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Fwd: Lakshminrisimha stotram

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Shree • May 20, 1998 


> %% Date:    Sat, 9 May 1998 22:58:33 +0530
> %% From:    Swami Vishvarupananda  %% Subject: Shankara's Lakshminrisimha stotram translated by Anand Part 1
> %% 
> %% Om Anand,
> %% I searched the usenet and managed to get all the parts of the stotram with
> %% your translations together. Let me post it here for the benefit of all. I
> %% was astonished that you did not put it up on the Sanskrit Document list,
> %% when you have taken so much pain typing and translating it.
> 
> 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
> lakshhmInR^isiMha 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\-samaakulasya
> lakshhmInR^isiMha mama dehi karAvalambam.h || 10 ||
> ##
> 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.
>  
> [Note: Sadaananda in his Vedaantasaara defines viveka as follows:
> ##
>  nityaanityavastuvivekastaavad.h brahmaiva nityam vastu tato .anyad\-
>  akhilamanityamiti vivechanam.h ||
> ##
>  Discrimination between things eternal and noneternal consists of
>  considering Brahman alone as the eternal entity and
>  everything other than It as noneternal.
>  
>  The celebrated work, vivekachuuDaamaNi has this to say:
> ##
>  brahma satyaM jaganmithyetyevaMrUpo vinishchayaH |
>  so .ayam nityaanityavastuvivekaH samudaahR^itaH ||
> ##
>  A firm conviction that Brahman is real and the world is unreal,
>  is called discrimination between the eternal and noneternal.
>  And what is Brahman? It is the Atman, the Self of all.
>  Says Shankara in his aparokshhaanubhUti:
> ##
>  nityaMaatmasvarUpaM hi dR^ishyaM tadvipariitagaM |
>  evaM yo nishchayaH samyagviveko vastunaH sa vai ||
> ##
>  Atman in its own nature is alone eternal; anything perceived is the
>  opposite of that, viz. noneternal. Such a proper conviction is called
>  discrimination.
> 
>  viveka is one of the four preliminary qualifications for the
>  attainment of knowledge. How are these preliminary qualifications
>  gained in the first place?
> ## 
>  svavarNaashramadharmeNa tapasA haritoshhaNaat.h |
>  saadhanaM prabhavet.h puMsaaM vairaagyaadichatushhTayaM ||
> ##
>  By performing duty according to one's varNa and aashrama, by practising
>  austerities, and by pleasing Lord Hari, does one acquire the four means
>  to the attainment of knowledge, such as detachment. (aparokshhAnubhUti)]
> ##
>  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.
> ##
>  [Note: Some of the names occurring in this verse have been explained
>  by Shankara in his commentary on the VishhNu sahasra naama.
>  For example, let us see what the sahasra naama bhaashhya says
>  about "suresha."
> ##
>  shaankarabhaashhyaH
>  
>  sureshaH 
>  suraaNaaM devaanaamiishaH ##- the Lord of the devas (gods).##
>  suupapado vaa raadhaatuH shobhanadaatR^iiNaaM iishaH ## -
>  The prefix su indicates auspiciousness, and the root raa indicates
>  bestowing. sura thus means one who bestows auspiciousness. Hari is
>   the Lord of such sura's.]
> ##
>  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.
>  No stotra on Narasimha should, in my opinion, fail to mention
>  Prahlada, and this is why I opted for the longer version.
>  
> Drink deep from the ocean of nectar that is the lotus
> feet of Lakshminrsimha! ]

-- 
Regards,
Shree
-----------------------------------------------------------
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