harivayustuti

October 29, 2010

Nakha Stuti – Before Vayu Stuti

Filed under: Uncategorized — hrishikesh @ 10:15 pm

Narsimha NakhaStuti:

#1

पांत्वस्मान् पुरुहूत-वैरि-बलवन्-
मातंग-माद्यद्-घटा-
कुंभोचाद्रि-विपाटनाधिक-पटु-
प्रत्येक-वज्रायिताः ।
श्रीमत्-कंठीरवास्य-
प्रतत-सु-नखरा
दारिताराति-दूर-
प्रध्वस्त-ध्वांत-शांत-
प्रवितत-मनसा
भाविता नाकि वृन्दैः ॥ १

PantavasmAn puruhota vairi balavan

mAtanga mAdhyad ghatA

kumbhochAdri vipAtnAdhika patu

prateyka vajrA itAha|

Srimad Kantira vAsya

parata sunakaharA

dAritArAti dura

pradvast dhvAnta shanta

pravitata manasA

bhavita nAki Vrundaei || 1

* Many shlokas have Mangalcharana invoking Sri LakshmiNarasimha, HariKathAmruthSara is one such popular example. In SriMadAcharaya’s “MayaVada Khandane”, he starts of with

NarasimhaOakhila aGynan mata dhvanta divakaraha |

Jayatya amita sajjana sukha shakti payo nidhi ||

Meaning

O Lord Lakshmi Narasimha, please protect us from Indra’s enemies who are like intoxicated elephants, by bursting their pot like necks. Just one fingernail of your Lord Narasimha is sufficient for this. Each and every nail is as effiecient  and like Vajra and sufficient to accomplish this job.

Sri LakshmiNarasimha is omnipresent, with just his complete nail(s), he dispels the darkness which lead us astray and brings peace to the mind and heart. All the Demi Gods, seek refuge of such nails.

Commentary

Pantu asman or Asman pantu – Protect us

Pantu vo narasimhasya nakhalangulkotayaha
hiranyakashipovargaha gotrasrukkadharmarunaha | Narasimha Purana 1.3

su-nakhara

Different meanings of su – poojya, athi,kirsta, kashta, poorna,samruddhi, shobana

su – poorna or complete

Poorna meaning 1#

Ishavyasa Upanishad Invocation

om purnam adah purnam idam

purnat purnam udachyate

purnasya purnam adaya

purnam evavashishyate

The Personality of Godhead is perfect and complete.

And because He is completely perfect, all emanations from Him,

such as this phenomenal world, are perfectly equipped as a complete whole.

Whatever is produced of the complete whole is also complete by itself.

And because He is the Complete Whole, even though so many complete units emanate from

Him,

He remains the complete balance.

adah purnam idam purant – moola roopa of Bhagvanta is poorna, avatar roopa is also poorna

Every limb, every part of Sri Hari is poorna or complete

One example of this “Poorna” is, Sri Hari takes Sri Krishna avataara with just a strand of his black hair. Through just a strand of hair, Sri Krishna shows Vishwa Roopa darshana.

That means each and every organ of Sri Hari is poorna. Just his ear is enough to do everything, just his eye is enough, just one nail is enough. etc.

Now we can appreciate the whole context of praising Narasimha Naka.

In SrimadBhagavatam 2.2.13-

ekaikaśo ańgāni dhiyānubhāvayet

pādādi yāvad dhasitaḿ gadābhṛtaḥ

jitaḿ jitaḿ sthānam apohya dhārayet

paraḿ paraḿ śuddhyati dhīr yathā yathā

SYNONYMS

eka-ekaśaḥ — one to one, or one after another; ańgāni — limbs; dhiyā — by attention; anubhāvayet — meditate upon; pāda-ādi — legs, etc.; yāvat — until; hasitam — smiling; gadā-bhṛtaḥ — the personality of Godhead; jitam jitam — gradually controlling the mind; sthānam — place; apohya — leaving; dhārayet — meditate upon; param param — higher and higher; śuddhyati — purified; dhīḥ — intelligence; yathā yathā — as much as.

TRANSLATION

The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified.

The process of meditation of Sri Hari has to be from the feet to his smiling face. Since each and every anga is poorna; meditating on even one anga is perfectly acceptable. Meditating on only feet of Sri Hari is fine. When the mind gets clearer, Sri Hari will reveal himself a little more until the ankles, until knees, until the smiling face. Such meditation on Sri Hari’s will lead to Gyan, Bhakti, Vairagya, Paroksha, Aparoksha and finally moksha.

Also note, this is the dvaita way of dhyana, not nirguna upasana as taught by modern meditation classes where you are told to “empty” your mind. Dvaita, says fill it with Sri Hari dhyana not to empty it.

Poorna meaning 2#

Shastras say for something to be poorna it has perform two actions

a) Anishta nivritti – Remove obstacles or stop all evil/bad

b) Ishta Prapti – Grant all desires

suNakhara – each nail is complete or poorna, there is no difference between the efficacy of each

nail or the whole

The first two padas of this shloka tells about anishta nivritti, the second two padas tells about

ishta praptti done by each nail of Sri Lakshmi Narasimha

There are two types of Moksha – Vidya & Avidya – Sambuti & Asambuti

Ishavasya upanishad –

vidyam cavidyam ca yastadvedobhayam saha |

avidyaya mrtyum tirtva vidyaya’mrtamasnute ||11 |

vidyam = exact knowledge of Visnu; avidya = criticism of false knowledge; ca = and (in

conjunction with); yah = who; tad = that; veda = knows; ubhayam = both; saha = together, at

the same time; avidyaya = by means of criticism of false knowledge; mrtyum = death (and other

undesirables such as suffering and ignorance); tirtva = having overcome, crossed over; vidyaya

= by means of correct knowledge; amrtam = moksa characterized by enjoyment; asnute =

obtains.

The crux of this shloka is avidyaya mrtyum tirtva – getting rid of avidya will helps conquer death

&

vidyaya’mrtamasnute – obtaining vidya will bestow amrtum or moksha

Which anishta nivritti ?

Puruhuta vairi

Puruhuta – Indra is Puruhuta because he is Puru ( Indra) + huta (homa); he performed 100

ashwamedha yagnas

vairi – enemies

How does Puruhuta vairi concern us ?

Indra is abhimana devata ( presiding deity ) for mind, so Puruhuta vairi means enemies of the

mind

To understand shastras and to obtain gyana, our mind should not be attacked by feelings of

anger, jealousy, envy etc.

So to get that state we have to ensure Indra’s enemies are vanquished.

puruhutavairi balavaan matanga madhyad ghataha kumbochadri vipat

nadika patu pratyeka vajraitah

All Indra’s enemy’s elephantine heads like pots are blasted by each nail.

pratyeka vajraitah – this emphaises that each nail is complete and itself is sufficient as Vajra

ayudha for Sri Hari

Srimat Kanteervasya

Kanteera – Lion

Sri Lakshmi devi

Sriman – with Lakshmi devi

Srimat Kanteerava -asya – Lord Narasimha with Sri Lakshmi devi

pratata sunakhara

pratata – omni present, filled throughout the brahmanda

The significance here is Sri Narasimha’s avtaar is through a pillar, to prove that Sri Hari is

present everywhere.

A living being coming out of a non living thing is possible only for Sri Hari.

Sri Madhvacharya gives this incident to prove that in all of avtaara’s Sri Hari’s birth is just his lila.

Sri Hari’s deha is gyana swaroopa deha.

daritarati dura pradvad dvastanta shanta pravitata manasa bhavita

The enemies in us like kaama, krodha, etc who pulls us away from the path are burnt, the

darkness is dispelled by this upasane

nakhi vrundaihi – All the Gods take shelter in such magnificient and unique nails.

Nakha Stuti 2#)

लक्ष्मी-कांत्
समंततॊऽपि कलयन्
नैवेशितुस्ते समं
पश्याम्युत्तम-वस्तु
दूर-तरतोऽ-
पास्तं रसॊ यॊऽष्टमः ।
यद्-रॊषॊत्कर-
दक्ष-नॆत्र-कुटिल-
प्रांतॊत्थिताग्नि-स्फुरत्-
खद्यॊतॊपम-
विस्फुलिंग-भसिता
ब्रह्मॆश-शक्रॊत्कराः ॥ २

LakshmIkAnt

saman tatoapi kalayan

naivesha tuste samam

pashyamA uttama vastu

duratarato

apastam raso yoshtamaha |

Yad roshotkara

daksha netra kutila

prantho thitAgni sphurat

kadyo topam

vishphu linga bhasita

brahmesha shakrot karAha ||

Meaning

Lakshmi’s Husband (Sri Hari) has no equivalent; therefore he is the best and highest. SriMadAcharya says he has dwellved in the shastras and he cannot anyone greater.He is the eight rasa.

MahaBharataTatparyaNirnaya

satyaM satyaM punaH satyamuddhR^itya bhujamuchyate | vedashAstrAt paraM nAsti na daivaM keshavAt param || 2.71
71. With both the hands held up, it is stated that there is no shastra superior to the Vedas; there is no God superior to Kesava. (This is) true; (this is) true and again (it is) true.
Note – This verse occurs in the middle of Mahabharatha. Just as the Veda is the highest of the shastras, Kesava is the highest of the Gods. Triple saying is for emphasis.
AloDya sarvashAstrANi vichArya cha punaH punaH | idamekaM sunishhpannaM dhyeyo nArAyaNaH sadA || 2.72||
72. After one deeply studies all the shastras and ponders over them again and again, this one thing is well established i.e., Narayana is to be contemplated always.
smartavyaH satataM vishhNurvismartavyo na jAtuchit | sarve vidhinishhedhAH syuretayoreva kiN^karAH || 2.73
73. Vishnu must be remembered always and must never be forgotten under any circumstance.
All rules of omission and commission (laid down in the shastras) are only subservient to these (main injunctions).

During pralya, a fire emits from Narasimha’s third eye which annhiliates the entire creation. Gods headed by Brahma, Rudra, Indra etc get burnt like moths in that fire.

Commentary

Laksmikanta Meaning 1#)

Lakshmikanta – Sri Hari, is called Lakshmi kanta because he is the husband of Sri Lakshmi;

In this world, if the wife’s name is taken first, it is assumed that the husband is “hen pecked”.

But in case Sri Hari; it is a great attribute, to understand this we need to understand the position

of MahaLakshmi.

In Ambrani Sukta (Rig Veda Book 10 Hymn 125):

yaM kAmaye taM–tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm

Mahalakshmi says:

Whomever I like, I’ll make him Rudra, I’ll make him Brahma, I’ll make him a Rishi, I’ll make him a

wiseman

*ugraM is one of the names of Rudra [Shatapatha Brahmana 6.1.3 where Prajapati confers the

following names to Rudra: rudra, sarva, pashupati, ugra, ashani, bhava, mahAndeva, IshAna]

This Mahalakshmi’s husband is Sri Hari, hence it becomes an attribute to Sri Hari.

Lakshmikanta Meaning 2#)

In Rukmaneesha Vijaya, Sri Vadirajaru mentions an incident between Sri Krishna and Gopikas.

Sri Krishna asks the Gopikas to go to their Kanta’s or husbands. The Gopikas reply that Krishna

is their Kanta.

The sanskrit etmyology of the kanta is twofold; Ka means suka and anta means end:

1) ka+anta – end of sukha (Gopika’s husbands represent samsara)

2) ka+anta – sukha’s end meaning the ulitmate happiness ( Sri Krishna )

So the Gopika’s claim that instead of going to end of happiness they have come to the ultimate

happiness; which is Sri Krishna.

(This magic is possible only in Sanskrit)

so Lakshmikanta – Ultimate Happiness for Sri Lakshmi

tatopi naivesha tushte samam pashyam uttama vastu duritarato pastam –

There is nothing better than Sri Hari, through experience or through the shastras

raso yoshtama Meaning 1#) There are only six rasas viz. madhura, amla, lavana, katu, kashaya and tikta

There is no seventh rasa, so the eight rasa is beyond human comprehension.

raso yoshtama Meaning 2#) In Chandogya Upanishad, the Lord is called as the eight rasa

om ity etad ak?aram udgitham upasita |

om iti hy udgayati |

tasyopavyakhyanam || ChUp_1,1.1 ||

1. Let a man meditate on the syllable Om, called the udgitha; for the udgitha (a portion of

the Sama-veda) is sung, beginning with Om.

eṣāṃ bhūtānāṃ pṛthivī rasaḥ |

pṛthivyā āpo rasaḥ |

apām oṣadhayo rasaḥ |

oṣadhīnāṃ puruṣo rasaḥ |

puruṣasya vāg rasaḥ |

vāca ṛg rasaḥ |

ṛcaḥ sāma rasaḥ |

sāmna udgītho rasaḥ || ChUp_1,1.2 ||

2. The essence of all beings is the earth, ( 1st Rasa )

the essence of the earth is water, ( 2nd Rasa )

the essence of water the plants, (3rd Rasa )

the essence of plants man, (4th Rasa )

the essence of man speech, ( 5th Rasa )

the essence of speech the Rig-veda, (6th Rasa )

the essence of the Rig-veda the Sama-veda, ( 7th Rasa )

the essence of the Sama-veda the udgitha (which is Om). ( 8th Rasa )

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo ‘ṣṭamo yadudgīthaḥ || ChUp_1,1.3 ||

3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place,

the eighth. ( Sri Hari )

raso yoshtama Meaning 3#) Eight rasa refers to the eight avtara viz. Sri Krishna; for kaliyuga Sri

Krishna avtaar is most apt.

Hence Sri Madhvacharya installed only Sri Krishna idol in Udupi.

yadro shotkara dakshinetra kutila prantho thitagni sphurat kadhyo topam vishpu linga bhasita

brahmesha shakrotkaraha

During Pralaya, Lord LaxmiNarasimha’s third eye emits a fire during pralaya that can destroys

all the gods headed by Brahma & Indra (These two categories encompass everybody except Sri Hari and Laxmi)

Dvadasha Stotra – I [VandeVandhyam Sadanandam Vasudevam Niranjanam]

dhyAyEdajasramIshasya padmajAdipratIkShitaM |

bhrUbhaMgam pAramEshThyAdi-padadAyi vimuktidaM || 11 ||

The twitching of the eye brows of the Lord of all can give the highest positions like that of Chathurmukha Brahma and even Moksha. It is waited upon even by

Brahma and others. Such eye brows should be contemplated.

Śrīmad Bhāgavatam 9.4.53-54

śrī-brahmovāca

sthānaḿ madīyaḿ saha-viśvam etat

krīḍāvasāne dvi-parārdha-saḿjñe

bhrū-bhańga-mātreṇa hi sandidhakṣoḥ

kālātmano yasya tirobhaviṣyati

ahaḿ bhavo dakṣa-bhṛgu-pradhānāḥ

prajeśa-bhūteśa-sureśa-mukhyāḥ

sarve vayaḿ yan-niyamaḿ prapannā

mūrdhnyārpitaḿ loka-hitaḿ vahāmaḥ

SYNONYMS

śrī-brahmā uvāca — Lord Brahmā said; sthānam — the place where I am; madīyam — my residence, Brahmaloka; saha — with; viśvam — the whole universe; etat —

this; krīḍā-avasāne — at the end of the period for the pastimes of the Supreme Personality of Godhead; dvi-parārdha-saḿjñe — the time known as the end of a

dvi-parārdha; bhrū-bhańga-mātreṇa — simply by the flicking of the eyebrows; hi — indeed; sandidhakṣoḥ — of the Supreme Personality of Godhead, when He desires

to burn the whole universe; kāla-ātmanaḥ — of the form of destruction; yasya — of whom; tirobhaviṣyati — will be vanquished; aham — I; bhavaḥ — Lord Śiva;

dakṣa — Prajāpati Dakṣa; bhṛgu — the great saint Bhṛgu; pradhānāḥ — and others headed by them; prajā-īśa — the controllers of the prajās; bhūta-īśa — the

controllers of the living entities; sura-īśa — the controllers of the demigods; mukhyāḥ — headed by them; sarve — all of them; vayam — we also; yat-niyamam —

whose regulative principle; prapannāḥ — are surrendered; mūrdhnyā arpitam — bowing our heads; loka-hitam — for the benefit of all living entities; vahāmaḥ —

carry out the orders ruling over the living entities.

TRANSLATION

Lord Brahmā said: At the end of the dvi-parārdha, when the pastimes of the Lord come to an end, Lord Viṣṇu, by a flick of His eyebrows, vanquishes the entire

universe, including our places of residence. Such personalities as me and Lord Śiva, as well as Dakṣa, Bhṛgu and similar great saints of which they are the

head, and also the rulers of the living entities, the rulers of human society and the rulers of the demigods — all of us surrender to that Supreme

Personality of Godhead, Lord Viṣṇu, bowing our heads, to carry out His orders for the benefit of all living entities.

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2 Comments »

  1. Respected Sir,

    I have a desire to learn Shrihari Vayustuti but I do not understand sanskrit. Can you please provide me the lyrics in english for recitation.

    With regards

    Sanjeev G Kulkarni
    Associate Professor in MIcrobiology
    Rural Mediacl College, Loni, Tal: Rahata, Dist Ahmednagar

    Comment by Sanjeev — November 13, 2010 @ 5:02 pm | Reply

    • Namaste Sanjeev,

      VayuStuti is one of the harder sholkas to pronounce. Close yor eyes, Pray to Sri Hanuman with devotion and request him to grant you the strength to read it. Choose a Hanuman form that is close to you, could be a photo/idol/temple/place/stotra anyform that you identify as close to you heart and request Anjaneya for Gynana, Bhakti and Vairagya.

      There are a lot of online audio versions available. Pronounce them, with constant practice. Once you get the shlokas more or less by rote (by heart), you’ll find that all other shlokas come to you fairly easily.

      Please see the “Parayana Shlokas” the script is provided in English. The “Vayu Stuti” post provides the explanation of each shloka, the sanskrit words are explained in detail

      Please see these, let me know if you need any other type of information in understanding Sri HariVayu Stuti.

      * My Grandfather was practicing Sri HariVayu Stuti from a long time, but he could never tell it without looking at the book. He said it in front of the Hanuman (Vadirajaru pratishapita) in Udupi and the next instant onwards he could say it effortlessly without seeing the book. He never missed it one day, he always attributed his learning to Anjaneya.

      Jai Bharateesha,
      Hrishikesh.S.S.

      Comment by hrishikesh — November 13, 2010 @ 5:57 pm | Reply


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