#279 Powerful blessings and protection of Lakshmi Narasimha (Sri Lakshmi Narasimha Karavalamban Stotram)
There was a time in Adi Shankaracharya’s life when he left his body in a cave and inhabited the body of a king to learn all about pleasures. He had been asked questions on sexual relations and marital obligations by Ubhaya Bharati, the arbitrator of his debate with Mandana Mishra her scholarly husband. Ubhaya Bharati knew well that Adi Shankaracharya was a bala-sannyasi and he would not know the answers.
Adi Shankaracharya asked for some time out, went into the forest with his disciples to contemplate on the questions. He was met with desperate ministers of a king who had just died. Considering this as an opportunity, he actually inhabited the body of the king and seemingly restored the king’s life. These powers are known to exist. The wives were happy and the kingdom grew in prosperity with the king’s leadership in just a few weeks. The intelligent ministers guessed that a great yogi had entered the body of the king and wanting to ensure that the yogi does not leave the body, declared that all dead bodies found anywhere in the kingdom must be burnt.
The servants of the king found Adi Shankaracharya’s body lying lifeless in a cave and started to burn it. By that time, the fire has started to burn one limb of Adi Sankara’s body, the Acharya commenced the stotram on Sri Lakshmi Narasimha, who is known to come to the rescue of His devotees at any time and at any place. On hearing the appeal for protection by Adi Sankara, Lord Lakshmi Narasimha appeared before the Acharya and extinguished the advancing fires on the limbs of his earnest devotee. Once before, Lord Narasimha had saved Adi Sankaracharya from a Kapalika who wanted to cut Shankara’s head to offer as a bali offering to a devata. Interestingly, in Sringeri, the place of stay of the Acharyas of Sharada Peetham is known as Narasimha Vanam.
In the legend of Narasimha avataara, which we heard in episode 278, the half man-half lion Avataara of Narayana ‘s fury continues unabated even after killing the asura Hiranyakashipu. Narasimha is enraged that his virtuous devotee Prahlada had been traumatised by the violent deeds of his own father.
The Devas sing his praises and extol his glories, he remains unpacified. The devas proceed to pray to Lakshmi, who appears before her consort. She soothes Narasimha, reminding him that both his devotee and the world had been saved. Hearing his wife’s words, Narasimha’s rage is pacified. He becomes shantamurti, an embodiment of peace and gentleness. It is this embodiment of Lakshmi Narasimha that is revered.
There are 17 shlokas in this Sri Lakshmi Narasimha Karavalamba stotram. The sequence of the shlokas is not uniform in the versions. I have followed the one which is published by Sharada Peetham, Sringeri Matha.
Each of the shlokas/verses ends with the refrain – mamakaravalambam dehi, the literal meaning of which is – Please give me the protection of your hands. The contextual meaning is ‘Please be my refuge and protect me with your divine hands.’
Adi Sankaracharya does not pray here expressly for the quenching of the fire on his limbs but describes samsara as a raging wild fire, an impenetrable forest, a deep well, a deep ocean, a poisonous snake and an ensnarling net. He prays for release from that fierce samsara that overpowered him in many forms and tormented him.
Samsara is not to be confused with living in the world but to mistake our impermanent pursuits as permanent and to seek eternity in what is temporal.
Samsara is the exhaustion of a life of becoming to fight off the nagging dissatisfaction that ‘I am not enough’ and ‘I do not have enough’ and indulging in the same pursuits on autopilot.
Being helplessly bound without enquiry is samsara bandham which causes sorrow and hence Adi Sankara prayed for the destruction of the suffering born of thinking that samsara is absolutely real.
श्रीमत्पयोनिधिनिकेतन चक्रपाणे
भोगींद्रभोगमणिराजित पुण्यमूर्ते ।
योगीश शाश्वत शरण्य भवाब्धिपोत
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 1 ॥
O Lord Lakshmi Nrsimha, Who lives in the ocean of milk, Who holds the sudarshana chakra as his weapon, Who is the Lord of pleasures, whose auspicious form is adorned with jewels, who is the Lord of Yogis and their eternal refuge, who is the boat which helps us cross this existential ocean of life, Please be my refuge and protect me with your divine hands.
śrīmatpayonidhiniketana – Oh Lord with His abode in the Milky Ocean
The Lord is resting in the nectarine, Milky Ocean and therefore He can bless the jiva with life giving nectar and rejuvenate him.
cakrapāṇe – who holds the chakra in your hand and drive away the enemies of the suffering person.
Bhogīndra-bhoga-maṇirājita-puṇyamūrte – Oh lord of all pleasures whose auspicious form, is adorned with jewels
yogīśa – Who is the Lord of the Yogis
śāśvata – Eternal One
śaraṇya – The refuge
bhavābdhipota – Oh Lord serving as the boat to cross the vast ocean of samsara.
On the other side of the ocean is liberation. It is not easy to get there. Just as an ocean is vast and seemingly endless, samsara is seen as a vast cycle of births and deaths that spans countless lifetimes.
Just as an ocean can be turbulent, dangerous, and full of obstacles so too, life has various forms of challenges that beings must navigate. One could drown or become lost in a vast ocean and lose sight of the ultimate goal of liberation.
lakṣmīnaṛsiṃha mama dehi karāvalambam Oh Lord Lakshmi Narasimha, Please be my refuge and protect me with your divine hands.
ब्रह्मेंद्ररुद्रमरुदर्ककिरीटकोटि
संघट्टितांघ्रिकमलामलकांतिकांत ।
लक्ष्मीलसत्कुचसरोरुहराजहंस
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 2 ॥
Oh Lord Lakshmi Narsimha, Whose lotus like feet touched by the shining crowns of Brahma, Indra, Shiva and Surya, And who is the royal swan to the breasts of Goddess Lakshmi, Please be my refuge and protect me with your divine hands.
Brahmendra-rudra-marud-arka-kirīṭa-koṭi-saṅghaṭṭitāṅghri -kamalāmalakāntikānta ;
Oh Lord with the pair of lotus feet on which the tips of the crowns of BrahmA, Siva, Indra, sUryan and Marut-s come in to contact during their prostrations and shine from there.
Such is the glory of Lakshmi Narsimha that all the great Devas do namaskaara to him. Something similar was said in the podcast episode of Venkatesha Suprabhatam.
Lakshmi and Narsimha are inseparable and this indicates it.
lakṣmī-lasat-kuca-saroruha-rājahaṃsa – Oh Lord who is like the king Swan sporting amidst the two lotus like breasts of Mahalakshmi!
lakṣmīnṛsiṃha mama dehi karāvalambam Oh Lord LakshmInrsimhA! Please be my refuge and protect me with your divine hands.
The next set of verses from 3 – 11 begin with the word samsara highlighting the human condition of helplessness and limitation and hence intelligently seeking refuge from only Bhagavan who can offer it.
When we acknowledge and name our helplessness, we are creating a natural space between us and the feeling of helplessness. This is not a physical space but the space of awareness which is always present.
We can shift our attention anytime especially when we find ourselves engulfed. The overwhelm reduces and our inherent Ishvara given shakti and clarity return.
Doing so, we don’t build the sense of overwhelm.
As you will experience while going through the Stotram, validating our condition is so freeing, liberating and empowering.
संसारदावदहनाकरभीकरोरु–
ज्वालावलीभिरतिदग्धतनूरुहस्य ।
त्वत्पादपद्मसरसीरुहमागतस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 3 ॥
The burning heat of this samsara creates fear in us and makes us suffer, It’s blazing flame is burning every part of my body. Your lotus feet is a (cooling) lake giving refuge (to the afflicted ones)
O Lakshmi Narsimha, Please be my refuge and protect me with your divine hands.
saṃsāradāvadahanākarabhī karoru – – The burning heat of this samsara which creates fear in us and makes us suffer.
Nothing lasts forever in samsara. So, we live in fear of losing what we are dependent on – our possessions, relationships, youth, health, and ultimately our lives.
The transient nature of things is a source of deep insecurity and fear.
We suffer because we crave for pleasurable experiences, recoil from painful ones, and fail to see the impermanent, unsatisfactory nature of all conditioned things.
jvālāvalībhiratidagdhatanūruhasya – It’s blazing flame is burning every part of my body
tvatpādapadmasarasī śaraṇāgatasya – Your lotus feet is a [cooling] lake giving refuge.
Just as the cool waters of the lake calm down and refresh a person affected by the heat, your lotus feet representing care, compassion, strength help me deal with the fiery flames of the world.
lakṣmīnṛsiṃha mama dehi karāvalambam – Oh LakshmInarsimha! Please be my refuge and protect me with your divine hands.
संसारजालपतिततस्य जगन्निवास
सर्वेंद्रियार्थ बडिशाग्र झषोपमस्य ।
प्रोत्कंपित प्रचुरतालुक मस्तकस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 4 ॥
(Like the one who) living in this world has fallen in the samsara jala (Net of Worldly attachment), and whose all sense organs have become afflicted like a Hooked Fish, whose palate and head has been profusely torn, O Lakshmi Nrisimha, Please be my refuge and protect me with your divine hands.
saṃsārajālapatitasya jagannivāsa (Like the one who) living in this world has fallen in the samsara net.
Yes!. We use the Internet and we are networked.
All of this is within the samsara net in which one is stuck in the cycle of karma and the unending cycle of birth, age, disease and suffering. How much ever we try to be free from bondage we cannot get out.
Why?
sarvendriyārthabaḍiśāgrajhaṣopamasya – (Like the) fish that is tempted by the fleshy food spread on the hook, all our sense organs are constantly tempted and hypnotised by the world of sense experiences – sights, sounds, tastes, fragrances, texture. We are not in charge.
The bound jiva like the fish goes for the food on the hook and gets hooked.
The latest I phone, the one who wears the seductive perfume, the fine dining place, the soft texture of the blanket the vacation at an exotic destination, all come at a price.
Since we seek to have comfort and pleasure during the whole day we don’t think of the price we pay for sustaining our lifestyle. Our moods become dependent on our comforts. And then what happens?
Protkampita-pracura-tāluka-mastakasya- and (like that fish) who feels like his neck and palate have been cut off, due to going after the bait, we realise the consequences when it is too late. Our bodies are diseased, our minds are weak and we have no anchor.
lakṣmīnṛsiṃha mama dehi karāvalambam Please be my refuge and protect me with your divine hands.
संसारकूमपतिघोरमगाधमूलं
संप्राप्य दुःखशतसर्पसमाकुलस्य ।
दीनस्य देव कृपया पदमागतस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 5 ॥
O Lord Lakshmi Nrsimha, I have reached rock bottom of an extremely dangerous and deep well of samsara. Here I am surrounded by hundreds of snakes called sorrows. O Lord seeking refuge I have come to your compassionate feet. Please be my refuge and protect me with your divine hands.
saṃsāra-kūpamati-ghoram-agādhamūlaṃ samprāpya – after landing in the most frightening and deep well of samsara.
Samsara characterised by our binding desires is deep and hence it is difficult to be free from it. Since childhood we have been conditioned to believe that we will be happy after our desires are fulfilled.
Good grades. Happiness for some moments. Is that all?
Best friend. Happiness for some moments. Is that all?
Boyfriend/girlfriend? Happiness for some moments. Is that all?
Admission into college or university? Happiness for some moments. Is that all?
While education, a partner and other goals are valid Dharma Artha, Kama pursuits,
achievement of these goals is tainted by sorrow. One desire gives rise to a hundred more desires.
duḥkhaśatasarpasamākulasya – and as one who is surrounded by hundreds of
snakes that reside there
Why sorrow? Due to 3 reasons –
Every experience comes and goes and does not stay.
I become dependent on the experience for happiness and the experience holds my happiness to ransom.
For every gain there is an experience of loss.
I can be happy only when I go on vacation or when my children get good grades or when my social media followers increase. I gain the great vacation in Alaska but at the cost of money
dīnasya deva kṛpayā padamāgatasya – To this pitiable one who is without refuge, I have come to your compassionate feet.
lakṣmīnṛsiṃha mama dehi karāvalambam – Please be my refuge and protect me with your divine hands.
संसारभीकरकरींद्रकराभिघात
निष्पीड्यमानवपुषः सकलार्तिनाश ।
प्राणप्रयाणभवभीतिसमाकुलस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 6 ॥
This samsara, like a huge dreadful elephant, has struck me with its Trunk, and has crushed my vitals; O Lord, You who are the most Beautiful and destroyer of all Pains, O Lakshmi Nrisimha, Please be my refuge and protect me with your divine hands.
saṃsārabhīkarakarīndrakarābhighāta– This Samsara, like a huge dreadful elephant, has struck me with its Trunk
niṣpīḍyamāna – and has stamped and crushed my vital organs, (causing me pain and suffering).
Being beaten by the elephant of samsara is being beaten by the inescapable cycle of continuous hardships and struggles that we experience throughout our lives. There is no respite.
You have dealt with one hardship and there is another one, waiting in the corner. We will continue to be helpless and be subjected to the forces of samsara until we seek refuge.
vapuṣaḥ sakalārtināśa – O Lord, You who are the most Beautiful and destroyer of all pains
prāṇaprayāṇa-bhavabhītisamākulasya – To me who is filled with the Fear of Death in this World
lakṣmīnṛsiṃha mama dehi karāvalambam – Please be my refuge and protect me with your divine hands.
संसारसर्पविषदिग्धमहोग्रतीव्र
दंष्ट्राग्रकोटिपरिदष्टविनष्टमूर्तेः ।
नागारिवाहन सुधाब्धिनिवास शौरे
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 7 ॥
The great, fearful and venomous snake of samsara has destroyed me into a million shreds, by the repeated strikes of its many fangs, O Valorous Lord Lakshmi Narsimha who rides on top of Garuda which is an enemy of snakes. Please be my refuge and protect me with your divine hands.
saṃsāra-sarpa-viṣa-digdhamahogra-tīvra– This all-destroying serpent of samsara with its fearful face
daṃṣṭrāgra-koṭi-paridaṣṭa-vinaṣṭamūrteḥ – sharp fangs have burnt and destroyed me with its terrible poison
Samsara, like a venomous snake, has inflicted deep suffering and harm upon the person through the poisonous effects of mental states such as anger, greed, hatred, jealousy and so on.
As a result, the person feels trapped, overwhelmed, and consumed by the conditions of samsara and desperately needs some antidote to the poison.
nāgārivāhana – O the One riding the Enemy of Serpents, Garuda
sudhābdhi-nivāsa śaure – O the One Who Dwell in the Ocean of Nectar
lakṣmīnṛsiṃha mama dehi karāvalambam – Please be my refuge and protect me with your divine hands.
संसारवृक्षमघबीजमनन्तकर्म–
शाखायुतं करणपत्रमनंगपुष्पम् ।
आरुह्य दुःखफलितः चकितः दयालो
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 8 ॥
The tree of samsara, which grew from the seed of ignorance, which has hundreds of branches of past karmas, Which has leaves that are limbs of my body, Which has flowers that are the results of my desires, I have mounted that tree and having reaped its fruits of sorrow, I am falling down. Please be my refuge and protect me with your divine hands.
saṃsāra-vṛkṣam-agha-bījam-ananta-karma- śākhāyutaṃ the tree of samsara, which grew from the seed of ignorance, which has hundreds of branches of past karmas
karaṇa-patram-anaṅga-puṣpam – Which has leaves that are limbs of my body, Which has flowers that are the results of my desires,
āruhya duḥkha-phalinaṃ patato – I have mounted that tree and having reaped its fruits of sorrow, I am falling down.
Reminiscent of the tree of samsara mentioned in Chapter 15 of the Bhagavad Gita the tree of samsara refers to the endless cycle of birth and death brought about the combination of avidya-kama-karma.
Ignorance of oneself and life leaves one battling a persistent sense of inadequacy characterised by ‘I am not enough’ which brings in its wake many desires and hence many karmas and many results.
The expectation that the results would bring me purnatvam, completeness are not met, to eventually realise that as I fall from it, only Bhagavan can help me get out of this tree of samsara.
Dayālo – O Compassionate One!
lakṣmīnṛsiṃha mama dehi karāvalambam – Please be my refuge and protect me with your divine hands.
संसारसागरविशालकरालकाल
नक्रग्रहग्रसितनिग्रहविग्रहस्य ।
व्यग्रस्य रागरसनोर्मिनिपीडितस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 9 ॥
I have sunk into this wide unfathomable ocean of samsara, And I have been caught by a deadly crocodile called time. This is engulfing me with each passing moment while I am being dragged by waves of binding desire and entanglement(in the senses). Please be my refuge and protect me with your divine hands.
saṃsāra-sāgara-viśāla-karāla-kāla- nakra In the huge ocean of samsara, where terrible Time catches everyone like a crocodile.
graha-grasita-nigraha-vigrahasya ; Rahu, the shadow planet is grasping and engulfing me.
vyagrasya raga-rasanormi-nipīḍitasya – I am being dragged by waves of binding desire and entanglement(in the senses)
Just as a crocodile is a powerful, stealthy predator that lurks beneath the surface of the water, time is seen as a relentless force that catches everyone off guard.
Time represents the ever-changing, impermanent nature of existence within samsara. It continuously moves forward, devouring moments and experiences, and bringing about change, decay, and death.
No one can escape the grasp of time. All beings within samsara are subject to the effects of time, regardless of their status, wealth, or spiritual attainment. Moreover the waves of binding desire render me helpless in their wake.
Please be my refuge and protect me with your divine hands.
संसारसागरनिमज्जनमुह्यमानं
दीनं विलोकय विभो करुणानिधे माम् ।
प्रह्लादखेदपरिहारपरावतार
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 10 ॥
I am drowned in the ocean of day to day life, Please protect this poor one, oh, Lord, Oh treasure of compassion, Just as you took a form to remove the sorrows of Prahlada, and so, Please be my refuge and protect me with your divine hands.
saṃsāra-sāgara-nimajjana-muhyamānaṃ – I am drowned in the ocean of day to day life,
dīnaṃ vilokaya vibho karuṇānidhe mām – Please protect this poor one, Oh vast, treasure of compassion
prahlāda-kheda-parihāra-kṛtāvatāra – Just as you took a form to remove the sorrows of Prahlada
lakṣmīnṛsiṃha mama dehi karāvalambam . Please be my refuge and protect me with your divine hands.
संसारघोरगहने चरतो मुरारे
मारोग्रभीकरमृगप्रचुरार्दितस्य ।
आर्तस्य मत्सरनिदाघसुदुःखितस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 11 ॥
In this dense forest of Samsara, I wander, O Murari (the enemy of asura Mura),
many ferocious animals torment me with various Desires and arouse fear in me,
I am deeply Afflicted and Hurt in this Selfishness and Heat (of Samsara),
O Lakshmi Narsimha, Please be my refuge and protect me with your divine hands.
saṃsāra-ghora-gahane carato murāre – In this dense forest of Samsara, I wander, O Murari (the enemy of asura Mura),
mārogra-bhīkara-mṛga-pracurārditasya – Many ferocious animals torment me with various desires and arouse fear in me,
ārtasya matsara-nidāghasu-duḥkhitasya – I am deeply afflicted and sad due to this selfishness, greed and envy.
Just as a forest can be a place of darkness, uncertainty, and danger, samsara is seen as a bewildering and perilous place where beings wander without clear direction. The primal, untamed, wild creatures torment the person with fear, greed and jealousy.
Fear causes anxiety about losing what one has and fear of the future. Greed causes the insatiable desire for material possessions, power, or experiences, while jealousy causes resentment and envy towards others’ successes or possessions. The devotee wants to be free from all this.
lakṣmīnṛsiṃha mama dehi karāvalambam – Please be my refuge and protect me with your divine hands.
बद्ध्वा गले यमभटा बहु तर्जयंत
कर्षंति यत्र भवपाशशतैर्युतं माम् ।
एकाकिनं परवशं चकितं दयालो
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 12 ॥
I have been tied by the soldiers of the God of death, By numerous ropes of worldly attachments, And they are dragging me along by the noose around the neck, And I am alone, tired and afraid. Please be my refuge and protect me with your divine hands.
baddhvā gale yamabhaṭā bahu tarjayantaḥ – I have been tied by the soldiers of Yama, the God of death
karṣanti yatra bhava-pāśa-śatairyutaṃ mām – By numerous ropes of worldly attachments, And they are dragging me along by the noose around the neck,
ekākinaṃ paravaśaṃ cakitaṃ – I am alone, tired and afraid
dayālo – Oh, compassionate one!
It is said that when death comes, Lord Yama’s attendants come to receive you and escort you out of this plane of existence. When unwilling to leave the body, they drag the person.
Here the verse is saying that even before one dies, one dies so many deaths because one is being led by the noose of attachment and dependence to suffering.
lakṣmīnṛsiṃha mama dehi karāvalambam . Please be my refuge and protect me with your divine hands.
लक्ष्मीपते कमलनाभ सुरेश विष्णो
यज्ञेश यज्ञ मधुसूदन विश्वरूप ।
ब्रह्मण्य केशव जनार्दन वासुदेव
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 13 ॥
Oh Lord of Lakshmi, who has a lotus on his belly, Who is Vishnu, Who is Suresh, the lord of all Suras, devatas, Who is the Lord of all Yajnas, Who is the very Yajna – fire ritual offering himself, Who is the slayer of Madhu, Who is the Cosmic Form, Who is Brahman – the one to be known, Who is Keshava, Janardana, Vasudeva, Please be my refuge and protect me with your divine hands.
lakṣmīpate kamalanābha sureśa viṣṇo – Oh Lord of Lakshmi, who has a lotus on his belly, Who is Vishnu, Who is Suresh, the lord of all suras, devas.
yajñeśa yajña madhusūdana – Who is the Lord of all Yajnas, who is the very Yajna – fire ritual offering himself, who is the slayer of Madhu, Madhu was an asura. Madhu also means honey and stands for the ego, your self concept which is very dear to you.
Viśvarūpa- Who is the Cosmic Form
brahmaṇya keśava janārdana vāsudeva – Who is Brahman – the one to be known, Who is Keshava, Janardana, Vasudeva
Many names are only pointing to one cosmic being that manifests in different forms.
lakṣmīnṛsiṃha mama dehi karāvalambam Please be my refuge and protect me with your divine hands.
एकेन चक्रमपरेण करेण शंख–
मन्येन सिंधुतनयामवलंब्य तिष्ठन् ।
वामेतरेण वरदाभयपद्मचिह्नं
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 14 ॥
Who holds sudarshana chakra in one hand, Who holds the conch on the other hand, Who embraces the daughter of the ocean by one hand, And the fourth hand signifies protection and boons, and so, Please be my refuge and protect me with your divine hands.
ekena cakramapareṇa kareṇa śaṅkha- Who holds sudarshana chakra in one hand, Who holds the conch on the other hand,
manyena sindhu-tanayām-avalambya tiṣṭhan – Who embraces the daughter of the ocean by one hand,
vāmetareṇa varadābhaya-padmacihnaṃ – And the fourth hand signifies protection and boons,
lakṣmīnṛsiṃha mama dehi karāvalambam . Please be my refuge and protect me with your divine hands.
अंधस्य मे हृतविवेकमहाधनस्य
चोरैर्महाबलिभिरिंद्रियनामधेयैः ।
मोहांधकारकुहरे विनिपातितस्य
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 15 ॥
My Blindness due to seizing away my Viveka (Power of discrimination between eternal and temporary) the great wealth, by theft, O Lord, by the indriyas (sense organs) which prompted for constant oblations, has made me fall inside the dark well of delusion.
Please be my refuge and protect me with your divine hands.
andhasya me hṛtavivekamahādhanasya – I have become blind because, viveka, the sense of discrimination between eternal and temporary which is a great Wealth has been seized.
By whom?
corair-mahābalibhir-indriyanāmadheyaiḥ ; by theft by the Indriyas (Sense Organs) which prompted for constant Oblations,
mohāndhakārakuhare vinipātitasya – This has made me fall inside the dark well of delusion,
Our helpful sense organs help us to experience the world. But when we don’t have a sense of enquiry into what is lasting and what is temporary, it seems that we are willing to do anything for short-term gratification.
We are blinded by quick fixes of pleasure, and hence keep seeking the next fix, sinking in the well of confusion. We are not able to think of happiness which might be outside the scope of experiences based on our senses.
lakṣmīnṛsiṃha mama dehi karāvalambam Please be my refuge and protect me with your divine hands.
This evocative imagery is used to emphasize the urgent need for spiritual liberation and the importance of cultivating wisdom and engaging in practices that can free one from the suffering of samsara.
प्रह्लादनारदपराशरपुंडरीक–
व्यासादिभागवतपुंगवहृन्निवास ।
भक्तानुरक्तपरिपालनपारिजात
लक्ष्मीनृसिंह मम देहि करावलंबम् ॥ 16 ॥
Who dwells in the hearts of great sages like Prahlada, Narada, Parashara, Pundarika and Vyasa, Who loves his devotees and is the wish giving tree, That protects them, and so, Please be my refuge and protect me with your divine hands.
prahlādanāradaparāśarapuṇḍarīka-vyāsādibhāgavatapuṅgavahṛnnivāsa – Who dwells in the hearts of great sages like Prahlada, Narada, Parashara, Pundarika and Vyasa
bhaktānurakta-paripālanapārijāta – Who loves his devotees and is the wish-fulfilling tree,
lakṣmīnṛsiṃha mama dehi karāvalambam – Please be my refuge and protect me with your divine hands.
लक्ष्मीनृसिंहचरणाब्जमधुव्रतेन
स्तोत्रं कृतं शुभकरं भुवि शंकरेण ।
ये तत्पठंति मनुजा हरिभक्तियुक्ता–
स्ते यांति तत्पदसरोजमखंडरूपम् ॥ 17 ॥
This prayer which blesses the earth with good things, is composed by Shankara who is a bee, Drinking deeply, the honey from the lotus feet of Lakshmi Narsimha, And those humans who read this are blessed with devotion to Hari, will attain the lotus feet of Brahman.
lakṣmīnṛsiṃha-caraṇābja-madhuvratena – Drinking deeply, the honey from the lotus feet of Lakshmi Narsimha,
stotraṃ kṛtaṃ śubhakaraṃ bhuvi śaṅkareṇa ; This prayer which blesses earth is composed by Shankara
ye tatpaṭhanti manujā haribhaktiyuktā- And those humans who read this are blessed with devotion to Hari
te yānti tatpada-sarojam-akhaṇḍarūpam – Will attain the lotus feet of the form which has no divisions that is Brahman .
इति श्री लक्ष्मी नृसिंह करावलंब स्तोत्रम् पूर्ण ||
Iti Sri Lakshmi Narasimha Karavalamba Stotram ||
