четверг, 27 февраля 2014 г.

No updates...

Yes, not updates in my blog, because:

1) I am Love with My Precious Husband (Bhagavan Krishna), but don't want to share the feelings and write anything. And I want to devote all my time to kisses and hugs with Krishna Only. Only me and Krishna as usually, this mood is very typical for the girl, whose horoscope is influenced by Saturn and Rahu. 

2) It's a spring and I am all in shopping. It seems to me, that I bought the half of our shops this season. 

I have bought 3 new Android Pads (with 7" screen) and I even could not imagine how brilliantly and flawlessly the Granthas from http://sadagopan.org/ will look on 7" screen!!! As you know, all Sadagopan Books are edited in rather big font, in colours, so when you suit such edit into 7" screen, the quality is Vishnuesque, that is extremely superb. 

Anyway, I will try to write something in March. 

Timestamp 19:29 27.02.2014

понедельник, 10 февраля 2014 г.

Dark girl for The Dark Lord


I am reviewing my Tarot forecasts for the near future in Celtic Cross. 

I liked this interpretation very much (it was the card "How others see you"). 

Dark girl and country life (Goloka, I presume). 

Something very good must happen in the very near future too. 

воскресенье, 9 февраля 2014 г.


Now, Rama, sleep...


There are a lot of simply beautiful Verses in "Shree Ramayana". 

While I have been reading "Shree Ramayana", I have bookmarked many of them. 

One of the Verses (spoken by Vishwamitra, The Guru of Bhagavan Shree Rama):

""The leaves of the trees are motionless, the birds and beasts are silent and darkness covers all. 

How imperceptibly the evening has passed away. 

The sky is brilliant with stars, as if a thousand eyes gazed down on us. 

The bright Moon with its cool beams, slowly rising higher and higher dispels the darkness. 

Nocturnal wanderers and the terrible flesh-eatine yakshas prowl about here and there."

I have also the other English version of "Shree Ramayana", which rendered in English Verses. That't how these Verses had been rendered in this Edition:

Now, Rama, sleep, that nothing may
Our journey of tomorrow stay.

No leaf on any tree is stirred:
Hushed in repose are beast and bird:

Where'er you turn, on every side,
Dense shades of night the landscape hide,

The light of eve is fled: the skies,
Thick-studded with their host of eyes,

Seem a star-forest overhead,
Where signs and constellations spread.

Now rises, with his pure cold ray,
The Moon that drives the shades away,

And with his gentle influence brings
Joy to the hearts of living things.

Now, stealing from their lairs, appear
The beasts to whom the night is dear.

Now spirits walk, and every power
That revels in the midnight hour."

суббота, 8 февраля 2014 г.

VISHNOH PARAM PREYASIM - "My favourite Verses from "Shree Venkatesha Suprabhatam"



Mother, You are the Controller
Of this universe,
The Supreme Lover of Vishnu.

You delight in Being His Bosom Companion
And make Him more Tolerant always,
Your Two Tender Hands
Gracefully hold Lotuses.

Seated in the Lotus, Lakshmi,
You show Fine Qualities
such as Affection, and so on
Gloriously, I salute You, Mother!

"Shree Venkatesha Suprabhatam", 3.1


The Ocean of Compassion!

The Creator of all the worlds!

Auspicious Lord!

The Omniscient!

The most Competent!

The Protector of the devotees!

You are Sarvaseshin,
The Whole where everything rests!

The Master, the Good!

The most easily accessible God
The Parijata tree making the wishes
of the devotees materialise,

Sri Venkatesa! I fall at Your Feet!

"Shree Venkatesha Suprabhatam", 3.2


People, eligible to go
to heaven and for salvation,
on their way
notice the peaks
of Your temple tower,
change their mind
and prefer to live on the earth.

Lord of Sri Venkatachala
Good morning to You!

"Shree Venkatesha Suprabhatam", 1.20


Spouse of Sri Devi and Bhudevi!

Nectarine ocean of compassion
and such other immortal qualities
Chief of the celestials!

The only Saviour for the entire world!

Most Affluent!

Ananta, the divine snake,
Garuda, the divine bird.
and many more fall at Your feet
Lord of Sri Venkatachala,
Good morning to You!

"Shree Venkatesha Suprabhatam", 1.21

Bhagavan Shree Krishna (Child)



KALAKSHEPA VIRODHI


KALAKSHEPA VIRODHI. THE OBSTACLES IN THIS HEAD ARE:  

being overcome by Tamoguna, dozing off  half  the time; 

if awake, spending time by thinking of other peoples' tribulations; 

spending time craving for mingling with spear-eyed  (velkannaar) girls; 

spending time without craving for the sight of the feet of the dark-bodied (kariyaan kazhal kaana) God;

spending time doing itineraries and schedules suiting one's varna or caste; 

not passing time with the chanting of Dwaya; 

spending time by praying to other gods; 

not spending time by worshipping the God; 

passing time by studying ordinary common scriptures;  

not spending time by listening to and meditating upon special scriptures dealing with the God; 

spending time by following various strategies for earning which result in tribulations and disaster;  

not spending time for following strategies for  redeeming the soul; 

passing time by causing nuisance to others; 

not spending time by obliging  others; 

passing all time eating others' food alone; 

passing time indulging in one's own food; 

passing time being subservient to other women and owing to that, not showing interest in one's wife; 

spending time by stealing other's articles only; 

passing time without being able to spend one's own articles; 

spending time with chess and betting; 

not spending time by writing, reading listening, bowing  and  worshipping the philosophical aspects; 

spending time without one's own house; 

spending time gardening and doing  other activities for the sake of one's own livelihood; 

not spending time by tending and caring  a  garden for the sake of Acharya's service; 

spending time for protecting one's own family;  

not spending time for  protecting Acharyan's family;  

spending time tending one's own physical needs; 

not spending time guarding the physical frame of Acharyan; 

spending time bathing oneself alone; 

not spending time helping and serving srivaishnavas to bathe etc; 

spending time feeding oneself with milk, pudding etc; 

not feeding srivaishnavas with ghee- rice -milk- pudding etc; 

spending time tending oneself wearing good dress and flowers and smearing sandal paste and enjoying; 

not spending time by adorning God with flowers sandal pastes and perfumes, silken robes etc;  

spending time watching mean quality dances; 

not visualising the dance of God (maayakkootthu) and passing time; 

wasting time telling dirty jokes and poems; 

not passing time telling divyaprabandham; 

wasting time merely going in search of visiting  punyateerthas and wearing the feet out; 

not spending time going in search of the sripaadateerthams of srivaishnavas;  

spending time merely going in search of punyakshetras; 

not spending time going in search divyakshetras to visit God; 

spending time in poetry and drama; 

not spending time perusing the God's ballad SriRamayanam; 

spending time merely with  itihasas and puranas; 

not spending time perusing the outpourings of Alwars (Aruli Ccheyals);  

spending time studying other darsanas or philosophies which are the hypothesis or purva paksha;  

not spending time with a deep study of one's own darsana or the established philosophy; 

spending time in mere service to God;  

not spending time in the service of a good Acharyan.

FROM "Virodhi Parihaarangal or Removal of Obstacles" 
related by Udaiyavar Ramanujar to 
SriVangipurattuNambi

UPAYA VIRODHI, MUKHYA PRAMANA VIRODHI, YAAVADAATMA BHAAVI VIRODHI


FROM "Virodhi Parihaarangal or Removal of Obstacles" related by Udaiyavar Ramanujar to SriVangipurattuNambi - http://vishnudut1926.blogspot.ru/2014/02/virodhi-parihaarangal-or-removal-of.html

17. UPAYA VIRODHI. THE OBSTACLES  UNDER THIS HEAD ARE: 

Considering strategies other than The Lord as strategy; 

Treating the Lord and the other strategies on an equal footing; 

Thinking that one's active personal decision was instrumental in choosing the strategy for liberation and that otherwise the case of everyone's liberation would arise; 

Not thinking that adopting a strategy is only to highlight the difference from inanimate things (achit); 

And not realising that even this depends on  the  Divine  Dispensation  of   the Lord. 

20. MUKHYA PRAMANA VIRODHI. THE OBSTACLES ARE:  

Not accepting The Authority of the Vedanta which bestows impeccable knowledge; 

Treating Vedanta and other pramanas on an equal footing; 

Not having faith in the words  "maa sucha";  

Not considering the Psalms of Alwars as the most important authority;  

And having distrust in the words of Poorvacharyas. 

21. YAAVADAATMA BHAAVI VIRODHI. THE OBSTACLES UNDER THIS ARE: 

Thinking of the body and sense organs as the soul; 

Thinking of the soul as self-dependent (independent); 

Considering the Lord as unsatisfied or incomplete; 

Considering Brahma and Rudra etc as Lords; 

Presuming  persons other than the Lord as protectors; 

Committing breach of right conduct and  respect to God's people, Acharyas and devotees of the Lord.

"Virodhi Parihaarangal or Removal of Obstacles" related by Udaiyavar Ramanujar to SriVangipurattuNambi


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The Weapons of Bhagavan Shree Rama


FROM - "RAMAYANA OF VALMIKI" translated by Hari Prasad Shastri, ENGLISH, 1952 (1709 PAGES) - http://vishnudut1926.blogspot.ru/2014/02/ramayana-of-valmiki-translated-by-hari.html

Having passed the night resting in the forest, the illustrious Sage Vishwamitra spoke to Rama smilingly, in sweet accents:

"O Prince of Great Renown, I am entirely satisfied with Thee and I am happy to give Thee these weapons by means of which Thou shalt be able to conquer and subdue all thine enemies, whether devas, asuras or nagas.

Accept these divine weapons, O Rama. 

Here is the great Celestial Disc and the Dunda weapon, the Disc of Dharma, the Kala weapon, the Disc of Vishnu and the irresistible Weapon of Indra. 

O Great Prince, here is the Mace and the Spear of Mahendra the Brahma-Shira and the Ishika. 

O Mighty-armed One, take the Shankara weapon and the two great maces Koumoduki and Lohitamukhi. 

O Great Prince receive also the mighty Dharma-pasha, the Kala-pasha and the Varuna-pasha and two other maces called Shoshka and Ashani; the Pinaka weapon, the Narayana weapon and the fire-emitting weapon Agneya.

O Rama, take this wind weapon, Vayuvya, and the horse-headed weapon, Hayashira, also the Krauncha weapon. 

I give Thee further two powers and the weapons called Kankala, Mushala, Rapala and Kinkini. 

O Mighty Prince, I confer on Thee the two supernatural weapons named Vidyadhara and Nandana, useful in fighting the Asuras.  

Take this jewel among swords, which I give to Thee, O Mighty-armed One, and another supernatural weapon named Gandharva, and here, O Rama, is one very dear to me called Manava. 

Here are Prashaman, Soura, Praswaprana, Darpana and that which has the power of drying up, and the pain-inflicting weapon causing lamentation. 

I grant Thee also the strength to bear the Madana-astra presented to me by Kandarpa which creates in man unbearable sexual desire so that he is unable to fight. 

Here also is the Paisha-astra and the Mohan-astra.  

O! Illustrious Prince, receive also the weapon that produces inertia, and the great Saumana weapon. 

O Great Prince, here are the Samvartta, Moushalya, Sattyastra and Mayadhara, and take the Tajaprabha by means of which the strength and courage of the foe are withdrawn, and also the Shishira which chills and the Somastra and Twashtra. 

O Rama, now Thou art all-powerful and knowest the secrets of magic, yet take the Bava, Shitesu and Manava astra also. 

O Prince, receive the Paramodara-astra, take all these weapons from me."
Then the great Vishwamitra turned his face to the east and performed the purificatory rites with joy, conferring on Rama the mantrams for employing the weapons and instructing him Mantrams—sacred formula in the methods unknown even to the gods. 
All these weapons did Shri Vishwamitra confer on Rama, and he, repeating the appropriate mantrams, caused their presiding deities to appear before him. 

Approaching with joined palms, they said: "O Prince of the House of Raghu, we are Thy servants and will obey thy behests." 

Shri Rama, having surveyed and blessed them, answered: "Come and serve me when I summon you." 

Thereafter, Shri Ramachandra offering salutations to the venerable Sage Vishwamitra, said: " Let us proceed further, my Lord."

"SHREEMAD BHAGAVATAM", Skandhas 001-012 (presumably "Gita Press"), Sanskrit-English



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It is impossible to determine which translation it is, because no output data are designated in the scan. 

Presumably it is Gita-Press. 


T H I S   S C A N   B E L O N G S   T O   T H E   F A M I L Y   O F   M Y   C O M P A C T  
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воскресенье, 2 февраля 2014 г.

MY NEW "SHREE LAKSHMI-TANTRAS"




New Lakshmi Tantras are in my library now (not E-books, this is the rare case, when I ordered paper Books from http://www.exoticindiaart.com/). 

1. The first variant is the English translation by Sanjukta Gupta (2013 re-edition), it is overburdened with mayavadic mistake, but the overall impression is good. Never use this English variant alone, most of the verses need the checking with Sanskrit and Hindi Versions. 

2. That's why I have ordered the Sanskrit-Hindi Variant too (though I have Sanskrit Variant as E-BOOK in my Library). I haven't studied this variant yet, just checked some verses and, Thanks to Bhagavan Shree Narayana and Shreemati Lakshmi-Devi, the translations are not mayavadic! 

You can see the Gallery on:

https://app.box.com/s/tnckguu5uy2qw84b8f5q

https://www.dropbox.com/sh/frtv4sssbclceww/TfK_kA9oz7

http://sdrv.ms/1dkbVMo

My New Lockets



The Lockets have arrived to me along with the Adored "Shree Lakshmi-Tantras".

I wear the Lockets during the daytime and in the night I sleep with a special Yantra of Krishna on my neck, which I paint by myself (such Yantras are usually painted on a piece of paper and you can wear Them as Lockets).

LOCKET 01. Shreemati Durga-Devi

LOCKET 02. Bhagavan Shree Varaha

LOCKET 03. Bhagavan Shree Venkateshwara

You can see the Gallery on:




Shree Ayodhya-Dhama ("Shree Ramayana", Bala Khanda, Chapters 05-07)




On the banks of the river Sarayu, there was a great and prosperous country named Koshala, inhabited by contented people. In it was the city of Ayodhya, famous in the three worlds, founded by the renowned Manu, a lord among men. 

The city's thoroughfares extended for sixty miles; its beauty was enhanced by streets admirably planned, the principal highways being sprinkled with water and strewn with flowers. 

King Dasaratha protected the city as Maghavan protects Amaravati.

He dwelt there in splendour, as Indra in heaven. The city had beautiful and massive gates and charming markets; its fortifications were planned by skilful engineers and artificers. 

There were bards, ballad singers and public musicians in the city; the inhabitants were wealthy and had spacious houses with high arched porticos, decorated with flags and banners. 

It was filled with extensive buildings and beautiful gardens, and surrounded by mango groves, tall trees enhancing the outskirts of the city, giving it the appearance of a beautiful girl wearing a girdle of greenery. 

The city was enclosed by strong fortifications and a deep moat which no enemy, by any expedient whatsoever, could penetrate. 

Countless elephants, horses, cattle, camels and mules were to be seen in the city. Innumerable ambassadors and merchants dwelt there and people from many lands traded peacefully within its walls. 

Ayodhya, like Indra's Amaravati, was resplendent with gilded palaces, die walls of which were set with precious stones, the domes resembling mountain peaks. 
Gem-encrusted, sky-kissing buildings could be seen throughout the royal capital. 
Dwelling houses, tall and fair, stood in well-placed sites and resounded with delightful music. There were lovely dwellings occupied by men of noble birth, resembling the aerial chariots that carry those of pure life and spiritual perfection to heaven. 

The warriors living in that city were of those who do not slay a fleeing foe, they were skilled archers, able to pierce a target by sound alone. 

Many had slain tigers, lions and wolves wandering near their homes, either in single combat or with different kinds of weapons. 

This great city which harboured thousands of chieftains was built by King Dasaratha. 

In Ayodhya lived countless learned men engaged in the observance of rituals, there were also artists and craftsmen, men deeply read in the Veda and those endowed with every virtue, full of truth and wisdom, as well as thousands of seers and sages versed in the mystical science of Yoga. 

There dwelt in that city, King Dasaratha, a follower of the tradition of the illustrious Emperor Manu. 

The king was learned in the interpretation of the Vedas, 

his chief wealth was pre-eminence in truth and virtue; 

he was one who never broke his word, 

who was ever prudent, majestic and beloved of his subjects, 

a great charioteer, 

a worthy descendant of the dynasty of Ikshwaku, 

an observer of many sacrifices, 

one who ever delighted in the practice of righteousness; 

in full authority over his people, equal to a great sage; 

a royal seer, renowned in the three worlds, triumphing over his enemies, a friend to all; 

having perfect control of his senses and appetites; in prosperity equal to Indra; in wealth equal to Kuvera. 

That truth-loving monarch, striving to acquire perfection in virtue, worldly prosperity and happiness, ruled the city as the celestial monarch Indra rules Amaravati. 

The people in that city were happy, virtuous, learned, experienced, each satisfied with his state, practising his own calling, without avarice and of truthful speech. None was indigent or dwelt in a mean habitation; all lived happily with their families, possessing wealth, grain, cattle and horses. 
In that city of Ayodhya, none was a miser or a swindler, none was mean-spirited, proud, rash, worthless or an atheist. 
Men and women were of righteous conduct, fully self-controlled, and in their pure and chaste behaviour they equalled the great sages. 

None lacked earrings, coronets and necklaces. 

They bathed daily and rubbed their bodies with oil, using attar of roses and sandal paste. 

None ate impure food, none allowed his neighbour to suffer hunger. 

All possessed ornaments and gold, and there was none who had not learnt to subdue his mind. 

No one in the city neglected to offer butter and fragrant objects in the sacrificial fire. 
No one was mean, impious or failed to discharge his duties; there were no thieves and none were born of mixed castes. 
The brahmins were devoted to their respective duties, firm in self-control and authorized to accept gifts. 

None denied the existence of God, none uttered falsehood or were enamoured of worldly pleasure and none was guilty of slander. 

No brahmin was unversed in the six systems of philosophy nor did any neglect to fast at the full moon, or on other appointed days; there were none who suffered from mental or physical infirmities and none were unhappy in that city. 

Among the inhabitants, there were no revolutionaries and none who were not loyal to king and state. Those who dwelt there, worshipped the gods and the uninvited guest; they were both magnanimous and charitable. 

All attained a ripe age as virtuous and truth-loving people; their homes were filled with children, grandchildren and virtuous women. 

The warriors were subject to the learned brahmins and the merchants to the warrior caste; in accordance with their caste the people served the brahmins, the warriors and the merchants. 

In the administration of the empire, the Emperor Dasaratha followed the example of the first ruler Manu who was supreme in wisdom and a god among men. 

Ayodhya abounded in warriors, undefeated in battle, fearless and skilfiil in the use of arms, resembling lions guarding their mountain caves. 

There were horses in the city from Kamroja, Vanaya, Nudi and Vahli, and elephants from the regions of Vindhu and Himavat. 

The city of Ayodhya was full of courageous and noble men belonging to the races of Bhadra, Mulla and Mriga, inhabitants of the regions of Binchyachala and the Himalayan ranges. 

The city possessed mighty elephants like great hills. 
That capital was truly worthy of the name "Ayodhya", which means "The city none can challenge in warfare ". 
Dwelling there, the Emperor Dasaratha, ruling the kingdom, resembled the moon in the midst of countless stars. 

That great king, equal to Indra himself, reigned over the city, guarded by fortifications and ramparts, a city which contained innumerable dwellings of many kinds and thousands of prosperous inhabitants.

Śrī-kāmāsikāṣṭakam by Svāmi Nigamānta Mahādēśika


FROM http://antaryami.net/darpanam/2013/05/09/sri-kamasikashtakam/

śrīḥ
śrīmatē rāmānujāya namaḥ
śrī nigamānta-mahādēśikāya namaḥ
śrī vādibhīkara-mahāguravē namaḥ

śrīmān vēṅkaṭanāthāryaḥ kavitārkika-kēsarī |
vēdāntācāryavaryō mē sannidhattāṃ sadā hṛdi ||

Svāmi Vēṅkaṭanātha is endowed with the wealth of ātma guna-s.  He is a lion among poets and logicians.  He has been blessed with the title of Vēdāntācārya.  May this preceptor dwell always in my heart.

Śrī-kāmāsikāṣṭakam is the composition of Svāmi Nigamānta Mahādēśika on Lord Narasimha of Tiru-vēḷukkai, Kanchipuram.  

Tiru-vēḷukkai is a Divyadēsam on account of receiving the benediction of Saints Pēyāzhvār and Tirumangai-azhvār.  The name ‘vēḷukkai’ is a consequence of vēḷ+irukkai (to reside with desire).  Lord Narasimha resides in this holy place with the desire to grace His devotees, hence the name.

Svāmi Dēśikan translates the Tamizh name ‘vēḷukkai’ as ‘kāmāsikā’ or ‘madanāsikā’ in Sanskrit,  where kāmēna/madanēna āsikā = dwelling with desire.  

The eight hymns composed on the Lord of Kāmāsikā-kṣētram is called Kāmāsikāṣṭakam.

There is a long standing tradition of offering eight (kinds of ) flowers or prayers of eight hymns to Lord Viṣṇu.  In the latter case, each hymn is regarded a flower.  There are eight metaphorical flowers dear to Lord Viṣṇu. 

 Look at this hymn,

ahimsā prathamaṃ puṣpaṃ, puṣpamindriya-nigrahaḥ
sarvabhūtadayā puṣpaṃ, kṣamā puṣpaṃ viśēṣataḥ |
jñānaṃ puṣpaṃ tapaḥ puṣpaṃ, dhyānam puṣpaṃ tathaiva ca
satyamaṣṭavidaṃ puṣpaṃ, viṣṇōḥ prītikaraṃ bhavēt ||

Eight flowers are dear to Lord Viṣṇu – non-violence, self-restraint, universal compassion, forgiveness, knowledge, austerity, meditation and truth.

1. śrutīnām-uttaraṃ bhāgaṃ vēgavatyāśca dakṣiṇam |
    kāmād-adhivasan jīyāt kaścid-adbhuta-kēsarī ||

śrutīnām uttaram bhāgam – In the higher sections of the Vēdas

vēgavatyāḥ ca dakṣiṇam – and to the south of River Vēgavatī

kaścit adbhuta kēsarī – some trascendental lion

kāmāt adhivasan – resides willingly

jīyāt – may it live!

The marvellous Lord Narasimha dwells joyfully in the Vēdānta, which constitutes the higher meaning of the Vēdas, and to the south of River Vēgavatī in Tiruvēḷukkai.  

May He reside here forever!

Comments

Maṅgaḷāśāsanam or singing benediction to the Lord is the most important quality of a Śrīvaiṣṇava.  Svāmi Dēśikan commences his work by singing benediction to Lord Narasimha.  

The Lord is a marvel because on the one hand, He is the ultimate truth revealed by the Vēdānta.  Sages put great efforts to realize Him.  

On the other hand, He easily walks down and settles Himself south of River Vēgavatī to grace His devotees.  That the highest truth is easily accessible, is a wonder.  

Though He is omni-present, He specially chooses to be manifest in Tiruvēḷukkai for the benefit of His devotees.

2. tapanēndvagni-nayanaḥ tāpānapacinōtu naḥ |
    tāpanīya-rahasyānāṃ sāraḥ kāmāsikāhariḥ ||

tapana indu agni nayanaḥ – He has three eyes – the Sun, the Moon and the Fire

tāpanīya rahasyānām sāraḥ – He is the esoteric essence of the Nṛsimha Tāpanīya Upaniṣad

kāmāsikā hariḥ – He is Lord Narasimha of Tiruveḷukkai

naḥ tāpān apacinōtu – May He destroy our suffering.

He has eyes of Sun, Moon and Fire.  He is the esoteric essence of the Nṛsimha Tāpanīya Upaniṣad.  

He is Lord Narasimha of Tiruvēḷukkai.  May He destroy our suffering.

Comments

The hymn is along the lines of Tiruppāvai – *tiṅgaḷum ādittanum ezhundārpōl āṅgaṇ iraṇḍum koṇḍu eṅgaḷ mēl nōkkudiyēl, eṅgaḷ mēl sāpam izhindu*.  

Āṇḍāl addresses Kṛṣṇa to cast His glances of the Sun and the Moon to remove the blemishes of His devotees.  

Svāmi Dēśīkan’s appeal is directed to Lord Narasimha, who is three-eyed with the Sun, the Moon and the Fire.  The benefit requested is the same.

3. ākaṇṭham-ādipuruṣaṃ kaṇṭhīravam-upari kuṇṭhitārātim |
    vēgōpakaṇṭha-saṅgāt vimukta-vaikuṇṭha-bahumatim-upāsē ||

ākaṇṭham ādipuruṣam – Up until the neck, He is the Ādi-Puruṣa (spoken in the Vēdas)

upari kaṇṭhīravam – Above the neck, He is a lion

kuṇṭhita arātim – He is the vanquisher of the enemy (Hiraṇya)

vēgā upakaṇṭha saṅgāt – desirous of residing close to the banks of River Vēgavatī

vimukta vaikuṇṭha bahumatim – the Supreme Lord renounced (even) Vaikuṇṭha

upāsē – I worship Him.

Up until the neck, He resembles Lord Maha Viṣṇu, the Ultimate Cause spoken by the Vēdas.  

Above the neck, He has the face of a lion.  

He took this special form to vanquish Hiraṇya.  I worship Lord Narasimha, the Supreme Lord, who renounced even Vaikuṇṭha to reside joyfully on the banks of River Vēgavatī.

Comments
The scriptures talk about the Brahman, who is Lord Mahā Viṣṇu and is the cause of the universe.  From the lotus feet upto the neck, Narasimha resembles the causal being.  Above the neck, He has the face of a lion.  

This strange appearance is due to the boon of Hiraṇya.  In order to grace His devotees, He even leaves the comfort of Vaikuṇṭha.  

He considers His stay among His children in saṃsāra more joyous than the luxury of Vaikuṇṭha.

4. bandhum-akhilasya jantōḥ bandhura-paryaṅkabandha-ramaṇīyam |
     viṣamavilōcanam-īḍē vēgavatī-puḷina-kēḷi-narasimham ||

akhilasya jantōḥ bandhum – He is the relative of all souls

bandhura paryaṅka bandha ramaṇīyam – He is the enchanting one, who wears a beautiful band in Paryaṇka Yōgāsana posture

viṣama vilōcanam – He has mysterious eyes.

vēgavatī puḷina kēḷi narasimham īḍē – I praise Narasimha, who enjoys sport on the sand banks of River Vēgavatī

I praise Lord Narasimha, who is the sole relative of all souls.  He is the enchanting one, who wears a beautiful band in Paryaṅka Yōgāsana posture.  

He has mysterious eyes.  

He enjoys sport on the sand banks of River Vēgavatī.

Comments

1. This echoes the message of verses such as
‘mātā pitā bhrātā nivāsaś-śaraṇāṃ suhṛt gatir nārāyaṇaḥ’ – Nārāyaṇa is the mother, the father, the brother, the refuge, the friend and the end.

‘sēlēy kaṇṇiyarum peruñcelvamum nan makkaḷum mēlāttāy tantaiyumavarē iniyāvārē’ – He is the spouse, the wealth, the children, the mother and the father.

2. The band is worn around the lower limbs and back in the Paryaṅka Yōgāsana posture.  Here, Lord Narasimha is worshipped as Yōga Narasimha.

3. The reference to mysterious eyes is due to the presence of the third eye.  The two eyes of the Sun and the Moon are commonly known for the Lord.  

However, Lord Narasimha appeared with an additional third eye of Fire.

5. svasthānēṣu marudgaṇān niyamayan svādhīnasarvēndriyaḥ
     paryaṅka-sthiradhāraṇāprakaṭita-pratyaṅ-mukhāvasthitiḥ |
     prāyēṇa praṇipēduṣāṃ prabhurasau yōgaṃ nijaṃ śikṣayan
     kāmānātanutādaśēṣa-jagatāṃ kāmāsikā-kēsarī ||

Narasimha as the Lord

svasthāṇēṣu marudgaṇān niyamayan – Controlling the Dēva-s in their respective positions,

svādhīna sarvēndriyaḥ – He has the everybody’s senses subservient to His will

paryaṅka sthira dhāraṇā prakaṭita pratyaṅmukha avasthitiḥ – He faces West wearing the band in Paryaṅka Yōgāsana posture

Narasimha as a Yōgin

svasthāṇēṣu marudgaṇān niyamayan – Controlling the internal energies of the body in their correct positions,

svādhīna sarvēndriyaḥ – He has mastered His senses

paryaṅka sthira dhāraṇā prakaṭita pratyaṅmukha avasthitiḥ – Firm in Paryaṅka āsana, His focus is concentrated on Himself

For both the above interpretations, (as Yōga Narasimha) -

praṇipēduṣām nijam yōgam prāyēṇa śiṣyan prabhūḥ asau – The Lord is seated in a manner to teach His Yōga to those who bow to Him

kāmāsikā kēsarī aśēṣa jagatām kāmān ātanutāt – May the Lion of Tiruvēḷukkai fulfil the wishes of all the worlds

Lord Yōga Narasimha is seated in Paryaṅka Yōgāsana posture facing West.  He controls the Dēvas in their respective positions.  

The senses of all are subservient to His will.  

He is seated in the manner of teaching His Yōga to those who bow to Him.  

May this Lion of Tiruvēḷukkai fulfil the wishes of all the worlds.

Comments

This hymn also refers to the Lord as Yōga Narasimha.  The hymn has been composed with remarkable intelligence.  

In one interpretation, it explains the Parabrahma-svarūpa of Lord Narasimha.  In another reading, it shows Lord Narasimha as a Yōgin.

As the Supreme Lord, Narasimha commands the demi-gods.  It is said *bhīṣasmād-vātaḥ bhavatē, bhīṣōdēti sūryaḥ*.  

It is out of fear of Him that air and the sun conduct themselves.  

He is master of the senses of all beings and is free to direct them as He pleases.  He is seated in Yōga posture facing the West.

A Yōgin controls the vital energies within his body as well as his senses.  He is removed from the external world and is completely focussed within upon himself.  

In the second reading, Lord Narasimha is compared to such a Yōgin.

6. vikasvara-nakha-svaru-kṣata-hiraṇya-vakṣaḥ-sthalī-
    nirargaḷa-vinirgaḷa-drudhira-sindhu-sandhyāyitāḥ |
    avantu madanāsikā-manuja-pañcavaktrasya mām
    ahaṃ prathamikāmithaḥ prakaṭitāhavā bāhavaḥ ||

vikasvara nakha svaru kṣata – Ripped open by the Vajra-like blossomed nails

hiraṇya vakṣaḥ sthalī nirargaḷa vinirgaḷadrūdhira sindhu – by the blood oozing out freely like an ocean from the chest of Hiraṇya

sandhyāyitāḥ madanāsikā manuja pañcavaktrasya bāhavaḥ – the arms of the Man-Lion of Tiruvēḷukkai, reddened like the evening horizon

aham prathamikā mithaḥ prakaṭita āhavāḥ santaḥ mām avantu – arguing about who is the foremost in rescuing, may protect me

May the arms of Lord Narasimha compete with one another in protecting me.  These arms are reddened like the evening horizon by the blood oozing freely like an ocean out of the chest of Hiraṇya, which was torn apart by the blossomed Vajra-like nails of the Lord.

Comments

Svāmi Dēśikan prays that the arms of Lord Narasimha that bear the mark of rescuing Prahlādāzhvān must compete with one another to save him.

7. saṭāpaṭalabhīṣaṇē sarabhāṭṭahāsōdbhaṭē
     sphuratkrudhi parisphuṭabhrukuṭikē~pi vaktrē kṛtē |
     kṛpā kapaṭakēsarin danujaḍimbha-datta-stanā
     sarōja-sadṛśā dṛśā vyativiṣajya tē vyajyatē ||

kapaṭa kēsarin! – O Magical Lion!

tē vaktrē saṭāpaṭala bhīṣaṇē – Your face looks fearsome with the agitated mane

sarabhasa aṭṭahāsa udbhaṭē – Your thundering roars make Your face cruel

sphuratkrudhi parisphuṭabhrukuṭikē kṛtē – Your eyebrows rising sharply give the impression of great anger

danuja ḍimba datta stanā kṛpā sarōja sadṛśā vyativiṣajyatē vyajyatē – (yet) Your mercy mingled beautifully into Your lotus-like eyes as if to suckle the infant-son of the demon with grace

O Magical Lion! You combine the most contrasting emotions on Your face!  Those that look at Your agitated mane would shudder in fear.  

Your thundering roars give the impression of cruelty.  

Your eye-brows rise sharp with anger.  While these emotions strike terror in the hearts of the enemies, Your beautful lotus-like eyes brim with mercy towards Śrī Prahlādāzhvān like a mother suckling her infant.

Comments

An episode is recorded in the Īḍu commentary for Tiruvāymozhi 3-6-6.

A few disciples asked Svāmi Rāmānuja thus, “How was Prahlādāzhvān able to approach the  Lord while His anger was boiling over Hiraṇya?”

Svāmi replied, “Even as the lioness is agitated over an elephant, won’t her cub be still be able to drink milk from her?  The cause of Lord Narasimha’s anger is His love towards His devotees.  Would such anger stop Him from being approached by the very same devotees?”

In this hymn, Svāmi Dēśikan has followed this analogy shown by Svāmi Emberumānār of a lioness suckling her cub even as she is enraged by an elephant to explain the contrasting effects on the countenance of Lord Narasimha.

8. tvayi rakṣati rakṣakaiḥ kimanyaiḥ
     tvayi cārakṣati rakṣakaiḥ kimanyaiḥ |
     iti niścitadhīḥ śrayāmi nityam
     nṛharē! vēgavatī-taṭāśrayaṃ tvām ||

tvayi rakṣati (sati) anyaiḥ rakṣakaiḥ kim? – When You rescue, what is the use of other “rescuers”?

tvayi ca arakṣati (sati) anyaiḥ rakṣakaiḥ kim? – When You do not rescue, what is the use of other “rescuers”?

iti niścita dhīḥ – with this certain knowledge

nṛharē! vēgavatī-taṭāśrayam tvām nityam śrayāmi – Narasimha! I, forever, take refuge in You, who have taken shelter on the banks of River Vēgavatī

O Narasimha! When You protect me, there is no use of other ‘saviours’.  Even if You do not protect me, there is no use of other ‘saviours’.  

With this firm knowledge that You alone are my saviour, I take permanent refuge in You even as You take shelter on the banks of River Vēgavatī.

Comments

Svāmi Dēśikan captures the essence of the scriptures in the closing verse.  

Svāmi Piḷḷai Lōkācārya says in Mumukṣuppaḍi – *īsvaranai ozhindavar raksharallarennumiḍam prapanna paritrāṇattil sonnōm* (We have said in the book Prapanna Paritrāṇa that none but the Lord is the saviour).

While the Lord is the saviour, one need not go seeking anyone else (including oneself).  

If the Lord does not save, what is the use of the others anyway.  He alone is capable of saving, none else.  

It is also fit that we are saved by Him alone.  

With this firm conviction, Svāmi Dēśikan takes eternal refuge under the lotus feet of Lord Narasimha.

9. itthaṃ stutaḥ sakṛdihāṣṭabhirēṣa padyaiḥ
     śrīvēṅkaṭēśaracitais-tridaśēndra-vandyaḥ  |
     durdāntaghōra-duritadviradēndra-bhēdī
     kāmāsikā-naraharir-vitanōtu kāmān ||

ittham iha śrīvēṅkatēśa racitaiḥ aṣtabhiḥ padyaiḥ – In this manner, by the eight hymns composed by Śrī Vēṅkaṭanātha

tridaśēndra-vandhyaḥ durdānta-ghōra-duritadviradēndra-bhēdī ēṣaḥ narahariḥ sakṛt stutaḥ – to those who praise even once this Lord of Tiruvēḷukkai, Narasimha, who is worshipped by Indra and is the destroyer of terrible elephant-like sins

kāmān vitanōtu – may the Lord fulfil all their wishes

May Lord Narasimha, who is worshipped by Indra and is the destroyer of terrible, elephant-like sins, fulfil the wishes of those who praise him, even once, by the eight hymns composed by Svāmi Vēdāntācārya.

Comments

This is another case of charming poetry.  The lion is agitated by the elephant and destroys it.  Lord Narasimha destroys our sins that are as mighty as elephants.

He, who is worshipped by even the gods, is pleased with us even if we praise Him just once.

antaryami.net



AshtaBhuja Ashtakam

As for me, I have printed the Variant from "STOTRAS OF SHREE VEDANTA DESHIKA",  which looks like this:




The following Gloss is from http://www.ibiblio.org/sripedia/ebooks/vdesikan/ashtabhuja_ashtakam/

This stotra and the four stotras that follow are in praise of the Deities adorning five shrines in or about Kanchipuram. All of them except Saranagati Deepika are very short ones. Two of them, this and No. 11, are ashtakams (eight slokas).

The name Ashtabhujam is the Sanskrit for Attapuyakaram by which name Peyalwar and Tirumangai Alvar have referred to the Lord of this shrine. 

The word means "One with 8 hands". 
In sloka 10 Vedanta Desika attributes the doubling of the Lord's hands (from four to eight) to the Lord's hurry and eagerness to afford protection to those who have sought refuge in Him. 
May that Lord be pleased to receive this stuti of eight slokas composed by me -- is the idea contained in the same sloka.

The first sloka prays for help preferred promptly as in the case of Gajendra. I am in the same plight -- nay, in a worse one because Gajendra was assailed by one crocodile, while I am assailed by several. 

The reference to the Gajendra episode here is based on Peyalvar's verse 99 of his Prabandham.

This stotra it is stated will be of help to those who have performed prapatti and become prapannas, and also to those who desire to become prapannas (9). 

Commentary

"ashTa bhuja" means "eight hands". This stotra is about Bhagavan in His form with eight divya-bhuja-s in the divya kshetram called Attabuya karam. 

This divya kshetram and its sthala purana have been covered briefly earlier. The title for the stotra is that given by Swami Desikan himself, and is included in the phala-Sruti sloka following the eight sloka-s in praise of this Perumaal.

In this stotram, Swami Desikan reminds us of Bhagavan's aiSvarya, sauSIlya, moksha-pradatva, etc., and urges us to resort to Him and no one else as the sure way to attain moksha. This is another stotram in which he conveys the basics of complete self-surrender (prapatti) and its efficacy in very crisp terms in the short span of eight sloka-s (excluding the two phala-Sruti sloka-s).

1. In the first sloka, Swami Desikan compares our lives to one being attacked and torn apart by our senses and dragged towards them on all sides as if by vicious crocodiles, and invokes Bhagavan's mercy and protection just as in the case of Gajendra when attacked by the crocodile.

2. In the second sloka, he points out the need for us to realize our always being His dependent, and recognize our lack of independence from Him. As we may recall, this is one of the anga-s of prapatti -- kArpaNya. 

When we observe the anga-s of prapatti, Bhagavan gives us the desire to seek His feet single-mindedly as the next step in attaining Him.

3. In the third sloka, Sri Desikan praises Bhagavan's guna of sauSIlyam or His greatness of mixing with even the lowliest of beings with ease. 

We all can recall His greeting Kucela with all the intimacy that one can imagine, doing paada-pujA for him with Mahalakshmi holding the pot of water, and then sprinkling the water from the paada-puja on His head and that of Mahalakshmi. 

If Bhagavan reveals His divine divya mangala vigraha or form to us right in the beginning, it just will prevent us from approaching Him in sheer awe of the greatness of this form. 

Recall the reaction of Arjuna, one who lived with Bhagavan as a close friend throughout his life, when the viraat-svarupa was revealed to Him for a brief moment. 

In order to make it easy on us to approach Him, He presents Himself to us in forms where we can approach Him at our level, and hides His greatness from us for our benefit in the beginning. 

His arca-rupa, iconic form, in temples -- in this stotram the Ashtabhuja Perumaal -- is an example of this. Then as we get used to Him, He reveals His true form to us.

4-7. In sloka-s 4 to 7 Swami Desikan emphasizes the importance of prapatti. He reiterates that Sriman Narayana is the only one who can bestow the ultimate that can be asked for -- moksham, and all the other devata-s can bestow only lesser fruits. 

Those who have realized this truth do not resort to the worship of anya devata-s, but perform prapatti at the feet of Bhagavan and devote the rest of their life to His kainkaryam. 
Also, He is the only one who can protect us, and if He does not want to protect us, no other devata can protect us (bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe). 
This again is one more reason for prapatti at the feet of Lord Narayana alone. None of the efforts that we may undertake, such as worshipping the anya devata-s, will be of any use if He does not offer His protection. 

If He decides to protect us, with Periya Piratti (Mahalakshmi) standing in support of us by His side constantly, it does not matter what other efforts we undertake (tvayi pravRtte mama kim prayAsaih, tvayyapravRtte mama kim prayAsaih). 

Thus He is the only upAya, and there is no other upAya for moksha.
As Sri Desikan has pointed out in several other stotra-s, he points out again in this stotra the relative difficulty of undertaking bhakti-yoga for attaining moksha and getting it to completion in this lifetime. 
He strongly recommends that prapatti-mArga is the path to choose for us who cannot observe the stringent requirements of the bhakti-yoga (He obviously considers himself in this category; so we know where we stand!).

Once a prapanna has done prapatti, moksham is guaranteed at the end of this life, and the prapanna spends the rest of his life in great bliss by performing selfless kainkaryam at the feet of Bhagavan. 

The life of a prapanna after prapatti is described in detail in Nyasa Tilakam etc. 

In sloka 8 of this stotra Swami Desikan briefly restates this.
In sloka 6, Swami Desikan makes reference to another of the tenets of Sri Vaishnava sampradaya, viz. the purushakAratvam (mediation) of Piratti, and refers to Bhagavan as kamalA-sahAya (One who is aided by Periya Piratti) in the context of His protection of the prapanna-s.
Swami Desikan's intent in composing this stotram is two-fold: it is to induce the desire for prapatti in those who have not yet resorted to this path (prapitsUnAm rasAyanam), and to help as the sustenance of the trust in the greatness of prapatti for those who have already done prapatti (prapanna jana pAtheyam). 

Thus it is his desire that those of us who understand the principles laid down here about prapatti will develop the mahA viSvAsam that is a requirement (anga) for prapatti. 

It is for the good of this world that this stotra on Ashtabhuja Kara Perumaal outlining the greatness and importance of prapatti has been composed by Venkatesa Kavi. 

Let us all get one step closer to understanding the significance, ease, and efficacy of prapatti as a result of the knowledge that Swami Desikan has imparted to us through this stotra.