воскресенье, 2 февраля 2014 г.


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:




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/

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!


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.


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.

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.


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.


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.


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.


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.


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  |
     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.


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.


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). 


"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.


FROM http://vishnudut1926.blogspot.ru/2014/02/stotras-of-shree-vedanta-deshika.html

"STOTRAS OF SHREE VEDANTA DESHIKA", Sanskrit with English Exordia, 1973 (enhanced scan with TOC embedded in bookmarks)

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Very laudable edition, English Exordia is very extensive and contains a lot of useful details. 

I have embedded the Table of Contents in the Bookmarks in PDF. 

Table of Contents:

00 - Exordia in English

01 - Shree Hayagriva Stotram

02 - Garuda Pancha Shata

03 - Devanayakapanchashata

04 - Achyuta Shatakam

05 - Raghuviragadyam

06 - Gopala Vimshati

07 - Dehalisha Stuti

08 - Varadaraja Panchakam

09 - AshtaBhuja Ashtakam

10 - Vegasetu Stotram

11 - Kamasika Ashtakam

12 - Sharanagati Dipika

13 - Paramarthastuti

14 - Sudarshana Ashtakam

15 - Shodashayudha Stotram

16 - Daya Shatakam

17 - Vairagya Panchakam

18 - Bhagavad Dhyana Sopanam

19 - Shree Stuti

20 - Bhu Stuti

21 - Goda Stuti

22 - Dashaavatarastotram

23 - Yatiraja Saptati

24 - Nyasatilakam

25 - Nyasavimshati

26 - Nyasavimshati Vyakhya

27 - Nyasadashakam

28 - Garudadandaka

29 - Abhitistavah

30 - Shreemad Vedanta Deshika Mangalashasanam

A) Appendix I

B) Appendix II



Under the background of the Romantic Talks held between Shree Krishna and His Consort Shreemati Rukmini-Devi, which is nicely explained in Bhagawata and Rukminisha Vijaya, Vadiraja clarifies in his "Sarasa Bharathi Vilasa" that Shreemati Rukmini-Devi is not only Holy and Auspicious, but also Ever Dedicated and Devoted to Shree Hari.

Rukmini repeatedly says: "Oh My Darling Krishna; You are Eternal and Unperishable. Brahma and other Celestials work at thy sole pleasure and command. 

You are Eternal, Everlasting, Peaceful and Perfect. It is only after a Thorough Assessment of your Holy and Sterling Qualities, I have wed You, with a view to be with You forever, as all other celestials are short lived, till the end of the particular Kalpa". 

In this Chapter English summary of 19 slokas from 40to 58 of the fourth chapter of Sarasa Bharathi Vilasa, by Yathiraja Vadiraja in Sanskrit is furnished:

Shreemati Rukmini-Devi said:

Oh My Darling Krishna, Brahma,
Mahesha and all other celestials
are short lived till the doomsday
That is why I chose to wed You,
Leaving all of them. ///40///

Oh My Darling You say that I chose
To wed You out of short sightedness; but,
I know My Lord pretty well that
Brahma and other celestials are
But shortlived, until dissolution whereas You,
Are eternal and everlasting. ///41///

Oh my Lord you called me as Vaidarbhi
And further said , that I am "Avijnaya" and
"Adirgha Samikshaya", which
Actually mean, that I am Intelligent
Free from ignorance and far sighted;
Holy Ganga emerges out of Thy Lotus Feet,
I am indeed indebted to you,
For Thy Holy compliments as above. ///42///

Oh My Lord, the triple words viz,
"Vaidarbhi", "Avijnaya" and,
"Adirgha Samikshaya" are as holy
And powerful as Thy Holy Three,
Paces that measured three worlds;
Thy Lotus Feet which I am Beholding now,
Are as holy as the scriptures and
Thy thousand names (Sahasranama). ///43///

Oh my Lord! You are Holy and Illustrious,
Although certain words uttered
By You may apparently look
Contradictory; but in fact they
Reveal Thy Glory if interpretted impassionately. ..44///

Oh My Darling Murali Krishna,
You are Knowledge & Bliss rolled,
In one, and the entire creations
Of the Universe truly belong to You. ///45///

Oh Prabhu, you say that you are
"Gunairhina" which apparently
Means that you lack noble qualities,
But if the word is properly split,
It will mean that you possess,
Sterling qualities like The Rising.
Sun in the sky (Gunai + Hi + Ina). ///46///

Oh My Lord in Bhagawata you
Have earlier said that You possess
Sterling and Glorious Qualities;
How then can we agree now if You,
Say that You are devoid of Them? ///47///

Souls are classified as
Satvik, Rajasic and Tamasik,
These qualities bind men to seek
Material pleasures; but You are
Eternal and free from all bondage. ///48///

Oh Prabhu, You possess Sterling
Qualities, you are Quite Handsome too
It is incorrect to say that you are
Nirguna, bearing no good qualities. ///49///

Oh My Darling You say that only
Poor Sadhus and Saints worship You,
But this fact actually reveals Thy
Holy glory as the praise by the
Evil elements, to achieve their,
Selfish ends, may mean a mere flattery. ///50///

Oh the Contrary when the holy Sadhus
And saints worship You unselfishly
For the emancipation of the community, that
Only shall reveal Thy True Glory. ///51///

Shreemati Rukmini-Devi critically analyses,
All that Her Lord said
And concludes that all
The apparent blemishes found
Superficially really reveal the
Glory of Her Lord Shree Krishna. ///52///

Shreemati Rama-Devi is Ever Loyal and Dedicated
To Shreehari and knows very well
That He is totally Holy and Pure,
Without any dark spot.  ///53///

Shreemati Rama-Devi Always thinks of The Glory,
of Her Beloved Lord Shree Hari; can
We then expect that She will ever
Turn hostile to Shree Hari, Who is
Full of Sterling & Holy qualities? ///54///

Shreemati Rama-Devi is as Holy and Illustrious
As the Auspicious Shreemati Maha Lakshmi-Devi 
And is as Pure as Shree Hari,
Both in their True Original Form,
And even during Their Incarnations. ///55///

Oh My Lovely Rukmini, you
Have interpretted correctly
All what I said, it is only to,
Hear Thy Lovely, and Correct,
Views, I uttered certain words,
That might apparently mean otherwise. ///56///

Shree Krishna is fully aware that
His Lovely Consort Shreemati Rukmini-Devi,
Will only reveal the Glory
Of All Holy Qualities Possessed by Him. ///57///

The fourth chapter of "Sarasa Bharathi 
Vilasa" of Yathiraja Vadiraja
Liked by Shreemati Maha Lakshmi-Devi ends here with Grace & Melody. ///58///

I am fearless


FROM "Shree Ramanuja Stotra Ratnavali - An Anthology on Bhagavad Ramanuja"- http://vishnudut1926.blogspot.ru/2014/01/shree-ramanuja-stotra-ratnavali.html

1) I take refuge at the feet of Ramanuja, our Guru, an ocean of Mercy, who infatuated with the Gold-the lotus-like Feet of Lord Achyuta cared nothing for other things.

2) I am confidently attempting to sing the Praise of the Lord; I am sure of getting what I want, I am fearless, because I have attained enlightement from Shree Ramanuja.

3) Oh Lord I residing at Alagar Koil, please fullfil my Prayer so that I will be serving at the Feet of Ramanuja at Shreerangam, as before, for ever.

4) Oh Lord Varada, kindly look at me as one who has taken refuge at the Feet of Shree Ramanuja who has close connections with you through eminent Acharyas like Alavandar, Nathamuni, Nammalwar and your Consort - ShreeDevi.


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Gautamiya Tantra Sanskrit

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Gautamiya-Tantra is often cited by Gaudiya-Sampradaya.

"RAMAYANA OF VALMIKI" translated by Hari Prasad Shastri, ENGLISH, 1952 (1709 PAGES)

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English Annotation by Vishnudut1926: Highly recommended and I even attached the big PNG-sign "Recommended".

The English Translation is very Bhakti-oriented and stylistically flawless. Hari Prasad Shastri has managed to convey the magic vibe of the Book.

For me the reading has turned into magic immersion into the Life of Bhagavan Shree Rama and Shreemati Sita-Devi and Ayodhya Dwellers.

I have used to reckon that Ramayana is something pop, folk and epic from my childhood, but after reading the translation of Hari Prasad Shastri I have utterly abdicated such a naive conviction of mine.

Bhagavan Shree Rama is Prince and Shreemati Sita-Devi is Princess. Their Frames of Mind and Bhavas are so Elevated, that they will tear your soul apart. The Other Characters of the Book will become your Friends in the course of reading.

To add more sugar to the above-said, I have started to read this version of "Ramayana" not on my computer, but on my Samsung N8000 (10.1 inches pad) and always in bed. All the bookmarks I have made either in EBookDroid (Android reading app) or in paper notebook.

So, there was something like from my childhood, when I used to read a lot of books just lying in the bed and it fortified the feeling of magical immersion.

Now for me "Ramayana" is a kind of exquisite SCI-FI, written by Bhagavan Shree Krishna and Shreemati Lakshmi-Devi for all Daivika-jivs.

So, truly and sincerely highly recommended.

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