Ahobilam - Piligrimage

Ahobilam –abode of Lord Narasimha Past times of the Lord and Prayers unto Him

Hand book for the piligrimage to Ahobila Kshetra

Compiled by Hare Krisha desh, Hyderabad Yatra

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Table of contents

Sl. . No. Subject Page No

1 Pranama Mantras 2 - 6

2 AHOBILA KSHETRA -Sthala Puranam 7 – 15

3 Śrī Caitanya-Caritāmrta - Madhya 9: Lord Śrī Caitanya Mahāprabhu’s Travels To The Holy Places 16 – 18

4 Summary Of Srimad Bhagavatam Seventh Canto, Ninth Chapter (SB7.9) - Prahlāda Pacifies Lord Nṛsiṁhadeva With Prayers

19 – 21

5 PRAYERS To The Lord 22 – 62

1. Sri Nrisimha Pranama 22

2. The Nrisimha Gayatris 23

3. Sri Nrisimha Maha-Mantra 23

4. Sri Mantra Raja Pada Stotram 24

5. Sri Ahovalam Stotram 26 - 27

6. Lord Ramacandra’s Nrisimha-Panchamrita 28 – 29

7. Five Prayers To Lord Narasimha By Bhaktivinoda Thakura 30 – 31

8. Sri Nrisimha Kavacha Of Prahlad From The Brahmanda Purana 32 – 38

9. Prayers Of Prahlada Maharaja From SB 7.9 With Transation 39 – 52

10. Rina-Mochana Nrisimha Stotra 53 – 54

11. Nava Narasimha Prayers 55 – 56

12. 108 Names Of Lord Narasimhadev 57 – 61

6 Purpose of Pilgrimage 62 – 65

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Chapter -1:

PRNAMA MANTRAS

Çré guru-praëäma

oà ajïäna-timirändhasya jïänäïjana-çaläkayä cakñur unmélitaà yena

tasmai çré-gurave namaù

I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.

mükaà karoti väcälaà paìguà laìghayate girim yat-kåpä tam ahaà vande çré guruà dina-täraëam

I offer my respectful obeisances unto my spiritual master, the deliverer of all fallen souls, whose mercy turns the dumb into eloquent speakers, and enables the lame to cross mountains.

Çré Rüpa Gosvämé Praëäma

śrī-caitanya-mano-’bhīṣṭaṁ sthāpitaṁ yena bhū-tale svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

Maëgaläcaraëa

vande ’haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiṣṇavas. I offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī along with his elder brother Sanātana Gosvāmī, as well as Raghunātha Dāsa and Raghunātha Bhaṭṭa, Gopāla Bhaṭṭa and Śrīla Jīva Gosvāmī. I offer my respectful obeisances to Lord Kṛṣṇa Caitanya and Lord Nityānanda along with Advaita Ācārya, Gadādhara, Śrīvāsa and other associates. I offer my respectful obeisances to Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa along with Their associates Śrī Lalitā and Viśākhā.

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Çré shat Gosvämé Praëäma

nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau tri-bhuvane mānyau śaraṇyākarau rādhā-kṛṣṇa-padāravinda-bhajanānandena mattālikau vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

"I offer my respectful obeisances unto the six Gosvāmīs, namely Śrī Sanātana Gosvāmī, Śrī Rūpa Gosvāmī, Śrī Raghunātha Bhaṭṭa Gosvāmī, Śrī Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī and Śrī Gopāla Bhaṭṭa Gosvāmī, who are very expert in scrutinizingly studying all the revealed scriptures with the aim of establishing eternal religious principles for the benefit of all human beings. Thus they are honored all over the three worlds, and they are worth taking shelter of because they are absorbed in the mood of the gopīs and are engaged in the transcendental loving service of Rādhā and Kṛṣṇa."

Çréla Prabhupäda Praëati

nama oà viñëu-pädäya kåñëa-preñöäya bhü-tale

çrémate bhaktivedänta-svämin iti nämine

I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupäda, who is very dear to Lord Kåñëa on this earth, having taken shelter at His lotus feet.

namas te särasvate deve gaura-väëé-pracäriëe

nirviçeña-çünyavädi-päçcätya-deça-täriëe

Our respectful obeisances are unto you, O spiritual master, servant of Sarasvaté Gosvämé. You are kindly preaching the message of Lord Caitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

Çréla Bhaktisiddhänta Sarasvaté Praëati

nama oà viñëu-pädäya kåñëa-preñöhäya bhü-tale çrémate bhaktisiddhänta-sarasvatéti nämine

I offer my respectful obeisances unto His Divine Grace Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura, who is very dear to Lord Kåñëa, having taken shelter at His lotus feet.

çré-värñabhänavé-devé-dayitäya kåpäbdhaye

kåñëa-sambandha-vijïäna-däyine prabhave namaù

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I offer my respectful obeisances to Çréla Värñabhänavé-devé-dayita däsa [another name of Çréla Bhaktisiddhänta Sarasvaté], who is favored by Çrématé Rädhäräëé and who is the ocean of transcendental mercy and the deliverer of the science of Kåñëa.

mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida- çré-gaura-karuëä-çakti-vigrahäya namo 'stu te

I offer my respectful obeisances unto you, the personified energy of Çré Caitanya Mahäprabhu's mercy, who delivers devotional service enriched with conjugal love of Çré Çré Rädhä and Kåñëa, coming exactly in the line of revelation of Çréla Rüpa Gosvämé.

namas te gaura-väëé-çré-mürtaye déna-täriëe rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe

I offer my respectful obeisances unto you, who are the personified teachings of Lord Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement against the teachings of devotional service enunciated by Çréla Rüpa Gosvämé.

Çréla-Gaurakiçora-Praëati

namo gaura-kiçoräya säkñäd-vairägya-mürtaye

1vipralambha-rasämbhodhe pädämbujäya te namaù I offer my respectful obeisances unto Çréla Gaurakiçora däsa Bäbäjé Mahäräja [the spiritual master of Çréla Bhaktisiddhänta Sarasvaté], who is renunciation personified. He is always merged in a feeling of separation and intense love of Kåñëa.

Çréla-Bhaktivinoda-Praëati

namo bhaktivinodäya sac-cid-änanda-nämine

gaura-çakti-svarüpäya rüpänuga-varäya te I offer my respectful obeisances unto Çréla Saccidänanda Bhaktivinoda, who is the transcendental energy of Çré Caitanya Mahäprabhu. He is a strict follower of the Gosvämés, headed by Çréla Rüpa Gosvämé.

Çréla-Jagannätha-Praëati

gaurävirbhäva-bhümes tvaà nirdeñöä saj-jana-priyaù vaiñëava-särvabhaumaù çré-jagannäthäya te namaù

I offer my respectful obeisances to Çréla Jagannätha däsa Bäbäjé, who is respected by the entire Vaiñëava community and who confirmed the discovery of the place where Lord Caitanya appeared.

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Çré Vaiñëava Praëäma

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca patitänäà pävenebhyo vaiñëavebhyo namo namaù

I offer my respectful obeisances unto all the Vaiñëava devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone, and they are full of compassion for the fallen conditioned souls.

Çré Gauräìga Praëäma

namo mahä-vadänyäya kåñëa-prema-pradäya te

kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù

O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya Mahäprabhu. You have assumed the golden color of Çrémäté Rädhäräëé, and You are widely distributing pure love of Kåñëa. We offer our respectful obeisances unto You.

Çré Kåñëa Praëäma

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate gopeśa gopikā-kānta rādhā-kānta namo ’stu te

O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You are the master of the gopīsand the lover of Rādhārāṇī. I offer my respectful obeisances unto You.

Çré Rädhä Praëäma

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari vṛṣabhānu-sute devi praṇamāmi hari-priye

I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.

Païca-tattva Mahä-mantra

śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara,

Śrīvāsa and all others in the line of devotion.

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Hare Kåñëa Mahä-mantra

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare hare rāma hare rāma rāma rāma hare hare

O Çrémäti Rädhäräëé (the divine energy of the Lord Kåñëa), O all-attractive reservoir of pleasure, Lord Çré Kåñëa, please engage me in Your loving devotional service.

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Chapter -2:

AHOBILA KSHETRA -Sthala Puranam

Ahobilam is located in Karnool district of Andhra Pradesh in the hills of the eastern ghats, about 400 KM northwest of Chennai. The temple consists of nine shrines to Lord Nrisimha located around a 5 KM circle. In addition to the nine shrines, there is a temple for Prahaladavarada Varadhan in the foothills of the mountain. Due to security reasons and the difficulty in performing daily worship, many of the utsava vigrahas of the nine shrines are kept in this temple. Garuda wished for a vision of Lord Nrisimha in the form of the Avathara. To fulfill his wish, the Lord settled in the hills around Ahobilam in the midst of dense forests in nine different forms. For this reason this hill came to be known as Garudadri, Garudachalam, and Garudasailam.

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Ahobilam is the place where the Lord killed Hiranyakasipu and saved Prahalada. Mahalakshmi took avathar as Senjulakshmi among the Senju, tribal hunters of the hills, and married the Lord. Sri Ahobila Muth, one of the most important Sri Vaishnava religious institutions in India, was established by Sri Athivan Satakopan at the instructions of Lord Lakshmi Nrisimha of Ahobilam. In fact, the utsava moorthy of the Malola Nrisimha temple, one of the nine shrines of Ahobilam, is the presiding deity of Sri Ahobila Mutham. Sri Malolan accompanies Srimad Azhagiya Singar, the spiritual and titular head of Sri Ahobila Mutham, on his travels. Thirumangai Azhvaar has sung ten verses about this temple in Periya Thirumozhi. The Himalayas rise high to the Everest in the north while the far south of India shows the deep sea - rather communion of the three oceans. The western region and the eastern region of the Peninsular India, on the other hand, while tapering towards Kanyakumari, exhibit a wide range of mountains known as Western Ghats present wholesome sceneries and adventurous travel both by rail and road, the Eastern Ghats display not only picturesque view but demonstrate divinity as well. The Eastern Ghats are likened to the great serpent Adhisesha basking in the sun with its head (or hood) at Thirumala, its middle at Ahobilam and its tail- end portion at Srisailam - all the three with famous temples on them.

Lower Ahobilam Temple

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The subject we have before us is Ahobilam. Of course, Thirupathi and Srisailam are also frequented pilgrimage centres. Ahobilam because of this special issue. Not only Mahabharatha; but also ancient puranas like Koorma Purana, Padma Purana and Vishnu Purana mention about Ahobilam and its presiding deity Narasimha. In fact, Brahmanda Purana says that this place was once the palace of Hiranyakasipu who was slain by Sriman Narayana manifesting as Narasimha from a pillar there for the sake of his staunch devotee Prahlada. Vagaries of time brought about the destruction of the then existing structures yielding place to nature's creation of the mountain range that preserved the site of incarnation as "Svayam Vyakta Kshetram" of Lord Narasimha. According to Stala Purana, there are two popular legends for the derivation of the word 'Ahobilam'. It is stated that the Devas (Gods), while witnessing the terrific aspect (Ugra Kala), the lord took on in order to tear to pieces Hiranyakasipu sung in His praise as 'Ahobala' (Lo: the strength). Hence this place has come to be known as Ahobilam. In support of this, there is a prapatthi sloka about-Ahobilam that reads:-

"Aho Veeryam Aho Souryarn Aho Bahuparakramah Naarasimham Param Daivam Ahobilam Aho Balam.

The other version is that because of the great cave, the Ahobila, where Garuda worshipped, did penance and realised the lord, the place itself has come to be called Ahobilam. The Ahobilam 'Kaifiyat' gives support to this legend. (The Ahobilam Kaifiyat forming part of Mackenzie collections gives very valuable information regarding the Ahobilam temples. Kaifiyats - the digests from 'Kaviles' or village registers containing information on the political, social, religious and other conditions of the villages in Deccan were prepared by Pandits and Mussadis working under Col. Mackenzie.) The Ahobilam Kaifiyat is in Telugu and available in the State Archives at Hyderabad (vide "Ahobila Narasimhaswamy temple" - Monograph by P. Sitapati, Commissioner of Archives). As per this record, "On one of the mountains in the Nallamalai hills range, eight amadas from Srisaila Kshetra, Garuda commenced silent penance to obtain a vision of Lord Narasimha who destroyed Hiranyakasipu. The Lord in his grace, after long years of the tapas of Garuda, manifested Himself in the cave of a mountain". "Ten 'Paruvus' to the north-east of the mountain, where Garuda was doing penance, a vision of His manifestation was then granted to Garuda, who after obtaining a sign of the location of the mountain-cave, gladly traveled thither and saw the embodiment of the Sathsvaroopa,' Mahapurusha, Lord Jwalanarasimha - not easily accessible to common people. Garuda then worshipped the Lord and praised him that 'Ahobilam is Mahabalam' (Ahobilam is a great sustainer with strength). The Lord's Divya Mangala Vigraha was worshipped by him with several sthotras- Garuda then considered himself as blessed after a vision of the Lord. This divine place thereafter obtained the deserving name of Ahobilam".

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"The mountain on which Garuda performed tapas became famous as Garudachala. In the days of yore when truth and dharma prevailed, great heat was observable near the mountain- cave of Ahobila; according to legend when green grass was put in the cave, it would catch fire and smoke would be emitted. Several great Rishis lived there for a time; after sometime with the knowledge that great places would become common Janapadas in the Kali age, they left for northern lands, covering up the Narasimha cave with boulders. Traditionally therefore this place is being called the Narasimha Kshetra. There are thus nine Narasimha places, Nava-Narasimhas; Rishi- installed and worshipping areas:

Jwala Ahobila Malola Kroda Karanja Bhargava Yogananda Kshatravata Pavana Nava Moorthayaha.

The Nine Narasimhasthalas are :- 1. Jwala Narasimha 2. Ahobila Narasimha 3. Malola Narasimha 4. Kroda Narasimha 5. Karanja Narasimha 6. Bhargava Narasimha 7. Yogananda Narasimha 8. Kshatravata Narasimha and 9. Pavana or holy Narasimha. Before visiting these nine shrines, let us see how we approach the place. Situated in the Nallamalai Hills, Ahobilam is about 24 Kms. from Allagadda Taluk Headquarters, 112 Kms. from Cudappah and 65 Kms. from Nandyal in Andhra Pradesh and can be reached by bus from Hyderabad and also by rail via Kurnool and then by bus from there. Long long ago, the Tamil mystic bard, Thirumangai Azhwar sang that Singavel Kunram (Ahobilam) was accessible to none but Gods. Due to the efforts of the current 45th Srimad Azhagiyasingar, the access routes to several of the shrines have been greatly simplified such that people of different age groups are now able to visit the places easily. The whole complex is in two parts - one called Eguvu Ahobilam (Upper Ahobilam) with Nava Narasimha shrines and the other called Diguvu Ahobilam (Lower Ahobilam) with a single shrine for Lakshmee Narasimha connected by a road, stretching a distance of about 12.8 Kms. from Lower Ahobilam to Upper Ahobilam. The Sthalapurana of Ahobilam in Sanskrit gives an account of nine forms of Narasimha, worshipped here. They are: -

1. BHARGAVA NARASIMHA SWAMY The Bhargava Narasimha Swamy is situated at a distance of two kilometres from the Lower Ahobilam, on a hill, near the sacred pond, known as 'Bhargava Theertham', where Bhargava Rama performed his penance. Hence the Lord of the temple is known as Bhargava Narasimha Swamy.

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2. YOGANANDA NARASIMHA SWAMY This temple is to the south-east of Lower Ahobilam at a distance of 2 kilometres. The popular legend is that after killing Hiranyakasipu, Lord Narasimha taught Prahlada several yogic postures. Therefore, the Lord in this aspect is called Yogananda Narasimha.

3. CHATRAVATA NARASIMHA SWAMY About three kilometres from lower Ahobilam, the image of the deity is installed under a peepal tree, surrounded by thorny bushes. Hence, the Lord is called as Chatravata Narasimha Swamy.

4. AHOBILA NARASIMHA SWAMY The temple, situated on the Upper Ahobilam, at a distance of eight kilometres from the Lower Ahobilam, is the main temple and the earliest of all the nine temples there. The Lord here appears in his fierce aspect, called Ugra Narasimha, who is the presiding deity of the temple and is known as Ahobila Nrisimha Swamy. It is firmly believed the Lord Narasimha was 'Svayambhu' (self-manifest) here.

Ahobila Ugra-Narasimha

ugro ‘py anugra evayam sva-bhaktanam nr-kesari

kesariva sva-potanam anyesam ugra-vikramah

Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiranyakasipu, Lord Narasimhadeva is very, very soft and kind to devotees like Prahlada Maharaja. (Cc Madhya 8.6)

5. KRODAKARA (VARAHA) NARASIMHA SWAMY The temple of this Lord is one kilometre away from the main temple of Ahobila Nrisimha Swamy on the Upper Ahobilam. The image of the deity has the face of a boar (varaha or kroda) and the Lord is seen along with his Consort, Lakshmi. Hence the Lord of the temple is known as Krodakara (Varaha) Narasimha Swamy here.

6. KARANJA NARASIMHA SWAMY

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This shrine is situated at a distance of one kilometre from the Upper Ahobilam and one furlong from the road leading to Lower Ahobilam. The image of the deity is installed under a tree, called 'Karanja Vruksham'. Hence this Lord is called Karanja Narasimha Swamy.

7. MALOLA NARASIMHA SWAMY Nearly two kilometres from the main temple of Upper Ahobilam, is the famous shrine of Malola Narasimha Swamy. The deity here appears in 'soumya' (graceful) form. As Lord Narasimha is seen with his consort, Lakshmi, He is known as Malola Narasimha Swamy. The word 'Malola' means beloved to Lakshmi (Ma=Lakshmi, Lola= beloved). It is said that the 'utsavamoorthi' of the Lord appeared to Srimath Adivan Satakopa Jeeyar, the first Jeeyar of Ahobila Mutt. Right from the founder, i.e., the first Jeeyar of Ahobila Mutt down to the 44th pontiff, Srivan Satakopa Sri Vedanta Desika Yatheendra Mahadesika, the present jeeyar, the utsavamoorthi of Malola Narasirnha Swamy is worshipped and it is taken by them whenever they are on religious tours, visiting the villages every year. Recently, the 45th Jeeyar Srivan Satakopa Sri Narayana Yatheendra Mahadesikan has taken over the worship.

Malola-Narasimha (With Goddess Lakshmi on His lap)

vag-isa yasya vadane laksmir yasya ca vaksasi yasyaste hrdaye samvit tam nrsimham aham bhaje

Lord Narasimhadeva is always assisted by Sarasvati, the goddess of learning, and He is always embracing the goddess of fortune to His chest. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nrsimhadeva. (Cc Madhya 8.5 purport)

8. JWALA NARASIMHA SWAMY

The temple of Jwala Nrisimha Swamy, lies higher up the above temple, on a hill called, 'Achalachaya Meru'. This is about four kilometres from the Upper Ahobilam temple. This place is said to be the actual spot, where the fierce anger of the Lord reached its culmination when he tore Hiranyakasipu. Jwala-Narasimha (An eight armed form rushing out of the pillar with a flame like mane)

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caturdasam narasimham bibhrad daityendram urjitam

dadara karajair urav erakam kata-krd yatha

In the fourteenth incarnation, the Lord appeared as Narasimha and bifurcated the strong body of the atheist Hiranyakasipu with His nails, just as a carpenter pierces cane. (Srimad-Bhagavatam 1.3.18)

9. PAVANA NARASIMHA SWAMY

Nearby the above temple, is the shrine of Pavana Narasimha, on the banks of the river, Pavana and it is about six kilometres from the Upper Ahobilam temple. Hence the Lord of the shrine is known as Pavana Narasimha Swamy.

In addition to the shrines mentioned above, there is a famous shrine dedicated to God Narasimha Swamy in the Lower Ahobilam, which is popularly known as Prahlada Varada Sannidhi. The other objects of this place are 'Ugra Sthambham' and 'Prahlada Mettu'.

(a) UGRA STHAMBHAM At a distance of eight kilometres from the Upper Ahobilam temple, we can see a cleft of the mountain dividing it into two visible parts. It is a long-held view that from the cleft, the Lord appeared in the form of Narasimha and this cleft is known as 'Ugra Sthambham'.

(b) PRAHALADA METTU The small shrine, situated in a cave on the hill, is in between Ugra Sthambham and the Upper Ahobilam. It is dedicated to Prahlada Narashimha Swamy. The image of the Prahlada is installed in a small cave. In his commentary on the First Canto of Srimad-Bhagavatam(1.1.1), Sridhara Svami describes Lord Nrsimhadeva in this way:

prahlada-hrdayahladam bhaktavidya-vidaranam sarad-indu-rucim vande parindra-vadanam harim

Let me offer my obeisances unto Lord Nrsimhadeva, who is always enlightening Prahlada Maharaja within his heart and who always kills the nescience that attacks the

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devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again. (Cc Madhya 8.5 purport)

There are a number of holy 'theerthas' (water ponds) round this place. Of these, Rakthakundam is the most important. It is stated that Lord Narasirnha after killing the demon Hiranyakasipu, washed his hands in this 'theertham' and hence the water is still reddish in appearance. (History of the cult of Narasimha in Andhra Pradesh by Dr. M. Narasimhacharya). Nava Narasimha swamis are Nava Grahadhipathis Those who visit navanarasimhas can avoid navagraha dosham as all nava narasimha syayamus are the leaders of all navagrhas. Each Narasimha swamy is leader of each navagrahas as fallows:

1. Jwala Narasimha - Angaraka Grahadhipati 2. Ahobila Narasimha - Guru Grahadhipati 3. Malola Narasimha - Sukra Grahadhipati 4. Krodha Narasimha - Rahu Grahadhipati 5. Karanja Narasimha - Chandra Grahadhipati 6. Bhargava Narasimha - Surya Grahadhipati 7. Yogananda Narasimha - Shani Grahadhipati 8. Kshatravata Narasimha - Kethu Grahadhipati 9. Paavan or holy Narasimha - Budha Grahadhipat

LOWER AHOBILAM The temple surrounded by three prakaras in the Lower Ahobilam is dedicated to Prahlada Varada i.e., the Lord whose grace bestows on Prahlada. With Vijayanagar style noticeable in the structure, there are a number of mandapas outside the temple. A shrine dedicated to Sri

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Venkateswara exists to the south west of this Narasimha temple and lends view to the episode that Lord Venkateswara obtained the blessings of Narasimha just before his marriage with Padmavathi. The Mukha Mandapa there, is now used as the Kalyana Mandapa of Narasimha Swamy. With Lakshmeenarasimha as the presiding Deity, the main temple consists of a sanctum, Mukhamandapam and Rangamandapam with numerous pillars intricately carved and carrying rich sculptures. There are also three smaller shrines for Lakshmi, Andal and Azhwars. In the sanctum are also kept the Utsava idols of Prahlada Varada, Pavana Narasimha and the processional idols of Jwala Narasimha endowed with ten hands and with Sreedevi and Bhoodevi on His either side. A small idol of the first Jeeyar, Sri Adivan Satakopa Swami is also kept before them. What is apparent and observable is Lord Narasimha's posture in three places including the one in a polar of a divine ascetic presenting ascetic order to the first Jeeyar of Ahobila Mutt. Both in the Upper and Lower Ahobilam, it is a common sight on the pillars of Lord Narasimha wooing His consort Chenchulakshmi. The Lord chasing Hiranyakasipu in one pillar and bursting forth from another pillar to tear him are very realistic. Thanks to the 44th Jeeyar's efforts as also that of the Endowments Department of A.P. Government, the complex has been renovated, though a lot is desired to be done. It would not be out of place to mention that good resting places, free or paid boarding arrangements (as is done in Thirupathi), provision of enough drinking water and Devasthanam canteens would go a long way to attract more number of pilgrims. The annual uthsavam (Brahmothsava) performed in February every year is a great attraction that lure both the common folk and the religious Pandits to participate in them. Though under the care of the Ahobila Mutt whose Jeeyars are hereditary trustees, co-operation from the public and the government would help improve Ahobilam further. There is a tall Jayasthambham erected in the spacious ground outside the temple walls to mark the victory of Krishnadeva Raya. The Kakatheeya Kings especially Prathapa Rudra had also contributed towards additional structures and maintenance of this Ahobilam complex. Sri Thirumangai Azhwar describes the place as very hard to visit (sendru kandarkku ariya kovil, kavvu naayum kazhugum, deivamallal sella vonna), but due to the efforts of the 45th Azhagiyasingar, this place has transformed into "sendru kaandarku eliya (easy) kovil. Many devotees visit ahobilam frequently and the place is well connected with a guest house and access to trains from Chennai, Bangalore and Bombay. In addition, several tourist operators also frequently arrange religious trips to Ahobilam from major cities.

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Chapter -3:

Śrī Caitanya-caritāmrta - Madhya 9: Lord Śrī Caitanya Mahāprabhu’s Travels to the Holy Places

A summary of the ninth chapter is given by Śrīla Bhaktivinoda Ṭhākura. After leaving Vidyānagara, Śrī Caitanya Mahāprabhu visited such places of pilgrimage as Gautamī-gaṅgā, Mallikārjuna, Ahovala-nṛsiṁha, Siddhavaṭa, Skanda-kṣetra, Trimaṭha, Vṛddhakāśī, Bauddha-sthāna, Tirupati, Tirumala, Pānā-nṛsiṁha, Śiva-kāñcī, Viṣṇu-kāñcī, Trikāla-hasti, Vṛddhakola, Śiyālī-bhairavī, the Kāverī River and Kumbhakarṇa-kapāla. Finally the Lord went to Śrī Raṅga-kṣetra, where He converted a brāhmaṇa named Veṅkaṭa Bhaṭṭa, who, along with his family, took up devotional service to Kṛṣṇa. After leaving Śrī Raṅga, Caitanya Mahāprabhu reached Ṛṣabha-parvata, where He met Paramānanda Purī, who later arrived at Jagannātha Purī. Lord Śrī Caitanya Mahāprabhu then proceeded farther, arriving at Setubandha Rāmeśvara. At Śrī Śaila-parvata, the Lord met Lord Śiva and his wife Durgā in the dress of a brāhmaṇa and brāhmaṇī. From there He went to Kāmakoṣṭhī-purī and later arrived at southern Mathurā. A brāhmaṇa devotee of Lord Rāmacandra talked with Him. Then the Lord took His bath in the river Kṛtamālā. On the hill known as Mahendra-śaila, the Lord saw Paraśurāma. Then the Lord went to Setubandha and took His bath at Dhanus-tīrtha. He also visited Rāmeśvara, where He collected some papers connected with Sītādevī, whose illusory form had been kidnapped by Rāvaṇa. The Lord next visited the places known as Pāṇḍya-deśa, the Tāmraparṇī River, Naya-tripati, Ciyaḍatalā, Tila-kāñcī, Gajendra-mokṣaṇa, Pānāgaḍi, Cāmtāpura, Śrī Vaikuṇṭha, Malaya-parvata and Kanyā-kumārī. The Lord then confronted the Bhaṭṭathāris at Mallāra-deśa and saved Kālā Kṛṣṇadāsa from their clutches. The Lord also collected the Brahma-saṁhitā, fifth chapter, on the banks of the Payasvinī River. He then visited Payasvinī, Śṛṅgavera-purī-maṭha and Matsya-tīrtha. At the village of Uḍupī He saw the Gopāla Deity installed by Śrī Madhvācārya. He then defeated the Tattvavādīs in śāstric conversation. The Lord next visited Phalgu-tīrtha, Tritakūpa, Pañcāpsarā, Sūrpāraka and Kolāpura. At Pāṇḍarapura the Lord received news from Śrī Raṅga Purī that Śaṅkarāraṇya (Viśvarūpa) had disappeared there. He then went to the banks of the Kṛṣṇa-veṇvā River, where He collected from among the Vaiṣṇava brāhmaṇas a book written by Bilvamaṅgala Ṭhākura, Śrī Kṛṣṇa-karṇāmṛta. The Lord then visited the Tāpī River, Māhiṣmatī-pura, the Narmadā River and Ṛṣyamūka-parvata. He entered Daṇḍakāraṇya and liberated seven palm trees. From there He visited a place known as Pampā-sarovara and visited Pañcavaṭī, Nāsika, Brahmagiri and also the source of the Godāvarī River, Kuśāvarta. Thus the Lord visited almost all the holy places in South India. He finally returned to Jagannātha Purī by taking the same route, after visiting Vidyānagara again.

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Lord Caitanya's South India pada-yatra tour – the temple of Lord Nrsimhadeva at Ahobilam. This tirtha is mentioned in the Summary of Sri Caitanya-caritamrta, Madhya Lila 9:

Madhya 9 Summary

"After leaving Vidyanagara, Sri Caitanya Mahaprabhu visited such places of pilgrimage as Gautami-ganga, Mallikarjuna, Ahovala-nrsimha, Siddhavata, Skanda-ksetra, Trimatha, Vrddhakasi, Bauddha-sthana, Tirupati, Tirumala, Pana-nrsimha, Siva-kanci, Visnu-kanci, Trikala-hasti, Vrddhakola, Siyali-bhairavi, Kaveri-tira and Kumbhakarna-kapala."

Lord Chaitanya had visited Mallikarjuna, or Sri Saila-tirth, where he saw Shiva jyotirlinga, who is the servant of Lord Rama, before travelling on to Ahobilam:

Madhya 9.17 nrsimha dekhiya tanre kaila nati-stuti siddhavata gela yahan murti sitapati

"Upon seeing the Ahovala-nrsimha Deity, Caitanya Mahaprabhu offered many prayers unto the Lord. He then went to Siddhavata, where He saw the Deity of Ramacandra, the Lord of Sitadevi."

Earlier in Madhya Lila, in Chapter 1, verse 106, we find mention of another tirtha visit the Lord enjoyed prior to Abhobilam:

Madhya 1.106 tabe ta' pasandi-gane karila dalana ahovala-nrsimhadi kaila darasana

"After visiting the temples of Tirumala and Tirupati, Sri Caitanya Mahaprabhu had to subdue some atheists. He then visited the temple of Ahovala-nrsimha.

PURPORT The Ahovala temple is situated in Daksinatya, in the district of Karnula, within the subdivision of Sarbela. Throughout the whole district this very famous temple is much appreciated by the people. There are eight other temples also, and all of them together are called the Nava-nrsimha temples. There is much wonderful architecture and artistic engraving work in these temples. However, as stated in the local gazette, the Karnula Manual, the work is not complete."

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Lotus feet of Sri CHAITANYA Mahaprabhu, installed by HDG. A.C.Bhakti Vedanta Swamy Srrila Prabhupada, in commemoration of visit of Lord Sri Cahitanya maha prabhu to Ahobilam. The samehas been renovated and reinstalled by HH.Jayapataka Swamy on30-03-2001. These Lotus feet of Maha Prabhu can be seen at Arya Vysya Choultry at Lower Ahobilam.

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Chapter -4:

Summary of Srimad Bhagavatam Seventh Canto, Ninth Chapter (SB7.9) - Prahlāda Pacifies Lord Nṛsiṁhadeva with Prayers

As related in this chapter, Prahlāda Mahārāja, following the order of Lord Brahmā, pacified the Lord when the Lord was extremely angry after having killed Hiraṇyakaśipu. After Hiraṇyakaśipu was killed, the Lord continued to be very angry, and the demigods, headed by Lord Brahmā, could not pacify Him. Even mother Lakṣmī, the goddess of fortune, the constant companion of Nārāyaṇa, could not dare come before Lord Nṛsiṁhadeva. Then Lord Brahmā asked Prahlāda Mahārāja to go forward and pacify the Lord’s anger. Prahlāda Mahārāja, being confident of the affection of his master, Lord Nṛsiṁhadeva, was not afraid at all. He very gravely appeared before the Lord’s lotus feet and offered Him respectful obeisances. Lord Nṛsiṁhadeva, being very much affectionate toward Prahlāda Mahārāja, put His hand on Prahlāda’s head, and because of being personally touched by the Lord, Prahlāda Mahārāja immediately achieved brahma-jñāna, spiritual knowledge. Thus he offered his prayers to the Lord in full spiritual knowledge and full devotional ecstasy. The instructions given by Prahlāda Mahārāja in the form of his prayers are as follows . Prahlāda said, “I am not proud of being able to offer prayers to the Supreme Personality of Godhead. I simply take shelter of the mercy of the Lord, for without devotion one cannot appease Him. One cannot please the Supreme Personality of Godhead simply by dint of high parentage or great opulence, learning, austerity, penance or mystic power. Indeed, these are never pleasing to the Supreme Lord, for nothing can please Him but pure devotional service. Even if a nondevotee is a brāhmaṇa qualified with the twelve brahminical symptoms, he cannot be very dear to the Lord, whereas if a person born in a family of dog-eaters is a devotee, the Lord can accept his prayers. The Lord does not need anyone’s prayers, but if a devotee offers his prayers to the Lord, the devotee benefits greatly. Ignorant persons born in low families, therefore, can sincerely offer heartfelt prayers to the Lord, and the Lord will accept them. As soon as one offers his prayers to the Lord, he is immediately situated on the Brahman platform.” Lord Nṛsiṁhadeva appeared for the benefit of all human society, not only for Prahlāda’s personal benefit. The fierce form of Lord Nṛsiṁhadeva may appear most awful to a nondevotee, but to the devotee the Lord is always affectionate as He is in other forms. Conditioned life in the material world is actually extremely fearful; indeed, a devotee is not afraid of anything else. Fear of material existence is due to false ego. Therefore the ultimate goal of life for every living entity is to attain the position of being servant of the servant of the Lord. The miserable condition of the living entities in the material world can be remedied

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only by the mercy of the Lord. Although there are so-called material protectors like Lord Brahmā and the other demigods, or even one’s own father, they are unable to do anything if one is neglected by the Supreme Personality of Godhead. However, one who has fully taken shelter of the Lord’s lotus feet can be saved from the onslaught of material nature. Therefore every living entity should be unattracted by material so-called happiness and should take shelter of the Lord by all means. That is the mission of human life. To be attracted by sense gratification is simply foolish. Whether one is a devotee of the Lord or is a nondevotee does not depend upon one’s birth in a high or low family. Even Lord Brahmā and the goddess of fortune cannot achieve the full favor of the Lord, whereas a devotee can very easily attain such devotional service. The Lord’s mercy is bestowed equally upon everyone, regardless of whether one is high or low. Because Prahlāda Mahārāja was blessed by Nārada Muni, Prahlāda became a great devotee. The Lord always saves the devotee from impersonalists and voidists. The Lord is present in everyone’s heart as the Supersoul to give the living being protection and all benefits. Thus the Lord acts sometimes as the killer and sometimes as the protector. One should not accuse the Lord for any discrepancies. It is His plan that we see varieties of life within this material world. All of them are ultimately His mercy. Although the entire cosmic manifestation is nondifferent, the material world is nonetheless different from the spiritual world. Only by the mercy of the Supreme Lord can one understand how the wonderful material nature acts. For example, although Lord Brahmā appeared from the lotus seat that had grown from the abdomen of Garbhodakaśāyī Viṣṇu, he could not understand what to do after his appearance. He was attacked by two demons, Madhu and Kaiṭabha, who took away Vedic knowledge, but the Lord killed them and entrusted to Lord Brahmā the Vedic knowledge. Thus the Lord appears in every millennium in the societies of demigods, human beings, animals, saints and aquatics. All such incarnations are meant to protect the devotees and kill the demons, but this killing and protecting does not reflect any sense of partiality on the part of the Supreme Lord. The conditioned soul is always attracted by the external energy. Therefore he is subjected to lust and greed, and he suffers under the conditions of material nature. The Lord’s causeless mercy toward His devotee is the only means by which to get out of material existence. Anyone engaged in glorifying the Lord’s activities is always unafraid of this material world, whereas one who cannot glorify the Lord in that way is subjected to all lamentation. Those interested in silently worshiping the Lord in solitary places may be eligible for liberation themselves, but a pure devotee is always aggrieved to see others suffering. Therefore, not caring for his own liberation, he always engages in preaching by glorifying the Lord. Prahlāda Mahārāja, therefore, had tried to deliver his class friends by preaching and had never remained silent. Although being silent, observing austerities and penances, learning the Vedic literature, undergoing ritualistic ceremonies, living in a solitary place and performing japa and transcendental meditation are approved means of liberation, they are meant for nondevotees or for cheaters who want to live at the expense of others. A pure

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devotee, however, being freed from all such deceptive activities, is able to see the Lord face to face. The atomic theory of the composition of the cosmic manifestation is not factual. The Lord is the cause of everything, and therefore He is the cause of this creation. One should therefore always engage in devotional service by offering respectful obeisances to the Lord, offering prayers, working for the Lord, worshiping the Lord in the temple, always remembering the Lord and always hearing about His transcendental activities. Without these six kinds of activity, one cannot attain to devotional service. Prahlāda Mahārāja thus offered his prayers to the Supreme Lord, begging His mercy at every step. Lord Nṛsiṁhadeva was pacified by Prahlāda Mahārāja’s prayers and wanted to give him benedictions by which Prahlāda could procure all kinds of material facilities. Prahlāda Mahārāja, however, was not misled by material facilities. Rather, he wanted to remain always a servant of the servant of the Lord.

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Chapter -5:

PRAYERS TO LORD NARASIMHA

1. Sri Nrisimha Pranama

Sri Chaitanya Mahaprabhu's Prayer

"sri-nrsimha, jaya nrsimha, jaya jaya nrsimha prahladesa jaya padma-mukha-padma-bhrnga"

"All glories to Nrsimhadeva! All glories to Nrsimhadeva, who is the Lord of Prahlada Maharaja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune." (Sri Caitanya-caritamrta: Madhya-lila 8.5)

(from the Nrisimha Purana, offered by Sri Caitanya Mahaprabhu to Lord Jagannatha in

Jagannatha Puri)

namas te narasimhaya prahladahlada-dayine

hiranyakashipor vakshaha shila-tanka-nakhalaye

"I offer my respectful obeisances unto You, Lord Nrisimhadeva. You are the giver of pleasure to Prahlada Maharaja, and your nails cut the chest of Hiranyakashipu like a chisel cutting stone."

ito nrisimhah parato nrisimho yato yato yami tato nrisimhah

bahir nrisimho hridaye nrisimho nrisimham adim sharanam prapadye

"Lord Nrisimha is here and also there. Wherever I go Lord Nrisimha is there. He is in the heart and is outside as well. I surrender to Lord Nrisimha, the origin of all things and the supreme refuge."

tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ

dalita-hiraṇyakaśipu-tanu-bhṛṅgam keśava dhṛta-narahari-rūpa jaya jagadīśa hare

(The above verse is the 4th verse from Sri Dasavatara Stotram by Jayadeva Goswami) O Kesava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, halflion. All glories to You! Just as one can easily crush a wasp between one's fingernails, so

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in the same way the body of the wasp like demon Hiranyakasipu has been ripped apart by the wonderful

2. The Nrisimha Gayatris

Om Nrisimhaye vidmahe

vajranakhaya dhimahi tan nah simhah pracodayat

"Om. Let us think well aware of Nrisimha, the lightning-nailed. May the Lion promote our thought."

vajra nakhaya vidmahe tikshna damstraya dhimahi

tan no narasimhah prachodayat "Let us meditate on He who is known as the possessor of nails as hard as thunderbolts and sharp teeth. Let us be enthused by Lord Narasimhadeva."

3. Sri Nrisimha Maha-mantra

ugram viram maha-vishnum jvalantam sarvato mukham

nrisimham bhishanam bhadram mrityur mrityum namamy aham

"I bow down to Lord Narasimha who is ferocious and heroic like Lord Vishnu. He is burning from every side. He is terrific, auspicious and the death of death personified." It is stated in Shastra that this mantra is the essence of all kavacha mantras, or mantras meant for wearing in a kavacha (capsule). The mantra is often written on a small piece of bark, such as from the botch tree. Then it is sealed in the capsule with a tulasi leaf or even flower petals that have been offered to the deity of Lord Narasimha. After worshipping the deity of Lord Narasimha with sixteen upacharas or items of worship, the pujari or priest performs a ritual called prana-pratistha: he calls the Lord to reside in the kavacha. He then worships the kavacha. Then it has full protective power. Men wear the kavacha around the neck or on the upper right arm, while women wear it around the neck or on the upper left arm. The Kavacha may be worn in all circumstances, at any time, or in any place.

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4. Srı Mantra Raja Pada Stotram

Shree Eeshvara Uvaacha Vritthotphulla visaalaaksham vipak shakshayadeekshitam

Ninaadatrasta vishvaandam Vishnum UGRAM namaamyaham 1

He who is having big and round eyes, He who has taken a vow to kill the enemies, He who by His fierce roars is shaking the entire world, to such a ferocious Lord, I offer my

salutations. (1)

Sarvaira vadhyataam praaptam sabalaugham ditessutham Nakhaagraih sakaleechakre yastam VEERAM namaamyaham 2

He who with His sharp nails tore to pieces the asura, the son of Diti who could not be killed by anyone along with His large armies. To such a valorous person, I offer my salutations. (2)

Paadaavashtabddha paataalam moordhaavishta trivishtapam Bhuja-pravishtaashta-disam MAHAAVISHNUM namaamyaham 3

I offer my salutations to Maha Vishnu, whose feet touch the nether lands, whose forehead touches the heaven and whose hands spread in all directions. (3)

Jyoteem shyakrendu nakshatra- jvalanaadeenyanukramaat Jvalanti tejasaa yasya tvam JVALANTAM namaamyaham 4

He after whose luster the luminary bodies, the Sun, the Moon, the Stars and Fire are effulgent and are shining, to that resplendent One I offer my salutations. (4)

Sarvendriyairapi vinaa sarvam sarvatra sarvadaa

yojaanaati namaamyaadyam tamaham SARVATOMUKHAM 5

He who knows everything, all the time, and at all places, without the help of the senses, to such primal person who has faces in all directions, I offer my salutations.(5)

Naravath Simha vachaiva yasya roopam mahathmanaha:

Mahashatam MahaDhamshtram Tham NRUSIMHAM Namamyaham 6 To that Form of the Lord, which is half man and half lion, complete with the mane, the canine teeth, to such a divine Lord Nrsimha, I offer my salutations. (6)

Yannaama-smaranad bheetaa bhootha bhetaala raakshasaah

Rogaadyaascha pranaschhanti BHEESHANAM tam namaamyaham 7

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By the mere thought of whose name, devils, demons, asuras get frightened, acute diseases get cured, to such a frightening One, I offer my salutations. (7)

Sarvopi yam samaasritya sakalam bhadramasnute

Sriyaa cha bhadrayaa jushto yastam BHADRAM namaamyaham 8

I offer my salutations to the Lord, the repository of good things, worshipping whom all the people are able to obtain auspicious things. (8)

Saakshaat svakaale sampraaptam Mrityum satrugananvitham,

Bhaktaanaam naasayed yastu MRITYU MRITYUM NAMAAMYAHAM 9

He who is "Death to Death" and He who destroys death and hosts of enemies of the devotees by arriving at the right moment, to Him I offer my salutations. (9)

Namaskaaraatmakam yasmai vidhaaya atma nivedanam

Tyaktaduhkho’khilaan kaamaan asnute tam namaamyaham 10

I bow down to the One by offering obeisance to whom in the form of One’s own self, people get rid of all miseries and obtain their desired objects. (10)

Daasabhootassvatah sarve hyaatmaanah paramaatmanah

Atoham api te daasah iti matvaa namaamyaham 11 All the living beings are, by nature, servants of the Supreme Being, I am prostrating to You, with the awareness that I am also for the same reason, Your servant. (11)

Sankarenaadaraat proktam padaanaam tatva Nirnayam

Trisandhyam yah pathet tasya shree vidya ayyshya vardhate 12

The meaning of the words had been explained by Lord Siva out of affection. Whosoever reads this hymn with faith, thrice a day (at Sunrise, mid-day and evening) would have a great increase in prosperity (shree) knowledge (vidya) longevity (Ayush) (12)

Ithi Shree MantraRaja Patha Stotram Sampoornam.

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5. Sri Ahovalam Stotram (Obeisances to Ahovalam Narasimha)

(Use the same meter as the Brahma-samhita. These were written in glorification of the Deities in the holy place of Lord Nrisimha at Ahobalam)

1

lakshmi-kataksha-sarasi-ruha-raja-hamsam pakshindra-shaila-bhavanam bhava-nasham isham

gokshira-sara-ghana-sara-patira-varnam vande kripa-nidhim ahobala-narasimham

"I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He is a great swan swimming amongst the lotuses of Lakshmi's furtive glances. He is the Supreme Lord, who puts an end to material imprisonment and who appeared from the stone of the Garuda pillar. His body has lines of colour: both a creamy colour and the colour of rain clouds."

2 adyanta-shunyam ajam avyayam aprameyam

aditya-candra-shikhi-locanam adi-devam abja-mukabja-mada-lolupa-matta-bhringam vande kripa-nidhim ahobala-narasimham

"I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He has no beginning or end. He is unborn, everlasting, and immeasurable. He is the original God who gives brightness to the sun, moon, and to fire. He is like a honey bee intoxicated by his passionate desire for the lotus face of Lakshmi."

3 kotira-koti-ghatitojjvala-kanti-kantam

keyura-hara-mani-kundala manditangam cudagra-ranjita-sudhakara-purna-bimbam vande kripa-nidhim ahobala-narasimham

"I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He looks splendid with his thick shiny mane tied back and with his body decorated with armlets, necklaces, and jewelled ear rings. His face is like the disc of the full moon, adorned with his crown."

4 varaha-vamana-nrisimha-subhagyam isham

krida-vilola-hridayam vibhudendra-vandyam hamsatmakam paramahamsa-mano-viharam

vande kripa-nidhim ahobala-narasimham "I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. He is the all-fortunate supreme Lord: Varaha, Vamana, and Nrisimha. His heart is frolicking with his own playful

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pastimes. The most intelligent persons pray to him, the Supreme soul, who fascinates the great sages."

5 mandakini-janana-hetu-padaravindam vrndarakalaya-vinodanam ujjvalangam

mandara-pushpa-tulasi-racitanghri-padmam vande kripa-nidhim ahobala-narasimham

"I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. His lotus feet are the source of the Ganges. His body is resplendent as he enjoys himself in his superexcellent abode, and his lotus feet are bedecked with Tulasi leaves and the flowers from the heavenly coral tree."

6 tarunya-krishna-tulasi-dala-dhama-rabhyam dhatri ramabhi ramanam mahaniya-rupam

mantradhi-raja-matha-danava-mana-bhangam vande kripa-nidhim ahobala-narasimham

"I offer my obeisances to that ocean of mercy, Ahobala Nrisimha. His most favorite thing is fresh dark Tulasi leaves. He exhibits a magnificent form as he enjoys with his female assistants, the goddesses of fortune. He breaks the pride of the demons by destroying Ravana, that master of magic spells."

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6. Lord Ramacandra’s Nrisimha-Panchamrita

(These prayers are from the 47th chapter of the Harivamsa Purana which narrates the story of

Lord Ramacandra’s visit to the holy place of Ahobalam to see the Deity of Nrisimha, where Lord Nrisimha appeared and saved His devotee Prahlada.)

ahobalam narasimham gatva ramah pratapavan namaskutya sri nrisimham astaushit kamala patim

The glorious Rama once visited Ahobala where He saw the Deity of Lord Nrisimha. He offered His obeisances to Lord Kamalapati (husband of the Goddess of Fortune) and prayed as follows.

1.

Govinda keshava janardana vasudeva vishvesha-vishva madhusudana vishvarupa

shri padmanabha purushottama pushkaraksha narayanachyuta nrisimho namo namaste

O Govinda, Keshava, Janardana, Vasudeva, Vishvesha (the controller of the universe), Vishva, Madhusudana, Vishvarupa, Sri Padmanabha, Purushottama, Pushkaraksha, Narayana, Achyuta. O Lord Narasimha I offer my respectful obeisances unto You again and again.

2. Devah samastah khalu gopi mukhyaha gandharva vidyadhara kinnarash cha

yat pada-mulam satatam namanti tam narasimham sharanam gato shmi

I have taken shelter of Lord Nrisimha unto whose lotus feet demigods, prominent yogis, gandharvas, vidyadharas and kinnaras are constantly offering their obeisances.

3. Vedan samastan khalu shastragarbhan

vidyam balam kirtimatim cha lakshmim yasya prasadat purusha labhante

tam narasimham sharanam gato shmi I have taken shelter of Lord Nrisimha by whose mercy people receive all the Vedas, the essence of all scriptures, knowledge, strength, reputation and wealth.

4. Brahma shivas tvam purushottamash cha

narayano ‘shau marutam patish cha chandrarka vayvagni marud-ganash cha

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tvam eva tam tvam shatatam nato’shmi You are Lord Brahma, Lord Shiva and the best person Lord Narayana. You are the master of the Marutas and You are the sun, the moon, air and the fire as well as the Marut-ganas. I offer my obeisances unto You.

5. Snapne’pi nitya jagatam ashesam

srashta cha hanta vibhura prabheyaha trata tvam eka strividho vibinnaha

tam tvam nrisimham satatam nato’smi I offer my obeisances unto Lord Nrisimha who is the creator, the maintainer and the destroyer of the entire universe. Although You perform all of these three acts simultaneously, You are completely beyond these activities. You are the all-pervading, unlimited supreme spirit.

Iti stutva raghushreshthaha pujayamasa tam harim

pushpa vrishtih papatashu tasya devasya murdhani

Praying this way, the best of the Raghus, Lord Ramacandra worshipped Lord Hari. At that time the demigods showered a rain of flowers on the head of Lord Nrisimhadeva.

Raghavena kutam stotram panchamrita manuktamam

pathanti ye dvijavaraha tesham svargastu shashvataha

This is the best of prayers, called pancamrita or five nectars compiled by Lord Rama Himself. One who reads this will be liberated eternally.

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7. Five Prayers to Lord Narasimha by Bhaktivinoda Thakura

Srila Bhaktivinoda Thakura has written five beautiful prayers in "Sri Navadvipa Bhava Taranga" for receiving the mercy of Lord Narasimha. These prayers are certainly assurance to all sincere devotees that the worship of Lord Narasimha is purely in the line of aspiring love and devotion to Sri Sri Radha and Krsna. Those prayers are as follows.

1 e dusta hrdaye kama adi ripu chaya kutinati pratisthasa sathya sada raya hrdaya-sodhana ara krsnera vasana nrsimha-carane mora ei to' kamana

Within my sinful heart the six enemies headed by lust perpetually reside, as well as duplicity, the desire for fame, plus sheer cunning. At the lotus feet of Lord Narasimha, I hope that He will mercifully purify my heart and give me the desire to serve Lord Krsna.

2 kandiya nrsimha-pade magibo kakhana

nirapade navadvipe jugala-bhajana bhaya bhaya paya yan'ra darsane se hari

prasanna hoibo kabe more daya kari Weeping, I will beg at the lotus-feet of Lord Narasimha for the benediction of worshipping Radha and Krsna in Navadvipa, perfectly safe and free from all difficulties. When will this Lord Hari, Whose terrible form strikes fear into fear itself, ever become pleased and show me His mercy?

3 yadyapi bhisana murti dusta-jiva-prati

prahladadi krsna-bhakta-jane bhadra ati kabe va prasanna ho'ye sa krpa-vacane

nirbhaya karibe ei mudha akincane Even though Lord Narasimha is terrifying toward the sinful souls, He offers great auspiciousness unto the devotees of Lord Krsna headed by Prahlada Maharaja. When will He be pleased to speak words of compassion unto me, a worthless fool, and thereby make me fearless?

4 svacchande baiso he vatsa sri-gauranga-dhame

jugala-bhajana hau rati hau name mama bhakta-krpa-bale vighna jabe dura suddha cite bhajo radha-krsna-rasa-pura

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He will say, "Dear child! Sit sown freely and live happily here in Sri Gauranga-dhama. May you nicely worship the Divine Couple, and may you develop loving attachment for Their Holy Names. By the mercy of My devotees, all obstacles are cast far away. With a purified heart, just perform the worship of Radha and Krsna, for such worship overflows with sweet nectar."

5 ei boli' kabe mora mastaka-upara

sviya sri-carana harse dharibe isvara amani jugala-preme sattvika vikare

dharaya lutibo ami sri-nrsimha-dvare Saying this, will that Lord delightedly place His own divine lotus-feet upon my head? I will experience sublime love for the Divine Couple Radha-Krsna and undergo the ecstatic transformations called sattvika. Falling on the ground, I will roll about at the door of Sri Narasimha's temple. (Srila Bhaktivinoda Thakura, - "Sri Navadvipa Bhava Taranga", 36-40)

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8. Sri Nrisimha Kavacha of Prahlad from the Brahmanda Purana

shri nrisimha kavacha-stotram

nrisimha-kavacham vakshye prahladenoditam puraa

sarva-raksha-karam punyam sarvopadrava-naashanam

1. I shall now recite the Narasimha-kavacha, formerly spoken by Prahlada Maharaja. It is most pious, vanquishes all kinds of impediments, and provides one all protection.

sarva-sampat-karam chaiva svarga-moksha-pradaayakam

dhyaatva nrisimham devesham hema-sinhaasana sthitamah

2. It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne.

vivritasyam tri-nayanam

sharad-indu-sama-prabham lakshmyaalingita-vaamaangam

vibhuutibhi rupaashritam 3. His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by Lakshmi devi on his left side, and His form is the shelter of all opulences, both material and spiritual.

chatur-bhujam komalaangam svarna-kundala-shobhitam

saroja-shobitoraskam ratna-keyuura-mudritam

4. The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments.

tapta-kaanchana-sankasham pita-nirmala-vasasam

indradi-sura-maulishthaha sphuran manikya-diptibhih

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5. He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with rubies which are blazingly effulgent.

virajita-pada-dvandvam shankha-chakradi-hetibhihi

garutmata cha vinayat stuyamanam mudanvitam

6. His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. Garuda joyfully offers prayers with great reverence.

sva-hrit-kamalasamvaasam kritvaa tu kavacham pathet

nrisimho me shirah patu loka-rakshartha-sambhavaha

7. Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra: “May Lord Nrisimha, who protects all the planetary systems, protect my head.”

sarvago ‘pi stambha vasaha phalam me rakshatu dhvanim

nrisimho me drishau paatu soma-suryagni-lochanaha

8. Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes.

smritam me patu nriharih muni-vaarya-stuti-priyaha nasam me simha-nasas tu

mukham lakshmi-mukha-priyaha 9. May Lord Nrihari, who is pleased by the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth.

sarva-vidyadhipaha patu nrisimho rasanam mama

vaktram patv indu-vadanam sada prahlaada-vanditaha

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10. May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahlada Maharaja protect my face.

Nrisimha patu me kantham skandhau bhu-bhrid ananta krit

divyastra-shobhita-bhujaha nrisimhah patu me bhujaha

11. May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons. May He protect my shoulders.

karau me deva-varado nrisimhah patu sarvataha

hridayam yogi-sadhyash cha nivasam patu me harih

12. May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me from all sides. May He who is achieved by the perfect yogis protect my heart, and may Lord Hari protect my dwelling place.

madhyam patu hiranyaksha vaksha-kukshi-vidaranaha nabhim me patu nriharihi

sva-nabhi-brahma-samstutaha 13. May He who ripped apart the chest and abdomen of the great demon HiraNyaaksha protect my waist, and may Lord Nrihari protect my navel. He is offered prayers by Lord Brahmaa, who has sprung from his own navel.

brahmanda-kotayah katyam yasyasau patu me katim

guhyam me patu guhyanam mantranam guhya-rupa-drik

14. May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is the knower of all mantras and all mysteries, but He Himself is not visible.

uru manobhavah patu januni nara-ruupa-drik

janghe patu dhara-dhara harta yo ‘sau nri-keshari

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15. May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion, protect my calves.

sura-rajya-pradah patu padau me nriharishvarah

sahasra-shirsha-purushaha patu me sarvashas tanum

16. May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all respects.

mahograh purvatah patu maha-viragrajo ‘ghnitaha

maha-vishnur dakshine tu maha-jvalas tu nairritaha

17. May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the south, and may that person of blazing luster protect me from the southwest.

pashchime patu sarvesho dishi me sarvatomukhaha nrisimhah patu vayavyam

saumyam bhushana-vigrahaha 18. May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vaayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides.

ishanyam patu bhadro me sarva-mangala-dayakaha samsara-bhayatah patu

mrityor mrityur nrikeshari 19. May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the direction of the sun-god, and may He who is death personified protect me from fear of the rotation of birth and death in this material world.

idam nrisimha-kavacham prahlada-mukha-manditam

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bhaktiman yah pathenaityam sarva-papaih pramuchyate

20. This Narasimha-kavacha has been ornamented by issuing from the mouth of Prahlada Maharaja. A devotee who reads this becomes freed from all sins.

putravan dhanavan loke dirghayur upajayate

kamayate yam yam kamam tam tam prapnoty asamshayam

21. Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long life.

sarvatra jayam apnoti sarvatra vijayii bhavet

bhumyantariksha-divyanam grahanam vini varanam

22. He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of all planets, earthly, heavenly, and everything in between.

vrishchikoraga-sambhuta vishhapaharanam param

brahma-rakshasa-yakshanam durotsarana-karanam

23. This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-raakshasa ghosts and Yakshas are driven far away.

bhuje va tala-patre va kavacham likhitam shubham

kara-mule dhritam yena sidhyeyuh karma-siddhayaha

24. One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect.

devasura-manushyeshhu svam svam eva jayam labhet

eka-sandhyam tri-sandhyam va yah pathen niyato naraha

25. One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among demigods, demons, or human beings.

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sarva-mangala-mangalyam

bhuktim muktim cha vindati dva-trimshati-sahasrani

pathet shuddhatmanam nrinam 26. One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation are already understood to be available to such a person.

kavachasyasya mantrasya mantra-siddhih-prajayate

anena mantra-rajena kritva bhasmabhir mantranam

27. This Kavacha-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself with ashes and chanting all other mantras.

tilakam vinyased yas tu tasya graha-bhayam haret tri-varam japamanas tu

dattam varyabhimantrya cha 28. Having marked ones body with tilaka, taking achamana with water, and reciting this mantra three times, one will find that the fear of all inauspicious planets is removed.

prasayed yo naro mantram nrisimha-dhyanam acharet tasya rogah pranashyanti

ye cha syuh kukshi-sambhavaha 29. That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases vanquished, including those of the abdomen.

garjantam garjayantam nija-bhuja-patalam sphotayantam hatantam rupyantam tapayantam divi bhuvi ditiyam kshepayantam kshipantam

krandantam roshayantam dishi dishi satantam samharantam bharantam vikshantam purnayantam kara-nikara-shatair divya-simham namami

30. Lord Narasimha roars loudly and causes others to roar. With His multitudes of arms He tears the demons asunder and kills them in this way. He is always seeking out and tormenting the demonic descendants of Diti, both on this earth planet and in the higher planets, and He throws them down and scatters them. He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic

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manifestation. I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion.

iti shri brahmanda-purane prahladoktam shri nrisimha-kavacham sampurnam

Thus ends the Narasimha-kavacha as it is described by Prahlada Maharaja in the Brahmanda Purana.

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9. Prayers of Prahlada maharaja from SB 7.9

7.9.1 śrī-nārada uvāca

evaṁ surādayaḥ sarve brahma-rudra-puraḥ sarāḥ

nopaitum aśakan manyu- saṁrambhaṁ sudurāsadam

The great saint Nārada Muni continued: The demigods, headed by Lord Brahmā, Lord Śiva and other great demigods, dared not come forward before the Lord, who at that time was extremely angry.

7.9.2 sākṣāt śrīḥ preṣitā devair

dṛṣṭvā taṁ mahad adbhutam adṛṣṭāśruta-pūrvatvāt sā nopeyāya śaṅkitā

The goddess of fortune, Lakṣmījī, was requested to go before the Lord by all the demigods present, who because of fear could not do so. But even she had never seen such a wonderful and extraordinary form of the Lord, and thus she could not approach Him.

7.9.3 prahrādaṁ preṣayām āsa

brahmāvasthitam antike tāta praśamayopehi

sva-pitre kupitaṁ prabhum Thereafter Lord Brahmā requested Prahlāda Mahārāja, who was standing very near him: My dear son, Lord Nṛsiṁhadeva is extremely angry at your demoniac father. Please go forward and appease the Lord.

7.9.4 tatheti śanakai rājan

mahā-bhāgavato ’rbhakaḥ upetya bhuvi kāyena

nanāma vidhṛtāñjaliḥ Nārada Muni continued: O King, although the exalted devotee Prahlāda Mahārāja was only a little boy, he accepted Lord Brahmā’s words. He gradually proceeded toward Lord Nṛsiṁhadeva and fell down to offer his respectful obeisances with folded hands.

7.9.5 sva-pāda-mūle patitaṁ tam arbhakaṁ

vilokya devaḥ kṛpayā pariplutaḥ

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utthāpya tac-chīrṣṇy adadhāt karāmbujaṁ kālāhi-vitrasta-dhiyāṁ kṛtābhayam

When Lord Nṛsiṁhadeva saw the small boy Prahlāda Mahārāja prostrated at the soles of His lotus feet, He became most ecstatic in affection toward His devotee. Raising Prahlāda, the Lord placed His lotus hand upon the boy’s head because His hand is always ready to create fearlessness in all of His devotees.

7.9.6 sa tat-kara-sparśa-dhutākhilāśubhaḥ

sapady abhivyakta-parātma-darśanaḥ tat-pāda-padmaṁ hṛdi nirvṛto dadhau

hṛṣyat-tanuḥ klinna-hṛd-aśru-locanaḥ

By the touch of Lord Nṛsiṁhadeva’s hand on Prahlāda Mahārāja’s head, Prahlāda was completely freed of all material contaminations and desires, as if he had been thoroughly cleansed. Therefore he at once became transcendentally situated, and all the symptoms of ecstasy became manifest in his body. His heart filled with love, and his eyes with tears, and thus he was able to completely capture the lotus feet of the Lord within the core of his heart.

7.9.7 astauṣīd dharim ekāgra- manasā susamāhitaḥ prema-gadgadayā vācā

tan-nyasta-hṛdayekṣaṇaḥ Prahlāda Mahārāja fixed his mind and sight upon Lord Nṛsiṁhadeva with full attention in complete trance. With a fixed mind, he began to offer prayers in love with a faltering voice.

7.9.8 śrī-prahrāda uvāca

brahmādayaḥ sura-gaṇā munayo ’tha siddhāḥ sattvaikatāna-gatayo vacasāṁ pravāhaiḥ nārādhituṁ puru-guṇair adhunāpi pipruḥ kiṁ toṣṭum arhati sa me harir ugra-jāteḥ

Prahlāda Mahārāja prayed: How is it possible for me, who have been born in a family of asuras, to offer suitable prayers to satisfy the Supreme Personality of Godhead? Even until now, all the demigods, headed by Lord Brahmā, and all the saintly persons, could not satisfy the Lord by streams of excellent words, although such persons are very qualified, being in the mode of goodness. Then what is to be said of me? I am not at all qualified.

7.9.9 manye dhanābhijana-rūpa-tapaḥ-śrutaujas-

tejaḥ-prabhāva-bala-pauruṣa-buddhi-yogāḥ nārādhanāya hi bhavanti parasya puṁso

bhaktyā tutoṣa bhagavān gaja-yūtha-pāya

Prahlāda Mahārāja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence,

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intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devotional service. Gajendra did this, and thus the Lord was satisfied with him.

7.9.10 viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-

pādāravinda-vimukhāt śvapacaṁ variṣṭham manye tad-arpita-mano-vacanehitārtha-

prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ

If a brāhmaṇa has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujāta] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything — mind, words, activities, wealth and life — to the Supreme Lord. Such a devotee is better than such a brāhmaṇa because the devotee can purify his whole family, whereas the so-called brāhmaṇa in a position of false prestige cannot purify even himself.

7.9.11 naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇo

mānaṁ janād aviduṣaḥ karuṇo vṛṇīte yad yaj jano bhagavate vidadhīta mānaṁ

tac cātmane prati-mukhasya yathā mukha-śrīḥ

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord’s mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one’s face is decorated, the reflection of one’s face in a mirror is also seen to be decorated.

7.9.12 tasmād ahaṁ vigata-viklava īśvarasya

sarvātmanā mahi gṛṇāmi yathā manīṣam nīco ’jayā guṇa-visargam anupraviṣṭaḥ pūyeta yena hi pumān anuvarṇitena

Therefore, although I was born in a demoniac family, I may without a doubt offer prayers to the Lord with full endeavor, as far as my intelligence allows. Anyone who has been forced by ignorance to enter the material world may be purified of material life if he offers prayers to the Lord and hears the Lord’s glories.

7.9.13 sarve hy amī vidhi-karās tava sattva-dhāmno brahmādayo vayam iveśa na codvijantaḥ

kṣemāya bhūtaya utātma-sukhāya cāsya vikrīḍitaṁ bhagavato rucirāvatāraiḥ

O my Lord, all the demigods, headed by Lord Brahmā, are sincere servants of Your Lordship, who are situated in a transcendental position. Therefore they are not like us [Prahlāda and his father, the demon Hiraṇyakaśipu]. Your appearance in this fearsome form is Your pastime for

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Your own pleasure. Such an incarnation is always meant for the protection and improvement of the universe.

7.9.14 tad yaccha manyum asuraś ca hatas tvayādya

modeta sādhur api vṛścika-sarpa-hatyā lokāś ca nirvṛtim itāḥ pratiyanti sarve

rūpaṁ nṛsiṁha vibhayāya janāḥ smaranti

My Lord Nṛsiṁhadeva, please, therefore, cease Your anger now that my father, the great demon Hiraṇyakaśipu, has been killed. Since even saintly persons take pleasure in the killing of a scorpion or a snake, all the worlds have achieved great satisfaction because of the death of this demon. Now they are confident of their happiness, and they will always remember Your auspicious incarnation in order to be free from fear.

7.9.15 nāhaṁ bibhemy ajita te ’tibhayānakāsya-

jihvārka-netra-bhrukuṭī-rabhasogra-daṁṣṭrāt āntra-srajaḥ-kṣataja-keśara-śaṅku-karṇān

nirhrāda-bhīta-digibhād ari-bhin-nakhāgrāt

My Lord, who are never conquered by anyone, I am certainly not afraid of Your ferocious mouth and tongue, Your eyes bright like the sun or Your frowning eyebrows. I do not fear Your sharp, pinching teeth, Your garland of intestines, Your mane soaked with blood, or Your high, wedgelike ears. Nor do I fear Your tumultuous roaring, which makes elephants flee to distant places, or Your nails, which are meant to kill Your enemies.

7.9.16 trasto ’smy ahaṁ kṛpaṇa-vatsala duḥsahogra- saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ

baddhaḥ sva-karmabhir uśattama te ’ṅghri-mūlaṁ prīto ’pavarga-śaraṇaṁ hvayase kadā nu

O most powerful, insurmountable Lord, who are kind to the fallen souls, I have been put into the association of demons as a result of my activities, and therefore I am very much afraid of my condition of life within this material world. When will that moment come when You will call me to the shelter of Your lotus feet, which are the ultimate goal for liberation from conditional life?

7.9.17 yasmāt priyāpriya-viyoga-saṁyoga-janma- śokāgninā sakala-yoniṣu dahyamānaḥ

duḥkhauṣadhaṁ tad api duḥkham atad-dhiyāhaṁ bhūman bhramāmi vada me tava dāsya-yogam

O great one, O Supreme Lord, because of combination with pleasing and displeasing circumstances and because of separation from them, one is placed in a most regrettable

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position, within heavenly or hellish planets, as if burning in a fire of lamentation. Although there are many remedies by which to get out of miserable life, any such remedies in the material world are more miserable than the miseries themselves. Therefore I think that the only remedy is to engage in Your service. Kindly instruct me in such service.

7.9.18 so ’haṁ priyasya suhṛdaḥ paradevatāyā līlā-kathās tava nṛsiṁha viriñca-gītāḥ

añjas titarmy anugṛṇan guṇa-vipramukto durgāṇi te pada-yugālaya-haṁsa-saṅgaḥ

O my Lord Nṛsiṁhadeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [haṁsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahmā and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience.

7.9.19 bālasya neha śaraṇaṁ pitarau nṛsiṁha

nārtasya cāgadam udanvati majjato nauḥ taptasya tat-pratividhir ya ihāñjaseṣṭas

tāvad vibho tanu-bhṛtāṁ tvad-upekṣitānām

My Lord Nṛsiṁhadeva, O Supreme, because of a bodily conception of life, embodied souls neglected and not cared for by You cannot do anything for their betterment. Whatever remedies they accept, although perhaps temporarily beneficial, are certainly impermanent. For example, a father and mother cannot protect their child, a physician and medicine cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.

7.9.20 yasmin yato yarhi yena ca yasya yasmād

yasmai yathā yad uta yas tv aparaḥ paro vā bhāvaḥ karoti vikaroti pṛthak svabhāvaḥ

sañcoditas tad akhilaṁ bhavataḥ svarūpam

My dear Lord, everyone in this material world is under the modes of material nature, being influenced by goodness, passion and ignorance. Everyone — from the greatest personality, Lord Brahmā, down to the small ant — works under the influence of these modes. Therefore everyone in this material world is influenced by Your energy. The cause for which they work, the place where they work, the time when they work, the matter due to which they work, the goal of life they have considered final, and the process for obtaining this goal — all are nothing but manifestations of Your energy. Indeed, since the energy and energetic are identical, all of them are but manifestations of You.

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7.9.21 māyā manaḥ sṛjati karmamayaṁ balīyaḥ kālena codita-guṇānumatena puṁsaḥ chandomayaṁ yad ajayārpita-ṣoḍaśāraṁ

saṁsāra-cakram aja ko ’titaret tvad-anyaḥ

O Lord, O supreme eternal, by expanding Your plenary portion You have created the subtle bodies of the living entities through the agency of Your external energy, which is agitated by time. Thus the mind entraps the living entity in unlimited varieties of desires to be fulfilled by the Vedic directions of karma-kāṇḍa [fruitive activity] and the sixteen elements. Who can get free from this entanglement unless he takes shelter at Your lotus feet?

7.9.22 sa tvaṁ hi nitya-vijitātma-guṇaḥ sva-dhāmnā

kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ cakre visṛṣṭam ajayeśvara ṣoḍaśāre

niṣpīḍyamānam upakarṣa vibho prapannam

My dear Lord, O supreme great, You have created this material world of sixteen constituents, but You are transcendental to their material qualities. In other words, these material qualities are under Your full control, and You are never conquered by them. Therefore the time element is Your representation. My Lord, O Supreme, no one can conquer You. As for me, however, I am being crushed by the wheel of time, and therefore I surrender fully unto You. Now kindly take me under the protection of Your lotus feet.

7.9.23 dṛṣṭā mayā divi vibho ’khila-dhiṣṇya-pānām āyuḥ śriyo vibhava icchati yāñ jano ’yam

ye ’smat pituḥ kupita-hāsa-vijṛmbhita-bhrū- visphūrjitena lulitāḥ sa tu te nirastaḥ

My dear Lord, people in general want to be elevated to the higher planetary systems for a long duration of life, opulence and enjoyment, but I have seen all of these through the activities of my father. When my father was angry and he laughed sarcastically at the demigods, they were immediately vanquished simply by seeing the movements of his eyebrows. Yet my father, who was so powerful, has now been vanquished by You within a moment.

7.9.24

tasmād amūs tanu-bhṛtām aham āśiṣo ’jña āyuḥ śriyaṁ vibhavam aindriyam āviriñcyāt

necchāmi te vilulitān uruvikrameṇa kālātmanopanaya māṁ nija-bhṛtya-pārśvam

My dear Lord, now I have complete experience concerning the worldly opulence, mystic power, longevity and other material pleasures enjoyed by all living entities, from Lord Brahmā down to the ant. As powerful time, You destroy them all. Therefore, because of my

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experience, I do not wish to possess them. My dear Lord, I request You to place me in touch with Your pure devotee and let me serve him as a sincere servant.

7.9.25 kutrāśiṣaḥ śruti-sukhā mṛgatṛṣṇi-rūpāḥ

kvedaṁ kalevaram aśeṣa-rujāṁ virohaḥ nirvidyate na tu jano yad apīti vidvān

kāmānalaṁ madhu-lavaiḥ śamayan durāpaiḥ

In this material world, every living entity desires some future happiness, which is exactly like a mirage in the desert. Where is water in the desert, or, in other words, where is happiness in this material world? As for this body, what is its value? It is merely a source of various diseases. The so-called philosophers, scientists and politicians know this very well, but nonetheless they aspire for temporary happiness. Happiness is very difficult to obtain, but because they are unable to control their senses, they run after the so-called happiness of the material world and never come to the right conclusion.

7.9.26 kvāhaṁ rajaḥ-prabhava īśa tamo ’dhike ’smin

jātaḥ suretara-kule kva tavānukampā na brahmaṇo na tu bhavasya na vai ramāyā

yan me ’rpitaḥ śirasi padma-karaḥ prasādaḥ

O my Lord, O Supreme, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of Your causeless mercy, which was never offered even to Lord Brahmā, Lord Śiva or the goddess of fortune, Lakṣmī? You never put Your lotus hand upon their heads, but You have put it upon mine.

7.9.27

naiṣā parāvara-matir bhavato nanu syāj jantor yathātma-suhṛdo jagatas tathāpi

saṁsevayā surataror iva te prasādaḥ sevānurūpam udayo na parāvaratvam

Unlike an ordinary living entity, my Lord, You do not discriminate between friends and enemies, the favorable and the unfavorable, because for You there is no conception of higher and lower. Nonetheless, You offer Your benedictions according to the level of one’s service, exactly as a desire tree delivers fruits according to one’s desires and makes no distinction between the lower and the higher.

7.9.28 evaṁ janaṁ nipatitaṁ prabhavāhi-kūpe

kāmābhikāmam anu yaḥ prapatan prasaṅgāt kṛtvātmasāt surarṣiṇā bhagavan gṛhītaḥ

so ’haṁ kathaṁ nu visṛje tava bhṛtya-sevām

My dear Lord, O Supreme Personality of Godhead, because of my association with material desires, one after another, I was gradually falling into a blind well full of snakes, following the

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general populace. But Your servant Nārada Muni kindly accepted me as his disciple and instructed me how to achieve this transcendental position. Therefore, my first duty is to serve him. How could I leave his service?

7.9.29 mat-prāṇa-rakṣaṇam ananta pitur vadhaś ca

manye sva-bhṛtya-ṛṣi-vākyam ṛtaṁ vidhātum khaḍgaṁ pragṛhya yad avocad asad-vidhitsus tvām īśvaro mad-aparo ’vatu kaṁ harāmi

My Lord, O unlimited reservoir of transcendental qualities, You have killed my father, Hiraṇyakaśipu, and saved me from his sword. He had said very angrily, “If there is any supreme controller other than me, let Him save you. I shall now sever your head from your body.” Therefore I think that both in saving me and in killing him, You have acted just to prove true the words of Your devotee. There is no other cause.

7.9.30 ekas tvam eva jagad etam amuṣya yat tvam

ādy-antayoḥ pṛthag avasyasi madhyataś ca sṛṣṭvā guṇa-vyatikaraṁ nija-māyayedaṁ nāneva tair avasitas tad anupraviṣṭaḥ

My dear Lord, You alone manifest Yourself as the entire cosmic manifestation, for You existed before the creation, You exist after the annihilation, and You are the maintainer between the beginning and the end. All this is done by Your external energy through actions and reactions of the three modes of material nature. Therefore whatever exists — externally and internally — is You alone.

7.9.31 tvaṁ vā idaṁ sadasad īśa bhavāṁs tato ’nyo

māyā yad ātma-para-buddhir iyaṁ hy apārthā yad yasya janma nidhanaṁ sthitir īkṣaṇaṁ ca

tad vaitad eva vasukālavad aṣṭi-tarvoḥ

My dear Lord, O Supreme Personality of Godhead, the entire cosmic creation is caused by You, and the cosmic manifestation is an effect of Your energy. Although the entire cosmos is but You alone, You keep Yourself aloof from it. The conception of “mine and yours,” is certainly a type of illusion [māyā] because everything is an emanation from You and is therefore not different from You. Indeed, the cosmic manifestation is nondifferent from You, and the annihilation is also caused by You. This relationship between Your Lordship and the cosmos is illustrated by the example of the seed and the tree, or the subtle cause and the gross manifestation.

7.9.32 nyasyedam ātmani jagad vilayāmbu-madhye

śeṣetmanā nija-sukhānubhavo nirīhaḥ

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yogena mīlita-dṛg-ātma-nipīta-nidras turye sthito na tu tamo na guṇāṁś ca yuṅkṣe

O my Lord, O Supreme Personality of Godhead, after the annihilation the creative energy is kept in You, who appear to sleep with half-closed eyes. Actually, however, You do not sleep like an ordinary human being, for You are always in a transcendental stage, beyond the creation of the material world, and You always feel transcendental bliss. As Kāraṇodakaśāyī Viṣṇu, You thus remain in Your transcendental status, not touching material objects. Although You appear to sleep, this sleeping is distinct from sleeping in ignorance.

7.9.33 tasyaiva te vapur idaṁ nija-kāla-śaktyā

sañcodita-prakṛti-dharmaṇa ātma-gūḍham ambhasy ananta-śayanād viramat-samādher

nābher abhūt sva-kaṇikā-vaṭavan-mahābjam

This cosmic manifestation, the material world, is also Your body. This total lump of matter is agitated by Your potent energy known as kāla-śakti, and thus the three modes of material nature are manifested. You awaken from the bed of Śeṣa, Ananta, and from Your navel a small transcendental seed is generated. It is from this seed that the lotus flower of the gigantic universe is manifested, exactly as a banyan tree grows from a small seed.

7.9.34 tat-sambhavaḥ kavir ato ’nyad apaśyamānas tvāṁ bījam ātmani tataṁ sa bahir vicintya

nāvindad abda-śatam apsu nimajjamāno jāte ’ṅkure katham uhopalabheta bījam

From that great lotus flower, Brahmā was generated, but Brahmā certainly could see nothing but the lotus. Therefore, thinking You to be outside, Lord Brahmā dove into the water and attempted to find the source of the lotus for one hundred years. He could find no trace of You, however, for when a seed fructifies, the original seed cannot be seen.

7.9.35 sa tv ātma-yonir ativismita āśrito ’bjaṁ

kālena tīvra-tapasā pariśuddha-bhāvaḥ tvām ātmanīśa bhuvi gandham ivātisūkṣmaṁ

bhūtendriyāśayamaye vitataṁ dadarśa

Lord Brahmā, who is celebrated as ātma-yoni, having been born without a mother, was struck with wonder. Thus he took shelter of the lotus flower, and when he had been purified after undergoing severe austerities for many hundreds of years, he could see that the cause of all causes, the Supreme Personality of Godhead, was spread throughout his own body and senses, just as aroma, although very subtle, is perceived in the earth.

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7.9.36 evaṁ sahasra-vadanāṅghri-śiraḥ-karoru-

nāsādya-karṇa-nayanābharaṇāyudhāḍhyam māyāmayaṁ sad-upalakṣita-sanniveśaṁ

dṛṣṭvā mahā-puruṣam āpa mudaṁ viriñcaḥ

Lord Brahmā could then see You possessing thousands and thousands of faces, feet, heads, hands, thighs, noses, ears and eyes. You were very nicely dressed, being decorated and bedecked with varieties of ornaments and weapons. Seeing You in the form of Lord Viṣṇu, Your symptoms and form being transcendental, Your legs extending from the lower planets, Lord Brahmā achieved transcendental bliss.

7.9.38 itthaṁ nṛ-tiryag-ṛṣi-deva-jhaṣāvatārair

lokān vibhāvayasi haṁsi jagat pratīpān dharmaṁ mahā-puruṣa pāsi yugānuvṛttaṁ

channaḥ kalau yad abhavas tri-yugo ’tha sa tvam

In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the Age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas.

7.9.39 naitan manas tava kathāsu vikuṇṭha-nātha samprīyate durita-duṣṭam asādhu tīvram

kāmāturaṁ harṣa-śoka-bhayaiṣaṇārtaṁ tasmin kathaṁ tava gatiṁ vimṛśāmi dīnaḥ

My dear Lord of the Vaikuṇṭha planets, where there is no anxiety, my mind is extremely sinful and lusty, being sometimes so-called happy and sometimes so-called distressed. My mind is full of lamentation and fear, and it always seeks more and more money. Thus it has become most polluted and is never satisfied in topics concerning You. I am therefore most fallen and poor. In such a status of life, how shall I be able to discuss Your activities?

7.9.40 jihvaikato ’cyuta vikarṣati māvitṛptā

śiśno ’nyatas tvag-udaraṁ śravaṇaṁ kutaścit ghrāṇo ’nyataś capala-dṛk kva ca karma-śaktir

bahvyaḥ sapatnya iva geha-patiṁ lunanti

My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to

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hear about You, is generally attracted to cinema songs. The sense of smell is attracted to yet another side, the restless eyes are attracted to scenes of sense gratification, and the active senses are attracted elsewhere. In this way I am certainly embarrassed.

7.9.41 evaṁ sva-karma-patitaṁ bhava-vaitaraṇyām anyonya-janma-maraṇāśana-bhīta-bhītam paśyañ janaṁ sva-para-vigraha-vaira-maitraṁ

hanteti pāracara pīpṛhi mūḍham adya

My dear Lord, You are always transcendentally situated on the other side of the river of death, but because of the reactions of our own activities, we are suffering on this side. Indeed, we have fallen into this river and are repeatedly suffering the pains of birth and death and eating horrible things. Now kindly look upon us — not only upon me but also upon all others who are suffering — and by Your causeless mercy and compassion, deliver us and maintain us.

7.9.42 ko nv atra te ’khila-guro bhagavan prayāsa uttāraṇe ’sya bhava-sambhava-lopa-hetoḥ mūḍheṣu vai mahad-anugraha ārta-bandho kiṁ tena te priya-janān anusevatāṁ naḥ

O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.

7.9.43 naivodvije para duratyaya-vaitaraṇyās

tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ śoce tato vimukha-cetasa indriyārtha-

māyā-sukhāya bharam udvahato vimūḍhān

O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.

7.9.44 prāyeṇa deva munayaḥ sva-vimukti-kāmā

maunaṁ caranti vijane na parārtha-niṣṭhāḥ naitān vihāya kṛpaṇān vimumukṣa eko

nānyaṁ tvad asya śaraṇaṁ bhramato ’nupaśye

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My dear Lord Nṛsiṁhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himālayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Kṛṣṇa consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

7.9.45 yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham

tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

Sex life is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sensuous enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

7.9.46 mauna-vrata-śruta-tapo-’dhyayana-sva-dharma- vyākhyā-raho-japa-samādhaya āpavargyāḥ

prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ vārtā bhavanty uta na vātra tu dāmbhikānām

O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation — to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varṇāśrama-dharma, to explain the śāstras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.

7.9.47 rūpe ime sad-asatī tava veda-sṛṣṭe

bījāṅkurāv iva na cānyad arūpakasya yuktāḥ samakṣam ubhayatra vicakṣante tvāṁ yogena vahnim iva dāruṣu nānyataḥ syāt

By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect.

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7.9.48

tvaṁ vāyur agnir avanir viyad ambu mātrāḥ prāṇendriyāṇi hṛdayaṁ cid anugrahaś ca sarvaṁ tvam eva saguṇo viguṇaś ca bhūman

nānyat tvad asty api mano-vacasā niruktam

O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You.

7.9.49 naite guṇā na guṇino mahad-ādayo ye

sarve manaḥ prabhṛtayaḥ sahadeva-martyāḥ ādy-antavanta urugāya vidanti hi tvām

evaṁ vimṛśya sudhiyo viramanti śabdāt

Neither the three modes of material nature [sattva-guṇa, rajo-guṇa and tamo-guṇa], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service.

7.9.50 tat te ’rhattama namaḥ stuti-karma-pūjāḥ

karma smṛtiś caraṇayoḥ śravaṇaṁ kathāyām saṁsevayā tvayi vineti ṣaḍ-aṅgayā kiṁ

bhaktiṁ janaḥ paramahaṁsa-gatau labheta

Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You — offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories — who can achieve that which is meant for the paramahaṁsas?

7.9.51 śrī-nārada uvāca

etāvad varṇita-guṇo bhaktyā bhaktena nirguṇaḥ

prahrādaṁ praṇataṁ prīto yata-manyur abhāṣata

The great saint Nārada said: Thus Lord Nṛsiṁhadeva was pacified by the devotee Prahlāda Mahārāja with prayers offered from the transcendental platform. The Lord gave up His anger,

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and being very kind to Prahlāda, who was offering prostrated obeisances, He spoke as follows.

7.9.52

śrī-bhagavān uvāca prahrāda bhadra bhadraṁ te prīto ’haṁ te ’surottama varaṁ vṛṇīṣvābhimataṁ

kāma-pūro ’smy ahaṁ nṛṇām

The Supreme Personality of Godhead said: My dear Prahlāda, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled.

7.9.53 mām aprīṇata āyuṣman

darśanaṁ durlabhaṁ hi me dṛṣṭvā māṁ na punar jantur ātmānaṁ taptum arhati

My dear Prahlāda, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction.

7.9.54 prīṇanti hy atha māṁ dhīrāḥ sarva-bhāvena sādhavaḥ śreyas-kāmā mahā-bhāga sarvāsām āśiṣāṁ patim

My dear Prahlāda, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone.

7.9.55 śrī-nārada uvāca

evaṁ pralobhyamāno ’pi varair loka-pralobhanaiḥ

ekāntitvād bhagavati naicchat tān asurottamaḥ

Nārada Muni said: Prahlāda Mahārāja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Kṛṣṇa consciousness he did not want to take any material benefit for sense gratification.

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10. Rina-mochana Nrisimha Stotra

This is a stotram from the Nrisimha Purana is a prayer to Lord Nrisimha for the release of all kinds of worldly obligations.

1. Devata-karya-siddhyartam

sabha-stambha-samudbhavam sri nrisimham maha-viram

namami rina-muktaye Lord Nrisimha is to be worshipped if perfection is desired. Unto the all-powerful Sri Nrisimha, who appeared from the pillar of the assembly hall, I offer my obeisances so that I may become released from mundane obligations.

2. Lakshmyalingita vamangam bhaktanam vara-dayakam sri nrisimham maha-viram

namami rina-muktaye Embraced on His left side by Lakshmidevi, Lord Nrisimha gives benedictions to His devotees. My obeisances to the all-powerful Lord Nrisimha, so that I may be released from all other obligations.

3. Antra-mala-dharam shankha chakrabjayudha-dharinam sri nrisimham maha-viram

namami rina-muktaye Wearing a garland of intestines, He carries the conch, disc, lotus, club and other weapons. Unto Lord Nrisimha, the all-powerful, I offer my obeisances to become free from worldly debts.

4. Samaranat sarva-papa-ghnam

kadruja-visha-nashanam sri nrisimham maha-viram

namami rina-muktaye By remembrance of Lord Nrisimha all sins are destroyed and the poisonous effect of the descendants of Kadru (serpents) are nullified. My obeisances unto Him the all-powerful, so that I may become free from all other debts.

5. Simha-nadena mahata

dig-danti bhaya-nashanam sri nrisimha maha-viram

namami rina-muktaye

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By His greatly ferocious roar and His fearful teeth, which encompass all ten directions, He destroys all fear. Unto the all-powerful Lord Nrisimha my obeisances, so that I may become free from worldly obligations.

6. Prahlada-varadam shrisham

daityeshvara-vidaranam sri nrisimham maha-viram

namami rina-muktaye Lord Nrisimha is the Lord of Lakshmi and the giver of benedictions to Prahlada Maharaja, yet He ripped apart the king of demons, Hiranyakashipu. May I become free from debts by offering obeisances unto the all-powerful Lord Nrisimha.

7. Krura-grahaih piditanam

bhaktanan abhaya-pradam sri nrisimham maha-viram

namami rina-muktaye When His devotees are oppressed by inauspicious planets, Lord Nrisimha gives them fearlessness. I offer my obeisances unto the all-powerful Lord Nrisimha so that I may be released from worldly obligations.

8. Veda-vedanta-yajnesham brahma-rudradi-vanditam sri nrisimham maha-viram

namami rina-muktaye Lord Nrisimha is the master of all the Vedas, Vedanta and the process of sacrifice. He is offered prayers by Lord Brahma, Lord Shiva and the other demigods. I offer my obeisances unto the all-powerful Lord Nrisimha so that I may be freed from all other debts.

9. Ya idam pathate nityam

rina-mochana-samjnitam anrini jayate sadyo

dhanam shighram avapnuyat Whoever reads this regularly, consciously desiring freedom from debts, immediately becomes freed from all obligations and very soon attains opulence.

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11. Prayers to Nava Narasimha 1

Sri Paraankhusayogeendra satharipramukhaan guroon Mangalaasaassanaparan mahitaan anisam bhaje

I always adore venerable preceptors like the kingof Ascetics Sri Parankusha who were dedicated to do Mangalaasaassanaas (wishing welfare) to the Lord.

2

Jagajjnamadi leelaya jagadanand-hetave Jagachhakshurnivaasaaya Sri Nrisimhaaya Mangalam

Welfare toSriNarasimha who has as His sport, creation, sustinence, etc of the Universe, who is the source of Bliss to the Universe and who abides in the eyes of the world (i.e., the Sun).

3

Hiranyastambha sambhootaya-prakhyata-paramatmane Prahlaadaartimushe jvaala Nrisimhaaya Mangalam

Welfare to Jwaala Narasimha, the celebrated Supreme Lordwho was born out of the pillar in Hiranyakashipu’s palace and who removed the suffering of Prahlada.

4 Garudadri guhaagehe gajakunda sarittate

Hiranyasthaanvahankaara-haari Simhaya Mangalam

Welfare to Narasimha, who took away the pride of Hiranya(kashipu) after coming out of thepillar, in a cave of the Garuda-mountain, on the banksof the Stream Gajakunda.

5

Vaarijaavaritabhaih vaanipathi-mukhaissuraiah Mahitaaya mahodaara-Maalolaayasthu Mangalam

Welfare to Maalola Narasimha, the magnanimous One, who was worshipped by celestials like consort of Saraswati (Brahma)and others whose fear (in approaching the Lord) was removed by Lakshmi.

6 Vaarahamkunde medhinyai Varahartha prdhayine

DhantalagnaHiranyaksha Dhamshtra Simhaya Mangalam

Welfare to Lord Narasimha whose teeth clamped over the teeth of Hiranya and who presents to the world the significance of Varaha Avataara at VAraha Kunta.

7 Gobhoohiranyanirvinna gobhila jganadaayine

Prabhanjana-sunaaseera-karanjayasthu Mangalam

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Welfare to the One who blessed with knowledge, sage Gobila, who became detached from cattle, land and gold and to the One who is Karanjaa associated with the Wind god and Indra.

8

Bhargavaakhya-tapasveesa-bhavanaa bhavitaatmane Akshayateertha teerastha-Bhargavaayaastu Mangalam

Welfare to the One who became manifest due to the meditative contemplation of the king of ascetics called Bhargava, to the One who is called Bhargava (Bhargava Narasimha) ann who stood on the bank of the sacred spot called Akshaya Teertha.

9

Chaturaanana-chetobja-chitrabhanu-svaroopine Vedaadrigahvarasthaaya Yogaanandaaya Mangalam

Welfare to Yogananda narasimha, who is the Sun for the lotus-like heart of the four headed Brahma and who stays inside the cave of the veda-hill.

10

Haaha-hoohvakhya-gandharva-nrittageeta-hritaatmane Bhavahantritata-chatravatasimhaaya Mangalam

Welfare to Chatravatq narasimha abiding on the bank of river Bhavanasini, whose mind has been captivated by the dance and song of two Gandharvaas, Haaha and Hoohoo by name.

11

Bharadvaaja-mahaayogi mahapaatakahaarine Taapaneeya-rahasyartha paavanaayasthu Mangalam

Welfare to Pavana narasimha who removed the great sin of great ascetic Bharadvaja and who is the secret import of the Tapaniya Upanishad.

12 Sri SathaariYateentraadi-yogi-hrithpadmabhaanave

Sarvatra paripoornayaahobilesaaya Mangalam

Welfare to the Lord of Ahobila who is the Sun for the lotus-heartofascetics like Sri Sathakopa Yatindra, andwho is always Perfectand Full.

13 Mangalaasasanam idam maanivaasamuneeritam

Mahaaneeyam pathan shrinvan mangalaayatanam bhavet !

One who chants and / or hears this adorable Mangalaasaassanam composed by Saint Srinivasa becomes the repository of all welfare.

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12. 108 Names of Lord Narasimhadev

1 Om narasimhaya namah Obeisances unto the half-man half-lion Lord

2 Om mahasimhaya namah Obeisances to the great lion

3 Om diyva-simhaya namah Obeisances to the Divine lion

4 Om mahabalaya namah Obeisances to the greatly powerful

5 Om ugra-simhaya namah Obeisances to the angry terrifying lion

6 Om mahadevaya namah Obeisances to the Lord of lords

7 Om stambha-ja-aya namah

Obeisances to One who appeared from the pillar

8 Om ugra-locanaya namah Obeisances to one who possesses terrifying eyes

9 Om raudraya namah Obeisances to the angry one

10 Om sarvadbhutaya namah

Obeisances to one who is wonderful in every way

11 Om srimanaya namah Obeisances to the most beautiful

12 Om yoganandaya namah Obeisances to the source of yogic bliss

13 Om trivikramaya namah Obeisances to Lord Vamana (Who took three great steps)

14 Om harine namah Obeisances to Sri Hari Who takes our troubles away

15 Om kolahalaya namah Obeisances to the roaring (Varahadeva - Varaha-nrisimha)

16 Om cakrine namah Obeisances to Him Who carries the disk

17 Om vijayaya namah Obeisances to Him Who is always victorious

18 Om jaya-vardhanaya namah

Obeisances unto Him Who has ever increasing glories

19 Om panchananaya namah Obeisances unto Him Who is five-headed

20 Om param-brahma-aya namah

Obeisances unto Supreme Absolute Truth

21 Om aghoraya namah Obeisances to Him Who for His devotees is not horrible

22 Om ghora-vikramaya namah

Obeisances to Him Who has terrifying activities

23 Om jvalan-mukhaya namah

Obeisances to One Who has an effulgent face

24 Om jvala-maline namah Obeisances to Him with effulgent garland of flames

25 Om mahajvalaya namah Obeisances to He Who is most effulgent

26 Om maha-prabhuhaya namah

Obeisances to the Supreme Master

27 Om niti-laksaya namah Obeisances to Him Who possesses all good (moral) qualities

28 Om sahasraksaya namah Obeisances to the thousand-eyed One

29 Om durniriksyaya namah Obeisances to Him Who is difficult to see (difficult to look at)

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30 Om pratapanaya namah Obeisances to Him Who oppresses His enemies with great heat

31 Om mahadamstraya namah

Obeisances to Him Who possesses huge teeth

32 Om yudha-prajnaya namah

Obeisances to the Supremely intelligent in battle (ready to fight)

33 Om canda-kopine namah Obeisances to Him Who is likened to an angry moon

34 Om sada-sivaya namah Obeisances to the All auspicious Lord

35 Om hiranyakasipu-dhvamsine namah

Obeisance to Him Who destroys Hiranyakasipu

36 Om daitya-danava-bhanjanaya namah

Obeisances to He Who destroys the masses of the race of demons and giants

37 Om guna-bhadraya namah

Obeisances unto Narasimha Who is full of wonderful qualities

38 Om mahabhadraya namah

Obeisances to Him Who is very auspicious

39 Om bala-bhadraya namah Obeisances to Him Who is auspiciously powerful

40 Om subhadrakaya namah Obeisances to the extremely auspicious One

41 Om karalaya namah Obeisances to He Who possesses a wide open mouth

42 Om vikaralaya namah Obeisances to Him with very wide open mouth

43 Om vikartaya namah Obeisances to the Lord Who performs wonderful activities

44 Om sarva-kartrikaya namah

Obeisances to the Lord Who performs ALL activities

45 Om sisumaraya namah Obeisances to Him Who also appears as Matsya

46 Om trilokatmaya namah Obeisances to the Soul of the three worlds

47 Om isaya namah Obeisances to the Lord known as the controller

48 Om sarvesvaraya namah Obeisances to that supreme controller

49 Om vibhuaya namah Obeisances to Narasimha Who is the BEST

50 Om bhaivaradambaraya namah

Obeisances to Him Who causes terror by roaring in the sky

51 Om divyaya namah Obeisances to That Divine Person Narasimha

52 Om acyutaya namah Obeisances to our infallible Lord Nara-simha

53 Om kavine namah Obeisances to the Supreme intelligent (poet)

54 Om madhavaya namah Obeisances to the husband of Srimati Laksmi devi

55 Om adhoksajaya namah Obeisances to Him Who is beyond understanding (or beyond explaining)

56 Om aksaraya namah Obeisances to the infallible One

57 Om sarvaya namah Obeisances to He Who is the origin of everything

58 Om vanamaline namah Obeisances to Him Who wears garland of forest flowers (or adorned by His loving devotees)

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59 Om varapradaya namah Obeisances to the Merciful Lord Who grants boons to the deserving like Prahlada

60 Om visvambaraya namah Obeisances to Narasimha Who maintains the universe

61 Om adbhutaya namah Obeisances to Him Who is wonderful

62 Om bhavyaya namah Obeisances to He Who determines the future (Who is the future for His devotees)

63 Om sri-visnave namah

Obeisances to that Narasimha Who is the all pervading Lord Vishnu

64 Om purusottamaya namah

Obeisances to Narasimha Who is the Supreme Enjoyer

65 Om anaghastra namah Obeisances to Him Who can never be wounded by weapons

66 Om nakhastraya namah Obeisances to Him Who has sharp nails for weapons

67 Om surya-jyotine namah Obeisances to Narasimha the source of Suns rays

68 Om suresvaraya namah Obeisances to Narasimhadev, Lord of devatas

69 Om sahasra-bahu-aya namah

Obeisances to Nara-hari the thousand-armed Lord

70 Om sarva-jnaya namah Obeisances to Him Who is the all-knowing

71 Om sarva-siddhi-pradayakaya namah

Obeisances to Him Who awards all perfections to the sadhakas (devotees)

72 Om vajra-damstraya namah

Obeisances to Narasimha Who has teeth like lightning bolts

73 Om vajra-nakhaya namah Obeisances to Narasimha Who possesses nails like piercing lightning bolts

74 Om mahanandaya namah Obeisances to the source of supreme bliss - Atmananda – Narasimha

75 Om param-tapaya namah Obeisances to the source of All austerities, spiritual energy (and taptah - heat)

76 Om sarva-mantraika-rupa namah

Obeisances to that Divine Personality Who although one, he appears as the many mantrika formulas

77 Om sarva-yantra-vidaramaya namah

Obeisances to Him Who destroys all machines (demoniac plans/arrangements/vehicles for demoniac works)

78 Om sarva-tantratmakaya namah

Obeisances to Narasimha the essence of, and proprioter of all tantras (ritual rites - pujas)

79 Om avyaktaya namah Obeisances to the Lord Who appears unmanifest

80 Om suvyaktaya namah Obeisances unto Nara-simha Who for His devotees becomes wonderfully manifest from the pillar (or when needed)

81 Om bhakta-vatsala namah Obeisances to the Lord Who always has the well-being of His devotee at heart

82 Om vaisakha-sukla-bhototthaya namah

Obeisances to That Narasimhadeva Who appeared during waxing moon of the month of Visakha (April-May)

83 Om saranagata-vatsalaya Obeisances to the Lord Who is kind to those surrendered

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namah to Him (like the mother lioness who is kind to her cubs)

84 Om udara-kirtine namah Obeisances to Nara-simha Who is universally famous

85 Om punyatmaya namah Obeisances to Him Who is the essence of piety

86 Om mahatmaya namah Obeisances to That great personality, Nara-simha

87 Om candra-vikramaya namah

Obeisances to Him Who is the performer of moonlike or great deeds, or who performs deeds that eclipse all others.

88 Om vedatrayaya namah Obeisances to the Lord of the three original Vedas (Rg, Yajur, Sama)

89 Om prapujyaya namah Obeisances to Narasimha Who is supremely worshipable

90 Om bhagavanaya namah Obeisances to Narasimha the Supreme Personality of Godhead

91 Om paramesvaraya namah

Obeisances to He Who is the Supreme Controller (Nara-simha-deva)

92 Om srivatsamkaya namah

Obeisances to the Lord Who is just like Krishna, being marked with symbol of Laksmi

93 Om jagat-vyapine namah Obeisances to Narasimha Who pervades the entire universe

94 Om jagan-mayaya namah Obeisances to the Supreme Mystic Who makes the material world seem real

95 Om jagat-palaya namah Obeisances to the protector of the universe (Nara-simha)

96 Om jagannathaya namah Obeisances to the Lord of Universe

97 Om mahakhagaya namah Obeisances to Him Who moves in the air or with the movement of the air (is everywhere)

98 Om dvi-rupa-bhrtaya namah

Obeisances to Him Who has double form (man-lion)

99 Om paramatmaya namah Obeisances to Him Who is the Supersoul of All beings

100 Om param-jyotine namah

Obeisances to Him (Nara-simha) Whose effulgence is the source of Brahman

101 Om nirgunaya namah Obeisances to Narasimha Who possesses transcendental qualities (not those of the material nature)

102 Om nrkesarine namah Obeisances unto Him man-lion (or having a lion's mane while appearing part human)

103 Om para-tattvaya namah Obeisances to the Supreme Absolute Truth (One Who is of the Supreme nature)

104 Om param-dhamaya namah

Obeisances to He Who comes from the Supreme Abode

105 Om sac-cid-ananda-vigrahaya namah

Obeisances to Narasimha Whose Form is made of eternal knowledge and bliss

106 Om laksmi-nrsimhaya namah

Obeisances unto the Man-Lion Form together with the Supreme Goddess of Fortune Srimati Laksmi-devi

107 Om sarvatmaya namah Obeisances unto the universal, primeval soul (the Supreme Personality of Godhead - Narasimhadeva)

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108 Om dhiraya namah Obeisances unto Narasimha who is always sober (being never bewildered)

Om prahlada-palakaya namah

Obeisances unto Narasimha Who is the protector of Prahlada Maharaja, and those of that nature - surrendered unto Him

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Chapter -6:

Purpose of Pilgrimage

The purpose of pilgrimages is to remember the Lord constantly, and therefore the Lord is known as tirtha-kirti. The purpose of going to a place of pilgrimage is to get the chance to glorify the Lord. Even today, although times have changed, there are still pilgrimage sites in India. The beauty of such a pilgrimage site is that automatically one remembers the holy glories of the Lord. His name, fame, quality, form, pastimes and entourage are all identical to the Lord, and therefore chanting the glories of the Lord invokes the personal presence of the Lord. Any time or anywhere pure devotees meet and chant the glories of the Lord, the Lord is present without any doubt. It is said by the Lord Himself that He always stays where His pure devotees chant His glories. (Srimad-Bhagavatam 3.1.45 purport) Places of pilgrimages are meant for eradicating the sins of the pilgrims, and they are distributed all over the universe just to give facility to all concerned for attaining pure existence and God realization. One should not be satisfied, however, merely by visiting the places of pilgrimage and performing one’s prescribed duties; he should be eager to meet the great souls who are already there, engaged in the service of the Lord. In each and every place of pilgrimage, the Lord is present in His various transcendental forms. (Srimad-Bhagavatam 3.1.17 purport)

Behaviour in the Holy Place

The first and foremost duty of a pilgrim is to satisfy the Supreme Lord Hari. While traveling as a pilgrim, one should not be worried about pleasing society. There is no need to depend on social formalities or occupation or dress. One should remain always absorbed in the function of pleasing the Lord. Thus sanctified by thought and action, one is able to realize the Supreme Lord by the process of a pilgrim’s journey. (Srimad-Bhagavatam 3.1.19 purport) Dhama Aparadha (Offences to be avoided while visiting a holy place)

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To have contempt or disrespect towards the guru who is the revealer of the holy dhama. To think that the holy dhama is temporary. To commit violence towards any of the residents of the holy dhama, or to any of the

pilgrims who come there, or to think that they are ordinary mundane people. To perform mundane activities while living in the holy dhama. Earning money by and making a business of Deity worship and chanting the holy name. To think that the holy dhama belongs to some mundane country or province such as A.P.,

or to think that the dhama of the Lord is equal to a holy place connected with some demigod, or to attempt to measure the area of the dhama.

To commit sinful acts while in the dhama. To blaspheme the shastras which glorify the holy dhama. To be faithless and to think that the glories of the dhama are imaginary.

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