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 ||
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.
