " . This

refers to the fact that Bhagavan Nrusimha is extolled in the Purva

and Uttara Tapaneeya Upanishad

pertaining to the AtharvaNa Vedam. This verse is also a consummate

illustration of the Narayana Upanishad salutation " Narayana EvEdagam

Sarvam "

Yajna aspects of the Lord are covered in the VishNu Sahasranamam

salutations 971-982 (YajnO Yajna Patir Yajvaa…….Yajna Guhyam). Yajna

appearing in this verse also supports the interpretation that the

Lord is the master of the Yajna of Prapanna Jana RakshaNam. In the

Mahavira Vaibhavam, Swami Desikan salutes this aspect as " Sakrut

Prapanna Jana SamrakshaNa Deekshita " . Shruti extols the Yajna aspect

of the Lord through the majestic salutation " Eta Asadan Sukrutasya

LokE Taa VishNO Paahi Paahi Yajnam Paahi Yajna Patim Pahimaam Yajna

NiyaM " . Rendition of this salutation in Ghanam form is a treat for

the ears. This majestic form of Bhagavan Nrusimha is reverentially

saluted by Brahma and Rudra.

 

9. Those who engage in constant recitation of this Stotram are

assured of freedom from debt. Having

been absolved of their debt they will soon beget wealth.

 

Related observations: This verse provides the Phala Shruti for the

Stotram. This again points to the

fact that surrender to the Lord's lotus feet (SharaNagati) frees the

supplicant from the endless cycle of birth and death and paves the

way for Divya Sampath (Nitya Kaimkaryam to Lord Narayana at His

pleasure and for His pleasure). This verse illustrates the fact that

surrender to the Lord's lotus feet

(Narayana Sayujyam) results in SaarUpyam Saameepyam and Saalokyam for

the supplicant. " Narayana SayujyamavApnOti, Narayana

SayujyamavApnOti " is the Narayana Upanishad salutation, which

describes the act of surrender to His lotus feet.

 

Sri Lakshmi Nrusimha ParabrahmaNE Namaha,

 

Namo Narayana,

 

SriMuralidhara Dasan