भाविता नाकि वृन्दैः ॥ १
PantavasmAn puruhota vairi balavan
mAtanga mAdhyad ghatA
kumbhochAdri vipAtnAdhika patu
prateyka vajrA itAha|
Srimad Kantira vAsya
pradvast dhvAnta shanta
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 ||
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.
Pantu asman or Asman pantu – Protect us
Pantu vo narasimhasya nakhalangulkotayaha
hiranyakashipovargaha gotrasrukkadharmarunaha | Narasimha Purana 1.3
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
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
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
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.
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 =
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 – Indra is Puruhuta because he is Puru ( Indra) + huta (homa); he performed 100
vairi – enemies
How does Puruhuta vairi concern us ?
Indra is abhimana devata ( presiding deity ) for mind, so Puruhuta vairi means enemies of the
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
Kanteera – Lion
Sri – Lakshmi devi
Sriman – with Lakshmi devi
Srimat Kanteerava -asya – Lord Narasimha with Sri Lakshmi devi
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
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#)
पास्तं रसॊ यॊऽष्टमः ।
ब्रह्मॆश-शक्रॊत्कराः ॥ २
saman tatoapi kalayan
naivesha tuste samam
pashyamA uttama vastu
apastam raso yoshtamaha |
daksha netra kutila
prantho thitAgni sphurat
vishphu linga bhasita
brahmesha shakrot karAha ||
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.
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.
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
In Ambrani Sukta (Rig Veda Book 10 Hymn 125):
yaM kAmaye taM–tamugraM kRNomi tambrahmANaM taM RSiM taM sumedhAm
Whomever I like, I’ll make him Rudra, I’ll make him Brahma, I’ll make him a Rishi, I’ll make him a
*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
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
sthānaḿ madīyaḿ saha-viśvam etat
bhrū-bhańga-mātreṇa hi sandidhakṣoḥ
kālātmano yasya tirobhaviṣyati
ahaḿ bhavo dakṣa-bhṛgu-pradhānāḥ
sarve vayaḿ yan-niyamaḿ prapannā
mūrdhnyārpitaḿ loka-hitaḿ vahāmaḥ
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.
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.