tSmaTs àaeCyte iv:[uivRzexaRtae> àveznat!.
yasmat vishTam idam viSvam yasya Saktya mahAtmana: | tasmAtsa prOcyate vishNurviSerdhAto: praveSanAt || ISOpanishad would start as
$za vaSyimd‡ sv¡ yiTk jgTya< jgt!,
ISA vAsyam idam sarvam yat kin ca jagatyAm jagat | and reinforce this permeation. While elaborating all the creation by and from Him, tripAd vibhuti mahAnArayaNopanishat 2.4 would state:
kar[aTmk< sv¡ kayaRTmk< skl< naray[>,
kAraNAtmakam sarvam kAryAtmakam sakalam nArAyaNa: |
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Meaning: Sriman nArAyaNa alone is the rUpam in all the creation and the reason for all this creation. Thus MahAvishNu impresses all with His radiance (jwalantam).
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"He is jwalantam" - SrI ugra nrsimha swAmy - Mayapur
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2.4 - MEANING OF JVALANTAM
ySmat! Svmihça svaRn! laekan! svaRn! devan! svaRnaTmn> svaRi[ ÉUtain Svtejsa Jvlit Jvalyit JvaLyte Jvalyte, sivta àsivta dIÝae dIpyn! dIPyman>, Jvln! Jvilta tpn! ivtpn! sNtpn! raecnae raecman> zaeÉn> zaeÉman> kLya[>, tSmaÊCyte JvlNtimit.
yasmAt svamahimnA sarvAn lokAn sarvAn devAn sarvAnAtmana: sarvANi bhUtAni svatejasA jvalati jvAlayati jvAlyate jvAlayate | savitA prasavitA dIpto dIpayan dIpyamAna: | jvalan jvalitA tapan vitapan santapan rocano rocamAna: Sobhana: SobhamAna: kalyANa: | tasmAducyate jvalantamiti || Meaning: Because of His self mahima and His self prakASa (svayam jyOthi), He makes all worlds, devAs, all jIvAs, all bhUtAs shine and be brilliant. He makes the worlds and makes them multiply. He shines, and He makes everything shine. He is brilliance and makes everything brilliant. He is dIpam, is in the dIpam, and causes the dIpam to shine. He spreads the heat and makes the worlds 'suffer'. He spreads the rays and makes the rays spread. He is managala svarUpI. He is the cause of all mangalams. He is the kalyANa purushan. Hence it is said that He is 'jvalantam'.
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This mantram emphasizes the bright and visible aspects of the bhagavAn. The upanishats contain Aditya upAsana and jyoti upAsana as madhu vidyA. Thus the Lord is jyoti. SkandOpanishat even states that ‘sa eva jyotishamjyOti’ - He is light within the light, and BrhadAraNyaka upanishat 4.4.16 also agrees with it. So various bright and heat- and light-giving aspects of the Lord are emphasized through the word jvalantam. Sri Nrsimha is also combined with Sri SudarSana through the tattvam portrayed here. Sri Ramanuja would echo all His auspicious and awe-inspiring kalyaaNa guNaas throughout his bhAshyAs. His choicest phrases would resonate in many places as follows:
kalyANa guNagaNA...jn~Ana bala aisvarya vIrya Sakti tejas... This is also an axiom in Sri vaishNava siddhAntam. BhagavAn has many auspicious properties; among them balam, aisvaryam, vIryam, sakti, and tEjas are most noteworthy. Thus all His radiant qualities provide an inspiring basis for Sri vaishNava siddhAntam through Sri Ramanuja's bold expressions in Sri bhAshyam, especially in his extended commentary on the first sUtra, and through his bhakti rasAnubhavam that has poured into all his gadyams. The commentary also highlights a verse from yajur Vedam that is also used as an ASirvAda mantram in Sri vaishNava tradition even to this day. In this visible Universe, we have to meditate on the sUrya to realize Him fully as jvalantam. Thus the Chandogya upanishat elaborates on madhu vidyA. And that is also why we perform sandhyAvandanam and why some even perform dIpa pUja. Upanishatic seer would declare this rUpam as kalyANam in ISOpanishad 16 as follows:
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---VyUh rZmINsmUh tej>, yÄe êp< kLya[tm< tÄe pZyaim,
---vyUha raSmIn samUha teja: | yatte rUpam kalyANatamam tatte paSyAmi | ChAndogya upanishat would elaborate this jyOti further and declare in verse 3.13.7 that it shines in the midst of all as
Aw ydt> prae idvae JyaeitdIRPyte ivñt> p&óe;u svRt>
p&óe:vnuÄme;UÄme;u laekei:vd< vav t*iddmiSmÚNt> pué;e Jyaeit> .
atha yadata: paro divo jyoti: dIpyate viSvata: prshTheshu sarvata: prshTheshvanuttameshUttameshu lokeshvidam vAva tadyadidamasminnanta: purushe jyoti: || Meaning: Beyond all the lokAs this svayam jyOti shines lording over everything else… This jvalantam exists everywhere as reinforced by mahAnArAyanopanishat 1.2.2 and similarly by SvetASvatara upanishat 4.2:
tdevai¶StdaidTyStÖayuStÊ cNÔma>, tdev zu³< td! äü tdapStTàjapit>.
tadeva agni: tadAditya: tat vAyu: tadu candramA: |
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tadeva Sukram tad brahma tat Apa: tat prajApati: || Meaning: It alone is agni, sUrya, vAyu, candrA, the whitish stars, the brahmA, the water, and the prajApati. AzhvArs would second these Vedic thoughts in many places in the divya Prabandham. For example tiruvAymozhi 3-3-4 and 3-4-5 would end and start as follows:
en kaN pAsam vaitta param sudar cOtikkE
ேசாதியாகி எல்லா உலகும் ெதா ம் ஆதி
cOti Aki ellA ulakum tOzhum Adi mUrtti And tiruvAymozhi 10-10-10 would say:
ர்த்தி
சூழ்ந்ததனில் ெபாிய பரநன் மலர்ச்ேசாதிேயா
sUzhtatanil periya para nanmalar cOtiyO He is Govindan – Go also means Jyoti or flame – Hence He is the seed within the flame, i.e. He is what is in jyOti. This shining light is also multifaceted and that takes us to His next name: sarvatO mukham.
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2.5
-
MEANING OF SARVATO MUKHAM
ySmadiniNÔya=ip svRt> pZyit svRt> ï&[aeit svRtae gCDit svRt AadÄe s svRg> svRtiStóit, @k> purSta* #d< bÉUv ytae bÉUv ÉuvnSy gaepa>, ymXyeit Éuvn< sa
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"He is sarvato mukhan!" (SrI lakshmInrsimha SwAmy - YadagiriguTTa) 26
The Universe is considered as a grand composite object consisting of the mula purusha and prAkrti, stars, moon, earth, human beings, and everything else figuratively glued together through His will and mahimA. Hence the Purusha sUktam starts as
shözI;aR pué;>, shöa]> shöpat!, s ÉUim< ivñtae v&Tva,
sahasra SIrsha purusha:| sahasrAksha: sahasra pAt| sa bhUmim viSvato vrtva|
And the nArAyanA sUktam starts as
shözI;¡ dev< ivña]< ivñzMÉuvm!,
sahasra SIrsham devam viSvAksham viSva Sambhuvam | When we see He sees. When we hear He hears. When we breath He breaths. When we speak He speaks. When we act He acts. Even while He exists, He has no indriyas of His own as we know them. All our indriyas are His and whatever action we perform is His action. SvetASvatara upanishat 2.16 would state this tattvam as follows:
@;ae h dev> àidzae=nu svaR> pUvaeR h jat> s % gÉeR ANt>, s @v jat> s jin:yma[> àTy'!jna
esho ha deva: pradiSoanu sarvA: pUrvo ha jAta: sa u garbhe anta: | sa eva jAta: sa janishyamANa: pratyang janAmstishThati sarvatOmukha: ||
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Meaning: This devA alone exists in all directions. It is He who originated in the beginning (as HiraNyagarbhan). He is alone in all the seeds. He is the born, yet to be born, and exists in all those that are born and as the one with faces everywhere. SvetASvatara upanishat 3.3 and taittrIya upanishat nArAyaNavalli and a viSvedeva rk would again state this tattvam more elaborately as follows:
ivñtí]uuét ivñtaemuoae ivñtae bahuét ivñtSpat!, s< bahu_ya< xmit s
viSvada: cakshuruta viSvatomukho viSvato bAhuruta viSvataspAt | sam bAhubhyAm dhamati sampatatrai:dyAvA bhUmI janayan deva eka: || Meaning: He exists with eyes everywhere, mouths everywhere, hands everywhere, and legs everywhere. He is the Only one and He has also given the men their hands and the birds their wings and has created even all that is in the sky. That is why the Bhagavad gIta preaches selfless actions since we should not think that we are performing these acts. Whenever we do something, it is His action, and we are doing it on behalf of Him. That is also why we perform Atma samarpaNam and kArya samarpaNam at the end of vedic rituals and pUjAs in order to remind ourselves that we are a part of Him and that He guides our actions. Sri Desika would mention that all our indriyas are used by Him by saying in SriI kAmAsikAshTakam verse 5 'svAtina sarvendriya:' meaning that He uses whatever indriyam (from us) as He pleases.
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The Bhagavad gIta devotes a whole chapter, adhyAyA 11, to explain this concept of His divine rUpam. Despite His presence in everywhere and everything, he remains untouched by all this and enjoys the best rasAs in everything – so Sri nArAyana BhattAtiri would utter in nArAyaNeeyam verse 99-8:
deheiNÔyaid:vaivòae ýuÌtTvadm&tmuors< canuÉu']e Tvmev !
dehendriyAdishu AvishTo hi udgatatvAt amrta mukha rasam ca anubhumkshe tvameva
Meaning: Even though you reside in all our bodies and indriyAs, you still remain to stay away from us even as you drink the amrta raSam from all the best we can offer. The Mantra rAja pada Stotram would echo the same tatvam:
sveRiNÔyErip ivna sv¡ svRÇ svRda, yae janait nmaMya*< tmh< svRtaemuom!.
sarvendriyairapi vinA sarvam sarvatra sarvadA | yo jAnAti namAmyAdyam tamaham sarvatomukham || Since He is vaiSvAnara, He exhibited this concept in a small way by incarnating as the nrsimha avatAram when the situation called for His mahima. Hence the next word in the mantram, nrsimham.
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"He is nrsimham!"
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2.6 - MEANING OF NRSIMHAM
ySmat! sveR;a< ÉUtana< vIyRtm> ïeótmí is
yasmAt
sarveshAm
bhUtAnAm
vIryatama:
SreshThatamaSca
simhamo
vIryatama: SreshThatamaSca tasmAt nrsimha AsIt parameSvaro jagat hitam vA etat rUpam aksharam bhavati | pratadvishNu: stavate vIryAya mrgo na bIma: kucaro girishThA: | yasyorushu trishu vikramaNeshvadhi Kshiyanti bhuvanAni viSva | tasmAducyate nrsimhamiti || Meaning: Of all beings the lion is the most powerful and loftiest (considering power and loftiness together). So the Lord took the (man) lion avatAr. This endless rUpam come to perform good deeds to the worlds. Hence it is said that He is Nrsimham. This mahAvishNu having a lot of vIryam and coming in the mruga rUpam is not a source of fear for the bhaktas. He is instead worshipped by them. He is the one who exists as one who performs sancAram in this world and lives (even) in the mountains. In His trivikrama avatAr He covered all the worlds in three steps. Thus this verse connects the lines from the VishNu sUktam with the nrsimha 31
tattvam. It interprets the word 'mrga' as lion. Compare gIta verse 10.30 'mrgANAm ca mrgendro(a)ham'. Also compare a verse from AsIrvAda panchati 'paSavo vIro mrga:'. Vedic seer saw this bold person as a diamond among the lions. This commentary also highlights a verse in VishNu PurANam. In this verse it is said that the bhaktas are not afraid of Him. This portrays the situation where Sri PrahlAda calms the Lord after HiraNyakasipu vadam while all the devas watching Him were shivering with fear after having taken a look at His rUpam. The Lord even touched the bAlA's head and stroked his hair and blessed him with His AsIrvAdam.
However, in a humorous way perhaps, many acetanas in this Universe and even early Vedic gods are said to follow His orders with 'fear’ and respect. Without such fear, chaos will prevail owing to aberrations in intended paths and actions or His precise intentions behind the inner working of this universe will not be strictly followed. Such a situation leads to the next word in the mantra rAjA, BhIshaNam.
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2.7 - MEANING OF BHISHANAM
ySma*Sy êp< †:q!va sveRlaeka> sveR deva> svaRi[ ÉUtain ÉITya playNte Svy< yt> k…tiíÚ ibÉeit, ÉI;aSmaÖat> pvte ÉI;aedeit sUyR>, ÉI;aSmadi¶íeNÔí m&TyuxaRvit pÂm>, tSmaÊCyte ÉI;[imit.
yasmAt asya rUpam drshTva sarve loka: sarve devA: sarvANi bhutAni bhItyA palAyante svayam yata: kutaScinna bibheti | bhIshAsmAdvAta: pavate: bhIshodeti sUrya: | bhIshAsmAt agni: ca indra: ca mrtyurdhAvati pancama: | tasmAducyate bhIshaNamiti || Meaning: His rupAm causing fear in the all the worlds, all devAs, all bhutAs and making them run with fear, yet He being not afraid of anything, is called bhIshaNam, One who causes fear. The air swirls around because it is afraid of Him (and hence follows His orders); the sUrya is afraid of Him and does his job out of fear. And even agni and Indra and as the fifth enumerated here, the yama, are afraid of Him and do their duties. This description can also be considered as a commentary on taittrIya upanishat Ananda valli verse 8.0. This upanishat exhorts that the way to live without fear is to have Him in our minds all the time. 33
"He is bhIshaNam"
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In one sense this explanation enforces the fact that He rules all the worlds through His careful design - a design with precision far beyond our imagination. He appears in the terrorizing form because He is also vaiSvAnara and chose to exhibit this tattvam in a small way through this Nrsimha rUpam. However the bhaktas who know Him and hold Him dearly in their hearts will have no fear. Per taittrIya upanishat Anandavalli verse 4.0,
AanNd< äü[ae ivÖan!, n ibÉeit kdacneit,
Anandam brAhmano vidvAn | na bibheti kadAcaneti | A veda bhAshyam would say: darSana mAtreNa virodInAm bhayahetu | Meaning: The enemies will get very fearful once they get a glance at him – He stirs fears in the enemies of the righteous. In general His intention is not to cause fear. His intention is to perform good deeds. He considers all our welfare, because He is sat and mahAvishNu. To emphasize this fact, the next word in the mantra is put in carefully. This word leads the bhaktAs to feel safe by telling them that He is looking after our welfare since He is all auspiciousness - He is Mangalam or Bhadram.
"He is bhadram" SrI lakshmInrsimha swAmy - Kikere, Karnataka
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2.8 - MEANING OF BHADRAM
ySmat! ÉÔae ÉUTva svRda ÉÔ< ddait raecnae raecman> zaeÉn> zaeÉman> kLya[>, ÉÔ< k[eRiÉ> ïu[uyam deva> ÉÔ< pZyema]iÉyRjÇa>, iSwrEr
yasmAt bhadro bUtva sarvadA bhadram dadAti rocano rocamAna: Sobhana:
SobhamAna: kalyANa: | bhadram karNebhi: SruNuyAma devA: bhadram paSyemAkshabhiryajatrA: | sthirairangai: tushTuvAgum-stanUbhi: vyaSema devahitam yadAyu: | tasmAducyate bhadramiti || Meaning: Since He is all bhadram (all good things and all mangalam) and since he provides for all the good things and since He shines and makes everything shine and since He is Sobhana and the cause of Sobhanam in everything and since He is also all auspiciousness in the sense of kalyANa guNa svarUpi, it is said that He is bhadram. DevAs! We should hear (that) bhadram with our ears. Oh the worshipped! We should see that bhadram with our eyes. With bodies having healthy angams let us keep worshipping You and live forever worshipping You. This verse says how to achieve dharma in our lives - by hearing, speaking and worshipping the bhadram. This also amplifies the meaning of the Rg and atharva veda sAnti Mantras by associating the concept of bhadram with Sri Nrsimha nArAyaNa himself.
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It should also be noted that MahA nArAayNopanishat mantram refers to "bhadram":
ivñain dev sivtÊRirtain prasuv, yÑÔ< tNm Aasuv,
viSvAni deva savitur duritAni parAsuva | yadbhadram tanma Asuva| Oh savitur (sUrya) devA! Please bless us by removing our sins. Whatever is bhadram or lofty shall reach us (from all directions) and bless us. The term bhadram is highlighted in rk 1.89.8 embedded in the commentary above and in the entire AnO bhadrA sUktam and in many other rks.
We do not know what this bhadram is well ahead of its time. So we pray in time that we should attain (only) good things (bhadram) in our lives. The most superior bhadram is Him, and He makes other bhadrams possible. His power to grant sarva mangalam and bhadram to those who surrender to him is also echoed in the mantra rAja pada stotram:
svaeR=ip y< smaiïTy skl< ÉÔmîute, iïya c ÉÔya juòae ySt< ÉÔ< nmaMyhm!.
sarvoapi yam samASritya sakalam bhadramaSnutE | SriyA ca bhadrayA jushTo yastam bhadram namAmyaham || The power of this Lord is such that He removes the mrtyu and apamrtyu of his bhaktAs as soon as they sincerely think and worship Him. Thus He is mrtyu of mrtyu for His bhaktAs. This concept is indicated by the next word in the mantra rAjA, mrtyum-mrtyum.
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2.9 - MEANING OF MRTYUM-MRTYUM
ySmat! Svmihça SvÉ´ana< Sm&t @v m&Tyu-mpm&Tyu< c maryit, y AaTmda blda ySy ivñ %paste àivz< ySy deva>, ySy Dayam&t< yae m&Tyum&Tyu> kSmE devay hiv;a ivxem, tSmaÊCyte m&Tyum&Tyuimit.
yasmAt svamahimnA svabhaktAnAm smrta eva mrtyu-mapamrtyum ca mArayati|
ya AtmadA baladA yasya viSva upAsate praviSam yasya devA: | yasya chAyAmrtam yo mrtyumrtyu: kasmai devAya havishA vidhema | tasmAducyate mrtyumrtyumiti || Meaning: Just by His svamahima He eliminates the mrtyu (death) and apamrtyu (untimely death) of His baktAs just as soon as they think about him, it is said that He is mrtyum-mrtyum. He provides us the Atma. He provides us strength. All devas surrender unto Him and worship Him. Let us satisfy Him whose shadow itself is amrutam and who is the mrtyu of mrtyu through the havis of our yajn~As. The result of His worship is the liberation and the moksha that His bhaktAs direly want. This concept is portrayed by the term mrutyum-mrutyum. sUktam. The fact that not only the baktAs but also the mumukshus and the devAs worship Him is indicated by the next and the final term of the mantra rAjA. The commentary highlights rk 10.8.121.2 and perhaps the entire HiraNyagarbha
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"He is mrtyum-mrtyum" SrI jwAlanrsimha swAmy, Ahobilam
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Upanishats uniformly declare that realizing Him as the AtmA in all of us is the only way to liberation from mrtyu. Thus He is mrtyu-mrtyu.
Hiranyavadam sculpture found in Belur Temple
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"He is namAmi" SrI gunjanrsimha swAmy - Narsipur, Karnataka
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2.10 - MEANING OF NAMAMI
ySma*< sveRdeva nmiNt mumu]vae äüvaidní, à nUn< äü[SpitmRNÇ< vdTyu´m!, yiSmiÚNÔae vé[ae imÇae AyRma deva Aaeka
pra nunam brahmaNaspatir mantram vadatyuktam | yasmin indro varuNo mitro aryamA devA okAmsi cakrire | tasmAducyate namAmIti || Meaning: All devAs, mumukshus, and brahmavAdis worship Him suitably using various mantras according to their style. Hence it is said that He is namAmi. Even Indra, varunA, mitra, and aryamA dwell in Him only. It can be considered that this explanation unites the polytheistic approach of the early vedAs into the Sri Nrsimha nArAyanA worship by saying that He is the indweller of even the famous gods of the early vedAs. He is also namAmi in the sense He is the most eligible for our salutation and worship. The commentary here highlights the brahmaNaspati rk 1.40. BrhadAraNyaka Upanishat 4.4.16 declares that
deva Jyaeit;a< JyaeitrayuhaeRpaste=m&tm!,
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devA jyotishAm jyotir Ayu: upAsate amrtam | Meaning: devAs worship this jyoti within jyoti as AtmA and amrtam or parabrahmam. Sri SampradAyam would instruct us to salute Him as (PraNavam) nArAyanAya namO
He is also Govindan – Go means Vedas or Saluations – He is the seed and the real recipient of the Vedic salutations, yagnyas and stothrams irrespective of the immediate object or devatha of worship. Sri nrsimha pancAmrta stotram by Sri Rama would say in verse 3:
devaSsmSta> olu yaeigmuOya> gNxvR iv*axr ikÚraí, yTpadmUl< stt< nmiNt t< naris
yNmUi×R me ïuitizrSsu c Éait yiSmn!
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ASmNmnaerwpw> skl> smeit, Stae:yaim n> k…lxn< k…ldEvt< tt! padarivNdmrivNdivlaecnSy.
yan mUrdhni me Sruti-Sirassu ca bhAti yasmin asmat manorathapatha: sakala: sameti | stoshyAmi na: kuladhanam kuladaivatam tat pAdAravindam aravinda vilocanasya || That He is incessantly thought about and worshipped is portrayed by the famous rk and mangala slokam:
tiÖ:[ae> prm< pd< sda pZyiNt sUry> idvIv c]urattm!, tiÖàasae ivpNyvae jag&va~ sSsimNxte, iv:[ae yRt! prm< pdm!. pyaRÞya AnNtrayay svRStaemaeit raÇ %Ämmh ÉRvit svRSyaÞyE svRSy ijTyE svRmev tenaßaeit sv¡ jyit.
tadvishNo: paramam padam sadA paSyanti sUraya: divIva cakshurAtatam | tadviprAso vipanyavo jAgrvAgum sassamindhate | vishNor yat paramam padam ||
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paryAptyA
anantarAyAya
sarvastomoti
rAtra
uttama
mahar
bhavati
sarvasyAptyai sarvasya jityai sarvameva tenApnoti sarvam jayati || Thus He is namAmi.
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3. NIGAMAGAMA RASAMALAYAM
The upanishatic commentary and adiyEns’ interpretation largely derive from rg, yajur and atharva vedams. The rishi might have felt that sAma vedam seems to have been left out. So he concludes his exposition in the first adhyAya of this Upanishat by reciting the taittrIya upanishat rendering of a famous sAman:
AhmiSm àwmja \ta 3 Sy, pUv¡ deve_ya Am&tSy na 3 Éaiy, yaema ddait s #dev ma 3 va>, AhmÚmÚmdNtma 3 iÒ, Ah< ivñ< Éuvnm_yÉaþa 3 m!, suvnR JyaetI>, y @v< ved, #Tyupin;t!,
ahamasmi prathamajA rutA 3 sya | pUrvam devebhyo amrtasya nA 3 bhAyi | yomA dadAti sa ideva mA 3 vA: | ahamannamanna madantamA 3 dmi | aham viSvam bhuvanamabhya baahvA 3 m | suvarna jyotI: | ya evam veda | ityupanishat | Thus mantra rAja and the upanishat commentary portray Sri nrsimhA as sarva nigama rasAm through mantra rAjA. If we include ahirbudhnya samhita and the famous mantra rAja pada stotram in it and all other sath AgamAs, we can verily enjoy Sri Nrsimha as sarva nigamAgama rasAmAlayam. prabandham and all other sath sampradAya Sri sUktis. So let us summarize this tattvam paraphrasing a famous slOkam in Srimad Bhagavatam verse 1.1.3: This is indeed the anubhavam one obtains from all the vedAs, Srimad BhAgavatam, divya
SrI lakshmInrsimha swAmy Hedathale, Karnataka
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ingmagm kLptrae gi¦t< )l< mÙ rajm!, ipbt he risk> ïIn&isMh tap[Iy rsmalym!.
nigamAgama kalpataro gaLitam phalam mantra rAjam | pibata he rasika: SrInrsimha tApaNIya rasamAlayam: || The original slOkam of Srimad BhAgavatam is:
ingmkLptraegRi¦t< )l<< zukmuoadm&tÔvs
ipbt Éagvt< rsmaly< muhurhaeriska Éuiv Éavuka>.
nigamAgama kalpataro gaLitam phalam SukamukAd mrtadrava samyutam | pibata bhAgavatam rasamAlayam muhurahOrasikA bhuvi bhAvukA:|| Meaning of the paraphrased slOkam : mantra rAjA is the ripened fruit of vedAgama kalpataru. It is (and describes) the sweet nectar (Sriman nArAyanA). Oh rasikas! Always drink and relish this amruta rasam.
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SrI MAlOlan - SrI MaTham
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4. SRI LAKSHMINRSIMHA TATTVAM
The pUrva tApini Upanishat describes elaborately other esoteric aspects of the Mantra Raja set to anushTup meter. Especially it mentions that there are four angams to this mantram. They are: 1. PraNavam, 2. SavitrI (grNi: sUrya Aditya), 3. Yajur Maha LakshmI GAyatrI (Mantram), and 4. Sri nrsimha GAyatrI (Mantram). Thus the Sri Lakshmi is carried by Sri Lakshmi nrsimhan symbolically. The Yajur Maha LakshmI GAyatrI is
(à[vm!) ÉUlRúmI> ÉuvlRúmI> suv> kalki[R, tÚae lúmI> àcaedyat!.
(PraNavam) bhurlakshmI: bhuvarlakshmI: suva: kAlakarNi | tanno lakshmI: pracodayAt || The Narasimha GAyatrI is
(à[vm!) nris
(PraNavam) narsimhAya vidmahe vajranakhAya dImahi | tanno narasimha: pracodayAt ||
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This upanishat also asserts: gAyatri vA itam sarvam yatitam kincha | tasmAdya etAm mahAlaksmIm yajuShIm veda mahatIm sriyamaSnute | ityeshA vai nrsimha gAyatrI vedAnAm devAnAm nidAnam bhavati | ya evam veda | Meaning: All this world is the gAyatrI rUpam only. So he who realizes this yajur lakshmi gAyatrI will attain the greatest pride and wealth. Nrsimha gAyatrI is also the
home of all vedAs and devAs. So says the vedam. The sath sAmpradAyam asserts that SrI is an indivisible part of the Purushottaman. Thus wherever there is nrsimha nArAyanA there is also SrI MahAlakshmi. Moreover the upanishat instructs that the cakrAs of this mode of worship are Sri Sudarsana cakra and SrI cakra, and the devis of this upAsana include all the devis especially SrI Lakshmi devi. Thus SrI Lakshmi nrsimha tattvam can be traced back to its roots. Let all the gAyatrIs along with the Mantra Raja and other potent Vedic slokAs help us realize our divine powers and attain eternal salvation. Let us meditate on Sriman nArAyaNA and Sri Lakshmi nrsimhA and offer our sincere prayers.
. devae n> zuÉmatnaetu, yÑÔ< tNm Aasuv>. . (à[vm!) zaiNt> zaiNt> zaiNt>.
|| devo na: SubhamAtanotu | yadbhadram tanma Asuva: || || (PraNavam) Saanti: Saanti: Saanti: || 52
REFERENCES
1. Various writings on upanishats including those written by Sri Anna 2. Rg Veda by Griffith and other sources on vEdas 3. Sri NityAnusandAnam 4. Divya Prabandham 5. Sri Desika stotramAla by VaikuNTha vAsi Oppliappan Koil Sri U. Ve. V. N. Ramadesikachariar Swamy
6. SrI nArAyaNeeyam 7. Stotraratna of SrI yAmunAcarya by Swami AdidEvAnandA 8. Sri Bhagavat Gita 9. Srimad BhAgavatam 10. Sri Mantra rAja Padha stOtram - 42nd ebook- http://www.Srihayagrivan.org
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