gokulkr

"Salutations to Lord Venkateswara whose abode is on Narayanadri. Salutations to Him who cleanses the sins of His devotees. Salutations to Him who is the Lord of the three worlds and who destroys demons. Salutations to Him who loves His devotees and saves them from difficulties."

"Salutations to Lord Venkateswara whose abode is on Narayanadri. Salutations to Him who cleanses the sins of His devotees. Salutations to Him who is the Lord of the three worlds and who destroys demons. Salutations to Him who loves His devotees and saves them from difficulties."

Goswami Shri Dwarkeshji Maharaj Bhavnavala II Date of Birth: V.S. 1751 Chaitra Sud 2 Family : He was born in the house of Shri Chandramaji. Special Features: He was having knowledge of Bhavna & Jyotish Shastra. Episodes: He had equal knowledge of bhavna as well as Jyotish Shastra & had written descriptive padas on both of them for which he is popular as "Bhavnawala". The Granth from which he has become popular as "Bhavnawala" is famous in the sect. Shri Chandramaji was Thakorji of Shri Narayandasji who was a bachelor so He had a staunch feeling of being a bachelor. This feeling was born at the time of Shri Dwarkeshji Bhavnawala. Shri Dwarkeshji seated the idol of Shri Swaminiji besides Shri Chandramaji & the same day Shri Swaminiji's idol was stolen. At that time he ordained that it seems that a bachelors Thakorji also wants to be a bachelor. But the kaustubh diamond is left behind so surely will return. When he sent his persons everywhere he found a Vrajwasi performing seva in his hut. Then after settling with him, he again seated Shri Chandramaji. His Mulpurush Dhol gives a feeling of Shri Vallabh's dynasty. His literature is useful for performing seva. Kirtan: He has written padas on Leela, vadhai and Swaroop bhavna etc.

Maharaja Pariksit Cursed by a Brahmana Boy 1. Sri Suta Gosvami said: Due to the mercy of the Personality of Godhead, Sri Krsna, who acts wonderfully, Maharaja Pariksit, though struck by the weapon of the son of Drona in his mother's womb, could not be burned. 2. Furthermore, Maharaja Pariksit was always consciously surrendered to the Personality of Godhead, and therefore he was neither afraid nor overwhelmed by fear due to a snake-bird which was to bite him because of the fury of a brahmana boy. 3. Furthermore, after leaving all his associates, the King surrendered himself as a disciple to the son of Vyasa [sukadeva Gosvami], and thus he was able to understand the actual position of the Personality of Godhead. 4. This was so because those who have dedicated their lives to the transcendental topics of the Personality of Godhead, of whom the Vedic hymns sing, and who are constantly engaged in remembering the lotus feet of the Lord, do not run the risk of having misconceptions even at the last moment of their lives. 5. As long as the great, powerful son of Abhimanyu remains the Emperor of the world, there is no chance that the personality of Kali will flourish. 6. The very day and moment the Personality of Godhead, Lord Sri Krsna, left this earth, the personality of Kali, who promotes all kinds of irreligious activities, came into this world. 7. Maharaja Pariksit was a realist, like the bees who only accept the essence [of a flower]. He knew perfectly well that in this age of Kali, auspicious things produce good effects immediately, whereas inauspicious acts must be actually performed [to render effects]. So he was never envious of the personality of Kali. 8. Maharaja Pariksit considered that less intelligent men might find the personality of Kali to be very powerful, but that those who are self-controlled would have nothing to fear. The King was powerful like a tiger and took care for the foolish, careless persons. 9. O sages, as you did ask me, now I have described almost everything regarding the narrations about Lord Krsna in connection with the history of the pious Maharaja Pariksit. 10. Those who are desirous of achieving complete perfection in life must submissively hear all topics that are connected with the transcendental activities and qualities of the Personality of Godhead, who acts wonderfully. 11. The good sages said: O grave Suta Gosvami! May you live many years and have eternal fame, for you are speaking very nicely about the activities of Lord Krsna, the Personality of Godhead. This is just like nectar for mortal beings like us. 12. We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing. 13. The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death. 14. The Personality of Godhead, Lord Krsna [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Siva and Lord Brahma. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him? 15. O Suta Gosvami, you are a learned and pure devotee of the Lord because the Personality of Godhead is your chief object of service. Therefore please describe to us the pastimes of the Lord, which are above all material conception, for we are anxious to receive such messages. 16. O Suta Gosvami, please describe those topics of the Lord by which Maharaja Pariksit, whose intelligence was fixed on liberation, attained the lotus feet of the Lord, who is the shelter of Garuda, the king of birds. Those topics were vibrated by the son of Vyasa [srila Sukadeva]. 17. Thus please narrate to us the narrations of the Unlimited, for they are purifying and supreme. They were spoken to Maharaja Pariksit, and they are very dear to the pure devotees, being full of bhakti-yoga. 18. Sri Suta Gosvami said: O God, although we are born in a mixed caste, we are still promoted in birthright simply by serving and following the great who are advanced in knowledge. Even by conversing with such great souls, one can without delay cleanse oneself of all disqualifications resulting from lower births. 19. And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [unlimited]. 20. It is now ascertained that He [the Personality of Godhead] is unlimited and there is none equal to Him. Consequently no one can speak of Him adequately. Great demigods cannot obtain the favor of the goddess of fortune even by prayers, but this very goddess renders service unto the Lord, although He is unwilling to have such service. 21. Who can be worthy of the name of the Supreme Lord but the Personality of Godhead Sri Krsna? Brahmaji collected the water emanating from the nails of His feet in order to award it to Lord Siva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Siva. 22. Self-controlled persons who are attached to the Supreme Lord Sri Krsna can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential. 23. O rsis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Visnu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows. 24-25. Once upon a time Maharaja Pariksit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. While searching for a reservoir of water, he entered the hermitage of the well-known Samika Rsi and saw the sage sitting silently with closed eyes. 26. The muni's sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute. 27. The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water. 28. The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry. 29. O brahmanas, the King's anger and envy, directed toward the brahmana sage, were unprecedented, being that circumstances had made him hungry and thirsty. 30. While leaving, the King, being so insulted, picked up a lifeless snake with his bow and angrily placed it on the shoulder of the sage. Then he returned to his palace. 31. Upon returning, he began to contemplate and argue within himself whether the sage had actually been in meditation, with senses concentrated and eyes closed, or whether he had just been feigning trance just to avoid receiving a lower ksatriya. 32. The sage had a son who was very powerful, being a brahmana's son. While he was playing with inexperienced boys, he heard of his father's distress, which was occasioned by the King. Then and there the boy spoke as follows. 33. [The brahmana's son, Srngi, said:] O just look at the sins of the rulers who, like crows and watchdogs at the door, perpetrate sins against their masters, contrary to the principles governing servants. 34. The descendants of the kingly orders are definitely designated as watchdogs, and they must keep themselves at the door. On what grounds can dogs enter the house and claim to dine with the master on the same plate? 35. After the departure of Lord Sri Krsna, the Personality of Godhead and supreme ruler of everyone, these upstarts have flourished, our protector being gone. Therefore I myself shall take up this matter and punish them. Just witness my power. 36. The son of the rsi, his eyes red-hot with anger, touched the water of the River Kausika while speaking to his playmates and discharged the following thunderbolt of words. 37. The brahmana's son cursed the King thus: On the seventh day from today a snake-bird will bite the most wretched one of that dynasty [Maharaja Pariksit] because of his having broken the laws of etiquette by insulting my father. 38. Thereafter, when the boy returned to the hermitage, he saw a snake on his father's shoulder, and out of his grief he cried very loudly. 39. O brahmanas, the rsi, who was born in the family of Angira Muni, hearing his son crying, gradually opened his eyes and saw the dead snake around his neck. 40. He threw the dead snake aside and asked his son why he was crying, whether anyone had done him harm. On hearing this, the son explained to him what had happened. 41. The father heard from his son that the King had been cursed, although he should never have been condemned, for he was the best amongst all human beings. The rsi did not congratulate his son, but, on the contrary, began to repent, saying: Alas! What a great sinful act was performed by my son. He has awarded heavy punishment for an insignificant offense. 42. O my boy, your intelligence is immature, and therefore you have no knowledge that the king, who is the best amongst human beings, is as good as the Personality of Godhead. He is never to be placed on an equal footing with common men. The citizens of the state live in prosperity, being protected by his unsurpassable prowess. 43. My dear boy, the Lord, who carries the wheel of a chariot, is represented by the monarchical regime, and when this regime is abolished the whole world becomes filled with thieves, who then at once vanquish the unprotected subjects like scattered lambs. 44. Due to the termination of the monarchical regimes and the plundering of the people's wealth by rogues and thieves, there will be great social disruptions. People will be killed and injured, and animals and women will be stolen. And for all these sins we shall be responsible. 45. At that time the people in general will fall systematically from the path of a progressive civilization in respect to the qualitative engagements of the castes and the orders of society and the Vedic injunctions. Thus they will be more attracted to economic development for sense gratification, and as a result there will be an unwanted population on the level of dogs and monkeys. 46. The Emperor Pariksit is a pious king. He is highly celebrated and is a first-class devotee of the Personality of Godhead. He is a saint amongst royalty, and he has performed many horse sacrifices. When such a king is tired and fatigued, being stricken with hunger and thirst, he does not at all deserve to be cursed. 47. Then the rsi prayed to the all-pervading Personality of Godhead to pardon his immature boy, who had no intelligence and who committed the great sin of cursing a person who was completely free from all sins, who was subordinate and who deserved to be protected. 48. The devotees of the Lord are so forbearng that even though they are defamed, cheated, cursed, disturbed, neglected or even killed, they are never inclined to avenge themselves. 49. The sage thus regretted the sin committed by his own son. He did not take the insult paid by the King very seriously. 50. Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged.

Yes, we agree Jesus exists. no one had said anything ill of Jesus here. only you people are committing blasphemy by critizing other forms of god. Yes, just like jesus exists, lord ramanuja & Guru Raghavendraswamy exists. Whatever your jesus did was also done by Ramanuja & Raghavendra. As you seek god thru Jesus, people like "me" seek God thru Ramanuja & Raghavendra. Before committing blasphemy you first know about Ramanuja & Raghavendra. After knowing about them you will not speak like this. to know about "Lord Ramanuja" visit www.ramanuja.org to know about "Guru Raghavendra" visit www.srsmutt.org /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namo Venkatesaya /images/graemlins/smile.gif Jai Shri Krishna

Sree Subramanya Ashtotra Om Skandaya namah Om Guhaya namah Om Shanmu-khaya namah Om Phala-netraya namah Om Prabhave namah Om Pinga-laya namah Om Krutti-kasunave namah Om Shikhi-vahaya namah Om Dvishad-bhujaya namah Om Dvishan-netraya namah Om Shakti-dharaya namah Om Pishitasha-prabham-janaya namah Om Tarakasura samhartre namah Om Rakshobala-vimardanaya namah Om Mattaya namah Om Pramattaya namah Om Unmattaya namah Om Surasainya-surakshakaya namah Om Devasena-pataye namah Om Pragnyaya namah Om Krupalave namah Om Bhakthavastalaya namah Om Uma-sutaya namah Om Shakti-dharaya namah Om Kumaraya namah Om Kroumcha-daranaya namah Om Senanaye namah Om Agni-janmane namah Om Visha-khaya namah Om Shankaratmajaya namah Om Shiva-swamine namah Om Guna-swamine namah Om Sarwa-swamine namah Om Sana-tanaya namah Om Anamta-shaktaye namah Om Akshobhyaya namah Om Parvati priya-nanda-naya namah Om Ganga-sutaya namah Om Sharo-bhutaya namah Om Aahutaya namah Om Pavakatmajaya namah Om Jrumbhaya namah Om Prajrumbhaya namah Om Ujrumbhaya namah Om Kamala-sana-samstu-taya namah Om Ykavarnaya namah Om Dvivarnaya namah Om Trivarnaya namah Om Sumanoha-raya namah Om Chaturwarnaya namah Om Pancha-varnaya namah Om Praja-pataye namah Om Ahaspataye namah Om Agni-garbhaya namah Om Shami-garbhaya namah Om Vishwa-retase namah Om Sura-rigne namah Om Hari-dwarnaya namah Om Shubha-karaya namah Om Vatave namah Om Vatu-vesha-bhrute namah Om Pushaya namah Om Gabhastine namah Om Gaha-naya namah Om Chandra-varnaya namah Om Kala-dharaya namah Om Maya-dharaya namah Om Maha-maene namah Om Kaivalyaya namah Om Shankara-tmajaya namah Om Vishwayonaye namah Om Ameyatmaya namah Om Tejonidhaye namah Om Anamayaya namah Om Para-meshtine namah Om Para-bramhaya namah Om Veda-garbhaya namah Om Verat-putaya namah Om Pulinda-kanya-bhartaya namah Om Mahasara-swatavrutaya namah Om Aashrita-khiladatre namah Om Choragnaya namah Om Roga-nashanaya namah Om Anamta-murtaye namah Om Aananda-daya namah Om Shikhandi-kruta ketanaya namah Om Dambhaya namah Om Parama-dambhaya namah Om Maha-dambhaya namah Om Vrushamkapaye namah Om Karano-patta-dehaya namah Om Karana-teeta-vigrahaya namah Om Aneswa-raya namah Om Amrutaya namah Om Pranaya namah Om Prana-yama-parayanaya namah Om Virudha-hantre namah Om Veeragnaya namah Om Rakta-syaya namah Om Shyama-kandha-raya namah Om Subramhanyaya namah Om Guhaya namah Om Pritaya namah Om Bramhanyaya namah Om Bramhana priyaya namah Om Veda-vedyaya namah Om Akshaya-phala-daya namah Om Valli-devasena-sameta namah Eti Sree Subramhanyastottara i Samapatam /images/graemlins/smile.gif OM SUBRAMANYAYA NAMAHA

Sree Subramanya Ashtotra Om Skandaya namah Om Guhaya namah Om Shanmu-khaya namah Om Phala-netraya namah Om Prabhave namah Om Pinga-laya namah Om Krutti-kasunave namah Om Shikhi-vahaya namah Om Dvishad-bhujaya namah Om Dvishan-netraya namah Om Shakti-dharaya namah Om Pishitasha-prabham-janaya namah Om Tarakasura samhartre namah Om Rakshobala-vimardanaya namah Om Mattaya namah Om Pramattaya namah Om Unmattaya namah Om Surasainya-surakshakaya namah Om Devasena-pataye namah Om Pragnyaya namah Om Krupalave namah Om Bhakthavastalaya namah Om Uma-sutaya namah Om Shakti-dharaya namah Om Kumaraya namah Om Kroumcha-daranaya namah Om Senanaye namah Om Agni-janmane namah Om Visha-khaya namah Om Shankaratmajaya namah Om Shiva-swamine namah Om Guna-swamine namah Om Sarwa-swamine namah Om Sana-tanaya namah Om Anamta-shaktaye namah Om Akshobhyaya namah Om Parvati priya-nanda-naya namah Om Ganga-sutaya namah Om Sharo-bhutaya namah Om Aahutaya namah Om Pavakatmajaya namah Om Jrumbhaya namah Om Prajrumbhaya namah Om Ujrumbhaya namah Om Kamala-sana-samstu-taya namah Om Ykavarnaya namah Om Dvivarnaya namah Om Trivarnaya namah Om Sumanoha-raya namah Om Chaturwarnaya namah Om Pancha-varnaya namah Om Praja-pataye namah Om Ahaspataye namah Om Agni-garbhaya namah Om Shami-garbhaya namah Om Vishwa-retase namah Om Sura-rigne namah Om Hari-dwarnaya namah Om Shubha-karaya namah Om Vatave namah Om Vatu-vesha-bhrute namah Om Pushaya namah Om Gabhastine namah Om Gaha-naya namah Om Chandra-varnaya namah Om Kala-dharaya namah Om Maya-dharaya namah Om Maha-maene namah Om Kaivalyaya namah Om Shankara-tmajaya namah Om Vishwayonaye namah Om Ameyatmaya namah Om Tejonidhaye namah Om Anamayaya namah Om Para-meshtine namah Om Para-bramhaya namah Om Veda-garbhaya namah Om Verat-putaya namah Om Pulinda-kanya-bhartaya namah Om Mahasara-swatavrutaya namah Om Aashrita-khiladatre namah Om Choragnaya namah Om Roga-nashanaya namah Om Anamta-murtaye namah Om Aananda-daya namah Om Shikhandi-kruta ketanaya namah Om Dambhaya namah Om Parama-dambhaya namah Om Maha-dambhaya namah Om Vrushamkapaye namah Om Karano-patta-dehaya namah Om Karana-teeta-vigrahaya namah Om Aneswa-raya namah Om Amrutaya namah Om Pranaya namah Om Prana-yama-parayanaya namah Om Virudha-hantre namah Om Veeragnaya namah Om Rakta-syaya namah Om Shyama-kandha-raya namah Om Subramhanyaya namah Om Guhaya namah Om Pritaya namah Om Bramhanyaya namah Om Bramhana priyaya namah Om Veda-vedyaya namah Om Akshaya-phala-daya namah Om Valli-devasena-sameta namah Eti Sree Subramhanyastottara i Samapatam /images/graemlins/smile.gif OM SUBRAMANYAYA NAMAHA

-- To view the text on this page you will need the Balaram font Downloadable -- Sri Nrisimha Pranama (sung after arati) namas te narasimhaya prahladahlada-dayine hiranyakashipor vakshah shila-tanka-nakhalaye ito nshimhah parato nrisimho yato yato yami tato nrisimhah bahir nrisimho hridaye nrisimho nrisimham adim sharanam prapadye I offer my obeisances to Lord Nrisimha-deva, who is always giving bliss to His devotees like Prahlada Maharaja and chiselling at the hearts of demons like Hiranyakashipu. The devotee always sees Lord Nrisimha everywhere. Lord Nrisimha is within and without. Therefore let us all take shelter of Lord Nrisimha. Prayer to Lord Nrisimha tava kara-kamala-vare nakham adbhuta-sringham dalita-hiranyakashipu-tanu-bhringam keshava dhrita-narahari-rupa jaya jagadisha hare O my Lord Nrisimha, Your hands are very beautiful like the lotus flower, but with Your long nails You have ripped apart the wasp Hiranyakashipu. Unto You, Lord of the universe, I offer my humble obeisances. -- SRI NRSIMHADEVA MAHAMANTRA om namo bhagavate sri maha nrimhaya; damstra kupalavudanaya groca; rupaya vajra nakhaya jvala maline; maha vishnan paca paca; mama satrun vidravaya vidravaya; mamasarva rista prabhajaya prabhajaya; chata chata hana hana chindi chindi; mama sarva bhistan puraya; mam baksa raksa hum phat svaha; om namo bhagavte narasimhaya; hiranyakasipu vaksa stala vidharanaya; tribhuvana vyapakaya; bhu sri nrsimhadeva mahamantra om namo bhagavate sri maha nrsimhaya damstra kupalavudanaya grocha rupaya vajra nakhaya jvala maline maha vishnan pacha pacha mama astrun vidravaya vidravaya mama sarva rista prabhunjaya chata chata hana hana chindi chindi mama sarva bhistan puraya puraya mam raksa raksa hum phat svaha om namo bhagavte narasimhaya hiranyasipu vaksa stala vidharanaya tribhuvana-vyapakaya bhuta prita pisacha dakhini sakhini mulon mulanaya stambhodbhavaya samsta doshan hara hara visara visara pacha pacha hana hana kampaya kampaya hrim hrim hrim hrim phat phat tam tam ehi rudra yajna pataye svaha [REPEAT THREE TIMES] SRI NRSIMHA JAYA NRISIMHA JAYA JAYA NRISIMHA PRAHLADESA JAYA PADMA MUKHA BINGA [REPEAT THREE TIMES] Nrsimha Bija mantra om kshraum ugram viram maha visnum jvalantam sarvatomukham nrisimham bhisanam bhadram mrtyu mrtyum namamy aham 'May my head be protected by the mooncoloured one, who is the greatest among humans. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one, who's faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, (or who can overcome death)'. ------------------------------ oM AM hriM krauM oM tattakA hAtaka-keshAgra-jvalat-pAdoka-lochana -bhadrAdika nakha-sparsha divya-siMha nami 'stu te "O my Lord, O transcendental Lion, I offer my obeisances unto You along with Srimati Laxmi Devi. Sometimes flying in the sky, sometimes moving on foot, Your mane-hairs blaze with golden brilliance. Your glance and touch of You nails are the source of all auspiciousness. ------------------------------ vàg-îshà yasya vadane lakshmîr yasya ca vakshasi yasyàste hridaye samvit tam nrisimham aham bhaje “Lord Nrisimhadeva is always assisted by Sarasvatî, the goddess of learning, and He is always embracing to His chest the goddess of fortune. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nrisimhadeva.” Sridhar Swami's commentary Srimad Bhagavatam 10:87:1. ------------------------------ prahlàda-hridayàhlàdam bhaktàvidyà-vidàranam sharad-indu-rucim vande pàrîndra-vadanam harim “Let me offer my obeisances unto Lord Nrisimhadeva, who is always enlightening Prahlàda Mahàràja within his heart and who always kills the nescience that attacks the devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again.” Shrîmad-Bhàgavatam (1.1.1), of Srila Shrîdhara Svàmî. ------------------------------ ugro ’py anugra evàyam sva-bhaktànàm nri-kesharî kesharîva sva-potànàm anyeshàm ugra-vikramah TRANSLATION “ ‘Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiranyakashipu, Lord Nrisimhadeva is very, very soft and kind to devotees like Prahlàda Mahàràja.’” ------------------------------ om namo bhagavate nara-simhàya namas tejas-tejase àvir-àvirbhava vajra-nakha vajra-damstra karmàshayàn r andhaya randhaya tamo grasa grasa om svàhà. abhayam abhayam àtmani bhùyisthà om kshraum TRANSLATION: I offer my respectful obeisances unto Lord Nrsimhadeva, the source of all power. O my Lord who possesses nails and teeth just like thunderbolts, kindly vanquish our demonlike desires for fruitive activity in this material world. Please appear in our hearts and drive away our ignorance so that by Your mercy we may become fearless in the struggle for existence in this material world. Srimad Bhaagavatam 5:18:8. ------------------------------ Srimad-Bhagavatam Canto 7: Chapter Nine, Text 43-44 naivodvije para duratyaya-vaitaranyàs tvad-vîrya-gàyana-mahàmrita-magna-chittah shoche tato vimukha-chetasa indriyàrtha- màyà-sukhàya bharam udvahato vimùkthàn TRANSLATION O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them. pràyena deva munayah sva-vimukti-kàmà maunam charanti vijane na paràrtha-nishthàh naitàn vihàya kripanàn vimumukta eko nànyam tvad asya sharanam bhramato ’nupashye TRANSLATION My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet. Spoken by Prahlad maharaj. (the favourite prayers of Sripad Raghavendra Tirtha Swami) ------------------------------- om kraum namo bhagavate nrsimhaya jwalamaline diptadamstraya agninetryaya sarvaraksoghnaya sarvabhuta vinasanaya sarva jvara vinasanaya daha daha paca paca raksa raksa hum pat swaha I offer my respects to Lord Narasimhadev who has a beard of flames and eyes like pillars of fire, and who is the protector of the devotees, cut cut, burn burn, and protect protect us. om namo bhagavate sri maha nrsimhaya damstra kupalavudanaya grocha rupaya vajra nakhaya jvala maline maha vishnan pacha pacha mama astrun vidravaya vidravaya mama sarva rista prabhunjaya chata chata hana hana chindi chindi mama sarva bhistan puraya puraya mam raksa raksa hum phat svaha I offer my respects to the great Lord Narasimhadev. You have nails and teeth like bolts of lightning and are garlended by a mane of flames. Chopping, cutting, tearing, and killing please protect us your devotees. om namo bhagavte narasimhaya hiranyasipu vaksa stala vidharanaya tribhuvana-vyapakaya bhuta prita pisacha dakhini sakhini mulon mulanaya stambhodbhavaya samsta doshan hara hara visara visara pacha pacha hana hana kampaya kampaya hrim hrim hrim hrim phat phat tam tam ehi rudra yajna pataye svaha Obeisances unto You Narasimha. You who killed the demon Hiranyakashipu, who was threatening the three worlds. You remove all impediments from devotional life like the various ghosts and witches You chase away. O Lord of sacrifice whose transcendental activities are invoked by the sacrifice of Your devotees, we sacrifice for You. -- Ugra-Nrisimha-dhyana mimamsamanasya samutthito 'grato nrisimha-rupas tad alam bhayanakam pratapta-camikara-canda-locanam sphurat-sata-keshara-jrimbhitananam karala-damshtram karavala-cañcala- kshuranta-jihvam bhru-kuti-bhishanam stabdhordhva-karnam giri-kandaradbhta- vyattasya-nasam hanu-bheda-bhishanam divi-sprishat kayam adirgha-pivara- grivoru-vakshah-sthalam alpa-madhyamam candamshu-gauraish churitam tanuruhair vishvag bhujanika-shatam nakhayudham durasadam sarva-nijetarayudha- praveka-vidravita-daitya-danavam Hiranyakashipu studied the form of the Lord, trying to decide who the form of Nrisimhadeva standing before him was. The Lord's form was extremely fearsome because of His angry eyes, which resembled molten gold; His shining mane, which expanded the dimensions of His fearful face; His deadly teethl and His razor-sharp tongue, which moved about like a duelling sword. His ears were erect and motionless, and His nostrils and gaping mouth appeared like caves of a mountain. His jaws parted fearfully, and His entire body touched the sky. His neck was very short and thick, His chest broad, His waist thin, and the hairs on His body as white as the rays of the moon. His arms, which resembled flanks of soldiers, spread in all directions as He killed the demons, rogues and atheists with His conchshell, disc, club, lotus and other natural weapons. [bhag., 7.8.19-22] -- These are 1000 Names of Lord Nrsimhadeva which were recited by Lord Brahma to calm the anger of the Lord after He had killed Hiranyakashipu. Each name is followed by it's Sanskrit text number. An asterisk (*) separates each entry. Abhayankara-simha 118 * Abhista-dayaka 167 * Abhuta 98 * Adbhuta-karma 64 * Adhoksaja 42 * Adhvatita 65 * Adi-deva 23 * Adrpta-nayana 139 * Agalad-vaisnava 79 * Agha-hari 25 * Agha- mardi 127 * Aghora 23 * Aghora-virya 24 * Agni-netra 132 166 * Aho-ratram 89 * Ajaya 23 * Ajita-kari 147 * Akaradi-hakaranta 94 * Akhanda-tattva-rupa 113 * Akrura 21 * Aksa-mali 105 * Aksaya 23 * Aksobhya 62 * Amara-priya 166 * Amita 62 * Amita-tejah 57 * Amitaujah 62 * Amogha 25 * Amrta 62 * Ana 63 * Ana-bhuk 63 * Ana-rupa 63 * Anabher-brahmano-rupa 79 * Anada 63 * Anadi 98 * Anagha 25 * Ananta 47 62 98 * Ananta-gati 117 * Ananta- simha-simha 117 * Anantananta-rupa 52 * Anda-ja 148 * Anekatma 95 * Aniruddha 62 * Antariksa 88 * Antariksa-sthita 116 * Antri- mali 112 * Apamrtyu-vinasa 63 * Apasmara-vighati 63 * Aprameya 62 * Apramita 18 105 * Arakta-rasana 140 * Arupa 22 * Asani- pramita 72 * Asi-carma-dhara 106 * Asirsad-randhra 79 * Astra- rupa 100 * Asura-ghati 153 * Atharva-sirah 72 * Atma-rupa 99 * Atreya 132 * Atta-hasa 7 * Avighna 43 * * Bahu-rupa 100 * Bahu- simha-svarupi 118 * Bahu-srnga 50 * Bahu-yojana-hastanghri 77 * Bahu-yojana-mayata 77 * Bahu-yojana-nasika 77 * Bahu-yojana- vistirna 77 * Bala 28 * Bala-graha-vinasa 161 * Balarama 131 * Bhadra-rupa 101 * Bhairava 112 * Bhakta-vatsala 166 * Bhakti- gamya 145 * Bhargava-rama 130 * Bharta 91 * Bhasa 8 * Bhasaka 73 * Bhava 124 * Bhava-suddha 157 * Bhavisnu 88 * Bhesaja 104 * Bhima-vikramana 146 * Bhisa-daya 146 * Bhisana 112 * Bhisana- bhadra-simha 82 * Bhisma 146 * Bhrajisnu 88 * Bhrgave 45 * Bhu- padmoddharana 68 * Bhuta 44 * Bhuta-garbha-ghrna-nidhi 108 * Bhuta-graha-vinasa 45 * Bhuta-pala 44 * Bhuta-samyaman 45 * Bhuta-vasa 8 44 * Bhuta-vetala-ghata 44 * Bhuta-vigraha 98 * Bhutadhipati 44 * Bhutaghna 43 * Bhuti 44 * Bhuvanaika-simha 83 * Bija 55 * Biji 55 * Brahma 69 * Brahma-brahmatma 70 * Brahma- da 70 * Brahma-garbha 108 * Brahma-rupa 69 * Brahma-rupa- dhara 69 * Brahma-sirah 71 * Brahmacari 133 * Brahmana 70 * Brahmanya 70 * Brahmesa 159 * Brhad-garbha 108 * Brhal-loka 97 * Brhat-simha 115 * Brmhita-bhuta-simha 82 * Buddha 131 * Buddha-rupa 131 * Budhi-priya 158 * * Cakri 20 * Canda 112 * Canda-simha 117 * Catur-atma 95 * Catur-bhuja 95 * Catur- damstra 95 * Catur-murti 95 * Catur-veda-mayottama 95 * Catur- vimsati-rupa 156 * Cid-ambara 32 * Cid-rupa 150 * Citra 54 * Citra-bhanu 54 55 * Citra-kurma 54 * Citra-virya 53 * * Daityari 140 * Daksa 24 * Daksinarya 24 * Damodara 104 * Danavanta- kara 104 * Danda-dhara 112 * Danta 104 * Daya-simha-rupa 168 * Deva 37 51 70 * Deva-devesa 163 * Dhairya 53 * Dhama 102 * Dhamadhipati 102 * Dhananjaya 9 * Dhanvi 9 * Dhanya 9 * Dhara 103 137 * Dharadharagha-dharma 103 * Dharanabhirata 103 * Dharma 41 * Dharma-netra 167 * Dharma-vasa 9 * Dharmadhyaksa 41 * Dharmartha-kama-moksa 157 * Dhata 103 * Dhumra-simha 115 * Dhurandhara 137 * Dhurjit 108 * Dhurta 137 * Dhyana- gamya 102 * Dhyayi 102 * Dhyeya-gamya 102 * Dipta 17 * Dipta- rupa 17 * Disa-srotra 37 * Divya-simha 80 * Drdha 126 * Drpta 139 * Drpta-vaktra 139 * Druma 138 * Duranta 138 * Durasa 139 * Durbheda 139 * Durdana 138 * Durdhara 137 138 * Durita-ksaya 164 * Durlabha 139 * Durmada 138 * Durniriksya 138 * Dusta- graha-nihanta 162 * Dvadasatma 155 * Dvi-srnga 49 * Dvija 132 * * Eka-srnga 49 * Ekatma 95 155 * * Gabhira 66 * Gada-padma- dhara 143 * Gandharva 66 * Garbha 108 * Garistha 57 * Garjita 66 * Garuda-dhvaja 165 * Gati 99 * Gavam-pati 65 * Ghoradhyaksa 24 * Ghoraghora-tara 23 * Go-hita 65 * Gopa 65 * Gopta 91 * Grhastha 133 * Grhesa 159 * Gudakesa 14 * Guha-vasa 135 * Guhya 135 * Guna 10 * Gunaugha 25 * Gupta 135 * Guru 99 135 * * Hanta-kara 94 * Hari 22 75 * Haridra-simha 115 * Harisa 14 * Harta 91 * Hatha 59 * Hayagriva 160 * Hiranya-kavaca 109 * Hiranya-nayana 110 * Hiranya-retah 111 * Hiranya-srnga 111 * Hiranya-vadana 111 * Hiranya-varna-deha 110 * Hiranyagarbha 109 * Hiranyakasipor-hanta 110 * Hiranyaksa-vinasi 110 * Hrsta 56 * Hrt-padma-vasa 68 * * Idya 152 * Ina 152 * Indira-pati 151 * Indranuja 151 * Indriya 151 * Indriya-jna 151 * Isana 79 152 * Isita 152 * Ista-dayi 57 * Isvara 91 * * Jagad-vasya 7 * Jahnavi-janaka 149 * Jala-sayi 52 * Jala-stha-simha 116 * Jala-vasa 7 * Jalesa 15 * Jamadagna 147 * Janardana 149 * Japa-kusuma-varna 148 * Japita 148 * Japya 148 * Jara-janmadi-dura 149 * Jarayuja 148 * Jata- vedah 147 * Jati 147 * Jaya 30 * Jaya-dhvaja 165 * Jihva-raudra 150 * Jisnu 88 * Jita 147 * Jitari 109 * Jiva 147 * Jnana 155 * Jnanatmaka 155 * Jvala-jihva 19 * Jvala-mala-svarupa 19 * Jvali 19 * Jyestha 57 * Jyotih 93 * Jyotir 93 * Jyotisam 93 * * Kacchapa 129 * Kad-rudra 150 * Kala 11 19 * Kala-cakra 20 * Kala-dhvaja 165 * Kala-murti-dhara 19 * Kaladhyaksa 42 * Kalagni-rudra-simha 117 * Kalana 20 * Kalantaka 20 * Kalki 131 * Kalpa 20 * Kalpana 33 * Kalpatita 32 * Kalpita-kalpa-simha 83 * Kama 143 * Kama- pala 143 * Kama-rupa-dhara 144 * Kama-vihara 144 * Kamada- kama-simha 83 * Kamandalu-dhara 113 * Kamesvara 143 * Kami 143 * Kamsa-pradhvamsa-kari 131 * Kanthi-rava 59 * Kapila 132 * Karala-vadana 107 * Karana 91 * Kari-carma-vasana 107 * Karta 91 * Karuna-kara 167 * Karuna-sindhu 164 * Kavi 108 * Kesava 16 * Kesi 14 * Kesi-kantha 58 * Kesi-simha-raka 15 * Khadga-jihva 8 * Khadga-vasa 8 * Khadgi 8 * Khagendra 126 * Khanda-simha 113 * Khatvanga-hasta 126 * Kheta-mudgara-pani 126 * Kiriti 75 * Krama 21 * Kranta-loka-traya 22 * Krpa-kara 93 * Krsna 74 * Krt 20 * Krtagama 97 * Krtaghna 21 * Krtanta 21 * Krtatma 21 * Krtavarta 97 * Krti 21 * Krtivasa 21 * Kruddha 22 * Krura-simha 80 * Ksaya 23 * Ksetra 132 * Ksirabdhi-sayana 134 * Kula 16 * Kundali 75 * Kusesaya 16 * Kusmanda-gana-natha 146 * * Laksa 73 * Laksana 73 * Laksana-jna 73 * Lala 72 * Lalita 72 * Lasad-ghora 24 * Lasad-ripra 74 * Lavanya 73 * Lavitra 73 * Linga 50 * Lipra 74 * Loka-dhara 97 * Loka-guru 96 * Loka-karaka 94 * Loka-karta 97 * Loka-locana 96 * Loka-nayaka 96 * Loka-pati 96 * Loka-priya 96 * Loka-saksi 96 * Loka-svarupa 93 * Lokadhyaksa 41 * Lokaloka-maya 97 * Lokatma 96 * Lokesa 96 * Luntha 59 * * Mada 52 * Madada 52 * Madhava 53 * Madhu- kaitabha-hanta 53 * Madhusudana 163 * Maha-bala 78 * Maha- bhuja 78 * Maha-bhuta 45 * Maha-damstra 56 78 * Maha-deva 51 * Maha-hasa 6 135 * Maha-jihva 38 * Maha-kaya 78 * Maha- maya-prasuta 51 * Maha-nada 78 * Maha-netra 166 * Maha-raudra 78 * Maha-rupa 78 * Maha-simha 75 * Maha-srnga 50 * Maha-teja 55 * Maha-vaktra 78 * Maha-vira 54 * Maha-virya 53 * Mahatma 50 * Mahaujah 130 * Mahesa 159 * Maho-jvala 19 * Mahodara 52 * Mali 26 * Manda 52 * Mangalya 50 * Mani 67 * Manmatha 107 * Manojna 50 * Mantavya 50 * Mantra-raja 60 * Mantra-rupa 100 * Mantri 60 * Manu 62 * Marici 49 * Masa 89 * Mata 99 * Mati 99 * Matsya-svarupa 129 * Matulinga-dhara 51 * Maya 54 * Mayatita 54 * Mayi 51 52 * Megha-nada 25 * Megha-syama 26 * Meghatma 25 * Mitra 42 * Mogha-vahana-rupa 26 * Mrga-griva 147 * Mrgendra 126 * Mrtyunjaya 9 * Mugdha 158 * Mukha 124 * Mula 115 * Mula-simha 115 * Muladhivasa 136 * Muladhyaksa 42 * Muladi-vasa 9 * Mumuksu 133 * Muni 158 * Munja 14 * Munja- kesa 14 * Murari 53 * * Nada 25 * Nadi-vasa 127 * Nadya 64 * Naga 127 128 * Naga-keyura-hara 127 * Naganta-karatha 128 * Nagendra 126 127 * Nagesvara 128 * Nakha-damstrayudha 28 * Namita 128 * Nana-rupa-dhara 127 * Nara 128 * Nara-narayana 128 * Narasimha 118 119 * Neta 98 * Nibandha 12 13 * Nigrahanugraha 162 * Nila 11 114 * Nila-simha 114 * Nila-vastra- dhara 136 * Nimesa 12 * Nimesa-gamana 12 * Nira 10 * Nirakara 94 * Nirakrti 13 * Niralamba 11 * Niranjana 10 * Nirasa 12 * Niravadya 64 * Nirdvandva 12 * Nirguna 10 * Nirjita-kala-simha 83 * Nirmala 13 * Nirmala-citra-simha 82 * Nirmoha 13 * Nirukta 123 * Nirvana-prada 11 * Nisa-srnga 111 * Nisatha 59 * Niscaya 12 * Niskala 11 * Nisprapanca 11 * Nistha 138 * Nitya 13 * Nivida 11 * Niyamaka 98 * Nrsimha 55 * * Omkara 94 * * Padma 67 * Padma-garbha 108 * Padma-kalpodbhava 68 * Padma-nabha 67 * Padma-netra 67 69 * Padmabha 67 * Padmayah-pati 67 * Padmesa 15 * Padmodara 68 * Paksa 89 * Panca-bana-dhara 143 * Panca- brahmatma 71 * Panca-rupa-dhara 100 * Panca-vimsati-murti 156 * Pantha 18 * Papa-hari 4 * Para-brahma-svarupa 71 * Para-karma- vidhayi 106 * Para-pradhvamsaka 142 * Param-jyotih 92 * Paramatma 22 * Paramesti 56 * Parat-para-paresa 4 * Paratma 155 * Paritosa 141 * Parjanya 66 * Parvata-vasi 116 * Parvataranya 88 * Pasi 4 * Pasu-pala 132 * Pasu-vaktra 132 * Patala-sthita-simha 116 * Pati 93 * Patya 141 * Pavana 4 * Pavitra 4 * Phani-talpa 33 * Pinaki 4 * Pingaksa 49 * Pisaca-graha-ghati 161 * Pita 99 * Pita- simha 114 * Pita-vastra 136 * Prabha 125 * Prabhanjana 18 * Prabhavisnu 74 * Prabhu 17 * Prabodha 17 158 * Prabuddha 66 * Pracchinna 17 * Pracetah 150 * Pradhana-purusa 66 * Pradipta 17 * Pradyumna 149 * Prahlada-varada 3 * Prajadhyaksa 41 * Prajvala 18 * Prakasa 18 * Prakhyata 125 * Pralobhi 17 * Prama 18 * Pramatta 140 * Pramodi 149 * Pranah 92 * Praninam 92 * Prasanna 4 * Prastuta 51 * Pratapa 18 * Pratyag-atma 92 * Pratyaksa-varada 3 * Priyam-vada 159 * Prthivi 88 * Puccha-simha 81 * Pundarikaksa 164 * Punya 5 * Punya-netra 167 * Purana-purusa 5 * Purna-simha 81 * Purodha 6 * Puru-huta 5 * Puru-stuta 5 * Purvaja 6 * Puskaraksa 6 * Puspa-hasa 6 * Pusta 56 * Pusti-kara 56 * Puta 68 * * Ragi 16 * Raksoghna 43 * Rakta-gandhanulepi 137 * Rakta- jihva 16 * Rakta-mala-vibhusa 137 * Rakta-simha 114 * Rakta- vastra-dhara 136 * Rama 149 154 * Rana-simha-rupa 168 * Rasajna 140 * Rasesa 140 * Rasika 141 * Rathya 141 * Raudra- simha 81 * Ravananta-kara 130 * Rg-yajuh-sama-ga 59 * Rosa 7 * Rtu 89 * Rtu-dhvaja 60 * Rudra 59 150 * Runda-mala 112 * Rupa 100 * Ruta 101 * * Sabda-brahma-svarupa 69 * Sac-cid-ananda- vigraha 91 * Sad-vimsakatma 156 * Sada-tusta 76 * Sadhya 157 * Sadyo-jata 64 * Sahasra-bahu 39 * Sahasra-carana 39 * Sahasra- jihva 38 * Sahasra-namadheya 38 * Sahasra-sirah 37 * Sahasra- vadana 37 * Sahasraksa 37 * Sahasraksi-dhara 38 * Sahasrarka- prakasaya 39 * Sahasrayudha-dhari 39 * Sahisnu 88 * Sakha 99 * Sakra 20 * Saksi 29 * Salagrama-nivasa 134 * Sama-rupa 101 * Sama-svana 145 * Samagra-guna-sali 161 * Samara-priya 76 * Samartha 76 * Sambhave 24 * Samitinjaya 164 * Samsara-nasana 105 * Samsara-vaidya 104 * Samudra 150 * Samyuge 90 * Sanatana 92 * Sandhata 103 * Sangha 64 * Sankara 94 * Sankha- cakra-dhara 142 * Sankhya 125 * Sankrama 22 * Santa 35 163 * Sapta-cchando-maya 121 * Sapta-lokantara-stha 120 * Sapta- svara-maya 120 * Sapta-vayu-svarupa 121 * Sapta-vimsatikatma 156 * Saptabdhi-mekhala 119 * Saptarcih-rupa-damstra 120 * Saptasva-ratha-rupi 120 * Sara 151 * Sarabha 157 * Sarasvata 105 * Sarngi 6 * Sarva 46 * Sarva-bhutatma 45 * Sarva-dehinam 92 * Sarva-duhkha-prasanta 47 * Sarva-dustantaka 58 * Sarva-jvara- vinasa 48 * Sarva-karya-vidhayi 48 * Sarva-rogapahari 48 * Sarva- sakti-dhara 47 * Sarva-sampatkara 46 * Sarva-saubhagya-dayi 47 * Sarva-sreyas-kara 146 * Sarvabhicara-hanta 49 * Sarvada 47 * Sarvadhara 46 * Sarvaisvarya-pradata 48 * Sarvaisvarya-vidhayi 49 * Sarvanga 75 * Sarvarista-vinasa 46 * Sarvarti-hari 46 * Sarvatah- pani-padora 76 * Sarvato-'ksi-siro-mukha 76 * Sarvato-mukha 75 * Sarvesvara 76 * Sastanga-nyasta-rupa 58 * Sastra 136 * Sasvata 36 * Sat-karma-nirata 13 106 * Sat-karta 91 * Sat-krti 91 * Sata- dhara 35 * Sata-kratu-svarupa 36 * Sata-murti 36 * Sata-patra 36 * Sata-rupa 35 * Satatma 36 * Satrughna 43 * Satrunjaya 10 * Sattva 65 * Sattvodrikta 59 * Satya 13 * Satya-dhvaja 14 * Satya-satya- svarupi 119 * Satya-simha 113 * Saumya 102 145 * Sauri 40 * Sena 28 * Siddha 157 * Siksa 41 * Sila-vasa 134 * Silpi 32 * Simha 7 8 142 * Simha-raja 7 119 * Sipivista 56 * Sira-dhvaja 105 * Sista 57 * Sita 105 * Snigdha 158 * Soma 145 * Soma-suryagni-netra 144 * Somapa 144 * Sosa 14 * Sravya 159 * Srestha 57 * Sri- garbha 109 * Sri-maha-visnu 74 * Sri-nivasa 8 * Sri-sailadri-nivasa 134 * Sri-vara 3 * Sridhara 160 * Srita 159 * Srivatsa 122 * Srngi 111 * Sruk-sruva 159 * Sruti 122 * Sruti-dhara 163 * Sruti-murti 122 * Stava-prita 98 * Sthalesa 15 * Sthiti 36 * Sthula 40 * Stota 98 * Stuti 98 * Stutya 98 * Su-damstra 125 * Su-dhanvi 122 * Su- ghora 23 * Su-jyotih 92 * Su-nakha 125 * Su-prabha 122 123 124 * Subha 123 * Subhacara 154 * Subhanjaya 10 * Subhiksa 40 * Subhra 123 * Subodha 158 * Subrahmanya 70 * Suci-srava 122 * Sudarsana 123 * Sudha 125 * Suhrt 99 * Sukarma 106 * Sukesa 15 112 * Suksma 40 123 * Suksunya 40 * Sukta 16 * Sukti-karna 16 * Sukumara 154 * Sumitra-varuna 42 * Sumukha 124 * Sunabha 67 * Sura 122 * Sura-mukhya 125 * Sura-natha 123 * Suradhyaksa 40 * Suratha 125 * Susakha 124 * Susarma 107 * Susuksma 40 * Sutirtha 160 * Sutra 10 * Suvedha 122 * Svabhava 124 * Svaccha 121 * Svaccha-rupa 121 * Svacchanda 121 * Svadha-kara 93 * Svaha-kara 93 * Svargapavarga-data 133 * Svarupa 22 33 * Sveda-ja 148 * Sveta-simha 114 * * Tad-agre-sarvatah-siva 79 * Tad-bhokta 133 * Tadasva-sirah 71 * Tadit-prabha 33 * Taksaka 35 * Tamo-ghna 34 * Tamoghna 43 * Tanu-tra 35 * Tapa-traya- hara 34 * Tapana 34 * Tapaska 34 * Tapasvi 34 * Taraka 34 * Tarala 35 * Tarasvi 33 * Tarksya 36 * Taruna 33 * Tarya 33 * Tat- purusa 5 * Tathya 5 * Tati 35 * Tattva 34 * Tejo-dhama 55 * Tejoma 55 * Tiksna 42 * Tiksna-damstra 72 * Tiksna-rupa 131 * Tri-deha 61 * Tri-dhama 60 * Tri-kala-jnana-rupa 61 * Tri-murti- vidya 61 * Tri-netra 60 * Tri-sandhya 89 * Tri-suli 60 * Tri-tattva- jnani 61 * Tri-varga 60 * Tri-vedi 70 * Tridhatma 61 * Tusta 56 57 * * Udbhija 148 * Ugra 160 * Ugra-karma-rata 160 * Ugra-netra 161 * Ugra-rupi 15 * Ugra-srava 163 * Ugra-vega 160 * Ujjvala 18 * Unmatta 140 * Urdhva-bahu 142 * Urdhva-kesa 15 141 * Urdhva-retah 141 * Urdhva-rupa 141 * Urdhva-simha 142 * Urjita 66 * * Vag-atita 65 * Vag-isvara 65 * Vagmi 65 * Vaidyuta 64 * Vaikuntha 58 * Vajra 1 60 * Vajra-damstra 1 * Vajra-deha 1 * Vajra-nakha 1 * Vajri 1 * Vama 145 * Vamadeva 145 * Vamana 130 * Vana-mali 75 * Vanastha 133 * Vandya 2 * Vara 2 * Vara- rupi 2 * Varada 2 * Varadabhaya-hasta 2 * Varatma 2 * Varenya 3 * Varistha 3 * Varma 107 * Varmi 107 * Vasat-cakra 20 * Vasat- kara 93 * Vasudeva 2 * Vata 105 * Vatsara 89 * Vega-kara 94 * Vibhava 30 124 * Vibhu 17 97 * Vibudha 30 * Vicitra-simha 118 * Vidagdha 158 * Vidhana 30 * Vidhata 103 * Vidheya 30 * Vidya 64 * Vighna-koti-hara 43 * Vihvala 28 32 * Vihvala-netra-simha 82 * Vijaya 30 * Vikalpa 32 * Vikarma 106 * Vikatasya 27 * Vikirna- nakha-damstra 28 * Vikrama 21 * Vikramakranta-loka 130 * Vikuntha 58 * Vinita 31 * Vipaksa-ksaya-murti 41 * Vipra 31 * Vipula 31 * Vira 27 29 * Vira-simha 80 * Virabhadra 150 * Virakta 157 * Virupaksa 29 * Visakha 124 * Visesaksa 29 * Visista 57 * Visnu 74 * Visruta 32 * Vistara-sravah 27 * Vistirna-vadana 29 * Visva 154 * Visva-garbha 109 * Visva-karta 97 * Visva-rupa 154 * Visva-yoni 31 * Visvaksena 28 * Visvambhara 30 * Visvatmaka 154 * Visvesa 155 * Vita-raga 31 * Vita-soka 29 * Vitanka-nayana 31 * Vitta 32 * Viyoni 32 * Vrsa 162 * Vrsa-dhvaja 162 * Vrsabha 162 * Vrsni-mula 74 * Vrsnya 162 * Vyaghra 161 * Vyaghra-deha 26 * Vyaghra-karmi 27 * Vyaghra-pada 27 * Vyaghra-simha 81 * Vyala- yajnopavitra 26 * Vyapaka 27 * Vyoma 152 * Vyoma-damstra 153 * Vyoma-dhara 153 * Vyoma-kesi 152 * Vyoma-vaktra 153 * Vyoma-vasa 153 * Vyomatma 152 * * Yajna-netra 165 * Yajna- varaha 129 * Yati 133 * Yoga 101 * Yoga-gamya 102 * Yoga- pitha-sthita 101 * Yoga-rupa 101 * Yogi 101 * Yogi-hrt-padma- vasa 135 * Yuga-bheda 90 * Yuga-sandhayah 90 * Yugadi 90 Tranlated by Kusakratha Prabhu --

This is best viewed using the Sanskrit-Avante-Garde font downloadable here -- Sri Nrsimha stuti 1. udaya-ravi-sahasra-dyotitam ruka-v…kaˆ pralaya-jaladhi-nAdaˆ kalpa-kd vahni-vaktram sura-pati-ripu-vakaƒ-koda-rakta-kitA‰gaˆ praŠata-bhaya-haraˆ taˆ nsiˆhaˆ namAmi udaya—rising; ravi—sun; sahasra—thousands; dyotitam—lit up; ruka-v…kam—of brilliant countenance; pralaya-jala-dhi—of the ocean of devastation; nAdam—sound; kalpa-kt—making a kalpa (by destruction of the previous creation); vahni-vaktram—whose face is fire; sura-pati-ripu—of the enemy of the master of the demigods, Indra; vakaƒ-koda—mashing the chest; rakta—blood; kita—spattered; a‰gam—whose body; praŠata—of the surrendered; bhaya-haram—removing fear; tam—unto Him; nsiˆham—Lord Nsiˆha; nam€mi—I offer obeisances. Lord Nsiˆhadeva´s countenance is as brilliantly illuminated as thousands of suns rising all together. He vibrates a roaring sound like that of the waters of the ocean of universal devastation, as if He Himself is prepared to create a new era by destroying the universe. His face is fire, and His body is spattered with drops of the blood from the chest of the enemy of Indra as He pulverizes his chest. Unto that Lord Nsiˆhadeva, who removes the fear of the surrendered, I offer my obeisances. 2. pralaya-ravi-karAlAkAra-ruk cakra-vAlaˆ virala-yaduru-roc…rocitAAnta-rAlam prati-bhaya-tama-kopAtyutkatoccA˜˜a-hAsin daha daha nsiˆAsahya v…ryAhitaˆ me pralaya-ravi—the sun at the time of devastation; karAla—fearful; AkAra—form; ruk—effulgence; cakra-vAlam—in a circle; virala—fine; yaduru—broadly; roc…rocitA—shining brilliantly; aAnta-rAlam—giving fear; prati—each; bhaya-tama-kopa—fear, ignorance and anger; ati-utka˜a—extremely ferocious; ucca—shrill; a˜˜a—high; hAsin—laughing; daha daha—burn, burn; nsiˆha—O Nsiˆhadeva; asahya—O intolerable one; v…rya—strength; Ahitam—given; me—to me. The circle of Your effulgence, blazing intolerably like the sun at the time of universal devastation, is very broad and most fearful in appearance. It greatly disturbs the demons. Laughing in a piercing, high tone at the fear, ignorance and anger present in the asuras, O Nsiˆha, intolerable one, kindly burn, burn, and give me strength. 3. sara-sarabha-sapAdApAta-bhArAbhirAva pracakita-cala-sapta-dvandva-loka-stutas tvam ripu-rudhira-niekeŠeva onA‰ghri-Alin daha daha nsiˆAsahya v…ryAhitaˆ me sara—moving; sarabha—very quickly; sa-pAda—on foot; ApAta—falling upon; bhAra—burden; abhirAva—crying very loudly; pracakita—very much agitated; cala—moving; sapta-dvandva—fourteen; loka—worlds; stutaƒ—praised by; tvam—You; ripu-rudhira—by the blood of the enemy; niekeŠa iva—as if bathed; ona—bright red; a‰ghri—feet; Alin—having; daha daha—burn, burn... You move very quickly on Your feet, falling upon the burden of the universe with a terrible cry. All the fourteen planetary systems are agitated by Your movements, and they offer prayers unto You. You appear as if bathed in the blood of Your enemy, and Your feet are reddish in color. O intolerable Nsiˆha, burn, burn, give me potency. 4. tava ghanaghana-ghoo ghoram Aghraya ja‰ghA parigham alaghum ™ru-vyAja-tejo-giriˆ ca ghana-vigha˜itam AgA-daitya-ja‰ghAla-sa‰gho daha daha nsiˆAsahya v…ryAhitaˆ me tava—Your; ghanaghana—taking pleasure in slaughter; ghoaƒ—tumult; ghoram—ghastly; AghrAya—smelling (sensing); ja‰ghA—shank; parigham—mace; alaghum—heavy; ™ru—greatly; vyAja—deceiving; tejaƒ—potency; girim—mountain; ca—also; ghana—by the killing; vigha˜itam—cut apart; agA—arriving; daitya—demons; ja‰ghAla—running; sa‰ghaƒ—multitute; daha daha—burn, burn... You take great pleasure in slaughtering the armies of the demons, Your heavy mace wielded in a most cunning manner with all the force of a great mountain. Sensing the ghastly scene of destruction created by Your chopping them to pieces, as soon as the footsoldiers of the demons arrive they immediately flee for their lives. O intolerable Nsiˆha, burn, burn, give me potency. 5. ka˜aki-ka˜a-karAla-dhA˜akAgrya-stha-lAbhA praka˜a-pa˜a-tait te sat-kati˜hAti-pa˜v… ka˜uka ka˜uka du˜A˜opad˜i-pramu˜au daha daha nsiˆAsahya v…ryAhitaˆ me ka˜aki-ka˜a—the mountain of His hips; karAla—fierce; dhA˜aka—attacking; agrya—foremost; stha—situated; lAbha—acquiring; praka˜a—manifest; pa˜a—garment; tait—lightning; te—Your; sat-ka˜i˜hA—nicely situated on the hips; ati-pa˜v…—most intense; ka˜uka ka˜uka—o ferocious one; du˜a—evil; a˜a—wandering about; upad˜i—appearance; pramu˜au—removed; daha daha—burn, burn... The mountain of Your hips is nicely decorated by a yellow garment, which appears just like lightning in its intense brilliance. Attacking fiercely he who had the foremost position (the seat of King Indra), You removed the threat of that exceedingly wicked one. O ferocious one! O ferocious and intolerable Nsiˆha, burn, burn. Please give me potency. 6. prakhara-nakhara-vajrotkhAta-r™kAri-vakaƒ ikhari-ikhara raktai rAkta nandoha-deha suvalibha-ubha-kuke bhadra gambh…ra-nAbhe daha daha nsiˆAsahya v…ryAhitaˆ me prakhara—very hot; nakhara—claw; vajra-utkhAta—digging like a thunderbolt; r™ka—roughly; ari-vakaƒ—the chest of the enemy; ikhari—of the summit; ikhara—the peak; raktaiƒ—by the blood; suvalibha—nicely wrinkled; ubha—auspicious; kuke—Your abdomen; bhadra—O auspicious one; gambh…ra—profound; nAbhe—Your navel; daha daha—burn, burn... As Your hot claws roughly dig into the chest of the enemy (HiraŠyakaipu) like thunderbolts, You happily bear the redness of his blood upon Your body just as a peak is born by a mountain. Your abdomen is nicely folded, and Your navel is very deep. O auspicious one, O intolerable Nsiˆha, burn, burn, give me strength. 7. sphurayati tava sAkAt saiva nakatra-mAlA kapita-ditija-vako-vyApta-nakatra-mArga ari-dara-dhara-jAnv-Asakta-hasta-dvayAho daha daha nsiˆAsahya v…ryAhitaˆ me sphurayat—bursts open; tava—Your; sAkAt—directly; sA—that; eva—certainly; nakatra-mAlA—cluster of stars; kapita—destroyed; diti-ja—of the son of Diti; vakaƒ—chest; vyApta—permeated; nakatra-marga—the path of the stars (the heavens); ari-dara—the ripping apart of the enemy; dhara-jAnu—supported by the knee; Asakta—resting on; hasta-dvaya—the pair of hands; aho—how wonderful it is; daha daha—burn, burn... Your two hands, as they directly burst open the chest of the son of Diti, appear just like clusters of stars. You support the enemy on Your knee and send him on the path of liberation. O intolerable Nsiˆha, burn, burn, give me potency. 8. ka˜u-vika˜a-sa˜audho-dha˜˜anAd bhra˜a-bh™yo ghana-pa˜ala-vialAkAa-labdhAvakAam kara-parigha-vimarda-prodyamaˆ dhyayatas te daha daha nsiˆAsahya v…ryAhitaˆ me ka˜u—caustic, burning; vika˜a—monstrous; sa˜A—mane; odhaƒ—chest; dha˜˜anAt—by the killing; bhra˜a-bh™yaƒ—fallen from position; ghana—the clouds; pa˜ala—roof; viAla—broad; AkAa—sky; labdha-avakAam—having attained the opportunity; kara—hand; parigha—mace; vimarda—hardness; pra-udyamam—raised; dhyAyataƒ—meditating; te—upon You; daha daha—burn, burn... Your mane is burning and monstrous, and You cause the enemy to fall from his position by tearing apart his chest. Once attaining the opportunity, under the broad roof of the clouds and sky, You raise Your hand, powerful as a mace, to strike. I meditate upon You in this form. O intolerable Nsiˆha, burn, burn, give me potency. 9. ha˜a-lu˜ada-laghi˜hotkaŠ˜ha-da˜o ´˜a-vidyut sa˜a-ata-ka˜inoraƒ-p…˜ha-bhit su˜u ni˜hAm pa˜ati nu tava kaŠ˜hAdhi˜ha-ghorAntramAlA daha daha nsiˆAsahya v…ryAhitaˆ me ha˜a—brilliant; lu˜ada—giving light; laghi˜ha—lightest; utkaŠ˜ha—with neck raised; da˜aƒ—bitten; a˜a-vidyut—eight lightnings; sa˜a—mane; ata—hundreds; ka˜inA—by the hip; uraƒ—chest; p…˜ha—seat; bhit—separating; su˜u—very much; ni˜hAm—fixed; pa˜ati—moves; nu—indeed; tava—Your; kaŠ˜a-adhi˜ha—lower part of the neck; ghora—ghastly; antra-mAlA—intestines; daha daha—burn, burn... Appearing brilliantly illuminated, Your neck, with hundreds of mane-hairs, is raised lightly and appears to be bitten by eight bolts of lightning. You divide the chest and very strong position of Hiranyakaipu. You are garlanded with his ghastly entrails. O intolerable Nsiˆha, burn, burn, give me potency. 10. hata-bahu-mihirAbhAsa hy asaˆhAra-raˆho huta-vaha-bahu-hetir hrepikAnanta-hetiƒ Ahata-vihita-mohaˆ saˆvihansai ham Asyaˆ daha daha nsiˆAsahya v…ryAhitaˆ me hata—slain; bahu—many; mihira-AbhAsa—sun´s effulgence; hi—certainly; asaˆhAra-raˆhaƒ—uncheckable force; huta—offered; vaha—carried; bahu—many; hetiƒ—weapons; hrepika—sent; ananta-hetiƒ—unlimited weapons; Ahata—struck; vihita—put down; moham—illusion; saˆvihansai—may You destroy; ham—expressing anger; Asyam—face; daha daha—burn, burn... The effulgence of many suns is destroyed by Your uncheckable potency. The many weapons sent against You are like sacrificial offerings, and You reply with unlimited weaponry. O intolerable Nsiˆha! Burn, burn. Give me potency. Put down, strike and slay my illusion. 11. guru-guru-giri-rAjat-kandArAntargad evA dina-maŠi-maŠi-‰gevAnta-vahni-prad…pte dadhad ati-ka˜u-daˆ˜re bh…aŠojjihva-vaktraˆ daha daha nsiˆAsahya v…ryAhitaˆ me guru-guru—very heavy; giri—the hill; rAjat—shines; kandAra—the caves; antar-gat—entered within; eva—certainly; A-dina—sunrise; maŠimani—on the bejewelled one; ‰ga iva—as if the peak; antaƒ-vahni—the fire within; prad…pte—blazing; dadhad—placing; ati-ka˜u—very sharp; daˆ˜re—teeth; bh…aŠa—fearful; ut-jihva—with the tongue extended; vaktram—whose face; daha daha—burn, burn... My Lord, Your fearful countenance, with tongue extended and sharp teeth blazing as if illuminated from within, appears as the peak of a huge mountain of gems lit by the sunrise and by fire coming from within its caves. O Nsiˆha of intolerable strength, burn, burn, give me strength. 12. adharita-vibudhAbdhi-dhyAna-dhairya vid…dhyad vividha-vibudhadh… raddhA-pitendrAri-nAam vidadhad ati-ka˜AhoddhA˜anoddhA˜˜a-hAsaˆ daha daha nsiˆAsahya v…ryAhitaˆ me adharita—unsteady; vibudha-abdhi—the ocean of demigods; dhyAna-dhairya—meditation and steadiness; vid…dhyad—piercing; vividha—in various ways; vibudha-dh…—the intelligence of the demigods; raddhA-pitA—the raddhA ceremony offered to the forefathers; indra-ari—the enemy of Indra (Hiranyakaipu); nAam—destruction; vidadhad—causing; ati-ka˜Aha—in the broad pot; uddhA˜ana—making bright (red-hot); uddhA˜˜a-hAsam—shrill laughter; daha daha—burn, burn... The enemy of Indra (Hiranyakaipu) made waves in the ocean of demigods and took the raddhA offerings meant for the forefathers. Confounding the intelligence of the demigods, he minimized their austerity and position in various ways. But You, O Nsiˆha, melted him in the pot of Your shrill laughter. O Nsiˆha of intolerable strength, burn, burn, give me strength. 13. tri-bhuvana-tŠa-mAtra-trAŠa-tŠArdra-netra- trayam ati-laghitArcir vi˜apAvi˜apAdam navatara-ravi-tAmraˆ dhArayan r™ka-v…kaˆ daha daha nsiˆAsahya v…ryAhitaˆ me tri-bhuvana—the three planetary systems; tŠa-mAtra—down to the blade of grass; trAŠa—delivering; tŠa-ardra—dried up by thirst; netra-trayam—the three eyes; ati-laghita—greatly lightening; arciƒ—flame; vi˜apA—upper; Avi˜a—entered; pAdam—abode; navatara—new; ravi-tAmram—having a coppery hue like the sun; dhArayan—putting on; r™ka—threatening; v…kam—countenance; daha daha—burn, burn... Every living being in the three worlds, down to the blade of grass, was scorched by the flame of HiraŠyakaipu. But You, with Your three eyes, have anihilated this flame. Your appearance is threatening to the miscreants, and Your color is coppery like the newly risen sun. O Nsiˆha of intolerable strength, burn, burn, give me strength. 14. bhramad abhi-bhava-bh™bhd bh™ri-bh™bhAra-sad-bhid- bhida-nava-vibhava-bhr™-vibhramAdabhra-ubhra ripu-bhava-bhayam etar bhAsi bho bho vibho ´bh…r daha daha nsiˆAsahya v…ryahitaˆ me bhramat—wandering; abhi-bhava—superior; bh™-bht—sustainer of the earth; bh™ri—great; bh™-bhAra—the burden of the earth; sat—thus; bhidbhida—divided; nava-vibhava—into nine parts; bhr™-vibhrama—by the movement of the eyebrows; adabhra—plentiful; ubhra—shining; ripu—for the enemy; bhava-bhayam—becoming fearful; etaƒ—goer; bhAsi—You shine; bho bho—hail, hail; vibho—O all-powerful; abh…ƒ—without fear; daha daha—burn, burn... You wander about without resistance, for You are the supreme power and the maintainer of the earth. Hail to You, O Lord; You are effulgent and fearful to Your enemies, although You fear no one. You divide into nine parts the burden of the earth (HiraŠyakaipu) simply by the effulgence produced by the movement of Your eyebrows. O Nsiˆha of intolerable strength, burn, burn, give me strength. 15. ravaŠa-khacita-cañcat-kuŠaloccaŠa-gaŠa bhruku˜i ka˜u lalA˜a-re˜ha-nAsAruŠo˜a varada surada rAjat-kesarotsAritAre daha daha nsiˆAsahya v…ryAhitaˆ me ravaŠa—ears; khacita—prominent; cañcat—swinging; kuŠala—earrings; uccaŠa—violent; gaŠa—face; bhruku˜i—contraction of the eyebrows; ka˜u—fierce; lalA˜a—forehead; re˜ha-nAsa—with excellent nose; aruŠa-u˜a—reddish lips; varada—giver of benedictions; surada—benefactor of the demigods; rajat-kesara—shining mane hairs; utsArita—scattering; are—the enemy; daha daha—burn, burn... Your ears are prominent, Your earrings swing to and fro and Your face appears ferocious. Your eyebrows give Your forehead a threatening aspect, and You are most beautiful with Your high nose and reddish lips. O giver of benedictions, well-wisher of the demigods and devotees, the enemy is scattered by the effulgence of Your mane-hairs. O Nsiˆha of intolerable strength, burn, burn, give me strength. 16. pravikavaca-kaca-rAjad-ratna ko˜…ra-Alin gala-gata galad-usrAdAra-ratna‰gadahya kanaka-ka˜aka-kAñc… siñjin… mudrikavan daha daha nsiˆhAsahya v…ryAhitaˆ me pravikavaca—bereft of armor; kaca—hair; rAjat—resplendent; ratna—gem; ko˜…ra—matted locks; Alin—You possess; gala-gata—swallowed; galad—swallowing; usra—by the sunrise; AdAra—honored; ratna-a‰gada-Ahya—possessed of many jewelled ornaments; kanaka-ka˜aka—chain of gold; kAñc…—the girdle; siñjin…—making a shrill sound; mudrikA-van—with Your hands in the mudrA; daha daha—burn, burn... You wear no armor, yet You are decorated by beautiful locks of shining hair and many ornaments made of jewels. Your bodily effulgence appears as if You had swallowed the newly-risen sun, Your hands exhibit various mudr€s, and Your waist is decorated with a gold chain, making a tinkling noise. O Nsiˆha of intolerable strength, burn, burn, give me strength. 17. ari-daram asi hetau cApa-bAŠau gadAˆ san- mualam api kapolaˆ cA‰kuaˆ pAa-™lam dadhad api vidhutAntra-sragvi-bhinnAri-vako daha daha nsiˆhAsahya v…ryAhitaˆ me ari-daram—tearing apart the enemy; asi—You; hetau—missiles; cApa-bAŠau—bow and arrow; gadAm—and club; sat-mualam—mace; api—even; kapolam—the cheek; ca—and; a‰kuam—rod for controlling elephants; pAa-™lam—noose and trident; dadhat—placing; api—even; vidhuta—purified; Antra-sragvi—garland of intestines; bhinna-ari-vakaƒ—taken from the bifurcated abdomen of the enemy; daha daha—burn, burn... You are equipped with bow and arrow, as well as various astras or missiles, club, mace, rod for controlling elephants, noose, and trident. Placing the enemy upon Your lap and tearing open his abdomen, he is thus purified of all contamination, and therefore You take his intestines and wear them as a victory garland. O Nsiˆha of intolerable strength, burn, burn, give me strength. 18. ca˜a ca˜a ca˜a d™raˆ mohayan bhrAmayAr…n kaa kaa kaa kAyaˆ jvAlaya spho˜ayasva jahi jahi jahi vegaˆ atravaƒ sAnubandhaˆ daha daha nsiˆhAsahya v…ryAhitaˆ me ca˜a ca˜a ca˜a—fall upon, fall upon, fall upon; d™ram—far away; mohayan—bewildering; bhrAmaya—scatter; ar…n—foes; kaa kaa kaa—consume, consume, consume; kAyam—body; jvAlaya—incinerate; spho˜ayasva—explode; jahi jahi jahi—conquer, conquer, conquer; vegam—forcefully; atravaƒ—enemies; sa-anubandham—with their followers; daha daha—burn, burn... Fall upon my foes, fall upon them, fall upon them. Bewilder them and drive them far away. Consume, consume, consume the bodies of the enemies; incinerate and burst them asunder. Conquer, conquer, conquer forcefully my foes and their followers. O Nsiˆha of intolerable strength, burn, burn, give me strength. 19. vidhi-bhava-vibudhea-bhrAmakAgni-sphuli‰ga prasavi-vika˜a-daˆ˜rojjihva-vaktra tri-netra kala kala kala kAlaˆ pAhi mAˆ te subhaktaˆ daha daha nsiˆhAsahya v…ryAhitaˆ me vidhi—BrahmA; bhava—®iva; vibudha-…a—Indra; bhrAmaka—bewildering; agni-sphulinga—a firebrand; prasavi—pressing out; vika˜a—monstrous; daˆ˜ra—teeth; ut-jihva—with tongue extended; vaktra—Your face; tri-netra—O three-eyed; kala kala kala—sound, sound, sound; kAlam—fate; pAhi mAm—protect me; te—Your; su-bhaktam—surrendered devotee; daha daha—burn, burn... Even Lord Brahma, Lord ®iva and King Indra are bewildered to see Your tongue, like a firebrand, pressed between Your gigantic teeth. O three-eyed one, Your face appears most fearful, like time personified. Sound out the fate of the demons and kindly protect me, Your surrendered servant. O Nsiˆha of intolerable strength, burn, burn, give me strength. 20. kuru kuru karuŠAˆ tvaˆ sA‰kurAˆ daitya-pote dia dia viadAˆ me Avat…ˆ deva-d˜im jaya jaya jaya m™rte ´nArta jetavya-paka daha daha nsiˆhAsahya v…ryAhitaˆ me kuru kuru karuŠAm—have mercy, have mercy; tvam—You; sa-a‰kuram—by the root; daitya-pote—the child of Diti; dia dia—dispel, dispel; viadAm—dejection; me—my; Avat…m—eternal; deva-d˜im—divine vision; jaya jaya jaya—conquer, conquer, conquer; m™rte—O supreme form; anArta—who never suffers; jetavya-paka—who is always on the winning side; daha daha—burn, burn... O supreme form, You are never subjected to the sufferings of material existence. Neither are You defeated; indeed, whoever You favor will always triumph. Be victorious. Have mercy, have mercy upon me. Dispel, dispel my ignorance just as You uprooted the child of Diti. Bestow upon me the divine vision to see You always. O Nsiˆha of intolerable strength, burn, burn, give me strength. 21. stutir iyam ahita-ghn… sevitA nArasiˆh… tanur iva pariAntA-mAlin… sAbhitolam tad akhila-gurum Agrya-r…da-r™pA-mahadbhiƒ daha daha nsiˆhAsahya v…ryAhitaˆ me stutiƒ—prayer; iyam—this; ahita-ghn…—destroyer of all inauspicious things; sevitA—devotional service; nArasiˆh…—in relation to Nsiˆhadeva; tanuƒ—body; iva—as if; pariAntA—destroyed; mAlin…—garlanded; sA—that; abhitolam—sufficiently close; tat—that; akhila-gurum—Lord of the universe; Agrya—before; r…da—bestowing good fortune; r™pA-mahadbhiƒ—greatness of form; daha daha... This prayer, offered in devotional service to Lord Nsiˆhadeva, destroys all inauspicious things. That Lord of the universe, the universal teacher, appearing as if garlanded by the destroyed body of HiraŠyakaipu, bestows all good fortune and opulence upon His worshipers. O Nsiˆha of intolerable strength, burn, burn, give me strength. 22. likuca-tilaka-s™nuƒ sad-dhitArthAnusAr… narahari-nitim etAˆ atru-saˆhAra-hetum akta-sakala-pApa-dhvaˆsan…ˆ yaƒ pa˜het tAˆ daha daha nsiˆhAsahya v…ryAhitaˆ me likuca—sour; tilaka—ornamented; s™nuƒ—offspring; sat—of the devotees; hita-artha—for the benefit; anusAr…—acting; narahari-nitim—activities of Lord Narahari; etAm—this; atru-saˆhAra—retreat of enemies; hetum—cause; akta—undone; sakala-pApa—all sins; dhvaˆsan…m—vanquishing; yaƒ—who; pa˜het—reads; tam—this; daha daha—burn, burn... The Lord appears in a seemingly bitter form to act for the protection of His devotee PrahlAda. Anyone who reads this description of the character of Lord Narahari causes his enemies to retreat. That person´s sins are undone and vanquished. O Nsiˆha of intolerable strength, burn, burn, give me strength. These prayers are available by e-mail with proper pronunciation marks --

IN PRAISE OF SHRI NARASIMHA DEVA NR^ISIMHA HIRANYAKASHATRO SARVA BHAYANTAKA DAIVATABANDHO [i BOW TO THEE,] O DIVINE NR^ISIMHA (MAN-LION INCARNATION) - ENEMY OF THE [DEMON] HIRANYAKASHIPU, TERMINATOR OF ALL FEARS, AND BENEFACTOR OF GODS. ATIBALADITISUTA HR^IDAYA VIBHEDANA JAYANR^IHARE.AMALA BHAVA MAMA SHARANAM.H SHUBHATAMA KATHASHAYA PARAMA SADODITA JAGADEKAKARANA RAMARAMARAMANA [O] VICTORIOUS AND IMMACULATE NR^IHARI (NARASIMHAVATARA), WHO RENDS THE HEART OF THE VERY STRONG SON OF DITI (THE DEMON, HIRANYAKASHIPU), O RAMA, CONSORT OF RAMA, OBJECT OF THE HOLIEST SCRIPTURES, SUPREME ONE, ALWAYS LUSTROUS, THE SOLE CAUSE OF THE UNIVERSE, BE MY REFUGE. DVADASHA STOTRA (6.5, 9.8) OF SHRI MADHVACHARYA NAMAS TE NARA-SIMHAAYA PRHLAADAAHLAADA-DAAYINE HIRANYAKASHIPOR VAKSAH SHILA-TAN^KA-NAKHAALAYA I OFFER MY OBEISANCES TO LORD NARASIMHA, WHO GIVES JOY TO PRAHLADA AND WHOSE NAILS ARE LIKE CHISELS OB THE STONE-LIKE CHEST OF THE DEMON HIRANYAKASHIPU. ITO NR^SIMHAH PARATO NR^SIMHO YATO YATO YAMI TATO NRSIMHO BAHIR NR^SIMHO HR^DAYE NR^SIMHO NR^SIMHAM ADIM SHARANAM PRAPADYE LORD NARASIMHA IS ALL-PERVADING. WHEREVER I GO LORD NARASIMHA IS THERE. HE IS IN THE HEART AND EVERYWHERE ELSE AS WELL. I SURRENDER TO THAT NARASIMHADEVA, THE ORGIN OF ALL THINGS AND THE SUPREME REFUGE. UGRO 'PY ANUGRAHA EVAYAM SVA-BHAKTANAM NR^-KESHARII KESHARIIVA SVA-POTANAM ANYESAM UGRA-VIKRAMAH ALTHOUGH QUITE FEROCIOUS, THE LIONESS IS KIND TO HER CUBS. SIMILARLY, THOUGH FEARSOME TO NON-DEVOTEES LIKE HIRANYAKASHIPU, LORD NARASIMHA IS INCREDIBLY SOFT AND KIND TO PURE DEVOTEES LIKE PRAHLADA MAHARAJA. TAVA-KARA-KAMALA-VARE NAKHAM ADBHUTA SR^N^GAM DALITA-HIRANYAKASHIPU-TANU-BHR^N^GAM KESHAVA-DHR^TA-NARAHARI-RUUPA JAYA JAGADISHA HARE O KESAVA! O LORD OF THE UNIVERSE! O LORD HARI, WHO HAVE ASSUMED THE FORM OF HALF-MAN HALF LION! ALL GLORIES TO YOU! JUST AS ONE CAN EASILY CRUSH A WASP BETWEEN ONE'S FINGERNAILS, SO IN THE SAME WAY THE BODY OF THE WASP-LIKE HIRANYAKASIPU HAS BEEN RIPPED APART BY THE WONDERFULLY POINTED NAILS ON YOUR BEAUTIFUL LOTUS HANDS. SHRI LASHMI NARASIMHA STOTRA OF SHRI SANKARACHARYA 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 LAKSHHMINRISIMHA 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-SAMAÌ¥Á 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. 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. 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. DRINK DEEP FROM THE OCEAN OF NECTAR THAT IS THE LOTUS FEET OF LAKSHMINRSIMHA! ….. YADDHITAM TAVA BHAKTAANAAM ASMAAKAM NR^IHARE HARE | TADAASHU KAARYAM KAARYAJNA PRALAYAARKAAYUTAPRABHA || 1|| RATATSATOGRA-BHRUKUTIIKATHORA-KUTILEKSHHANA | NR^IPANCHAASYA JVALAJVAALO JVALAASYAARIIN.H HARE HARA || 2 || UNNADDHAKARNAVINYAASA VIVR^ITAANANA BHIISHHANA | GATADUUSHHANA ME SHATRUUN.H HARE NARAHARE HARA || 3 || HARE SHIKHISHIKHODBHAASVADURAH KRUURANAKHOTKARA | ARIIN.H SAMHARA DAMSHHTROGRA-SPHURA-JIHVA NR^SIMHA ME || 4 || JATHARASTHAJAGAJJAALA KARAKOTYUDYUTAAYUDHA | KATIKALPA-TATITKALPAVASANAARIIN.H HARE HARA || 5 || RAKSHHODHYAKSHHA-BR^IHADVAKSHHORUUKSHHA-KUKSHHIVIDAARANA | NARAHARYAKSHHA ME SHATRUPAKSHHAKAKSHHAM HARE DAHA || 6 || VIDHIMAARUTA-SHARVENDRA-PUURVAGIIRVAANAPUMGAVAIH | SADAA NATAAN^GHRIDVANDVAARIIN.H NARASIMHA HARE HARA || 7 || BHAYAMKARORVALAMKAARA VARAHUMKAARAGARJITA | HARE NARAHARE SHATRUUNMAMA SAMHARA SAMHARA || 8 || VAADIRAAJAYATIPROKTAM NARAHARYASHHTAKAM NAVAM | PATHANNR^ISIMHAKR^IPAYAA RIPUUN.H SAMHARATI KSHHANAAT.H ||LORD NARASIMHA IS SO EXALTED THAT EVEN HIS NAILS ARE GLORIFIED BY THE VAISHNAVA ACHARYAS. IN THE SUDARSANA-SATA-NAMA STOTRA OF THE SRI VAISHNAVA SAMPRADAYA, IT IS SAID THAT LORD NARAYANA'S SUDARSHANA CHAKRA DESCENDED AS THE TUSK OF VARAHA, THE AXE OF PARASURAMA, AND THE NAILS OF NARASIMHA. IN THIS WAY, THE NAILS OF NARASIMHA ACCOMPANY THE LORD IN HIS VARIOUS AVATARS. SRI MADHVACHARYA (1238-1317 AD) WORSHIPS THE POWER OF LORD NARASIMHA'S NAILS IN HIS NAKHA-STUTI. WHAT FOLLOWS IS THE SANSKRIT AND ENGLISH TRANSLATION BY MADHUSUDANA RAO, AND THEN THE WORD FOR WORD MEANING. NAKHA-STUTI 1 PAANTVASMAANPURUHUUTAVAIRI BALAVAN MATANGAMADYAT GHATA KUMBOKSHADRIVIPATANADIKAPATU PRATYEKA VAJRAYITA.H || O SRI NARASIMHA, WHO IS OMNIPRESENT, MAY YOUR NAILS PROTECT ME AND OTHERS AT ALL TIMES. JUST AS A LION ATTACKS POWERFUL ELEPHANT GROUPS AND SPLITS APART THEIR HEADS WITH ITS NAILS AND THE VAJRAYUDHA (INDRA'S DEFENSE WEAPON) SPLITS THE HIGHEST MOUNTAINS, IN THE SIMILAR WAY, THE ASURAS (WHO THROUGH THE BLESSINGS OF SRI BRAHMA, RUDRA AND THE DEMIGODS) ARE LIKE POWERFUL EXHILARATING ELEPHANTS WHO ARE EASILY KILLED BY EACH OF SRI NARASIMHA'S NAILS WHICH ARE PRECIOUS AND POWERFUL. 2 SHRIIMADKANTEERAVASYA PRATHATHASUNAKHARA DARITARATIDUURA PRADVASTHA DVANTA SHANTA PRAVITATAMANSA BAVITABUURIBHAGAI.H || ALL DEMIGODS ARE DEVOTED TO AND PRAYING TO THIS NAIL, WHICH ELIMINATES ALL BAD ELEMENTS IN THIS WORLD. THEY ARE VERY [DEVOTED TO] THIS NAIL AS IT WILL GIVE ALL SIX SENSES OF A BRAHMAN OR DEVATAAS. THIS NAIL WILL EVEN GIVE COMPLETE KNOWLEDGE AND THE GODS WILL COME OUT OF THE DARKNESS (OF IGNORANCE). BY PRAYING TO THIS NAIL, THEY WILL GET PEACE AND KNOWLEDGE OF ALL THE QUALITIES OF SRI HARI. 3 LAKSHMIIKANTA SAMANTATOPI KALAYAN NAIVESHITUSTESAMAM PASHYAMITTAMAVASTU DUURITARATOPASTHAM RASOYASTAMA.H || O SRI NARASIMHA, WHO HAS SRI LAKSHMI, THERE IS NO BODY EQUAL TO YOU. IF THERE IS ANY THING WHICH IS EQUAL, IT IS 'ASTAMA RASA' THE FAMOUS SIX ESSENCES. SIMILARLY, THERE IS NOBODY EQUAL OR UTTAMA [MORE EXCELLENT] THAN YOU. 4 YADROSHAKKHARADAKSHANETRA KUTILAPRANTOPITAGNISPURAT KHADHYOTOPAMA VISHPULINGA BASITA BRAHMESHA SHAKROTKARA.H || THERE ARE MANY BRAHMA'S, MANY RUDRA'S, MANY INDRA'S AND ALL OF THESE AND OTHER DEMIGODS BECAME ASHES BECAUSE OF YOUR SMALLEST VISION. YOUR VISION IS LIKE THE SMALLEST FIREFLY [A TWINKLING INSECT WHICH GLOWS IN NIGHT], YET IT HAS THE BRIGHTNESS OF THE SUN'S RAYS. WORD FOR WORD MEANINGS FIRST SLOKA PA.NTU - PROTECT US ASMAN - ALL OF US PURUHUUTA - INDRA VAIRI - ENEMIES LIKE ASURAS BALAVAT - STRONGER OR POWERFUL MATANGA - ELEPHANTS MADHYAT - EXHILIRATING OR PLUMP GHATA - GROUP(S) KUMMBO -FRONTAL GLOBE OF AN ELEPHANT'S HEAD UCCHADRI - HIGHEST MOUNTAINS VIPATANA - BREAKING ADIKAPATU - HIGHEST SUPPORT PRATYEKA - EACH ONE VAJRAYITA.H - LOOKS TO BE VAJRAYUDHA (INDRA'S DEFENSIVE WEAPON) SECOND SLOKA PRATHATHA - OMINI PRESENT SHRIIMADKANTEERAVASYA - SRI NARASIMHA ALONG WITH SHRIMATI LAKSHMI DEVI SUNAKARAH - YOUR PRECIOUS DARITA - DESTROYED ARATI - SIX DUTIES OF A BRAHMAN DUURA PRADVASTAHA - SOLVED SINCE ANCIENT TIMES DVANTA - DARKNESS OF POOR KNOWLEDGE OR AG^NYANA SHAANTA - ONE WHO IS DEVOTED TO SRI VISHNU PRAVITITA - ONE WHO KNOWS QUALITIES OF SRI VISHNU MANASA - OBLIGED OR SENSITIVE BHAVITAH - PRAYED BY BHURIBHAGAI - BRAHMA AND OTHER DEVATAAS WHO ARE ALL DEVOTED DEVATAAS SLOKA THREE LAKSHMIIKANTA - ONE WHO HAS SRI LAKSHMI, SRI NARASIMHA, SAMANTATA - EVERYWHERE KALAYAN OPI - IN SEARCH OF ESHITA - ONE WHO HAS COMPLETE KNOWLEDGE TE - LIKE YOU SAMAM - NO EQUAL PASHYAMI NAIV - I CANNOT FIND OR I CANNOT SEE YAH - WHICH IS UTTAMAVASTU - THERE IS NOTHING WHICH IS EQUAL OR GREATER THAN DOOR ATARATAH - AT ANY DISTANCE APPASTAM - NOTHING I COULD FIND OR THERE IS NOTHING TO FIND. ASTAMA RASAH - EVEN ASTAMA RASA ALSO; WHO IS CALLED ASTAMARASA SLOKA FOUR YAD - WHOSE ROKSHA - WILDERNESS UTKARA - GLOWING RAYS DAKSHA - CAPABLE OF BURNING THIS WORLD OR BRAHMANDA NETRA - EYES KUTILA - HAPAZARD OR CURVED PRANT - FROM THE END OPITA - WAKE UP AGNI - FIRE SPURAT - GLOWING OR BRIGHNESS KHADHYOTOPAMA - THOUGH IT LOOK TO BE A SMALL LIKE TWINKLING INSECT (SMALLESH INSECT WHICH TWINKLES AT NIGHT TIMES) BUT GLOWING LIKE SUN VISHPULINGA - SPARKS BASITA - ASHES BRAHMA - MANY BRAHMA'S OF PREVIOUS KALPA ESHA - MANY RUDRAS SHAKRA - MANY INDRA'S OTKARA.H - GROUPS (NOTE: THE ENGLISH TRANSLATION AS IT APPEARS HERE HAS BEEN PARTIALLY EDITED) Sri Ahovalam (Nrisimha) Stotram. (to the same metre as the Brahma-samhita) lakshmi-kataksha-sarasi-ruha-raja-hamsam pakshindra-shaila-bhavanam bhava-nasham isham gokshira-sara-ghana-sara-patira-varnam vande kripa-nidhim ahobala-narasimham adyanta-shunyam ajam avyayam aprameyam aditya-candra-shikhi-locanam adi-devam abja-mukabja-mada-lolupa-matta-bhringam vande kripa-nidhim ahobala-narasimham kotira-koti-ghatitojjvala-kanti-kantam keyura-hara-mani-kundala manditangam cudagra-ranjita-sudhakara-purna-bimbam vande kripa-nidhim ahobala-narasimham varaha-vamana-nrisimha-subhagyam isham krida-vilola-hridayam vibhudendra-vandyam hamsatmakam paramahamsa-mano-viharam vande kripa-nidhim ahobala-narasimham mandakini-janana-hetu-padaravindam vrndarakalaya-vinodanam ujjvalangam mandara-pushpa-tulasi-racitanghri-padmam vande kripa-nidhim ahobala-narasimham tarunya-krishna-tulasi-dala-dhama-rabhyam dhatri ramabhi ramanam mahaniya-rupam mantradhi-raja-matha-danava-mana-bhangam vande kripa-nidhim ahobala-narasimham "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He is a great swan swimming amongst the lotuses of Lakshmi's furtive glances. He is the Supreme Lord, who puts an end to material imprisonment and who appeared from the stone of the Garuda pillar. His body has lines of colour: both a creamy colour and the colour of rain clouds." "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He has no beginning or end. He is unborn, everlasting, and immeasurable. He is the original God who gives brightness to the sun, moon, and to fire. He is like a honey bee intoxicated by his passionate desire for the lotus face of Lakshmi." "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He looks splendid with his thick shiny mane tied back and with his body decorated with armlets, necklaces, and jewelled ear rings. His face is like the disc of the full moon, adorned with his crown." "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He is the all-fortunate supreme Lord: Varaha, Vamana, and Nrisimha. His heart is frolicking with his own playful pastimes. The most intelligent persons pray to him, the Supreme soul, who fascinates the great sages." "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. His lotus feet are the source of the Ganges. His body is resplendent as he enjoys himself in his superexcellent abode, and his lotus feet are bedecked with Tulasi leaves and the flowers from the heavenly coral tree." "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. His most favourite thing is fresh dark Tulasi leaves. He exhibits a magnificent form as he enjoys with his female assistants, the goddesses of fortune. He breaks the pride of the demons by destroying Ravana, that master of magic spells." Instructions for Worship of Sri Ananta Narasingha-tadiya Bhagavan NOTE: Tadiya means that which is in relation to the person. So this Tadiya Shila comes from Ahobalam in Andhra Pradesh, where the Lord chased and caught the asura Hiranyaksha. Simple Prayog: 1. Pujari should be freshly showered and wearing a clean dhoti and top piece. Along with all paraphernalia for worship of Ananta-Nrsingha-tadiya, altar pictures of Srila Prabhupada, Pancha Tattva and Radha-Krishna are required. 2. Mix at least 1 drop of Ganges water into the water pot, and fill the panchpatra (acmana cup). Wrap upavita around thumb and stir the water around and chant gange ca yamune caiva godavari sarasvati narmade sindho kaveri jale 'smin sannidhim kuru Then sprinkle all articles of worship, chanting "om ugranarasinghaye namah" 8 times. 3. While sitting on an asana and facing the altar pictures, take acamana (om kesavaya, narananaya, madhavaya, govindaya) and chant om apavitra pavitro va sarvavastham gato 'pi va yah smaret pundarikaksham sa bahyabhyantara suchih sri vishnu sri vishnu sri vishnu 4. Chant managala-shanti (swasti vachan) while holding a flower petal between 2nd finger and thumb of right hand: om swasti no govindah swasti no achyutanantau swasti no vasudevo vishnur dadhatu swasti no narayano naro vai swasti nah padmanabhah purushottama dadhatu swasti no vishvakshena vishveshvarah swasti no hrishikesho harir dadhatu swasti vainateyo harih swasti no anjana-suto hanur bhagavato dadhatu swasti swasti sumangalaih kesho mahan sri krishna sac-cid-ananda-ghanah sarveshvareshvaro dadhato Throw the flower petal over the right shoulder while chanting the Pancha-Tattva Maha Mantra and Hare Krishna Maha Mantra. 5. Repeat the following (bhuta suddhi): "I am by nature an eternal servant of Krishna, but by misfortune, due to being inimical towards Him from time immemorial, I have been identifying with this body and have been wandering in the cycle of repeated birth and death again and again in this material existance being burnt by the three-fold miseries. Now as a result of some unimaginable good fortune, by the mercy of my spiritual master, I know that I am an eternal servant of Krishna, that I am completely apart from the gross and subtle body. Now by the order of my spiritual master, following in his footsteps, I have obtained the good fortune of being able to serve his lotus feet as well as the Lotus Feet of Lord Chaitanya Mahaprabhu, Sri Sri Radha-Krishna, Sri Sri Laxmi Nrsingha and Ananta-Nrsingha-tadiya Bhagavan." Then chant: naham vipro na ca nara-patir napi vaishyo na shudro naham varni na ca grha patir no vanastho yatir va kintu prodyan nikhila paramananda-purnamrtabdher gopi-bhartuh pada kamalayor dasa-dasanudasah and: divyam sri-hari-mandiradhya-tilakam kantham sumalanvitam vakshah sri-hari-nama-varna-subhagam sri-khanda-liptam punah putam sukshmam namambaram vimalatam nityam vahantim tanum dhyayet sri-guru-pada-padma nikate sevotsukam catmanah 6. Worship of Guru (to remove all obstacles): Chant: pratah sriman navadwipe dvi-netram dvi-bhujamgurum varabhaya-pradam shantam smaret tan nama-purvakam Then offer a flower, while ringing bell, to Srila Prabhupada while chanting the guru pranam mantras. While wiping floor, setting up paraphernalia, etc., chant the 8 guruvastakam prayers, and end them with this verse: srimad-guror astakam etad uccair brahme muhurte pathati prayatnat yas tena vrndavana-natha-shakshat sevaiva labhya janusho 'anta eva 7. Wrap thumb with upavita and chant "om ugranara singhaye namah" 8 times over the set-up articles. 8. While sitting on an asana and facing the altar, perform visesha acamana, twice if possible: om keshavaya namah - sip water from brahma tirtha of right hand. om narananaya namah - same as above. om madhavaya namah - same as above. om govindaya namah - sprinkle water on right hand. om vishnave namah - sprinkle water on left hand. om madhusudanaya namah - touch right cheek. om trivikramaya namah - touch left cheek. om vamanaya namah - wipe upper lip with base of thumb. om sridharaya namah - wipe lower lip with base of thumb. om hrishikeshaya namah - sprinkle water on both hands. om padmanabhya namah - sprinkle water on feet. om damodaraya namah - sprinkle water on head. om vasudevaya namah - touch upper and lower lips with tips of fingers. om sankarshanaya namah - touch right nostril with thumb and forefinger. om pradumnaya namah - touch left nostril with thumb and forefinger. om aniruddhaya namah - touch right eye with thumb and ring finger. om purushottamaya namah - touch left eye with thumb and ring finger. om adhoksajaya namah - touch right ear with thumb and ring finger. om nrsinghaya namah - touch left ear with thumb and ring finger. om acyutaya namah - touch navel with thumb and little finger. om janardanaya namah - touch heart with palm of hand. om upendraya namah - touch head with all fingers. om haraye namah - touch right arm with tips of fingers. om krishnaya namah - touch left arm with tips of fingers. Chant: om tad vishnu parama padam sada pashyanti surayo diviva cakshur-atatam tad vipraso vipanyavo jagrvamsah samindhate vishnur yat paramam padam 9. Purification (gaura nyasa, etc.) Slide tips of thumbs down the sections of each finger, from base to tip, and chant, starting with the forefinger: om sri laksmi-nrsinghaya namah (forefinger) om vajra-nakaya namah (middle finger) om maha-rudraya namah (ring finger) om sarvato-mukhaya namah. (little finger) Clench fingers of both hands together and then abrubtly spread all fingers out, showing open palms, while chanting om vikatasyaya namah. Clap palm of right hand to back of left and, then vice versa. Chant: om virayaya namah. Alternative finger purification: Hold out thumbs of both hand, chant: om klim angustabhyam namah First finger: om gau tarjanibhyam namah 2nd finger: om ra madhyamabhyam namah 3rd finger: om ya anamikabhyam namah 4th finger: om na kanisthikabhyam namah Clap palms together and chant: om ma karatala- karaprsthabhyam namah Touch heart with all fingers, chant: om klim hrdayaya namah " head ": om gau sirase svaha " sikha " thumb: om ra sikhayai vasat Cross arms: om ya kavacaya hum Touch eyes with 2 fingers: om na netrabhyam vausat Clap thrice, snap fingers above head in 4 directions: om ma astraya phat Chant: bhu bhuva sva om iti digbandhana 10. Ring bell and chant: svagatam su svagatam bhavet (to bring Lord to arcana-pitha) or svagatam susvagatam te? (if He's already there) Then chant: [Nrsingha bija mantra] ugram biram maha-ghoram jwalantam sarvato mukham nrsingham bijanam bhadram mrtyu mrtyum namamy aham 11. Place flower petal and tulasi on snan vedi, show chakra mudra over it and chant: idam asanam + [mula mantra] am hrim ksraum krom hum phat sri nrsingha tadiya namah 12. Show pranam mudra, then avahana mudra in offering seat to Lord and chant: prabhu krpaya svagatam kuru am hrim ksraum krom hum phat sri nrsingha tadiya namah 13. Place His Lordship on snan vedi asana and show stapana mudra. Remove crown, eyes. 14. Chant Nrsingha-bija mantra and show ankusa, dhenu, matsya, chakra, nrsingha and sarva mudras over water, flower petals and tulasi mixture in kushakushi. Chant etat padyam (& mula mantra) and offer one spoon as footwash. 15. Chant: idam arghyam etc., ring bell and offer one spoon to head of Deity. 15. Chant idam acmaniyam etc. and offer 3 spoons as footwash. 16. Chant esha madhuparka etc. and offer one spoon as madhuparka. 17. Chant idam tailam etc. and show dhenu, matsya, chakra, nrsingha and sarva mudras over pot of lemon or lime juice. Ring bell, pouring over head of Deity. Use brush to rub juice into Deity's rough surface. 18. Chant idam sugandha tailam etc., show dhenu, matsya, chakra, nrsingha and sarva mudras over fragrant oil, ring bell and pour a few drops on head of Deity. Massage with fingers. 19. Chant Nrsingha-bija mantra and show ankusa, dhenu, matsya, chakra, nrsingha and sarva mudras over bathing water pot. Fill small laxmi conch with that water. Place tulasi leaves in conch. Chant idam snaniyam etc., show snana, nrsingha and sarva mudras, ring bell while pouring the water onto head of Deity while chanting Hare Krishna Mahamantra, or Brahma-samhita, or prayers to Lord Nrsinghadeva. Pour thrice from laxmi conch, emtying shell completely each time. 20. Keeping left hand covered, dry Deity with silk cloth. Place on eyes. Put His Lordship on Ananta, atop a flower petal seat. 21. Chant idam vastram etc., show vastra mudra. Do same with upavitam and tilakam. 22. Chant esha gandha, show N. & s. mudras, apply sandalwood chandan and kunkum to head of Deity (making tilak, mouth, etc.) 23. Chant etat tulasi patram etc., show N.& s. mudras and decorate Deity with Tulasi. 24. Chant idam abharanam etc., show N. & s. mudras, and place crown on His Lordship's head. 25. Show chakra, padma, shanka and gada mudras, nrsingha and sarva mudra). 26. Light a stick of incense. Chant esa dhupa etc. and: vanaspati rasotpanno gandhaya gandha uttamah aghreyah sarva-devanam dhupo 'yam pratigrhyatam Show dhupa, N. & s. mudras, offer through Guru to Gouranga, Krishna, Laxmi-Nrsingha and Ananta-Nrsingha tadiya, with appropriate mula mantras, 4-2-7, while ringing bell. 27. Light camphor lamp. Chant esha dipa etc. and: swa-prakasho maha-tejah sarvatas timirapah sa bahyabhyantara-jyotir dipo'yam pratigrhyatam Show dipa, N. & s. mudras, offer 4-2-3-7 as above, while ringing bell. 28. Chant idam malyam etc., show mali, N. & s. mudras and offer garland (or flower instead). 29. Chant idam naivedyam idam paniyam etc. Pour a little water from conch over foodstuffs. Chant om amrtopastaram asi svaha + mula mantra. Show grasa mudra,* with "svaha" mantras (om pranaya svaha, ...apanaya...vyanaya...udanaya...samanaya...), then with mula mantra. Ring bell and chant thrice pranam mantras for spiritual master, namo mahavadanaya, namo brahmanya devaya, pancha-tattva maha mantra, hare krishna maha-mantra, namaste narasinghaya and tava kara kamala prayers. Then chant: yad-dattam bhakti-matrena patram pushpam phalam jalam aveditam nivedyan tu tad grhanukampaya Chant first line of gayatri. 30. After the Lord has taken, chant om amrtapidhanam asi svaha + mula mantra; then chant idam gandusam etc. + Nrsingha, sarva mudras idam mukha hasta praksalanam idam anga vastram etc. (ditto mudras) idam mukha hasam etc., offer spices, ditto mudras 31. Chant idam sarvam and show N. & s. mudras over two flower petals. Offer while ringing bell with mula mantras. 32. Chant nrsingha gayatri: aum ugranarasimhaya vidmahe vajranakaya dhimahi tan no nrsingha pracodayate 33. Chant the following prayers: mantra-hinam kriya-hinam bhakti-hinam janardana yat pujitam maya deva paripurnam tad astu me vidhi-hinam mantra-hinam yat kinchid upapaditam kriya-mantra-vihinam va tat sarvam ksantum arhasi ajnanad athava jnanad ashubam yan maya krtam ksantum arhasi tat sarvam dasyenaiva grhana mam sthitih seva gatir yatra smritish cinta stutir vacah bhuyat sarvatmana vishno madiyam tvayi ceshtitam aparadha sahasrani kriyante har nisham maya daso 'ham iti mam matva ksamasva madhusudana pratijna tava govinda na me bhakta pranasyati iti samsmrtya samsmrtya pranan samdharayamy aham kva caham kitavah papo brahma ghno nirapatrapah kva ca narayatety etad bhagavan nama mangalam na dharma-nistho 'smi na catma vedi na bhaktimams tvac-caranaravinde akincano 'nanya-gatih sharanya tvat-pada-mulam sharanam prapadya "I am not a virtuous person, fixed in the principles of religious conduct, and neither am I a great transcendentalist, awakened to spiritual knowledge. In addition to this, I have not the slightest trace of devotion for Your lotus feet. O refuge of the devotees, although I am so unqualified, please permit me to take shelter under your lotus feet, for I am now lost in this material world, I do not possess anything of value, and I have no place to turn." na ninditam karma tad asti loke sahasrasho yan na maya vyadhayi so'ham vipakavasare mukunda krandami sampraty agatis tavagre "In this world there is not a single abominable deed that I have not done thousands of times. Now that my sins are bearing fruit, and I have no place to turn, I come before You. I weep and cry out, 'O Mukunda'." aparadha-sahasra-bhajanam patitam bhima-bhavarnavodare agatim sharanagatam hare krpaya kevalam atmasat kuru "O Lord Hari, please mercifully accept this person who is a storehouse of thousands of offenses, who has fallen into the terrible ocean of repeated birth and death, who has no place to go, and who now begs shelter from You." [Nrsingha maha-mantra] Om namo bhagavate sri maha-nrsinghaya, damstra haralavadana ghora-rupaya vajra-nakhaya jvala maline mama vighnan paco paco mama bhayan bhindhi bhindhi mama shatrun vidravaya vidravaya sarva riston prabhanjaya prabhanjaya chata chata hana hana chindi chindi mama sarva bhistan puraya puraya mam raksha raksha hum phat svaha om namo bhagavate narasinghaya namas tejiyase avir avirbhava vajra nakha vajra damstra karmasayan randhaya randhaya tamo grasa grasa om svaha abhayam abhayam atmani bhuyistha om ksraum Om namo bhagavate narasinghaya hiranyakashipu vaksyasthala vitaranya tribhuvanavyapakaya bhuta preta pishachadakini- shakini mulanmulanaya stambhodbhavaya samastadoshan hara hara visara visara paca paca hana hana kampaya kampaya hrim hrim phat phat tham tham ehi rudra ajnapataye svaha om. Om ksraum namo bhagavate narasimhaya jvalamaline dipla damstrayagni netraya sarva rakshaghnaya sarva bhutavinasaya sarva jvara vinashaya daha daha paco paco raksha raksha hum phat 34. Lord Nrsingha's maha may be offered to Srila Prabhupada with this mantra: idam narasingha-mahaprasadam idam gurave namah And water for washing the mouth may be offered with this mantra: idam acamaniyam aim gurave namah. Note: Sri Sri Laxmi Nrsingha receive bathing, chandan, Tulasi, dhupa, dipa and sarva offering with the mula mantra "am hrim ksraum krom hum phat laxmi nrsinghabhyam namah." -- -- SRI NRSIMHA KAVACHA 1. Sri Narad uvaca, indradi deva vrndesa tatesvara jagat pate, mahavisnor nrsimhasya kavacam bruhi me prabho yasya prapathanad vidvan trilokya vijayi bhavet "Sri Narad Muni said: my dear father and lord, master of the Universe, lord of the multitude of demigods headed by Indra, kindly tell me the kavaca mantra of Lord Nrsimha, the incarnation of Visnu. O master, reading this kavaca aloud, a learned man will become victorious throughout the three worlds." 2. sri brahmovaca, srnu narada vaksyami putra srestha tapodhana kavacam narasimhasya trailokya vijayabhidam "Lord Brahma said: My dear Narad, please hear me. O best of my sons, who are rich in austerity, I shall speak this kavaca of Lord Narasimha, which gives victory over the three worlds." 3. yasya prapathanad vagmi trailokya vijayi bhavet srastham jagatam vatsa pathanad dharanad yatah "My dear boy, by recitation of this kavaca an eloquent person will become victorious throughout the three worlds. It is by reciting this and meditating deeply on it that I (lord Brahma) am the creator of all these planetary systems." 4. laksmir jagat trayam pati samharta ca mahesvarah pathanad dharanad deva babhuvus ca digisvarah "It is by reciting and meditating upon this that Laksmi maintains the three worlds, and Lord Siva destroys them. Also the demigods in this way became controllers of the different directions." 5. brahma mantra myam vaksye bhutadi vinivarakam yasya prasadad durvasas trailokya vijayi munih pathanad dharanad yasya sasta ca krodha bhairavah "I shall speak this essence of all Vedic mantras, which wards off all kinds of ghosts and hobgoblins. By its grace the sage Durvasa became victorious throughout the three worlds, commanding respect and most fearful in his anger." 6. trailokya vijayasyasa kavacasya prajapatih rsis chandas ca gayatri nrsimho devata vibhuh "For this kavaca, which is directly perceived as giving victory over the three worlds, I (Brahma) am the Rsi, Gayatri is the metre, and the all powerful Nrsimhadev is the Deity." 7+ 8 ksraum bijam me sirah pati candra varno maha manuh "ugram viram maha visnum jvalantam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham" dva trimsad aksaro mantro mantra rajah sura drumah "One should place Lord Nrsimha's mantra bija, ksraum, on one's head, thinking, 'May my head be protected by the moon coloured one, who is the greatest among humans. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one, who's faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, (or who can overcome death).' One should place this mantra, composed of thirty two syllables, upon his head.It is theking of all mantras. It is like a wish fulfilling tree for the demigods and devotees." 9. kantham patu dhruvam ksraum hrd bhagavate caksusi mama narasimhaya ca jvala maline patu mastakam "One should also place ksraum firmly upon his neck for protection. Placing the word bhagavate upon his heart, narasimhaya upon his two eyes, and jvala maline on the top of his head, one meditates upon the different parts of this narasimha mantra protecting the different parts of his body." 10. dipta damstraya ca tatha agni netraya ca nasikam sarva rakso ghnaya sarva bhuta vinasanaya ca "One should place on his nose the syllables dipta damstraya agni netraya sarva rakso ghnaya sarva bhuta vinasanaya. (Obeisances unto Him, whose teeth are blazing, whose eyes are fire, and who destroys all ghosts and raksasas.)" 11. sarva jvara vinasaya daha daha paca dvayam raksa raksa sarva mantra svaha patu mukham mama "Meditationg on the protection of one's face, one should place there the syllables sarva jvara vinasaya daha daha paca paca raksa raksa. ksraum ugram viram maha visnum jvalanatam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham. ksraum bhagavate narasimhya jvalamaline dipta damstrayagni netraya sarva rakso ghnaya sarva bhuta vinasanaya svaha. (Unto He who vanquishes all fevers, oblations. Burn and burn, cook and cook, protect protect. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one whose faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, or who can overcome even death. Unto the Personality of Godhead Narasimha, garlanded with blazing energy, whose teeth are glowing and whose eyes are fiery, who kills all raksasas and demons and annihilates the ghosts, to You my oblations)" 12. taradi ramacandraya namah payad gudam mama klim payat pani yugmam ca taram namah padam tatah narayanaya parsvam ca am hrim kraum ksraum ca hum phat "Meditating on the protection of one's rectum, one should first sip water for purification and chant om Ramacandra namah. Sipping water again one should place the bija mantra klim on both of his hands together. Thereafterone should place om namah on his feet and narayanaya on his side, as well as the bija mantras am hrim kraum ksraum hum phat." 13. varaksarah katim patu om namah bhagavate padam vasudevaya ca prstham klim krsnaya uru dvaram "Praying for the protection of one's waist, one should place there the varaksara Om. One should place the syllables om namo bhagavate upon his feet, vasudevaya on his back, and klim krsnaya upon his two thighs." 14. klim krsnaya sada patu januni ca manuttamah klim glaum klim syamalangaya namah payat pada dvaram "Upon his knees, one should place the mantra klim krsnaya, thinking that the Lord may always protect me in His form as the best of human beings.Then one should sip water for purification and place the mantra klim glaum klim syamalangaya namah upon his feet." 15. ksraum narasimhaya ksraum ca sarvangam me sadavatu "One should meditate upon the constant protection of the body, placing the mantra ksraum narasimhaya ksraum upon all his limbs." 16. iti te kathitam vatsa sarva mantraugha vigraham tava snehan myakhyatam pravaktavyam na kasyacit "Lord Brahma continued: My dear boy, thus I have told you the embodiment of the potencies of all mantras. Because of your great affection I have explained it to you, although it is not to be spoken to just anyone." 17. guru pujam vidhayatha grhniyat kavacam tatah sarva punya yuto bhutva sarva siddhi yuto bhavet "Having performed worship of the spiritual master, one may accept this kavaca. Having become enriched in his pious activities he will attain all perfections." 18. satam astottaram caiva purascarya vidhih smrtah havanadin dasamsena krtva sadhaka sattamah "Performing the ritualistic ceremonies of purification (purascarya) one hundred and eight times is equal to one tenth the effect received by that best of devotees who chants this kavaca." 19. tatas tu siddha kavacah punyatma madanopaman sparddham uddhuya bhavane laksmir vani vaset tatah "Laksmi, the Goddess of fortune, and Sarasvati, the Goddess of speach and learning, reside in the home of that fortunate soul who has become perfected by this kavaca, giving up the intoxication of competing with others for supremacy." 20. puspanjalyastakam dattva mulenaiva pathet sakrt api varsa sahasranam pujayah phalam apnuyat "Simply offering eight times puspajali and reading only once the original version, one attains the result of even a thousand years of worship." 21. bhurje vilkhya gutikam svarnastham dharayed yadi kanthe va daksine bahau narasimho bhavet svayam "If one write this down on a leaf or bark of a tree and keeps it within a golden capsule on his neck or right arm, Lord Nrsimhadev will be personally present." 22. yosid vama bhuje caiva puruso daksine kare vibhryat kavacam punyam sarva siddhi yuto bhavet "A woman may keep it on her left arm, a man on the right hand. Certainly this most auspicious kavaca brings all perfection to the bearer." 23. kaka vandhya ca ya nari mrta vatsa ca ya bhavet janma vandhya nasta putra bahu putravati bhavet "A woman who is totally barren, or who bears only one child, or whose sons are lost or dead may become possessed of many sons." 24. kavacasya prasadena jivan mukto bhaven narah trilokyam ksobhayaty eva trailokya vijayi bhavet "By the grace of this kavaca, a man becomes jivan mukta, liberated soul even within this life time. He is able to move the whole universe, and certainly becomes victorious throughout the three worlds." 25. bhuta preta pisacas ca raksasa danava ca ye tam drstva prapalayante desad desantaram dhruvam "Certainly bhutas, pretas, pisacas, raksasas, and danavas all immediately flee from the country and go to another upon seeing it." 26. yasmin gehe ca kavacam grame va yadi tisthati tam desantu parityajya prayanti catidurantah "In the home or even the same village where this kavaca exists, all such demoniac creatures, once having understood its presence, give up that placeand go far away." Thus ends the Sri Nrsimha kavaca, of the Trailokya vijay in the samhita of Brahma. -- Sri Nrisimha Kavacha of Prahlad from Brahmanada Purana. .. shrii nR^isi.nhakavachastotram.h .. nR^isi.nhakavachaM vakshye prahlaadenoditaM puraa . sarvarakshakaraM puNyaM sarvopadravanaashanam.h .. 1 .. ## I shall now recite the Narasimha-kavacha, formerly spoken by Prahlaada Mahaaraaja. It is most pious, vanquishes all kinds of impediments, and provides one all protection. ## sarva sampatkaraM chaiva svargamokshapradaayakam.h . dhyaatvaa nR^isi.nhaM deveshaM hemasi.nhaasanasthitam.h .. 2 .. ## It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne. ## trinayanaM sharadindusamaprabham.h . lakshmyaaliN^gitavaamaaN^gam.h vibhuutibhirupaashritam.h .. 3 .. ## His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by Lakshmiidevii on his left side, and His form is the shelter of all opulences, both material and spiritual. ## chaturbhujaM komalaaN^gaM svarNakuNDalashobhitam.h . sarojashobitoraskaM ratnakeyuuramudritam.h .. 4 .. ## The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments. ## kaaJNchanasankaashaM piitanirmalavaasasam.h . indraadisuramaulishhThaH sphuranmaaNikyadiiptibhiH .. 5 .. ## He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with rubies which are blazingly effulgent. ## virajitapadadvandvam.h sankhachakradihetibhiH . garutmatma cha vinayat.h stuyamanam.h mudanvitam.h .. 6 .. ## His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. GaruDa joyfully offers prayers with great reverence. ## kamalasamvaasaM kR^itvaa tu kavachaM pathet.h .. 7 .. ## Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra: ## me shiraH paatu lokarakshaarthasambhavaH .. 8 .. ## May Lord Narasimha, who protects all the planetary systems, protect my head. ## .api stambhavaasaH phalaM me rakshatu dhvanim.h . nR^isi.nho me dR^ishau paatu somasuuryaagnilochanaH .. 9 .. ## Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes. ## paatu nR^ihariH munivaaryastutipriyaH . naasaM me si.nhanaashastu mukhaM lakshmiimukhapriyaH .. 10 .. ## May Lord Nrihari, who is pleased by the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth. ## vidyaadhipaH paatu nR^isi.nho rasanaM mama . vaktraM paatvinduvadanaM sadaa prahlaadavanditaH .. 11 .. ## May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahlaada Mahaaraaja protect my face. ## paatu me kaNThaM skandhau bhuubhR^idanantakR^it.h . divyaastrashobhitabhujaH nR^isi.nhaH paatu me bhujau .. 12 .. ## May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons. May He protect my shoulders. ## devavarado nR^isi.nhaH paatu sarvataH . hR^idayaM yogisaadhyashcha nivaasaM paatu me hariH .. 13 .. ## May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me from all sides. May He who is achieved by the perfect yogiis protect my heart, and may Lord Hari protect my dwelling place. ## paatu hiraNyaaksha\- vakshaHkukshividaaraNaH . naabhiM me paatu nR^ihariH svanaabhibrahmasa.nstutaH .. 14 .. ## May He who ripped apart the chest and abdomen of the great demon HiraNyaaksha protect my waist, and may Lord Nrihari protect my navel. He is offered prayers by Lord Brahmaa, who has sprung from his own navel. ## koTayaH kaTyaaM yasyaasau paatu me kaTim.h . guhyaM me paatu guhyaanaaM mantraanaaM guhyaruupadR^ik.h .. 15 .. ## May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is the knower of all mantras and all mysteries, but He Himself is not visible. ## manobhavaH paatu jaanunii nararuupadR^ik.h . jaN^ghe paatu dharaabhara\- hartaa yo.asau nR^ikesharii .. 16 .. ## May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion, protect my calves. ## raajyapradaH paatu paadau me nR^ihariishvaraH . sahasrashiirshhaapurushhaH paatu me sarvashastanum.h .. 17 .. ## May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all respects. ## puurvataH paatu mahaaviiraagrajo.agnitaH . mahaavishhNurdakshiNe tu mahaajvalastu nairR^itaH .. 18 .. ## May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the south, and may that person of blazing luster protect me from the southwest. ## paatu sarvesho dishi me sarvatomukhaH . nR^isi.nhaH paatu vaayavyaaM saumyaaM bhuushhaNavigrahaH .. 19 .. ## May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vaayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides. ## paatu bhadro me sarvamaN^galadaayakaH . sa.nsaarabhayataH paatu mR^ityor.h mR^ityur.h nR^ikesharii .. 20 .. ## May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in this material world. ## nR^isi.nhakavachaM prahlaadamukhamaNDitam.h . bhaktimaan.h yaH pathenaityaM sarvapaapaiH pramuchyate .. 21 .. ## This Narasimha-kavacha has been ornamented by issuing from the mouth of Prahlaada Mahaaraaja. A devotee who reads this becomes freed from all sins. ## dhanavaan.h loke diirghaayurupajaayate . kaamayate yaM yaM kaamaM taM taM praapnotyasa.nshayam.h .. 22 .. ## Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long life. ## jayamaapnoti sarvatra vijayii bhavet.h . bhuumyantariikshadivyaanaaM grahaanaaM vinivaaraNam.h .. 23 .. ## He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of all planets, earthly, heavenly, and everything in between. ## vR^ishchikoragasambhuuta\- vishhaapaharaNaM param.h . brahmaraakshasayakshaaNaaM duurotsaaraNakaaraNam.h .. 24 .. ## This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-raakshasa ghosts and Yakshas are driven away. ## talapaatre vaa kavachaM likhitaM shubham.h . karamuule dhR^itaM yena sidhyeyuH karmasiddhayaH .. 25 .. ## One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect. ## manushhyeshhu svaM svameva jayaM labhet.h . ekasandhyaM trisandhyaM vaa yaH paThenniyato naraH .. 26 .. ## One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among demigods, demons, or human beings. ## maN^galamaN^galyaM bhuktiM muktiM cha vindati . dvaatri.nshatisahasraaNi pathet.h shuddhaatmanaaM nR^iNaam .. 27 .. ## One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation are already understood to be available to such a person. ## kavachasyaasya mantrasya mantrasiddhiH prajaayate . anena mantraraajena kR^itvaa bhasmaabhirmantraanaam.h .. 28 .. ## This Kavacha-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself with ashes and chanting all other mantras. ## vinyasedyastu tasya grahabhayaM haret.h . trivaaraM japamaanastu dattaM vaaryaabhimantrya cha .. 29 .. ## Having marked ones body with tilaka, taking aachamana with water, and reciting this mantra three times, one will find that the fear of all inauspicious planets is removed. ## yo naro mantraM nR^isi.nhadhyaanamaacharet.h . tasya rogaH praNashyanti ye cha syuH kukshisambhavaaH .. 30 .. ## That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases vanquished, including those ofthe abdomen. ## garjantaM gaarjayantaM nijabhujapatalaM sphoTayantaM hatantaM ruupyantaM taapayantaM divi bhuvi ditijaM kshepayantam kshipantam.h . krandantaM roshhayantaM dishi dishi satataM sa.nharantaM bharantaM viikshantaM puurNayantaM karanikarashatairdivyasi.nhaM namaami .. 31 .. ## Lord Narasimha roars loudly and causes others to roar. With His mulitudes of arms He tears the demons asunder and kills them in this way. He is always seeking out and tormenting the demonic descendants of Diti, both on this earth planet and in the higher planets, and Hs throws them down and scatters them. He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion. ## .. iti shriibrahmaaNDapuraaNe prahlaadoktaM shriinR^isi.nhakavachaM sampuurNam.h .. ## Thus ends the Narasimha-kavacha as it is described by Prahlaada Mahaaraaja in the BrahmaaNDa PuraaNa. ## -- -- To view the text on this page you will need the Balaram font Downloadable -- Sri Nrisimha Pranama (sung after arati) namas te narasimhaya prahladahlada-dayine hiranyakashipor vakshah shila-tanka-nakhalaye ito nshimhah parato nrisimho yato yato yami tato nrisimhah bahir nrisimho hridaye nrisimho nrisimham adim sharanam prapadye I offer my obeisances to Lord Nrisimha-deva, who is always giving bliss to His devotees like Prahlada Maharaja and chiselling at the hearts of demons like Hiranyakashipu. The devotee always sees Lord Nrisimha everywhere. Lord Nrisimha is within and without. Therefore let us all take shelter of Lord Nrisimha. Prayer to Lord Nrisimha tava kara-kamala-vare nakham adbhuta-sringham dalita-hiranyakashipu-tanu-bhringam keshava dhrita-narahari-rupa jaya jagadisha hare O my Lord Nrisimha, Your hands are very beautiful like the lotus flower, but with Your long nails You have ripped apart the wasp Hiranyakashipu. Unto You, Lord of the universe, I offer my humble obeisances. -- SRI NRSIMHADEVA MAHAMANTRA om namo bhagavate sri maha nrimhaya; damstra kupalavudanaya groca; rupaya vajra nakhaya jvala maline; maha vishnan paca paca; mama satrun vidravaya vidravaya; mamasarva rista prabhajaya prabhajaya; chata chata hana hana chindi chindi; mama sarva bhistan puraya; mam baksa raksa hum phat svaha; om namo bhagavte narasimhaya; hiranyakasipu vaksa stala vidharanaya; tribhuvana vyapakaya; bhu sri nrsimhadeva mahamantra om namo bhagavate sri maha nrsimhaya damstra kupalavudanaya grocha rupaya vajra nakhaya jvala maline maha vishnan pacha pacha mama astrun vidravaya vidravaya mama sarva rista prabhunjaya chata chata hana hana chindi chindi mama sarva bhistan puraya puraya <br

Once on the base of Himalaya, River Ganga, Cauvery, Yamuna and Saraswathi are playing in the sky one ghandharvan (person who belong to Deva logam) saw these rivers playing and worshipped them. Seeing this all the 4 river women started saying themselves that he worshipped them only. They started arguing on whom actually he worshipped. The arguement continued but didnt stop. Yamuna and Saraswathi stopped their quarrel. But to Ganga and Cauvery it continued. Finally, they both went to sriman Narayanan. River Ganga told to Narayanan since she was originated from the feet of Narayanan, she is bigger and mightier than cauvery. Sriman Narayanan accepted it. But, cauvery doesnt accept it and she did tapas on Sriman Narayanan. Finally, Narayanan gave seva to her and told him that he will sleep on the bank of Cauvery and at that time, river Cauvery will be the garland (Maalai) in his chest, which will the better position than Ganga, who is found in his feet. This is the sthalapuranam said here. Emperumaan gave the Vimaanam of Srirangam to Brahma Devan. Brahma Devan gave this to "Itsuvaghu" who is one of the King of Sooriya family. From Itsuvaghan to Lord Rama time, this Vimaan was worshipped and belonged to Ayodhya Kings. Sri Ramar who took the avathaar as an ordinary human being, worshipped Sri Ranganathan, the god is also named as "Periya Perumal". After his pattabishekham (crowned as king), he gave the Thiru Aranga Vimaanam to King Vibeeshan, which belongs to Ayodhya Kings and their followers. Coming along with the thiruvaranga temple vimaanam, he kept the vimaanam in the midst of Cauvery river to worship it. During the worship, Chozhan Dharmavarman and lots of Rishis also joined. After finishing all the poojas, tried to take the vimaanam along with him to Lanka, he was unable to take it and he could not even move. At that time, Sri Aranganathan told since he had given varam to River Cauvery and since he has to purify her, he has to be all along the Cauvery River. And told that he will not be in a position to move from there. But on hearing this, King Vibeeshan became sad, for which Sri Aranganathan says that inspite of not coming to Lanka, but he will be facing the south direction of Lanka. This is the history explaination of Sri Rangam. The position which Sri Ranganathar is found in this sthalam is one of the great thing that has to be explained. In this sthalam, Aranganathan is found inside the Aranga Vimaanam, Keeping 5 headed Aadhi seshan as the bed, his legs stretched along the direction of the sun's upcoming side (East) direction from where the moon in the evening rises and Lord Yaman, who is the demon king and cool breeze and wind which are said to be found from the South direction are seen by Aranganathan and he sees Lanka. behind him, is Guberan (North Direction) and Selva Magal (Sri Lakshmi) are found. His right hand is kept under his head as a "Pillow" and the left hand is on his lap and it is pointed to his feet. This position explains to the world that all the Jeevathmas are finally getting terminated only in his feet. Till now, if we stand at the top of Srirangam Temple Gopuram, we can find that the Eyes of Arangan as still seeing the south direction of Sri Lanka. As the year go an history is said that Srirangam Gopuram and Sri Ranganathar got into the river and when Dharma Varman came along that side, a parrot came to him and told that the Gopuram is lost in the river and finally it is taken out from it is one of the story said here but not sure, how much true it is and since the parrot helped him to get out the temple, a mandapam for that parrot is build. Srivilliputtur Pattarbiraan periyaalwar's daughter Sri Aandal, who sang Thiruppaavai and called as "Soodi Kodutha Sudar Oli", Kulasekara Alwar's daughter Cherar Vali, Nandha Chozhan's daughter Kamalavalli and Delhi Badhusa's daughter Thullaka Naachiyar all loved Sri Aranganathan and finally they got in to Sri Aranganathan's Body. The temples outer walls are built by Thirumangai Alwar and Nandhavan (Park) was constructed by Thondar Adippodi Alwar. In this sthalam, Mettu Azhagiya singar (Narasimar) Sannadhi is found and in front of it is found the 4 pillared mandapam (Nallu Kaal Mandapam). In this mandapam, Kambar explained for the first time, his great work "Kamba Ramayanam" and in that "Iranya Vadhai Padalam" is also included in that. (Iranyavadhan is the story about the killing of Iranyan by Lord Narasimha). But on hearing the inclusion of it, all the people around the Mandapam protested against it. At that time, a voice that belong to Lord Narasimha arised and it said there should be no Prostestation on that and he accepted the inclusion of it. It is also one of the said story here. No where is found a seperate sannadhi for Sri Dhanvanthri (doctor for god and God of medicine) in this temple. Thiruppaan Alwar got his paramapadha mukthi (left his life and went to paramapadham) here. Arayar seva, which is one of the type was created by Naadha muni in this sthalam. It is the type by which Naalayira Divya Pprabhandham is sung in a musical manner. Krishna saynar, thulasi dhasar, Maadhavar had also sung songs on Sri Ranga nathar. Manavaala Maamuni did Kaalatshebham here. (Kaalatshebham means explaining some good things on the basis of god to everyone). When explaining about Sri Ranganathar and the temple, one more special person has to explained and he is Sri Ramanujar. Sri Ramanujar says that Gnanam is Arangan and Gnana Teacher is Arangan and the follower is also Arangan and the person who follows it as also Arangan. And finally on the command given by Arangan, he left the earth and terminated into Aranganathan. Eventhough his soul was out from the world, his body was still found inside a sannadhi. Inside it, he is sitting and his eyes are opened and he giving his blessings to the world. The temple servers are applying a kind of Oil (thaylam) all along his body to protect it from not being destroyed. Like this same way, in Russia, Lenin's body and in Goa Saint Fransis Saviours bodies are also protected by applying proper oils. Sri Ramanujar is given some names such as Udayavar Ramanujar, Yathirajar, Emperumaanar, when he was in Melkottai, Karnataka district, his bhakthas and relatives kept a statue like him to remember him and because of his memory. Its name is "Thamar Ugandha Thirumeni". And then, he himself wanted to make a statue and ordered for it. Finally after seeing it, he gave the approval for it and its called as "Thaan Ugandha Thirumeni" and it is kept in Sri Perumbhutoor. (Thaney Aana Thirumeni). All the devotees are said to wash their feets when going into the Sannadhi of Sri Ranganathar, because the artistic works on Sri Ramanujar are found in the floors here. Sri Desikar sung a song on Sri Ranganathars Paadhukai (feet) and its called as "Paadhukasahesram". To appreciate this, he was given the name as "Kavitharkkitha simhan" by the God itself and as "Sarvathantira Swathanthar" by pirattiyaar. Sri Rangam is more special than Paarkadal and Vaikundam. It is called as "Bhooloka Vaikundam".

Once on the base of Himalaya, River Ganga, Cauvery, Yamuna and Saraswathi are playing in the sky one ghandharvan (person who belong to Deva logam) saw these rivers playing and worshipped them. Seeing this all the 4 river women started saying themselves that he worshipped them only. They started arguing on whom actually he worshipped. The arguement continued but didnt stop. Yamuna and Saraswathi stopped their quarrel. But to Ganga and Cauvery it continued. Finally, they both went to sriman Narayanan. River Ganga told to Narayanan since she was originated from the feet of Narayanan, she is bigger and mightier than cauvery. Sriman Narayanan accepted it. But, cauvery doesnt accept it and she did tapas on Sriman Narayanan. Finally, Narayanan gave seva to her and told him that he will sleep on the bank of Cauvery and at that time, river Cauvery will be the garland (Maalai) in his chest, which will the better position than Ganga, who is found in his feet. This is the sthalapuranam said here. Emperumaan gave the Vimaanam of Srirangam to Brahma Devan. Brahma Devan gave this to "Itsuvaghu" who is one of the King of Sooriya family. From Itsuvaghan to Lord Rama time, this Vimaan was worshipped and belonged to Ayodhya Kings. Sri Ramar who took the avathaar as an ordinary human being, worshipped Sri Ranganathan, the god is also named as "Periya Perumal". After his pattabishekham (crowned as king), he gave the Thiru Aranga Vimaanam to King Vibeeshan, which belongs to Ayodhya Kings and their followers. Coming along with the thiruvaranga temple vimaanam, he kept the vimaanam in the midst of Cauvery river to worship it. During the worship, Chozhan Dharmavarman and lots of Rishis also joined. After finishing all the poojas, tried to take the vimaanam along with him to Lanka, he was unable to take it and he could not even move. At that time, Sri Aranganathan told since he had given varam to River Cauvery and since he has to purify her, he has to be all along the Cauvery River. And told that he will not be in a position to move from there. But on hearing this, King Vibeeshan became sad, for which Sri Aranganathan says that inspite of not coming to Lanka, but he will be facing the south direction of Lanka. This is the history explaination of Sri Rangam. The position which Sri Ranganathar is found in this sthalam is one of the great thing that has to be explained. In this sthalam, Aranganathan is found inside the Aranga Vimaanam, Keeping 5 headed Aadhi seshan as the bed, his legs stretched along the direction of the sun's upcoming side (East) direction from where the moon in the evening rises and Lord Yaman, who is the demon king and cool breeze and wind which are said to be found from the South direction are seen by Aranganathan and he sees Lanka. behind him, is Guberan (North Direction) and Selva Magal (Sri Lakshmi) are found. His right hand is kept under his head as a "Pillow" and the left hand is on his lap and it is pointed to his feet. This position explains to the world that all the Jeevathmas are finally getting terminated only in his feet. Till now, if we stand at the top of Srirangam Temple Gopuram, we can find that the Eyes of Arangan as still seeing the south direction of Sri Lanka. As the year go an history is said that Srirangam Gopuram and Sri Ranganathar got into the river and when Dharma Varman came along that side, a parrot came to him and told that the Gopuram is lost in the river and finally it is taken out from it is one of the story said here but not sure, how much true it is and since the parrot helped him to get out the temple, a mandapam for that parrot is build. Srivilliputtur Pattarbiraan periyaalwar's daughter Sri Aandal, who sang Thiruppaavai and called as "Soodi Kodutha Sudar Oli", Kulasekara Alwar's daughter Cherar Vali, Nandha Chozhan's daughter Kamalavalli and Delhi Badhusa's daughter Thullaka Naachiyar all loved Sri Aranganathan and finally they got in to Sri Aranganathan's Body. The temples outer walls are built by Thirumangai Alwar and Nandhavan (Park) was constructed by Thondar Adippodi Alwar. In this sthalam, Mettu Azhagiya singar (Narasimar) Sannadhi is found and in front of it is found the 4 pillared mandapam (Nallu Kaal Mandapam). In this mandapam, Kambar explained for the first time, his great work "Kamba Ramayanam" and in that "Iranya Vadhai Padalam" is also included in that. (Iranyavadhan is the story about the killing of Iranyan by Lord Narasimha). But on hearing the inclusion of it, all the people around the Mandapam protested against it. At that time, a voice that belong to Lord Narasimha arised and it said there should be no Prostestation on that and he accepted the inclusion of it. It is also one of the said story here. No where is found a seperate sannadhi for Sri Dhanvanthri (doctor for god and God of medicine) in this temple. Thiruppaan Alwar got his paramapadha mukthi (left his life and went to paramapadham) here. Arayar seva, which is one of the type was created by Naadha muni in this sthalam. It is the type by which Naalayira Divya Pprabhandham is sung in a musical manner. Krishna saynar, thulasi dhasar, Maadhavar had also sung songs on Sri Ranga nathar. Manavaala Maamuni did Kaalatshebham here. (Kaalatshebham means explaining some good things on the basis of god to everyone). When explaining about Sri Ranganathar and the temple, one more special person has to explained and he is Sri Ramanujar. Sri Ramanujar says that Gnanam is Arangan and Gnana Teacher is Arangan and the follower is also Arangan and the person who follows it as also Arangan. And finally on the command given by Arangan, he left the earth and terminated into Aranganathan. Eventhough his soul was out from the world, his body was still found inside a sannadhi. Inside it, he is sitting and his eyes are opened and he giving his blessings to the world. The temple servers are applying a kind of Oil (thaylam) all along his body to protect it from not being destroyed. Like this same way, in Russia, Lenin's body and in Goa Saint Fransis Saviours bodies are also protected by applying proper oils. Sri Ramanujar is given some names such as Udayavar Ramanujar, Yathirajar, Emperumaanar, when he was in Melkottai, Karnataka district, his bhakthas and relatives kept a statue like him to remember him and because of his memory. Its name is "Thamar Ugandha Thirumeni". And then, he himself wanted to make a statue and ordered for it. Finally after seeing it, he gave the approval for it and its called as "Thaan Ugandha Thirumeni" and it is kept in Sri Perumbhutoor. (Thaney Aana Thirumeni). All the devotees are said to wash their feets when going into the Sannadhi of Sri Ranganathar, because the artistic works on Sri Ramanujar are found in the floors here. Sri Desikar sung a song on Sri Ranganathars Paadhukai (feet) and its called as "Paadhukasahesram". To appreciate this, he was given the name as "Kavitharkkitha simhan" by the God itself and as "Sarvathantira Swathanthar" by pirattiyaar. Sri Rangam is more special than Paarkadal and Vaikundam. It is called as "Bhooloka Vaikundam". /images/graemlins/smile.gif OM NAMO NARAYANA

The Achintya Bhedabheda Philosophy Of Sri Chaitanya Introduction Sri Chaitanya or Lord Gauranga may be regarded as the greatest Vaishnava teacher of the North. He gave a new form to the Vaishnava faith. He was born in 1486 A.D., in Bengal. Chaitanya had a very large heart. He accepted converts from Islam freely. His disciple Haridas was a Muslim Fakir. Nityananda spread far and wide the Chaitanya movement. Rupa and Sanatana who descended from a prince of Karnataka and settled in Bengal, and their nephew Jiva Goswami, were great Sanskrit scholars and were really the fathers of the Chaitanya movement. Jiva Goswami and Baladeva furnished the philosophical basis for the school. The philosophical classics of the school are Jiva’s Satsandarbha, and his own commentary on it, Sarva-Samvadini, and Baladeva’s Govindabhashya on the Brahma Sutras. Baladeva’s Prameyaratnavali is also another popular book. Jiva and Baladeva were greatly influenced by the views of Ramanuja and Madhva. They admit God, souls, Maya or Prakriti, Suddha Sattva and Kala or time. The world and souls depend on God, though they are separate and distinct from Him. They are neither one with God nor different from Him. There is an incomprehensible difference-non-difference (Achintya Bhedabheda). Chaitanya insisted on the unity of Godhead which underlies the multitude of idols of popular worship. The Ultimate Reality The Ultimate reality is Vishnu. He is the God of love and grace. He is one without a second. He is Sat-Chit-Ananda. He is Nirguna in the sense that He is free from the qualities of Maya. He is Saguna as He is endowed with the attributes of omnipotence and omniscience. He is the material and the efficient cause of the world. He is the source, support and end of this universe. He is the efficient cause through His higher energy (Para-Sakti). He is the material cause through His other energies (Apara-Sakti and Adya-Sakti). Mysterious and Incomprehensible Saktis of the Lord Just as the sun has its light and the fire its heat, so the supreme God, Krishna, has naturally His energies or Saktis which are mysterious and incomprehensible. These Saktis have no independent existence. They depend upon God. God and His powers are either identical or different. These energies are of three kinds, viz., Chit-Sakti, Jiva-Sakti and Maya-Sakti. They are also called Antaranga, Tatastha and Bahiranga, respectively. Jiva-Sakti is called Tatastha, because it occupies an intermediate place between Chit-Sakti and Maya-Sakti. The Process of Creation Chit-Sakti created Vaikuntha. There is only pure Sattva in Vaikuntha. Maya has no access here. Kala (Time) cannot execute its destructive power. The souls are created by the Tatastha Sakti or Jiva-Sakti of the Lord. The Lord’s Svarupa-Sakti supports His Jiva-Sakti. The Lord creates the universe from the great principle of Mahat. He manifests the Vedas and communicates them to Brahma. The work of creating other stages of creation is given to Brahma. The souls and matter are the manifestations of God’s energy according to Jiva Goswami and Baladeva. Maya is set in vibration by the mere gazing of the Lord. The Lord Who Appears in Different Forms The Supreme Lord Krishna manifests Himself as Brahman to Jnanins; as Paramatman to Yogins; and as Bhagavan full of all glories, all beauties, all sweetness and all attributes, to Bhaktas. Lord Krishna is the Soul of all souls and the Lord of all that is. A Bhakta only has full knowledge of the Supreme Personal God with all His divine attributes. Krishna’s form is unique. He assumes endless forms. Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, Krishna, etc., are Lila-Avataras. There are Gunavataras and Manvantaravataras. The four Sanakas, Narada, Prithu, Parasurama, Brahma, Sesha in Vaikuntha and Ananta who supports the earth are the chief Avestavataras of the major type who have direct power from God. In Sanaka, Jnana-Sakti; in Narada, Bhakti-Sakti; in Brahma, creative Sakti; in Ananta, the earth-supporting Sakti; in Sesha, God-serving Sakti; in Prithu, the power of preserving people; and in Parasurama, the power of destroying the wicked prevailed. Radha-Krishna The Avataras are one with the Supreme. They are not parts like the individual souls. God assumes infinite forms of which the chief is that of Krishna. Radha is the essence of the delight-giving power of Lord Krishna (Hladini). The Lord is the ruler of all souls. He is omnipresent or all-pervading. The Jiva The Jiva is of atomic size. He is the eternal servant of God. He bears the same relation to God as the sun’s rays bear to the sun and as a spark bears to the mass of fire from which it flits out. The ray, although it radiates from the sun and is part and parcel of the sun, is not the sun. So also, the Jiva, who is partly similar to God in respect of his spirituality or Chaitanya and partly dissimilar on account of his animal nature and susceptibility to the influence of Maya, is not God Himself. The soul is bound by the power of Maya. Maya makes him forget his real, essential, divine nature. The Jiva, illumined and infatuated by Maya, can naturally have no knowledge of Lord Krishna. Lord Krishna has, therefore, out of His infinite mercy, created the Vedas; and reveals Himself to the Jive through the media of scriptures, Guru and intuition. Then the Jiva is convinced that Lord Krishna is his Lord and saviour. The Jiva can have God-realisation through spiritual love or Prema to Lord Krishna. Bhakti overcomes the force of Karma. Bhakti is the way to the final emancipation. Through Bhakti the soul attains to a status of equality with God, but he is never absorbed in Him. He is freed from the round of births and deaths. The Culture Of Bhakti Chaitanya taught that God could be realised only by means of ardent and all-absorbing love. He wrote to a royal minister who had asked if there was any path of salvation for a man leading an active life: “As an immoral woman constantly thinks of her illicit lover while living in the midst of her family, so do thou silently and ceaselessly meditate on Hari while doing your worldly activities.” According to Chaitanya, ardour is born from the culture of Bhakti and when ardour deepens, it is called love (Prema). From taste (Ruchi) comes strong inclination (Aasakti) which generates the sprout of passion (Rati) for Krishna. When this emotion deepens, it becomes Prema. This is the permanent form of Bhakti in Krishna. When love grows, it is successively called Sneha, Pranaya, Anuraga, Bhava and Mahabhava, just as we have successively cane-seed, sugar-cane juice, molasses, sugar and fine sugar-candy. When the permanent emotion (Bhava) is mingled with Rasa, it is changed into Vibhava, Anubhava, Sattvika and Vyabhichari; just as curd, when being mixed with black sugar, black pepper and camphor, becomes a thing of extreme deliciousness named Rasala. Vibhava is of two kinds: (i) Alambana, which is kindled by Krishna, etc., and (ii) Uddipana, by the notes of His flute, etc. Anubhava is stimulated by smile, dance and song. Stupor and other sensations are included in Sattvika Anubhava. Vyabhichari is of thirty-three kinds, such as delight, rapture, etc. Rasa is of five kinds-Santa, Dasya, Sakhya, Vatsalya and Madhurya. In the Santa Rasa, Rati advances to the stage of Prema and in the Dasya, to Raga. Sakhya and Vatsalya attain to the limit of Anuraga. Krishna-Prema-The Supreme Attainment That devotee who has developed Prema always communes with Lord Krishna. No mundane sorrow or affliction can perturb his mind. He has no attraction for earthly objects. He has no fear. He never cares for material success. He intensely longs for union with Lord Krishna. Love of Krishna is the highest thing worth attaining. Bhakti is the means of attachment. Krishna-prema is, indeed, the highest achievement of life. This Prema makes the devotees serve Krishna in a selfless spirit and enjoy the Rasa or sweetness of the Lord. Bhakti is the only means of attaining Krishna and is, therefore, spoken of as Avidhaya or means. Just as wealth gives comforts, and with the enjoyment of comforts all worldly miseries disappear of their own accord, so also, Bhakti generates Krishna-prema, and with the enjoyment of Prema, the cycle of births and deaths comes to an end. Escape from the effects of privations and the stoppage of rebirths are not, however, the fruits of Prema. Beatitude or Moksha is Prema’s handmaid. Therefore, this Krishna-prema is regarded as the supreme attainment. Other Teachings Of Sri Chaitanya Veneration for the preceptor is a fundamental feature of Sri Chaitanya’s teachings. Study of the Vedas, the Bhagavata Purana, etc., is inculcated. Practice of ethics and development of ethical virtues such as mercy towards all creatures, humility, purity of heart, freedom from mundane desires, serenity and truthfulness are essential. The distinctions of caste have to be ignored. Anyone can obtain the grace of the Lord. The following qualities makes a Vaishnava. He is compassionate, truthful, saintly, innocent, charitable, gentle, pure, spiteless, humble, serene, tender, friendly and silent. He is a universal benefactor. He solely depends upon Lord Krishna. He is desireless. He is abstemious in diet and self-controlled. He has mastery over the six enemies. He honours others and does not care for honour from others. Sankirtana-The Supreme Healer The supreme healer in this iron age is Sankirtana of the Name. It is equivalent to the Vedic sacrifice. The true sacrifice is rewarded with Krishna’s feet. Sankirtana enables you to conquer sin and the world. It creates purity of soul and all kinds of Bhakti. It is not restricted to a particular place or time. It works everywhere. It bears the name of Sarva-sakti (omnipotence). Hari’s Name should always be chanted by him who must be humbler than a blade of grass (which is trodden upon); who is more patient, forbearing and charitable than a tree (which does not cry out even when it is cut down and which does not beg for water even when scorched to death, but on the contrary, offers its treasure to whosoever seeks it, bears the sun and rain itself, but protects those who take shelter under it from rain and sunshine); who, however worthy of esteem should, instead of claiming respect for himself, give respect to all (from a sense of God’s immanency in all beings). He who thus takes Krishna’s Name gets Divine Love (Prema).

The Pandavas Retire Timely 1. Suta Gosvami said: Arjuna, the celebrated friend of Lord Krsna, was grief-stricken because of his strong feeling of separation from Krsna, over and above all Maharaja Yudhisthira's speculative inquiries. 2. Due to grief, Arjuna's mouth and lotuslike heart had dried up. Therefore his body lost all luster. Now, remembering the Supreme Lord, he could hardly utter a word in reply. 3. With great difficulty he checked the tears of grief that smeared his eyes. He was very distressed because Lord Krsna was out of his sight, and he increasingly felt affection for Him. 4. Remembering Lord Krsna and His well-wishes, benefactions, intimate familial relations and His chariot driving, Arjuna, overwhelmed and breathing very heavily, began to speak. 5. Arjuna said: O King! The Supreme Personality of Godhead Hari, who treated me exactly like an intimate friend, has left me alone. Thus my astounding power, which astonished even the demigods, is no longer with me. 6. I have just lost Him whose separation for a moment would render all the universes unfavorable and void, like bodies without life. 7. Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadi. 8. Because He was near me, it was possible for me to conquer with great dexterity the powerful King of heaven, Indradeva, along with his demigod associates and thus enable the fire-god to devastate the Khandava Forest. And only by His grace was the demon named Maya saved from the blazing Khandava Forest, and thus we could build our assembly house of wonderful architectural workmanship, where all the princes assembled during the performance of Rajasuya-yajna and paid you tributes. 9. Your respectable younger brother, who possesses the strength of ten thousand elephants, killed, by His grace, Jarasandha, whose feet were worshiped by many kings. These kings had been brought for sacrifice in Jarasandha's Mahabhairava-yajna, but they were thus released. Later they paid tribute to Your Majesty. 10. It was He only who loosened the hair of all the wives of the miscreants who dared open the cluster of your Queen's hair, which had been nicely dressed and sanctified for the great Rajasuya sacrificial ceremony. At that time she fell down at the feet of Lord Krsna with tears in her eyes. 11. During our exile, Durvasa Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Krsna], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis, while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied. 12. It was by His influence only that in a fight I was able to astonish the personality of god Lord Siva and his wife, the daughter of Mount Himalaya. Thus he [Lord Siva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapons to me, and in addition I was able to reach the heavenly planets in this present body and was allowed a half-elevated seat. 13. When I stayed for some days as a guest in the heavenly planets, all the heavenly demigods, including King Indradeva, took shelter of my arms, which were marked with the Gandiva bow, to kill the demon named Nivatakavaca. O King, descendant of Ajamidha, at the present moment I am bereft of the Supreme Personality of Godhead, by whose influence I was so powerful. 14. The military strength of the Kauravas was like an ocean in which there dwelled many invincible existences, and thus it was insurmountable. But because of His friendship, I, seated on the chariot, was able to cross over it. And only by His grace was I able to regain the cows and also collect by force many helmets of the kings which were bedecked with jewels that were sources of all brilliance. 15. It was He only who withdrew the duration of life from everyone and who, in the battlefield, withdrew the speculative power and strength of enthusiasm from the great military phalanx made by the Kauravas, headed by Bhisma, Karna, Drona, Salya, etc. Their arrangement was expert and more than adequate, but He [Lord Sri Krsna], while going forward, did all this. 16. Great generals like Bhisma, Drona, Karna, Bhurisrava, Susarma, Salya, Jayadratha, and Bahlika all directed their invincible weapons against me. But by His [Lord Krsna's] grace they could not even touch a hair on my head. Similarly, Prahlada Maharaja, the supreme devotee of Lord Nrsimhadeva, was unaffected by the weapons the demons used against him. 17. It was by His mercy only that my enemies neglected to kill me when I descended from my chariot to get water for my thirsty horses. And it was due to my lack of esteem for my Lord that I dared engage Him as my chariot driver, for He is worshiped and offered services by the best men to attain salvation. 18. O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as "O son of Prtha, O friend, O son of the Kuru dynasty," and all such heartiness are now remembered by me, and thus I am overwhelmed. 19. Generally both of us used to live together and sleep, sit and loiter together. And at the time of advertising oneself for acts of chivalry, sometimes, if there were any irregularity, I used to reproach Him by saying, "My friend, You are very truthful." Even in those hours when His value was minimized, He, being the Supreme Soul, used to tolerate all those utterings of mine, excusing me exactly as a true friend excuses his true friend, or a father excuses his son. 20. O Emperor, now I am separated from my friend and dearmost well-wisher, the Supreme Personality of Godhead, and therefore my heart appears to be void of everything. In His absence I have been defeated by a number of infidel cowherd men while I was guarding the bodies of all the wives of Krsna. 21. I have the very same Gandiva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Krsna, all of them, at a moment's notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land. 22-23. O King, since you have asked me about our friends and relatives in the city of Dvaraka, I will inform you that all of them were cursed by the brahmanas, and as a result they all became intoxicated with wine made of putrefied rice and fought among themselves with sticks, not even recognizing one another. Now all but four or five of them are dead and gone. 24. Factually this is all due to the supreme will of the Lord, the Personality of Godhead. Sometimes people kill one another, and at other times they protect one another. 25-26. O King, as in the ocean the bigger and stronger aquatics swallow up the smaller and weaker ones, so also the Supreme Personality of Godhead, to lighten the burden of the earth, has engaged the stronger Yadu to kill the weaker, and the bigger Yadu to kill the smaller. 27. Now I am attracted to those instructions imparted to me by the Personality of Godhead [Govinda] because they are impregnated with instructions for relieving the burning heart in all circumstances of time and space. 28. Suta Gosvami said: Thus being deeply absorbed in thinking of the instructions of the Lord, which were imparted in the great intimacy of friendship, and in thinking of His lotus feet, Arjuna's mind became pacified and free from all material contamination. 29. Arjuna's constant remembrance of the lotus feet of Lord Sri Krsna rapidly increased his devotion, and as a result all the trash in his thoughts subsided. 30. Because of the Lord's pastimes and activities and because of His absence, it appeared that Arjuna forgot the instructions left by the Personality of Godhead. But factually this was not the case, and again he became lord of his senses. 31. Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form. 32. Upon hearing of Lord Krsna's returning to His abode, and upon understanding the end of the Yadu dynasty's earthly manifestation, Maharaja Yudhisthira decided to go back home, back to Godhead. 33. Kunti, after overhearing Arjuna's telling of the end of the Yadu dynasty and disappearance of Lord Krsna, engaged in the devotional service of the transcendental Personality of Godhead with full attention and thus gained release from the course of material existence. 34. The supreme unborn, Lord Sri Krsna, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller. 35. The Supreme Lord relinquished the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others. 36. When the Personality of Godhead, Lord Krsna, left this earthly planet in His selfsame form, from that very day Kali, who had already partially appeared, became fully manifest to create inauspicious conditions for those who are endowed with a poor fund of knowledge. 37. Maharaja Yudhisthira was intelligent enough to understand the influence of the age of Kali, characterized by increasing avarice, falsehood, cheating and violence throughout the capital, state, home and among individuals. So he wisely prepared himself to leave home, and he dressed accordingly. 38. Thereafter, in the capital of Hastinapura, he enthroned his grandson, who was trained and equally qualified, as the emperor and master of all land bordered by the seas. 39. Then he posted Vajra, the son of Aniruddha [grandson of Lord Krsna], at Mathura as the King of Surasena. Afterwards Maharaja Yudhisthira performed a Prajapatya sacrifice and placed in himself the fire for quitting household life. 40. Maharaja Yudhisthira at once relinquished all his garments, belt and ornaments of the royal order and became completely disinterested and unattached to everything. 41. Then he amalgamated all the sense organs into the mind, then the mind into life, life into breathing, his total existence into the embodiment of the five elements, and his body into death. Then, as pure self, he became free from the material conception of life. 42. Thus annihilating the gross body of five elements into the three qualitative modes of material nature, he merged them in one nescience and then absorbed that nescience in the self, Brahman, which is inexhaustible in all circumstances. 43. After that, Maharaja Yudhisthira dressed himself in torn clothing, gave up eating all solid foods, voluntarily became dumb and let his hair hang loose. All this combined to make him look like an urchin or madman with no occupation. He did not depend on his brothers for anything. And, just like a deaf man, he heard nothing. 44. He then started towards the north, treading the path accepted by his forefathers and great men, to devote himself completely to the thought of the Supreme Personality of Godhead. And he lived in that way wherever he went. 45. The younger brothers of Maharaja Yudhisthira observed that the age of Kali had already arrived throughout the world and that the citizens of the kingdom were already affected by irreligious practice. Therefore they decided to follow in the footsteps of their elder brother. 46. They all had performed all the principles of religion and as a result rightly decided that the lotus feet of the Lord Sri Krsna are the supreme goal of all. Therefore they meditated upon His feet without interruption. 47-48. Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled over by the Supreme Narayana, Lord Krsna. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Sri Krsna, known as Goloka Vrndavana, cannot be attained by persons who are absorbed in the material conception of life. But the Pandavas, being completely washed of all material contamination, attained that abode in their very same bodies. 49. Vidura, while on pilgrimage, left his body at Prabhasa. Because he was absorbed in thought of Lord Krsna, he was received by the denizens of Pitrloka planet, where he returned to his original post. 50. Draupadi also saw that her husbands, without caring for her, were leaving home. She knew well about Lord Vasudeva, Krsna, the Personality of Godhead. Both she and Subhadra became absorbed in thoughts of Krsna and attained the same results as their husbands. 51. The subject of the departure of the sons of Pandu for the ultimate goal of life, back to Godhead, is fully auspicious and is perfectly pure. Therefore anyone who hears this narration with devotional faith certainly gains the devotional service of the Lord, the highest perfection of life.

Vishnu Stuti

Sri Visnusahasranama - A Concise Study In this land of the eternal Vedas, Sages and Saints ; where recitation of stotras is an integral part of Hindu’s way of life, Sri Visnusahasranama is the most popular of all. It is recited by every Hindu, be it a Advaith, Dvaitin or Visistadvaitin. The great epic Mahabharata, is a virtual documentation of the discourses delivered by eminent sages to King Yudhisthira in exile on the several Dharmas - Raja Dharma, Moksa Dharma, Dana Dharma, etc. Sri Visnu Sahasranama Stotra, sung by the Sages of yore and taught by Bhismacarya to Yudhisthira for the good of the world at large is the praise of the Lord with his thousand names. The Alwars to whom the Supreme Lord Narayana opened the flood-gates of Spiritual knowledge, shorn of discrepancies, deviations and ambiguitiesof sorts, were indeed above the Sages. They were full of compassion for teaming millions of humanity, wallowing in the sty of samsara. It is significant that the Alwars have made frequent references to the Lords’s thousand names in their hymns. Nammalwar, the chief of the Alwar Saints, literally implored the people around to chant just any one of the thousand names of the Lord, though not all(Tiruvaymoli X-2-3). These names bespeak the Lord’s auspicious traits(Yani namani gaunani vikhyatani…), each of which is of unlimited dimensions. Actually, the Lord has innumerable auspicious traits, and, therefro His names, spelling out of these traits should be innumerable. Who indeed can exhaust His infinite glory by compressing it within a mere thousand names ? ‘Devonama Sahasravan’ should not, therefore be taken literally to mean a mere thousand - the ‘Sahasram’ stands for ‘anantam’ - the endless(infinite). Of the four yugas, Krta, Treta, Dvapara and Kali, the last one is having its sway. Dharma(righteousness), which has been declining down the ages, has entered a critical phase in the Kaliyuga, notorious for the crumbling down of moral values and rapid degeneration. Even so, present yuga enjoys certain concessions which might well be envied by the earlier yugas. Salvation attained in the earlier yugas through the arduous process of intense meditation, severe penance, special prayers, sacrifices and offerings is vouched in this yuga for the mere recital of Lord’s Holynames. Thus Sri Visnusahasranama Stotra serves not merely as the panacea for all ills & evils besetting this world, but also helps achieve the heaven. ‘Vaidya Sastra’ freely invokes Sahasranama japa for curing dire diseases , generally known to be incurable, ‘Mantra Sastra’ suggests Sahasranama japa for achieving the odds and ends of worldly life, ‘Karma Vibhagam’ prescribes the Sahasranama japa for all the ailments plaguing mankind and of-course Sri Visnusahasranama is a medicine for the fell disease of birth, death and re-birth, which is far more dreadful than the worst of bodily ailments. Sri Visnusahasranama takes the shape as the essence of the expositions of all Sastras and their implications relating to charity and righteousness in the Anusasanika Parva, the core of Mahabharata. Thus the Sahasranama has great authority; its main objective is to reveal the essential reality through the highest truths. The Sahasranama appears as a dialogue between Bhisma, who is equally revered as Vedavyasa, and Yudhisthira, the Dharma-incarnate. Vedavyasa exhorted Yudhisthira by saying, “If you are desirous of knowing all the Dharmas, go to Bhisma, the grand old sire. He who knows all the doctrines and everything else, is capable of resolving all your doubts. He who has seen Indra and other demigods face to face, who is in constant communion with the Brahmarsis, nd who knows Dharma, its subtleties will enlighten you on Dharma”. Sri Krsna said to Yudhisthira “ My thoughts go to the great soul Bhisma, who is like the fire cooling down on the bed of arrows, meditating on me. He is highly intellectual, has a divine aura, is in possession of superior weapons and knows all the Vedas comprehensively. He knows the past, present and future. I would advise you to go to him as the path of Jnana becomes that much poorer in his absence”. Sri Krsna also told Bhisma “What you will presently impart the Pandavas will be established in this world like the Vedas. You are free of weariness and illusion”. Narada too said to Yudhisthira “ Clarify all the doubts in your mind immediately from Bhisma who knows the Dharmas required by the four castes. He has the capacity to acquire everything that can be obtained from the life-long Brahmacharya, Samadhi & Tapas”. Bhisma tells Krsna “Acyuta ! by your grace, I am free of greed, passions, pain and lethargy. I can see the past, present and future like a fruit in one’s palm. I can visualise all the Dharmas in the Vedas and Vendangas due to your grace. I am able to expound all the Dharmas with youthful energy(though old) by constantly meditating on you”. This above lines described the greatness of Bhisma, who included in his teachings the ‘Sri Visnusahasrnama”, prefacing it as the highest Dharma and its chanting as the highest creed of faith. The thousand names of Lord were collated in the form of a stotra by Vyasa, an incarnation of Narayana Himself. It was the same Vyasa who organized the Vedas into divisions in order to facilitate the understanding for men whose power of comprehension has been reduced due to the advent of Kali. It was the same Vyasa who composed the Mahabharata, considered the fifth Veda. Hence the Visnusahsranama considered to the most beneficial to mankind. In the sabhaparva of the Bharata and in the Gajendra episode in Visnu Dharma, the Lord is praised as the possessor of a thousand names. Again, in this very chapter of ‘Sahasranama’ of Anusasanika Parva’ both in the introduction and at the end where the fruits of the recitation are set out, the excellence of the ‘Thousand names’ has been brought out. Right at the beginning, Bhisma stressed the efficacy of reciting the laudatory hymn spelling out the thousand names of the Lord, the God of gods and the Supreme person with no limitations (with reference to place, time etc.). The particular sloka under reference uses the word ‘Satatottitah’-ever-engaged. Continuous praise of the Lord and meditation are a perennial joy of the devotee. If Vasudeva is out from the mind of a devotee even for a moment, it is terrible loss as it would give rise to perverse and unholy thoughts to fill the vaccum. At the end of the hymn, the potency of the recitation is brought by Sri Krsna Himself who said “Arjuna!, one may be desirous of praising by reciting the thousand names. But, on my part, I feel praised by one sloka. There is no doubt about it.” In this context, refer to name 685 in the hymn ‘stavapriyah’-He, who relishes being praised. He is pleased with anything that is uttered in His praise irrespective of who ever lauds Him, how he or she does it, and what language is employed. “ Engane collilum imbam payakkume (Tiruvaymoli VII-9-11). Ayurveda mentions the recitation of sahasarnama as aiding the cure of many diseases with such sayings as “Diabetes gets cured by recitation pf Purusa sukta as well as the thousand names of Bhagavan;” “Similarly, Bhagavan’s thousand names must be uttered (for cure of tuberculosis);” “(For relief from fever), one must recite the Vishnu Sahasranama after conducting the Homa as aforesaid.” Even later poets such as Bana Bhatta, while describing a maternity ward has mentioned “The incessant chanting of Narayana’s thousand names too.” Sri Visnu Sahasranama is accepted with reverence as a panacea even by children, the dumb, dull-witted, women and atheists for recitation, meditation, exposition and comments to get rid of poisions, ghosts, disease, hauntings, sorrow, ill-omens etc., for getting absolved of heinous sins and worldly and other-worldly attainments. Even the Vedas are not as readily accepted as this Hymn. The Vedas are not open to all. Even then, they are divided into various sections, each to be recited by particular sets of people and at particular times (that is, by not all and at all times). The various teachers of sastraik knowledge like Devarsis, Narada, Devasravas, Sumantu etc, who had secured visions of God through strenuous efforts have been delighted in this sacred Hymn. What is more Sri Krsna Himself, the great Teacher of the Gita, listened to this with rapturous delight in the company of others around Bhisma. Thus, the Visnu Sahasranama has the unique distinction among stotras of Being The essence of the Mahabharata, Lauded by great Sages Compiled by the great Vedavyasa Accepted by Bhisma as most superior, Beneficial to one and all, and The expounder of the very same doctrines as of the Gita. At this stage of dissertation, Parasara Bhattar brings in the introductory slokas in the Visnu Sahasranama chapter of Anusasanika Parva of the Mahabharata and with his superb intellect and incisive logic supported by authoritative quotes, establishes praise as the best means and Visnu as the best object of praise. “The same benefit that is obtained in Krta yuga by mediation, in Tretayuga by sacrifice and by ritual worship in Dvapara Yuga, is got in Kaliyuga by the mere laudation of Kesava” - (Visnu Purana 6-2-17). At the same time, it is cautioned that, “The Lord is not easily attainable if one is not spiritually involved even if he offers the whole world to Krsna” (Visnu Dharma - 74)’. Even with this easy way to the Lord through laudation, it is one’s mental purity that is important even as embracing one’s daughter is not the same as his embracing his own wife. Fishes live in sacred rivers like Ganga, groups of birds make their permanent residence in sacred Temple premises. But, as they have no inclination towards the Lord, they are not entitled to the result that a devotee is entitled to. It was Bhisma’s opinion that laudation of the Lord was the most righteous method, because The object of laudation chosen is the dearest to the devotee, It can be performed easily, It does not involve any expenditure or strain, It is attractive as he can mentally conceive the Lord to appear, as it were, before him. It is capable of giving the greatest reward, Moksa, which alone can eradicate the dreaded fear of Samsara , Every body is eligible to adopt this course without any distinction whatsoever, It is universally beneficial, It can be performed without any restriction of place, time and situation and, It is completely free of any auxiliary equipment to perform. The Upanisads and other texts, while describing generally about the nature of the transcendent, the core-truth, existence , propitiation and attainment of the God etc., have described it in general terms, such as ‘Sat’ ‘Asat,’ ‘Brahma’ and Aksara’, and in special terms such as Para (Supreme). But, whenever a contention has arisen whether that entity is Siva, Brahma, Hari etc., it has been clarified by such statements as Narayana is the Trancendent Brahman, Narayana is the ultimate entity” (Narayana Anuvaka), ‘That is the Supreme abode of Visnu’ (Kathopanishad), “Beyond whom there is none” (Svetasvatara); “There is nothing superior to Me” (Gita 7-7) etc., Thus wise men are able to know that Visnu is the Supreme Deity through Statements as above General trend of writings of ‘Creation.’ The powerful inner meanings of Purusa Sukta, Uttara Narayana, etc propounding the highest truths The declarations of Upanisads like Subala, Maitreyaniya, Mahopanishad, Chandogya, Taittriya, Aittriya, Kathavalli, etc. The convictions of great Sages like Parasara, Vyasa, Valmiki, etc., who have known the supreme goal through the propogation of Sattvika Puranas and Epics The unique prowess of the Form, Weapons, Vehicle and the great Doings attributed to the Supreme Lord’s unbridled wealth The comparitive lowliness of everything else around Among the important commentaries on this stotra are by Sankara, Parasara Bhattar and Satyasandha according to Advaitha, Visitadvaitha and the Dvaita respectively. All these scholars have taken pains to explain the derivatives of the names of Lord Vishnu; becomes so many gems all adored by the Lord as his ornaments. The great Parasara Bhattar has shown in his commentary ‘Bhagavadguna Darpana’ how these individual names in this stotra combine to describe the characteristics, qualities, forms activities of the Lord. A dispassionate study of his commentary reflects as to how Bhattar has excelled over the others., obviously because of his familiarity with the hymns of Alwars. His highlight of the special aspects of the Lord’s traits, such as His amazing simpliity (Asrta paratantrya). In this process, Visnusahasranama at once becomes an epitome of all that is said in Vedas, Epics, Puranas and Agama. Right at the commencement of the delineation of the names, Bhattar has vowed as it were, that he would - Scrupulously adhere to the Pancasiddhanta Interpret the names according to grammar, etymology and sayings of Sages avouiding defects like tautology. Doubts arise whether by Pancasiddhantha, Bhattar means - The five-fold doctrine of Para, Vyuha, etc in Pancaratra or The five authorities of Veda, Smriti, Itihasa-Puranas, Pancaratra and DivyaPrabandham It is indeed appropriate here to highlight the importance of Sri Parsara Bhattar to this Sampradayam.

I have already told dont tell Shankaras Advaitham. Whatever you are telling are only supported in "Shudha-advaitam" by vishnuswami. if you still cling on ur fact that it is kevala-advaitham supported instead of shuddha-advaitham then you are just a ignorant. FIRST OF ALL DO U KNOW ANYTHING ABOUT "SHUDDHA-ADVAITHAM" ?

Vishnu Stuti

Ranga Panchami is celebrated on 11-03-2004. It is grandly celebrated in Mantralayam & other Madhava Mutts. It is celebrated to honour Lord "Sri Ranganatha". /images/graemlins/smile.gif Om Namah Shivaya /images/graemlins/smile.gif Jai Shri Krishna

Birth of Emperor Pariksit 1. The sage Saunaka said: The womb of Uttara, mother of Maharaja Pariksit, was spoiled by the dreadful and invincible brahmastra weapon released by Asvatthama. But Maharaja Pariksit was saved by the Supreme Lord. 2. How was the great emperor Pariksit, who was a highly intelligent and great devotee, born in that womb? How did his death take place, and what did he achieve after his death? 3. We all respectfully want to hear about him [Maharaja Pariksit] to whom Sukadeva Gosvami imparted transcendental knowledge. Please speak on this matter. 4. Sri Suta Gosvami said: Emperor Yudhisthira administered generously to everyone during his reign. He was exactly like his father. He had no personal ambition and was freed from all sorts of sense gratification because of his continuous service unto the lotus feet of the Lord Sri Krsna. 5. News even reached the celestial planets about Maharaja Yudhisthira's worldly possessions, the sacrifices by which he would attain a better destination, his queen, his stalwart brothers, his extensive land, his sovereignty over the planet earth, and his fame, etc. 6. O brahmanas, the opulence of the King was so enchanting that the denizens of heaven aspired for it. But because he was absorbed in the service of the Lord, nothing could satisfy him except the Lord's service. 7. O son of Bhrgu [saunaka], when the child Pariksit, the great fighter, was in the womb of his mother, Uttara, and was suffering from the burning heat of the brahmastra [thrown by Asvatthama], he could observe the Supreme Lord coming to him. 8. He [the Lord] was only thumb high, but He was all transcendental. He had a very beautiful, blackish, infallible body, and He wore a dress of lightning yellow and a helmet of blazing gold. Thus He was seen by the child. 9. The Lord was enriched with four hands, earrings of molten gold and eyes blood red with fury. As He loitered about, His club constantly encircled Him like a shooting star. 10. The Lord was thus engaged in vanquishing the radiation of the brahmastra, just as the sun evaporates a drop of dew. He was observed by the child, who thought about who He was. 11. While thus being observed by the child, the Supreme Lord Personality of Godhead, the Supersoul of everyone and the protector of the righteous, who stretches in all directions and who is unlimited by time and space, disappeared at once. 12. Thereupon, when all the good signs of the zodiac gradually evolved, the heir apparent of Pandu, who would be exactly like him in prowess, took birth. 13. King Yudhisthira, who was very satisfied with the birth of Maharaja Pariksit, had the purificatory process of birth performed. Learned brahmanas, headed by Dhaumya and Krpa, recited auspicious hymns. 14. Upon the birth of a son, the King, who knew how, where and when charity should be given, gave gold, land, villages, elephants, horses and good food grains to the brahmanas. 15. The learned brahmanas, who were very satisfied with the charities of the King, addressed him as the chief amongst the Purus and informed him that his son was certainly in the line of descent from the Purus. 16. The brahmanas said: This spotless son has been restored by the all-powerful and all-pervasive Lord Visnu, the Personality of Godhead, in order to oblige you. He was saved when he was doomed to be destroyed by an irresistible supernatural weapon. 17. For this reason this child will be well known in the world as one who is protected by the Personality of Godhead. O most fortunate one, there is no doubt that this child will become a first-class devotee and will be qualified with all good qualities. 18. The good King [Yudhisthira] inquired: O great souls, will he become as saintly a king, as pious in his very name and as famous and glorified in his achievements, as others who appeared in this great royal family? 19. The learned brahmanas said: O son of Prtha, this child shall be exactly like King Iksvaku, son of Manu, in maintaining all those who are born. And as for following the brahminical principles, especially in being true to his promise, he shall be exactly like Rama, the Personality of Godhead, the son of Maharaja Dasaratha. 20. This child will be a munificent donor of charity and protector of the surrendered, like the famous King Sibi of the Usinara country. And he will expand the name and fame of his family like Bharata, the son of Maharaja Dusyanta. 21. Amongst great bowmen, this child will be as good as Arjuna. He will be as irresistible as fire and as unsurpassable as the ocean. 22. This child will be as strong as a lion, and as worthy a shelter as the Himalaya Mountains. He will be forbearing like the earth, and as tolerant as his parents. 23. This child will be like his grandfather Yudhisthira or Brahma in equanimity of mind. He will be munificent like the lord of the Kailasa Hill, Siva. And he will be the resort of everyone, like the Supreme Personality of Godhead Narayana, who is even the shelter of the goddess of fortune. 24. This child will be almost as good as Lord Sri Krsna by following in His footsteps. In magnanimity he will become as great as King Rantideva. And in religion he will be like Maharaja Yayati. 25. This child will be like Bali Maharaja in patience, a staunch devotee of Lord Krsna like Prahlada Maharaja, a performer of many Asvamedha [horse] sacrifices and a follower of the old and experienced men. 26. This child will be the father of kings who will be like sages. For world peace and for the sake of religion, he will be the chastiser of the upstarts and the quarrelsome. 27. After hearing about his death, which will be caused by the bite of a snake-bird sent by a son of a brahmana, he will get himself freed from all material attachment and surrender unto the Personality of Godhead, taking shelter of Him. 28. After inquiring about proper self-knowledge from the son of Vyasadeva, who will be a great philosopher, he will renounce all material attachment and achieve a life of fearlessness. 29. Thus those who were expert in astrological knowledge and in performance of the birth ceremony instructed King Yudhisthira about the future history of his child. Then, being sumptuously remunerated, they all returned to their respective homes. 30. So his son would become famous in the world as Pariksit [examiner] because he would come to examine all human beings in his search after that personality whom he saw before his birth. Thus he would come to constantly contemplate Him. 31. As the moon, in its waxing fortnight, develops day after day, so the royal prince [Pariksit] very soon developed luxuriantly under the care and full facilities of his guardian grandfathers. 32. Just at this time, King Yudhisthira was considering performing a horse sacrifice to get freed from sins incurred from fighting with kinsmen. But he became anxious to get some wealth, for there were no surplus funds outside of fines and tax collection. 33. Understanding the hearty wishes of the King, his brothers, as advised by the infallible Lord Krsna, collected sufficient riches from the North [left by King Marutta]. 34. By those riches, the King could procure the ingredients for three horse sacrifices. Thus the pious King Yudhisthira, who was very fearful after the Battle of Kuruksetra, pleased Lord Hari, the Personality of Godhead. 35. Lord Sri Krsna, the Personality of Godhead, being invited to the sacrifices by Maharaja Yudhisthira, saw to it that they were performed by qualified [twice-born] brahmanas. After that, for the pleasure of the relatives, the Lord remained a few months. 36. O Saunaka, thereafter the Lord, having bade farewell to King Yudhisthira, Draupadi and other relatives, started for the city of Dvaraka, accompanied by Arjuna and other members of the Yadu dynasty.

Divine Leadership: The 'chief player', Neelkanth, met Ramanand Swami, the 'drum beater' in June 1800, ten months after the former's arrival in Gujarat. On 20th October 1800, in a village named Piplana, Ramanand initiated nineteen-year-old Neelkanth as a sadhu, naming Him Swami Sahajanand and Narayan Muni. As a 'disciple' (bhakta) craving for God (Bhagwan), the sixty-two-year- old guru so doted young Sahajanand, that separation from Him for even a short period was unthinkable. Added to this, Sahajanand's emaciated body filled Ramanand Swami with anxiety. He administered several remedies to induce sweating. He applied special leaves on His body, massaged Him with herbal oil and gave Him the finest quality musk, but to no avail. Even eating red chillies in large quantities proved fruitless! Much later, Sahajanand Swami, in His teachings1, divulged that, during His sojourns He had gleaned that virya - the vital fluid responsible for brahmacharya, saps away even by perspiring. He therefore specifically chose seemingly impossible yogic disciplines to arrest perspiration, to conserve virya and perfect brahmacharya,. Whenever the opportunity arose, Ramanand Swami instructed Muktanand to imbibe Sahajanand Swami's redemptive attributes. He further revealed that, 'Young Sahajanand is both mine and your jivan-prana' ( all in all). A year later, in 1801, in Jetpur, Ramanand Swami ceremoniously appointed twenty-one-year old Sahajanand Swami, as his successor and Head of the Fellowship. Muktanand Swami, being twenty-two years senior to the newcomer, and considered by many as most suited for the successorship, happily concurred with the guru's decision. This reflected his tremendous veneration for young Sahajanand. Unique Boons During the appointment ceremony, Sahajanand Swami requested two boons from Ramanand Swami, which remain unparalleled in the history of the Guru-disciple relationship: 'O Gurudev! If ever the devotees face the begging bowl, then let that bowl come to Me instead; and if ever the devotees face pain equivalent to the sting of even one scorpion, then let that pain befall Me enhanced ten million fold, on each pore!' Ramanand Swami granted the boons. As a guru commanding a disciple, he also instructed Sahajanand Swami, that in order to inspire people to follow Dharma, He should talk to women disciples and accept money given in donation, which should then be used towards feeding the needy and building mandirs. Sahajanand Swami concurred with his wishes. In December 1801, the guru passed away. Ramanand Swami It is worth considering the underlying reason for Ramanand Swami choosing Kathiawad, to establish his fellowship. Leaving Ayodhya, his birthplace, at the age of eight for Kathiawad, he came across a Brahmanised sadhu named Atmanand Swami. Accepting him as guru, he commenced yogic disciplines. When he attained the eighth state, samadhi, the fruit of Ashtang Yoga, Atmanand Swami granted him a vision of divine light - Nirakar Brahman. For Atmanand Swami, this constituted as the ultimate realisation. But Ramanand Swami yearned for the personal God with form - Sakar Brahman - rather than merely divine light. Disheartened, he left Kathiawad. He travelled south to Totadri and then to Shrirang Kshetra. Here, he offered sincere devotion to Ramanujacharya, the exponent of Vishishtadvaita. Soon, Ramanujacharya appeared in a divine vision and initiated him into Vaishnavism. Ramanand Swami then travelled to Vrindavan, the city of Lord Krishna's divine sports. His purity of devotion to Lord Krishna then culminated in his divine darshan, the acme of his spiritual endeavours. Yet this profound experience neither induced him to stay in Vrindavan, nor to return to Ayodhya; both sacred and ideally suited for founding a fellowship. More likely, divine ordinance inspired him of the imminence of Bhagwan Swaminarayan's incarnation and guided him to Kathiawad. He therefore set to work in preparing a foundation, a framework for the Lord. He established a bhakti sampradaya of sadhus, devotees and adopted the Vishishtadvaita Philosophy of Ramanujacharya. The sampradaya encompassed the bhakti rituals, vows and observances of Vaishnavism. This small, ordered and well-knit fellowship, he then bequeathed to Swami Sahajanand. He commanded the sadhus and devotees - who accepted readily - to now regard and serve the 'chief player' as the new Guru; the Lord Supreme. A few staunch devotees of Ramanand Swami such as, Lalji Suthar (later to become Nishkulanand Swami), Parvatbhai and Gordhanbhai had firmly accepted Ramanand Swami as their only God. But after meeting Swami Sahajanand, all their resolute resolves dissolved. Swami Sahajanand now faced the formidable challenge of navigating the Sampradaya (fellowship) through the stormy seas of political upheaval, religious and moral decadence, in the midst of poverty, destitution and superstition. Swaminarayan Mantra A few days after Ramanand Swami's departure, Sahajanand Swami presented the Swaminarayan mantra to the followers. Chanting the mantra resulted in a trance-like spiritual state known as samadhi. People experienced divine bliss and the vision of the incarnations they personally revered. Though only attainable after mastering Ashtang yoga, samadhi in these instances occurred purely by the grace of Swami Sahajanand. Henceforth He came to be known as 'Swaminarayan'. He bestowed samadhi upon non-believers as well who chanced to have His darshan, thus attracting them to the fold. He even graced samadhi to animals such as fish, birds and monkeys. Serving Society Simultaneously, He began to create a fold of renunciates known as Paramhansas - the highest order of ascetics. Inspiring them to the lofty heights of spiritualism, He commanded them to set up alms houses for the poor, and dig wells and ponds to provide basic human needs. He exemplified what He preached. Physically contributing in the social work, He helped to dig a large pond in Vadtal and Kariyani. During the great famine of 1813 in Kathiawad, He carried grain on horseback at night from village to village, for those too shy to beg for alms. The alms houses proved a solace for the poor and a boon for pilgrims and renunciates on their way to holy Dwarka - Shri Krishna's sovereign capital. But these also entailed problems. The renunciates enquired about the ownership of the alms houses. On hearing the name Swaminarayan, many experienced the Lord's vision and profound bliss. As a result, they decided to join Bhagwan Swaminarayan. Others filled with jealousy, riled. They feared the destruction of their own cults, now that society had witnessed true saintliness in the lives of the Swaminarayan ascetics. They unleashed their wrath on the sadhus running the alms houses by breaking the sadhus' kanthis, sacred threads, images and scattered the grain - rendering it unusable by man or animal. They sent women to touch the sadhus to violate their vows of brahmacharya. By such destruction, they envisaged the Fellowship's dissolution. But Bhagwan Swaminarayan, creating a unique order of sadhus, wrote letters instructing them to continue the alms-giving: 'as the Lord wishes, so be the outcome, and your saintliness, through forbearance will shine all the more'. Abolition of Animal Sacrifices Vedic sacrifices, known as yagnas, had long been desecrated by corrupt brahmin priests. Influenced by the Kaul and Vama Marg cults, they sacrificed animals. From these oblations, they relished the meat served under the guise of prasadam - sanctified offering. This was a flagrant misinterpretation of the scriptures, solely to satisfy the sense of taste. The extent to which this practice prevailed can be gleaned from an instance in which sixty maunds (1200 kg.) of meat was discovered in a brahmin's house in Mahemdabad at the time. The Vama Marg cult wielded great influence over those in temporal powers, falsely convincing them of the justification of himsak (bloody) yagnas. Determined to wipe out this evil practice, Bhagwan Swaminarayan devised a wise strategy. By arranging large scale yagnas, He invited thousands of brahmin priests from all over the land, from as far as Benares. He held the first major non-violent yagna in 1809, in Jetalpur, near Ahmedabad. As expected, a Kaul cult leader, Bansidhar arrived hot foot to debate the offerings for worshipping Shakti - the consort of Shiva, since both the Kaul and Vama Marg cults offered meat and liquor. The presence of leading pundit priests from Benares and other cities induced Bhagwan Swaminarayan to request them to answer Bansidhar, with references from the Vedic scriptures. The pundits unanimously declared that such worship of Shakti, apart from being tamasik (evil), also flouted the Vedas. The scriptural injunctions for offerings in yagnas prescribed kumkum, saffron, rice, coconut, barley, sesame seeds and ghee. Bansidhar had expected the pundits' support. Infuriated, he stormed off. Bhagwan Swaminarayan successfully replaced himsa, thus making deep inroads on a blind and long established ritual. Two far-reaching effects ensued. Firstly, this further aroused the fury of both the Shakta and Vaishnav sampradayas. Ascetics from these sects persecuted, hounded and on occasions, even killed the Paramhansas of Bhagwan Swaminarayan. In addition, they instigated the Suba of Ahmedabad, a Vama Marg follower, to prevent Swaminarayan from performing further yagnas. The Suba himself, then hatched a plot to kill the Lord, but failed. The second effect, on a more benevolent note, concerned the priests and pundits. Inspired with a sense of righteousness and pride at the revival of Ahimsa, they boldly began to propagate it elsewhere. Others, who dissented, could not at any rate dare perform violent yagnas any more, since people all over the land had now realised the truth. Bhagwan Swaminarayan's invitation of thousands of brahmins from all parts of India, amounted to a masterful act of communication. Subsequently, He performed several such yagnas unhampered. Festival Purity Festivals form an integral part of Hindu life, usually to invoke, laud or thank God and the deities. Scriptures specify the rites and rituals of these festivals. In medieval India, much of their original import had either been forgotten or misinterpreted, solely to gratify the senses. Since Bhagwan Swaminarayan incarnated to re-establish Dharma, these festivals needed purification. In the same vein as the yagnas, He celebrated the festivals on a huge scale, inviting thousands of devotees from all over the land. He segregated the sexes in these gatherings, emphasising purity of devotion. He elaborated the purpose and glory of each festival, advocated reading of the appropriate scriptures, and singing the relevant bhajans - devotional hymns. On Janmashtami, Lord Krishna's birthday, people normally whiled away the day gambling and holding fairs. Bhagwan Swaminarayan ascribed fasting on that day and to either listen to or recite Lord Krishna's divine episodes, thus effectively uplifting the mind and the senses onto a devotional plane. Holi, the festival of colours, welcoming the arrival of spring, had practically become a passport to promiscuity. Bhagwan Swaminarayan eliminated this. Far from being a heartless disciplinarian, He celebrated Holi fervently, with the male disciples and sadhus, using coloured powder and water. The women would 'participate' in the divine spectacle by observing from a distance. Nonetheless, the women experienced profound spiritual contentment, echoed from their exalted prayer during one such Holi. Amongst a host of sentiments, women from north Gujarat prayed for deliverance from: the temptations of mundane pleasures, pride, anger, greed and other instincts; and for a permanent vision of the Lord. The prayer, versified in the Bhaktachintamani by Swami Nishkulanand, is regularly sung even today. In the Bhakti Sampradayas of India, this prayer remains an exemplary landmark of women's exuberant devotion. Devotion for all Another of Bhagwan Swaminarayan's socially edifying work, struck at the rigidity of the caste system. He allowed members of the lower castes entry into the Fellowship, to worship God and observe devotional rituals on an equal level with the higher classes. He made no distinctions concerning personal religion and moksha. He also instructed the Paramhansas to beg alms from the lower sections of society and visit their homes, a practice unthinkable then. Bhagwan Swaminarayan's magnanimity reflected His choice of personal attendants; Muslim, Kanbi, Kathi (considered lower caste then) and Brahmin (higher caste) communities. When He took the bold step of taking meals with the lower castes, He invited the calumny of society. It was taboo for a person to have food with those lower in caste than himself. Therefore society branded Him as uncouth. This slur on His personality pained the sadhus and devotees. But as always He Himself remained undaunted. Educating the Superstitious Whenever political, social and religious darkness prevails, superstition reigns. Individuals weaken mentally and are prone to develop faith in mantra, tantra, black threads, evil beings and village exorcists or sorcerers known as bhuwas. This cocktail, collectively known as jantra mantra, predominated in medieval India. When a family experienced problems such as: poverty, illness, internal quarrelling or possession by a ghost or spirit, it first resorted to jantra mantra for succour. Added to this, the wrath of deities such as: Kali, Amba, Mahamari, Sheetala, Baliyakaka, Bhairav, Vir and others, supposedly led to infectious epidemics such as influenza, plague and smallpox. Evil spirits in turn had to be appeased by sacrificing animals, and prasad feasted upon. And so the vicious cycle of blind faith perpetuated. To free people from this choking grip, Bhagwan Swaminarayan wrote an inspiring letter to devotees everywhere, in which He instructed them: 'Each individual experiences happiness and misery according to his karmas. Beings such as Bhairav and Bhavani cannot overrule these karmas to give pain or grant happiness, or determine life or death. Only Parameshwar Narayan (the Supreme God) is powerful enough to do this. Therefore, develop faith in Parameshwar only and offer worship daily. Do not fear such beings. We are the devotees of God. It does not behove upon us to fear anything. If a man on earth were to stay alive an abnormally long time through recourse to jantra mantra or medicinal herbs, at least one (such individual) should still be alive today. But nobody has seen such a person yet. Even those adept at mantra jantra die. 'Secondly, if jantra mantra is effective, and if victory can only be attained through it, then why should kings spend such large sums on armies and weapons? They would only need a powerful tantric to kill all enemies. But that is just not seen anywhere. 'Therefore without fear, offer worship to Narayan and have firm faith in God only. As God wills, so events occur. They do not occur by our will or anybody else's. .. Therefore, without fear, offer worship under the sanctuary of the Almighty Parabrahman Purushottam. Reflect upon this letter and imbibe it.'2 This letter inspired in the devotees a phenomenal fortitude. Once, a devotee named Khimji Kalyan, on a business trip, sailed to Surat from Bhavnagar. A brahmin sitting nearby, noticed his cash bound in a flute tied at the waist. Chanting the Swaminarayan mantra, Khimji fell asleep. Around midnight, the brahmin took some lentils, the pulse commonly used in tantric rituals when uttering evil mantras. He hurled the lentils on Khimji with the intention of killing him. Proficient in his evil art, he had killed many to loot them. He used up one pound of lentils. Confident that he had killed Khimji, he waited. In the dark, on closer scrutiny, he saw Khimji breathing normally. In the morning Khimji awoke fit and healthy. Noticing the lentils around him he gathered them in a bag. In Surat, both men coincidentally lodged in the same premises. After bathing and offering his daily worship, Khimji cooked and ate the lentils! The brahmin, dumbfounded, inferred that Khimji must be a tantric more powerful than himself. Khimji then challenged him, 'Shall I now show you Swaminarayan's power ?' Petrified, the brahmin, fell at his feet, begging for forgiveness. Khimji calmly told him to take a vow of ahimsa; henceforth not to practice tantra. The brahmin vowed willingly. On Khimji's return, the brahmin wished to accompany him to meet Bhagwan Swaminarayan. In Gadhada, he related his story, asking the Lord to pardon him. Later, he became a sadhu named Shunyatitanand Swami. Some years after the Lord passed away, he built a grand spired Swaminarayan mandir in Surat. After Maharaj's letter, devotees lost all fear of tantrics. They stopped approaching them during life's crises. Consequently, the tantrics despised the Sampradaya and its followers. 'Leadership', with its mundane meaning, when applied to Bhagwan Swaminarayan would be a misnomer. As seen earlier, Ramanand Swami chose Him not for His leadership abilities but because He was Lord incarnate. Bearing this in mind, with His divinity, the fellowship breezed through formidable obstacles, that would have overwhelmed any mortal. Source References 1 Vachanamritam, op.cit.,Gadhada I-73 Adharanand Swami. op.cit., Neelkanth & Ramanand Swami - 3/6,7. Dave, op.cit., Vol. II., Non-violent yagna - debate with Bansidhar p.508, in Jetalpur, pp. 446, 510. Dave, op.cit., Vol. III., Holi festival purity, p.263. Shastri, Hariprasad G. & P.C. Parikh. Gujaratno Rajkiya ane Sanskrutic Itihas. Vol. 8. British Kal.Amdavad:B.J.Research Institute,1981,festival purity,p.467,female education, p.466, digging ponds, p.467. Vaghela, B.G. Bhagwan Swaminarayan nu Samkalin Lokjivan. Amdavad: Swaminarayan Aksharpith, 1986, 2nd. ed., 1988, festival purity, p. 134, superstition, p.146. Nishkulanand,Swami.Bhaktachintamani.Amdavad:B.A.P.S.,1978,Women's exalted prayer - verse 64. 2 Kothari, M.D. Shreejina Prasadina Patro. Amdavad: 1922, 1st. ed., Letter six, to devotees against tantrics.

Sri Sri Vyasaraja Thirtharu Stotra

Sri Sri Vyasaraja Thirtharu Stotra

i dont think telling ravana as evil is intolerance. ofcourse, i love lord vishnu soo much that if someone offends him i cant tolerate. you may take as it as you like. of course people like you may take offence of your gods as cool in name of tolerance. i know how much tolerancy u guys of other sect are ? dont try to hide urself.

Philosophy of dvaita vedanta: Sripada Madhvacarya, the propounder of 'Dvaita'... The criterion of reality according to Madhva is that it should not be superimposed (anaropitam) and given as an object of valid knowledge, as existing at some point of time and in some place. These two ideas are complementary and are implicit in Madhvas definition of Reality (tattvam) given by him as prameyam. Reality in the ordinary sense of the term may consist in one or more of the three aspects of existence, consciousness and activity. Though existence is thus reality, Madhva recognizes that its highest expression must be metaphysical independence of every other form of existence in finite reality, in respect of its being, powers and activity. Everything in finite reality is therefor e grounded in the Independent Reality, known as Brahman and needs it for its being and becoming. While existence in space and time is thus reality and is possessed by the world of matter and souls, there must be something more than mere existence, having metaphysical independence or substantiality in its own right which may be designated as the hig hest real or the philisophical Absolute which would be the ultimate expression of all else. Such independent reality should be immanent in the universe, whence the latter could derive and draw its sustenance. Without presupposing such a basic and transcen dental reality that would have to be immanent in the world, there would be chaos and disorder in the universe. However, Madhvas chief ontological classification of being is into principles viz. svatantra (Independent Reality) and paratantra (Dependent Reality). The term Reality represents three primary data: the thinking self, a world of external realiti es and indications of an Infinite Power rising above them. In Madhvas conclusions of Dvaita metaphysics reached by the evidence of pratyaksa anumana and sabda pramana this infinite power is that Supreme and Independent Principle which does not depend on any other for its own nature and existence, self-awa reness or for becoming an object of knowledge to the thinking selves for the free and unfettered exercise of its own powers. This svatantra-tattva (independent principle) is called God or Brahmanor Isvara. Though Brahman can do very well without pra krti or purusa (Dependent Realities), it prefers, in its infinite glory and inexorable will, to do with them. Such dependence (apeksa) of Brahman on things which are in themselves dependent on It, is no mark of inferiority or limitation. The dependence of the world of matter and the souls on Brahman is in the sense that both are functioning at His will, which is the essential condition and sustaining principle that invests them with their reality and without which they would be but void names and bare possibilities. The dependent reals (as Madhva admits the plurality of the selves), by their very nature, can have no absolute or unlimited jurisdiction over one another and are distinct from Brahman. The individual souls and their material enviornment are not independent. Madhva brings these eternal and uncreated substances under the power of Supreme Being i.e., God as svatantra, occupies the central position, with existent realities like matter and souls keeping their legitimate position under Him. Thus svatantra and paratantra are the fundamental presuppositions of Madhvas philosophy which aim at understanding the metaphysical dependence of all finite reality comprising the cetana and acetana world upon One Infinite, Indepenten t Reality. Here Madhva points out that we have no right to deny reality to the world of matter and souls, simply because they are not independentor do not always exist in the same form. But they are there, have been there and will be there though ever cha nging and depending on Brahman. Sri Madhva puts forward the idea of bimba-pratibimbabhava (Original and Reflection) to illustrate the true nature of the relationship between svatantra and paratantra. The relationship of these two is of unilateral dependence of all finite reality on the Independent principle, for its existence, knowledge, knowability, and activity (satta, pratiti, and pravrtti). The relationship is not unreal or reciprocal dependence rather the world cannot exist without God as it owes its very power of exis tence, functioning etc., to God and derives them from Him. The (symbolic) relation of bimbapratibimbabhava as conceived by Madhva would be permanent and true of all states of the jivatman and not merely as passing one, true of samsara alone. There will be no destruction of the pratibimba so long as the contact of upadhi is intact. The function of an upadhi (medium) is to manifest the pratibimba. In the present case, it is the pristine nature of the jivasvarupa itself as cit that would suffice, accordi ng to Madhva, to manifest itself to itself in its true nature of metaphysical dependence on Brahman and of being endowed with a measure of similarity of attributes (as part of the meaning ofthe word (pratibimba) with its Original (Brahman) without calli ng to aid the services of any external medium (bahyopadhi). Doctorine of Difference: It shown that matter, souls and God constitute the three major realities of Madhvas system. The number of souls is unlimited and the modifications of matter are numerous, in various states. These three are conceived as distinct entities. The reality of God is of the independent grade. That of the rest is depedent. Between matter and souls, the former is of a lesser grade of reality. It is only in this sense that the degrees of reality is explained in this system. The reality of things is space and tim e involves the differences in name, form, attributes, relations, and tendencies. These manifold differences are generally classified under these heads: (1) sajatiya or difference of one thing from others of its own kind, (2) vijatiya or difference from th ose of another kind, and (3) svagata or internal distinctions within "an organic whole". The last one is notadmitted by Madhva in its absolute sense. In the sphere of other two differences he has given a scheme of "five-fold difference" (Pancabheda) (1) the distinction between Isvara and jiva (2) the distinction between Isvara and jada (prakrti) (3) the distinction among the jivas (4) the distinction between the jiva and the jada (5) the distinction among the jadas i.e, distinction between one inanimate object and another. This fivefold difference is collectively spoken of by Madhva as "pra-panca". It is real and eternal. Epistimology (The theory of pramana): As the philosophical enquiry aims at acquiring information regarding Reality, of which definite and valid knowledge is possible, all our experience of truth (reality) has to be ascertained on the basis of some objective standards by which they are judged . Because human experience being at times vitiated by illusions, it becomes necessary to define truth in experience so as to enable us to distinguish it from the false. Epistimology deals with an investigation into the means of such valid knowledge viz., the quest for an ultimate basis of certainty of all experience and knowledge. The philosophical inquiry is the testing of truth in the light of proofs. Madhva accepts in his theory of knowledge three pramanas or means of valid knowledge. "A pramana is what comprehends an object of knowledge as it is" or is the means of such comprehension. pramana, according to Madhva, is not merely the means of correct knowledge but "truth" itself. He defines pramana, compactly and comprehensively as `yathartham. This definition covers both valid knowledge and the means thereof. There are three means of valid knowldege: prathyaksa, anumana, and sabda. Pratyaksa or sense perception is defined as the knowledge produced by the right type of contact (sannikarsa) between "flawless" sense organs and their appropriate objects. Flawless reasoning is defined as anumana. Inference is based on the rememberance of vyapti (concomittance) between hetu (probans) and sadhya (probandum). Flawless word, conveying valid sense, is "agama" or sabda. This sabdapramana is divided into pauruseya and apauruseya. The Vedic literature is regardes as apauruseya and the smritis, Puranas and other works based on Vedic authority are accepted as pau ruseya agama. The term flawlessness (nirdosatva) applies to every pramana. It refers to specific conditions under which alone the pramanas become valid means of knowledge. In the case of pratyaksa, the right kind of rapprochement between the sense-organs and the obj ect as well as other conditions of suitable distance, angle of observation, adequate light and so on are meant to be conveyed by the term nirdosa. These conditions are applicable to the object, the sense organs and their contact as well. Perception beco mes faulty through excessive remoteness, nearness or smallness of objects or of intervening obstructions or being mixed up with things similar or through being over shadowed by them. Knowledge, arising when all these conditions of flawlessness are fulfill ed, is bound to be true and valid: yathartham. Other pramanas like arthapatti (presumption) which shows a way out in cases of apparent conflict between two facts (for eg., given that Mr. X is alive, if he is not at home, he must be presumed to be out somewhere), upamana, a means of establishing sim ilarity between two things, anupalabdhi (non-apprehension) is a means by which non-existence of an object is known etc. are not considered as seperate pramana but brought under inference, perception, or verbal testimony, according to the conditions of each case. Memory is admitted as a pramana or souce of valid knowledge, by Madhva. He brings memory under pratyaksa and considers it as a direct perception by the mind (manasa-prathyaksa). Its validity cannot, he says, be treated as merely inferential. Memory is defined as the direct apprehensions of mind penetrating into past. The Theory of Validity: Pramanas give rise to valid knowledge of things "as they are in fact". Validity is genrally defined in terms of corespondence with objective reality. Thus pramana means yathartham; or what comprehends a thing as it is. Knowledge carries its own proof. The Theory of Saksi: Though Madhva accepts that validity is intrinsic to pramana, defined as yathartham, he does not rule out the possibility of error in experience. Under ideal conditions, error will have no chance. But the actual conditions of life being what they are, e rror cannot altogether be eliminated. Sense organs (being materially constituted), when vitiated by flaws, give rise to invalid knowledge or misapprehension of knowledge. Our experience shows that we do not become convinced of the validity of every kind of knowlege that comes to us through t he sensory and mental channels (vrtti-jnana) and which are also at times open to error. As knowledge, by itself, is jada (insentient) as a modification of the antahkarana and therefore incapable of self-revelation, the necessity of some other princi ple by which the knowledge itself and its validity could be intuited, should be admitted. Such a principle is saksi or svarupendriya of the "knowing Self", which being Caitanyarupa (conscious by nature) is capable of being both svaprakasaka and p araprakasaka. Both knowledge and its validity are, thus grasped by the saksi, in the ultimate analysis. The fact that some of our apprehensions are found to be correct and others erroneous could only be explained on the basis of the acceptance of saksi. Saksi (truth-determining principle) is equipped with an inherent capacity to know the true from the false. The verdict of saksi is flawless and must be regarded as true and valid for all time, because the perception and judgements of the saksi are of the essence of pure consciousness and therefore self-luminous and flawless in regard to their nature and content of validity. In other words, the validity of knowledge is, like the fact of knowledge, apprehended by saksi itself, directly. Madhva establishes t he infalliability of saksi in respect of its judjements of validity. If, however the direct experiences of the saksi are proved to have been illusory experiences, either by scripture or by some sort of transcendental perception, later it would simply mean that the saksi has been mistaken in its earlier judgment about their factual reality. Thus Madhva makes two points (1) that in all cases of knowledge, the fact of the knowledge is established not by the knowledge itself; but by the evidence of saksi. The reason for this is that all vrtti-jnana (mental and sensory) is material i.e., insent ient in sessence and has no power to reveal its own existece.; (2) that such vrtti-jnana can by no means, manifest its own "validity to itself". Therefore it necessitates a non-material form of knowledge to do this. Here is where saksi comes into picture, which is not something other than the Atman. saksi in Madhvas epistemology, is the name of the spiritual sense organ (svarupendriya) of the Self through which it intuits its experiences. The saksi, as an instrument of knowledge and validation is not s omething extraneous to the knowing self or pramata. The distinction of saksi into svarupa and indriya" (self and organ) is only one of reference and not of essence. Madhva thus postulates a new principle of truth-determination in epistemology in the form saksi, as the the ultimate criterion of truth which is infalliable and intrinsically valid. Its reasons are: (1) that it alone can be the ultimate guarantor of the validity of all pramanas, (2) that is the logical fulfilment and culmination of any really really self-complete theory of knowledge, and (3) that it is the only means of intuitive perception of certain supersensuous categories like Time, Space, the nature of self and its attributes, the mind and its modes, all knowledge of pleasures and pain, etc. The Concept of Visesas: This deals with the problem of the relation betaween substance and attribute. Madhva contributes the idea - the concept of visesas - to the treatment of this philosophical problem. He accepts a relation of colourful identity (savisesabheda) in respec t of coessential attributes and difference-cum-identity (bhedabheda) in the case of transient attributes. He made a stiking effort to rise above the dualism of substance and attribures and combine them into a homogeneous whole that admits, however, of logical, conceptual and linguistic distinction, wherever necessary, through the self differentiating capac ity of substances themselves, to be known as "visesas" or relative particulars. These visesas are ubiquitious and are not confined to material substances. They exist among sentients as well, including the Supreme Being. In sentient beings, these visesas, whether manifested or not, are identical with their substrata; while in regard to insentients, attributes which are co-eval would be identical with the substances (and distinguishable by visesas); while changing or impermanent ones would be different-cum-identical with their substances. The whole question has been very clearly expou nded by Jayatirtha: "visesa also is of two kinds as pertaining to sentient beings. Some of these are produced and some are eternal. Though the visesa as constituting the nature of a sentient person is eternal, it is spoken of as being produced by re ason of its becoming manifested at times and remaining unmanifested at other times. In the same way, visesas pertaining to insentient things are also two fold in their nature. The substance as such is the material cause of the visesas in an insentient thi ng. Though the visesas co-exist with the substance, as partaking of its nature, still a distinction can be made of them. In respect of insentient reals some visesas are produced as effects and some others last as long as the thing itself lasts. visesa is thus the peculiar characteristic or potency of things which makes description and talk of difference possible, where as a matter of fact only identity exists. Visesas should not, be mistaken for new or additional attributes of things; it is the power of things in themselves" which, through an underlying identity of essence, enables us to distinguish (i) a particular from its universal; (ii) a quality from its substance; (ii) motion or power or energy from things possessing them; (iv) the svaru pa from the svarupin and svarupatvam. Madhva holds the view that it would be impossible to establish any adequate theory of the relation between substance and attributes without invoking the aid of visesas, which are also called svarupavisesas in order to show that they are not "other than " the substance. There are three possible ways in which the relation of substance and attributes is generally conceived viz. (i) that they are "different" from each other (atyantabhinna), (ii) "absolutely identical with each other" (abhinna), (iii) "both identical and different" (bhinnabhinna). But, Madhva holds a fouth view of savisesabheda (identity based on visesa) as only accepted view while rejecting the above three. Difference between substance and attributes must be accepted not as being absolutely identical with the terms but "identical with a qualification" (savisesabheda). The function of visesas, in Madhvas philosophy, is not merely to distinguish, but to unify the part and the whole. Conclusion: The purpose visesa which is introduced in Madhvas system is to explain " the appearance of bheda where there is none". This concept distinguishes a quality from a substance and a part from the whole. Between a substance and its quality o r between a whole and its parts there is no difference. The difference appears on account of visesa. For example, one cannot perceive any difference between the cloth and its whitness, but he do percieve the visesa (particularity) of the cloth. If the re where difference between cloth and whiteness, then there would be difference between the difference and cloth, and between difference and whiteness, and so on "ad infinitum". Visesa of Madhva, characterises the eternal as well as non-eternal substance. In case of God, the principle of visesa is employed to reconcile his unity with plurality of his qualities and powers(saktis), and the plurality of His divine body, divine dress, divine abode, and the like. Definitions: Brahman: As already pointed out, Brahman, the only Independent Real is the highest ontological principle of Madhvas philosophy. Brahman is possessed of all adequate and unrestricted powers in regard to the cit and acit and who is all knowing. He is the One who c ontrols the cit and acit (sentient and insentient reals) which are of different nature from Him. The Independent Being must, necessarily, be infinite in Its attributes because an Independent Being Being cannot be finite and limited in any sense. (i) Brahman as a person: The Supreme Brahman is a Person who has a character of His own. The term personality as applied to Godhead denotes, according to Madhva, not merely the existence of self-consciousness so conceived, but also that the entire univer se is to be thought of as an experience and not as an abstract content. This Divine Personality is endowed with the faculties of cognition, conation and activity. God has His own body and limbs - a spiritual Form with its own instruments of knowledge and activity which is all one of knowledge and bliss. Madhva identifies Brahman with Visnu and adore Rama and Krsna as His incarnations but do not show any inclination for the worship of Gopala-Krsna and Radha. (ii) Attributes of Brahman: Madhvas conception of God emphasises two aspect of Divinity-the perfection of being (sarvagunapurnatvam) and freedom from all limitations (sarvadosagandhavidhuratvam). These two aspects cover and exhaust all that is great and good in the idea of God. He is Infinite (purna), of perfect bliss, the real of reals (satyasya satyam), eternal of eternal (nityo nityanam), the Sentient of all sentients (cetanascetananam), the source of all reality, consciousness and activi ty (sattapratitipravrttinimittam) in the finite. The attributes and actions of Brahman are the same as itself. They are not different. There is no mutual difference, either, among them. He is all pervasive and (a-tata) and all perceiving (matr). All the several attributes partake which the nature of Brahman are inseperable from Him and from one another. (iii) Cosmic activities of Brahman: The cosmic powers of the Supreme are eight in number: creation, preservation, dissolution, control, enlightenment, obscuration, bondage and release. Madhva holds that the Supreme Being itself (identified with Visnu) acts through the instrumentality of other gods (of limited jurisdiction over particular aspects of cosmic activities) to conduct the cosmic activities. It is Isvara Himself who directs pr operly, the various potencies of Nature and of the souls for production, growth, development, etc., which are always dependent on Him. The prakrti, purusas and their respective capacities, their very presence, cognizability and functioing, - all these are controlled by Isvara, eternally, through His eternal power. Just as non-eternal things are ordained by the eternal will of Isvara to be non-eternal, similarly, eternal substances too are ordained by His will, be eternal. The jivas, their karma, categorie s, kala, sruti, kriya etc., all these exist, function and are cognized only by His will and pleasure. They have existence in His despite. Hence, the very reality, existence, etc., of prakrti and other entities depend on His control. He enters into prakrti and energizes it to transform in various ways and assumes many forms to control such modifications. (iv) Manifestations of Brahaman: The Supreme Lord puts on a multiplicity of forms to evolve the univere through different stages. These forms, though innumerable, are nevertheless identical with one another, save for their numerical distinction. The fir st in the order of Divine manifestations is the quaternion of Vasudeva, Pradyumna, Aniruddha and Sankarsana, popularly known as the (catur) vyuha, credited with redemptive, creative, sustaining and destructive functions. The Supreme further differentiates itself into ten (familiar avatars) or twelve, hundred, thousand and so on. These personal manifestation of the Lord are spoken of as suddha-srsti, in Pancaratra terminology. They are also designated as vyuhas in a general sense. Madhva accepts four kinds of manifestaions of God (though he does not use this nomenclature): 1. vyhas 2. avataras 3. Transcendent (para vasudeva) 4. Immanent In Madhvas view these various manifestations are absolutely on a par with one another. There is no gradation among them in respect of powers or potentialities. Madhva is vehemently opposed to the idea of making any invidious distinctions among these man ifestations of God or putting some on a higher pedestal than others. "There is no room for svagatabhededa in the Supreme" (neha nanasti kincana). It is the same Infinite in every manifestation. The avatars are on a different footing and are concernd wit h specific functions like bala karya, jnana karya etc. Their number exceed ten as commonly recognized. There are avatars like Hamsa, Datta and Hari, not included in the popular list of ten. To Madhva all avatars are of equal merit and status. There is no question of degree of fulness among them, no "partial" and "complete" avataras. He takes his uncompromising stand on the authority of the Upanisads and Pancaratric texts and rejects the commonly acceptd interpretation of the Bhagavata text: "krsnast u bhagavan svayam" as inappropriate on philosophical and syntactic grounds. He has thus no partiality or preference for any particular avatar of God and treats all of them as equal in rank, attributes and powers". Jivas (Atman): Souls are conceived in Madhvas system as finite centres of conscious experience, each with a unique essence of its own. The essence of individuality is that one finite centre of experience cannot possess, "as its own immediate" experience, the experienc e of another. It is this non-transferable immediacy of experience that distinguishes one self from another, inspite of their possessing certain similar characteristics. Each has a specific content of consciousness, reality and bliss and constitutes a foca lization which is nowhere exactly repeated in nature. The nature of the souls is to be one of unalloyed bliss and pure intelligence. It is essentially free from any kind of misery or pain; though subjected to a natural gradation of intelligence and bliss in cosmic hierarchy of selves and subject always to the Supreme, in bondage "and in release". The sense of misery, which is bondage, is external to their essence and is brought about by a "real" though "misplaced sense of independence of initiative and co nduct" The jivas are reflected counterparts (pratibimbamsa) of Brahman (Visnu). The bodies of the jivas, eternally present in Vaikuntha, the celestial abode of Visnu, are transcendental (aprakrta). Hence, they are called unconditioned-reflected-counterparts (nirupadhika-pratibimbamsa) of Visnu. The bodies of the jivas of the material world are matierial; therefore, they are called conditioned-reflected-counterparts (sopadhika-pratibimbamsa) of Visnu. (i) Plurality of selves: Madhva holds the doctrine of multiplicity of selves. The basis for this is the intrinsic diversity of their essences, which he shows to be "inevitable presupposition of the theory of karma". It is accepted that the inequalities o f individual equipment and endowment are regulated by ones pastlife and its karma. But, by its very nature, the karma theory would be powerless to explain the why of such inequalities, in the remotest past, without recourse to the hypothesis of an intrin sic peculiarity (anadi visesa) that is uncaused. It is this anadivisesa or svabhavabheda says Madhva, that distinguishes one soul from another. This is the decisive contribution which Madhva has made to the interpretation of the problem of life and its diversitis. He has thus gone beyond the principle of karma, unerringly, to the " svabhavabheda" ( intrinsic or essential differences in the nature of the beings). Similarly, the uniqueness of each individual experience, which forms the content of per sonality, is sufficient reason, according to Madhva, for the acceptanc of jiva-bahutva-vada (plurality of souls) and the distinctiveness of each individual. The theory of svarupabheda of souls elaborated by Madhva is, thus, the only solution of the problem of plurality of selves, their freedom and free will. (ii) Tripartite classification of souls: Madhvas doctrine of the Soul insists not only upon the distinctiveness of each soul but also upon an intrinsic gradation among them based on varying degrees of knowledge, power, and bliss. This is known as tarat amya or svarupataratamya, which comes out all the more clearly in the released state, where the souls realize their true status. Jiva-traividhya or tripartite classification of "unreleased souls" into (1) muktiyogya (salvable), (2) nitya-samsarin ( ever-transmigrating) and (3) tamoyogya (damnable) are the allied doctrines of svarupataratamya of souls. This theory of Madhva, is intended to justify and reconcile the presence of evil with divine perfection. Sri Madhva also speaks about the intrinsic differences existing among the "released" souls. Hiranyagarbha among the released (and in samsara too) occupying a privileged position as jivottama. His accepts innate distinction among (released) souls into dev a, rsi (pitr, pa) and naras. The devas are sarva-prakasa (fit to realize God as pervasive), the sages are antahprakasaand the rest bahihprakasa. The doctrine of intrinsic gradation among souls would follow as a matter of course, once the principle of their plurality is admitted. Many philosophical topics related to the law of karma, the problem of good and evil, behaviour of free-will displayed i n the case of individual jivas etc. can be solved only by the acceptance of the above theories of Sri Madhva. The recognition of special class of souls called nityasuris (as in the system of Ramanuja) and the class called nityasamsarins will be inexplicable without the acceptance of an intrinsic gradation of souls into ordinary and "elect" and so on. The hig her position of sesitva assigned to "Sri" in respect of nityasuris also points to a natural gradation among souls. Similarly the existence of nityamuktas like Visvaksena, Garuda, Ananta etc. who always remain free from samsara (accepted by the Visistadvat ins) and the high place assigned to Brahma among the gods (by Vedic and Puranic literature) are to be highlighted in this connection as their spititual excellence and superiority over other souls. Gods and men are not equal in their basic nature and powers, or in the innate tendencies for good or bad, which determine their future development. The doctrine of intrinsic gradation of souls is thus a resoned and reasonable hypothesis of human nature a nd destiny, suggested by the moral law and supported by reason, revelation and experience. Madhva holds that it can not be satisfactorily accounted for the presence and continuation of evil in a world created and ruled by a most perfect Being unless it is taken to be natural to some as goodness is to others. Without such a fundamental division of human nature, the disparities of life reflected in the seemingly unfair distribution of pleasure and pain and oportunities for moral growth are not satisactorily explained. The law of karma cannot satisfy the quest for an ultimate explanation of such bewildering enexplicabilities. It cannot explain why given two alternatives of good or evil, certain persons show a marked preference or tendency towards the one and others to the opposite. Moral worth, knowledge, works, experience, heredity, opportunities, culture - none of these explanatons of diversity solves the riddle pushed to its staring point; The final solution can only be found in the ingerent nature of bei ngs. Madhva and his commentators have cited many texts from the Vedic and post-Vedic literature ( from Gita 16.3, 5, 6, 18, 20; 8.2; Bhag. 6.14.5; Isa. Up 3 etc.), in support of the acceptance of the traividhya among jivas who are entangled within the samsara . An intrinsic divergence of nature and faith into sattvika, rajasa and tamasa which is rooted in the core of individual nature (dehinam svabhavaja) as stated in the Gita, is the ultimate basis of this theory according to Madhva. This theory is deve loped from the doctrine of trividha-sraddha in the Gita. The term sattvika, rajasa, and tamasa are applied to the jivas in their tripartite classification, according to Madhva, ha reference to their basic nature of Caitanya going beyond the play of prakrt i nad its gunas: "yo yac chraddhah sa eva sah" (Gita 17.3). This is clear from Madhvas comment on the above verse, where he interprets the term "sattvanurupa" as "cittanurupa". (iii) Self-luminosity of souls: The individual soul, as a sentient being, is admitted by Madhva to be self-luminious (svaprakasa). It is not merely of the form of knowledge (jnanasvarupa) but is a knower (jnatr). The conception of self as a conscio us personality is the same as it is in respect of God, expect for the fact that even the self-luminosity of the jiva is dependent on the Supreme, which makes bondage possible. Jagat: Madhva admits the reality of the world experience on the basis of perceptual, rational and scriptural grounds. The material universe, according to Madhva, is neither a transformation (parinama) of Brahman nor a production. It is merely an actualization of what is in the womb of matter and souls by the action of Brahman. The creation of the universe is a continuous process - a constant dependence of the world on the Supreme for all its determinations. Madhvas theory of the constitution of matter and the evolution of the world is based on the sankhya metaphysics of Upanisads, the Epics and Puranas. He quotes profusely from Mahabharata, the Bhagavata and other Puranas and other Puranas and from the v ast literature of the Pancaratras. He accepts the doctrine of evolution of matter (prakrti) as a follower of the Epic Sankhya. He accepts prakrti as eternal insentient primordial stuff dependent on Brahman on the authority of Upanisadic, Epic and Puranic Sankhya cosmology. It is directly and indirectly the material cause (upadhana karana) of the world. It is the direct material cause of time and the three qualities of sattva, rajas and tamas and indirectly of mahat, ahankara etc. It is both eternal and pervasive; but not unlimited. The three gunas are supposed to be differentiated at the begining of creation, in the ratio of 4:2:1. The evolution of other forms of matter takes place on account of the disturbance in their equipose which gives rise to the 24 principles commonly recognized, viz. mahat, ahamkara, buddhi, manas, ten sensory organs, five sense-objects and five great elements. Mahat is the first and finest evolute of matter and energy. Ahankara is the principle of individuation, buddhi that of discrimination, and manas of thoug ht. The principle of ahamkara is divided into three classes of vaikarika, taihjasa, and tamasa. From taijasa the ten sense organs are produced, and the five sense objects (visayas) and the elements are the products of tamasa-ahamkara. The tanmatras st and for qualitatively distinct and irreducible sense-qualities with a definite leaning towards their appropriate objects. These 24 evolutions of prakrti are the constituents of the microcosm and the macrocosm of the entire brahmanda. Madhva gives a proper reorientation to this theory of material evolution by linking it up with a systematic hierarchy of presiding deities fro m top to bottom. It is under the constant supervision and guidance of these "Abhimani-devatas" (or "Tattvabhimanins") that all material transformations and psychophysical functions are carried on. The Supreme Brahman itself ultimately behing all these act ivities and of each and every one of them. The 3 forms of matter, viz. sattva, rajas and tamas, are specially controlled by the 3 aspects of cetana prakrti, viz. Sri, Bhu and Durga. Involution (dissolution) takes place by the merger of the effects in their causes in the reverse order of evolution. This applies to the tattvabhimani-devas also, both in samsara and in release. Bondage (of jivas in samsara ): Madhva points out that the reason for the bondage of the souls is due to the divine will of the Supreme. Even though the bonds and impurities of the souls are not their essential nature (svarupa), the bonds of the souls are real. He gives a very purpos eful explanation of the rationale behind Gods putting the souls in bondage and through the necessary process of transmigration. Madhva calls his theory of the origin of bondage as "svabhava-ajnana vada" or the theory of the souls ignorance of their own true nature and of their dependence on the Supreme Brahman. Madhva contends that even though the jiva is a self-luminious being, still, it is not inconceivable that he should be subject to ignorance of his own true nature and of the nature of God and of h is true relation to Him, as he is a dependent and finite being. Since jivas, by definition, "dependent" and also endowed with aspects (sa-visesa) it is very reasonably contendented that while "some aspects" of the self (such as his existence) are "not o bscured" yet others like the manifestation or experience of its svarupananda (essential bliss) "remain obscured" in samsara. Thus bondage is of the nature of ignorance. As jivas nature is one of knowledge (jnanasvarupa), this ignorance which, in spite of his self-luminosity (svaprasatva) , is able to obscure a portion of that knowledge etc., of his own nature and of God cannot be treated as penetrating his very nat ure. Yet, if it is external to him, how does it obscure his svarupa, at least in some respects? To explain this knotty point, Madhva introduces the will of God or his inscrutable power (acintyadbhutasakti) which is also called by the name of maya (or His maya) of which the entanglement in prakrti is only next stage. Thus, according to Madhva, the obscuration of the soul leading to bondage is, in the last analysis, to referred to the inscrutable power of God, who actuates the latent power of prakrti known by various names such as maya and avidya in the sastras. Thoug h it is in the nature of maya to obscure, yet the intervention of the Lord is "necessary" for its functioning as a principle of obscuration, in so far as prakrti and its powers are insentient (jada) and therefore "asvatantra" (incapable of independent ini tiative). This obscuration of the essential nature of jivas cannot be ascribed due to the influence of kama, karma, etc. alone; for these are themselves the effects of earlier causes and thus are "dependent principles" and there is no reason why the soul should have succumbed to their attraction, surrendering his self-luminosity. In any case, they would not be an adequate explanation of the obscuration of the self, felt even in susupti and pralaya, when there is no operation of kama or karma, vasanas, etc . Hence, it is obivious that there is some other principle (over and above all these) that is preventing the self from realizing its true nature, in full, here and now. This is the principle of prakrti (jada) which presses down jivas from beginningless et ernity and obscures their natures at the will of the Lord and not by its own power, as already explained. Thus, Madhva finds the ultimate explanation of the bondage of souls in the power of prakrti controlled by the inscrutable and mysterious will of God. This is in complete accord with the views of great theistic scriptures like the Gita (7.14), about origin of bondage. Sadhana: Since the souls bondage is, in the last analysis, to be referred to the Divine will obscuring the intrinsic self-luminosity of jivas, its removal and the illumination of the souls is also ascribed to the Divine will, in the ultimate analysis, in Madhva s system. [but, Madhva on the basis of scritures (Brahma-sutra 2.3.33) ascribes jiva the title of "doer" or karta. He maintains that the human soul is the real agent in all its actions eventhogh he is not an absolutely independent agent. The jiva derives his abi lity to do things, metaphysically, from the creator. For, God merely "enables" the jiva to pursue a couse of action, not arbitrarily, but in relation to his former life and disires. He does not "interfere" with the jivas decision in any way. He sustains but never constrains (Gita 18.63). The jiva chooses out of his free will a particular line of action for good or for bad with sufficient foreknowledge of its moral worth and has himself to thank for the consequences. He cannot, therefore, blame anyone, le ast of all God, for the unpleasant consequences of his acts, should he have chosen wrongly.] The need for sadhanas follows from the very fact that the bondage of souls in samsara has been continuing from time immemorial. This bondage is continuing because of transmigration of souls. The aim of metaphysical inquiry is the attainment of release th rough Divine grace. Therefore one has naturally to think of the means of earning it. The sastras describe them as leading to one another, in the following order: freedom from worldy attachment (vairagya), devotion to God (bhakti), sravana(study), m anana (reflection), nididhyasana (meditation) and Saksatkara (direct realization). Vairagya is defined as the non-attachment to the body and bodily pleasures and cravings. This is the first step and primary requisite of a true aspirant. It constitutes the essence of spiritual life. Sravana is defined as the acquisition of the sense of the sacred texts under the instruciton of competent teachers. It dispels ignorance about the subject-matter (ajnananivrtti). Manana is the systematic employment of the canons of textual interpretation and logical examination with a view to arriving at a firm conviction that the final interpratation of the sastras thus arrived at is alone the correct and unimpeachable one. Manana removes doubts (samsaya) and misapprehension (viparyaya) and confirms the true import of the sastras (paroksatattvaniscaya). Nididhyasana or dhyana (continious meditation) leads to direct realization (darsana). Sravana and manana are thus subsidiary (angabhuta) nididhyasana which is the chief means (angi) if saksatkara. Role of guru: Madhva discusses the importance of a ideal guru and the importance of his grace in the final flowering of the spiritual personality of the aspirant (sadhaka). He emphasizes the point that instruction and guidance of a competent guru and h is grace (prasada) are absolutely necessary for sravana and manana to bear fruit. He further says that of the two viz., individual effort and the grace of the guru, the latter is to be deemed the more powerful factor and therefore indispensable for one s spiritual realization. The emphasis of guruprasada doesnot mean that individual effort and the deserts of the aspirant do not count. They are the foundations of ones spiritual progress; but guruprasada is the crowing point of this development. A seeker is allowed to change his guru if he secures another with a superior spiritual illumination, provided the latter is able and inclined to impart the full measure of grace and illumination that may be required for the self-realization of the discip le. Where both the gurus happen to be of equal merit and disposition to grant the full measure of their grace, qualifiying for illumination to the aspirant, the permission of the earlier guru shall have to be obtained before receiving instruction from the other one. Different Spiritual Disciplines: The most prominent forms of Spiritual discipline are those going by the names of karmamarga, jnanamarga and bhaktimarga. Karma yoga, according to Madhva is the enlightened spiritual activity (niskamam jnanapurvam karma) by all, which cannot be binding in its consequences. On the basis of Gita he establishes that it is neither pravrtti marga (faithful performance of the round of Vedic sacrifices and ritualistic rites prescribed by the Srutis and Smrtis with the expectation of their rewards in this or in the next world and the adherence to the duties of varna and asrama) nor nivrtti marga (abandonment of all karma) but= performance of karma in a spirit of devotion and vairagya is more important. Even this type of performing niskamakarma is not to be admitted as anything more than an accessory to spiritual realization. It is to be pursued for the purpose of acquiring mental purufication. The reason why karma cannot be treated as an independent means of release is that it is by nature, irrepressibly found to be enexhaustible by the enjoyment of fruits. The help of jnana is, therefore, indispensable to destroy or neutralize the latent effects of past karma (Gita 4.37). Such a power of destroying the accumulated load of past karma, or rendering it nugatory is ascribed to the actual vision (aparoksajnana ) of God, through dhyana (meditation). Madhva, therefore, regards enlightened activity (niskamakarma) merely as contributing to such knowledge through vairagya. Madhva is, thus, clear that disinterested activity carried on in a spirit of devotion t God is a powerful incentive to the acquisition of knowledge which alone is the highest means of realease. Karma and dhyana and others are just accessories to it. Conception of bhakti: Madhva has given a unique place to Divine grace in his system, in making it the ultimate cause of self-realization. To attain the grace of the Divine the sadhaka has to appease the Lord. This can only be done by bhakti as the deepes t attachment to the Lord, deep-rooted and based on a clear understanding of His greatness and majesty. Bhakti is, thus, the steady flow of deep attachment to God, impregnable by any amount of impediments and transcending the love of our own selves, our kith and kin, cherished belongings, etc. and fortified by a firm conviction of the transcendent majesty and greatness of God as the abde of all perfections and free from all blemish and by an unshakable conviction of the complete metaphysical dependence of everything else upon Him. When one is flooded by such an intensive and all-absorbing love he gets comp letely immersed in blissful contemplation of Him and is lost to all his surroundings. Such bhakti is necessary to manifest the natural and intrinsic relationship of pratibimbatva of the souls to God, which lies dormant in the state of bondage. Since the function of bhakti is to manifest the true relation of jiva to Brahman, it must naturally be properly informed about that true relation, which presupposes a right knowledge of the majesty and greatness of God as the one svatantra. Hence, bhakti has to be enriched by study, reflection and concentration. Bhakti is, thus, not a mere wave of sentimentalism or emotionalism, to Madhva. It is the outcome of patient study (sravana) and deep reflection. Madhva also demands a high degree of moral perfe ction from the true devotee of God. He affirms that there can be no ture devotion to God without a real sense of moral purity, sincerity of purpose and detachment to worldly pleasures. One cannot serve two masters. True devotion to God would impossible wi thout the cultivation of a natural distaste for the pleasures of the world. It is one of the constituent elements of true devotion. Acara or purity of life, in all respects is thus the only means of true devotion and knowledge. Devotion without such purit y will be a travesty. Complete control of the passions of the flesh, calmness of mind, impartiality of conduct and love of God are emphasized by Madhva as the prerequisites of devotion and knowledge. This positive approch to God in its final accomplishmen t i.e., love of God free from all traces of erotic manifestations, which dominate in certain forms of North Indian Vaisnavism like Jayadeva, Caitanya and Vallabha. Madhvas conception of bhakti avoids these emotional excesses and remains at its exalted in tellectual and spiritual level of firm philosophic devotion to the Supreme Lord of the universe who is to be worshipped with loving attachments as the bimba of all pratibimbas (jivas). But it is no on that account lacking in intensity of fervour and feeli ng. For Madhva has recognized in the clearest terms that bhakti is in essence an ineffable blending of the emotion and the intellect. He gives expression to the intensity of his love of God in its sublime and rapturous aspects in the opening and concludin g stanzas of his works. The possiblities of erotic devotion, as a means of contacting the Divine, are not unknown to him. In his view, kama-bhakti or erotic devotion is the special privilege of "apsarases and ought not to be practiced by others". Madhva speaks of 3 different types of devotees: (1) uttama bhaktas, (2) madhyama and (3) adhama, according to the nature and intensity of devotion characteristic of them. Taratamya in bhakti: Taratamya or gradational approcach in the practice of bhakti is a necessary element of the doctrine of bhakti as propounded by Madhva. The devotional homage to the gods and the sages in the spiritual hierarchy is not a matter of co urtesy. It is a "must". The devas occupy special position in the government of Gods universe as tattvabhimanis with special cosmic jurisdiction delegated to them. The role of these devas on the implementation of the sadhanas by human beings have been br ought in Madhvas commentary on the Upanisads and from the fading sources of Pancaratra and other literature. On the basis of these materials, he holds that devotion to God depends crucially on the grace of the devas who are His first greatest devotees. T hey are the highest order of jnanayogis and our direct superior, protectors, guides and gurus. We cannot think of God without their grace. It they who inspire our minds along right lines and turn them Godward and enable us to know and worship Him by their presiding activity over the sense organs, mind, buddhi etc. and bring our sadhanas to fruition. Stages of bhakti: Madhva distinguishes 3 stages of bhakti: (1) that a which "precedes" paroksajnana (meditate knowledge of the Deity), (2) one that "follows" it, and (3) a third that comes "after direct realization" (aparoksajnana) and wins the absolut e grace (atyarthaprasada) of the Lord. It this final stage of bhakti that fully manifests, by the grace of God, the true relationship that exists between the jiva and Brahman and completes the fulfilment of realization viz. the full manifestation and en joyment of the intrinsic bliss of ones own self and the majesty of the Lord. The last one is an end in itself, this is the sublime nature of bhakti. Thus in Madhvas system there are two distinct phases of bhakti, one operating at the sadhana or "prepara tory level" and the other sadhya or the fundamental level of moksa itself. Pleased with the initial bhakti of the jivas, the Lord bestows on them firm knowledge of His nature and attributes. He then reveals Himself. Thereafter He inspires them with still more intensive devotion and after showing Himself to the bhaktas He cuts the knot of their prakrtic bondage. In the released state also, the jivas remain under the Lords control imbued with unalloyed devotion to Him. Place of grace in redemption: According to Madhva, this knowledge of God is not a mere intellectual realizataion of the Deity. It is more a feeling of deep attraction and attachment arising from the knowledge of bimbapratibimbabhava between God and soul and sustained by sense of spontaneous attraction and affection flowingfrom it. Hence, in bhakti, there is the element of knowledge and attachment combined. In the last analysis, then, it is not pure knowledge that puts an end to the bondage of souls, but the grace of God in gracious acceptance of the souls "surrender". "It is Divine grace that plays the most decisive role in the final deliverance of the souls, according to Madhva". Not by karma, or jnana or even bhakti can remove the veil of ignorance w ithout the grace of the Lord withdrawing His obscuration of jiva. Aparoksa-jnana or God-Realization: In this final stage of sadhana the sadhaka receives a direct vision of the Supreme Being. The sadhaka is face to face with the object of his meditation and intuits the Divine Form, whichis his archetype (bimba). This is technically termed bimbaparoksa, which is the highest form of spiritual perception without which no one can hope to be released. However this final stage of vision of the Lord is different from vision of dhyana wherein the form of Brahman is built up i n the mind of the sadhaka. In dhyana one sees only the reflection of Brahman in the citta. By its presence in the reflection the Supreme Brahman confers the fruit of meditation on the aspirant. The meditation of this reflected form of Brahman, is like t he worship of an image. It leads (gradually) to the actual vision of the Lord, by His own grace. Aparoksa-jnana is something which by its nature, defies any more explict description. It is a flash-like revelation of the Supreme at the furtiom of a long and arduous process of sravana, manana, and nididhyasana, in the fulness of absolute self-su rrendering devotion to the Lord, as our bimba. Ultimately, it is He that must choose to reveal Himself, pleased by the hungering love of the soul. The pratibimba (soul) must turn in and see his bimba in himself. This is aparoksa. After aparoksa state: Aparoksa marks the preliminary stage of release. The journeys end is now fairly in sight; but not yet fully attained. The aparoksajnani, in Madhvas system corresponds to the "jivan-mukta" of other schools. But there is no destruct ion of avidya or prakrtic bondage yet. To the aparoksajnanin, the prospect of moksa is now "assured". But until the subtle body of sixteen kalas, known as "linga-sarira", is disintegrated, the jiva is not freed from prakrtic bondage. This comes at the end of the working out of a portion of his "prarabdha-karma" (that portion of the accumulated load of all past karma, which has begun already to go through) by "bhoga" (not necessarily pleasant). Madhva holds out also a very assuring prospect of the possible "upakarda" mitigation of the effects of some portion of "even" the prarabdha karma by the grace of God and release in its full sense speeded up. The term prarabdha karma includes obviously the good and the bad (punya and papa). Madhva introduces a su btler distinction in the former, from the point of view of aparoksa-jnanin, as ista (desirable) and anista (undesirable). The former is what conduces to deeper and deeper manifestations of innate bliss in moksa. The latter is whatever is likely to pro long the onset of complete release. Thus, there is no hard and fast rule that final release should take place at the destruction (by death) of that particular body in and through which aparoksa-jnana was attained. It depends on prarabdha-karma. If its effects have been workd out (in that b ody) there is no more delay; but if they have not been, then he must pass through some more lives to work them out. This is the position of sastras on the point. But since law of karma is not independent of the Lords will, Madhva interposes a saving cl ause in respect of Gods will, which nothing can limit. This may be called the "Vetoing power" (upamarda) of the Lord excercised in His own grace. Here, the "upamarda" or devitalizing of the effects of prarabdha karma refers to all evil karma and such of the punyakarma (or punya-prarabdha) that will delay or retard moksa, by producing agreeable dffects for enjoyment in future lives. But such punya, as will enhance the anandanubhava in moksa, is "credited to the account" of the aparoksa-jnanin. This emphasizes that nothing can possibly stand against Gods will. Though normally not interfering with the law of karma, there are occasionsin the career s of souls when He benevolently intervenes to scoth individual karma as such, when He feels that it has had its day. this again brings out vividly the place and importance of the concept of Grace in the Theism of Madhva. This is how Madhva understands the statement that God grants His grace to man and it is through grace alone that we can deserve to be saved from samsara. To get Gods grace upon oneself is greater than to know God intellectually. bhakti is emotional sublimation in God. When intellectual p erception melts into devotion we have bhakti. When such final stage of bhakti is reached, after aparoksa-vision, God intervenes to neutralize a portion of prarabdha even, and ushers in final moksa. Mukti: The doctorine of salvation is determined by the conception of of the nature of souls and God in any philosophical thought. Since Madhva establishes bhakti, not as a means to an end, but as an end itself, it follows that the relation between the individua l soul and the Supreme Being is not something that is snapped in release. For, this relation is not something that is extrinsic to the nature of the soul but something that is rooted in the very nature and being (svarupa) of the soul. Its destruction wo uld mean destruction of the jiva. It is a unique relation, a spiritual bond which is indestructible. There fore mukti is merely the shaking off what is extrinsic to ones nature and reposing in ones own intrinsic nature. The intrinsic spiritual relation between the human spirit and God is so dynamic in its magnetism that the attraction of the latter becomes more fully manifested in release than in samsara. Indeed, it breaks through and finds expression there in a thousand ways which are beyond our unders tanding and analysis from here. Madhva maintains that the realization of truth does not mean the abolition of the plurality of life or the peresonality of selves, but only the removal of the false sense of separateness and independence which is at the root of samsara. The attributes of the jiva is inviolable in the same sense as the atman itself is indestructible. Moksa would not be worth having, if atman does not survive as a self-luminious entity there. Therefore Madhva lays great stress on the survival of every individual personalit y, as such , in moksa (muktirhitva anyatha rupam svarupena vyavasthitih). In the positive aspect of the view of moksa, Madhva holds it as a state of supreme bliss. The first and foremost fact about moksa is that it is accepted, by common consent, as the highest "purusartha" of man. For this reason, it must be a state of unallo yed bliss; and this bliss must be "manifested" i.e., capable of being actually felt and enjoyed with a full consciousness of being "so enjoyed". This would natuarlly presuppose the survival of the one who is to enjoy the experiences of this blessed state. The supreme bliss in moksa is not a stagnant state. Madhva, says that there is scope for activity and full play of capabilities for everyone according to ones ablities. Some of the released may rest in the contemplation of their own blessedness, like Ad vaitic brahman. Some may contrast their present with their past and feel thankful for their deleverance. They may adore the majesty of God and sing His Praises or worship Him in a thousand ways. Some may offer sacrifices, if they wish to - the only differ ence being that "nothing is obligatory there". There is no "prescribed round of activites" or code of conduct in moksa, which means there is unlimited scope for spontaneous, creative work of every kind. Ananda taratamya in moksa: or a hierarchic gradation in the nature, range, quality, intensity etc., of svarupa-ananda or innate bliss enjoyed by the released souls, is a logical deduction from the theory of svarupa-bheda of souls accepted by Madhva. Si nce moksa is only the discovery of ones selfhood and experiencing what is there in it (muktirhitva.......), there is no possibility of exchanging ones experience with anothers or its transference to another, whether wholly or in part. Each released sou l rests fully satisfied (purna-trpta) in the enjoyment of "his own svarupa-ananda". Madhva uses the argument based on the obvious disparity in the sadhanas of different orders of beings to reinforce the docrine of anandataratamya in moksa. There is natural gradation among the released souls as also disparity in their sadhanas. The difference in the nature and quality of sadhanas must necessarily have a relationto the result. The existence of such a gradation in moksa is established by reas on and revelation. Just as vessels of different sizes, the rivers and the Ocean are "full" of water according to their respective capacities, even so, in respect of the jivas, from ordinary human beings to Brahmadeva, their fulness of bliss attained throu gh sadhanas is to be understood with reference to their varying (intrinsic) capacities The sadhanas practiced by them such as bhakti, jnana etc., are nothing more than an expression of their intrinsic potentialities, which are the core of their being - go ing back to their beginningless eternity. Those with limited capacities are satisfied with limited bliss and those with comparatively greater capacities reach fulfilment with still more. But each ones satisfaction would be "full" and "complete" in itself - having reached its saturation point.