Vaishnava-para upabrimhana of certain Shrutis in Puranas

In this article, we cover two topics: An upabR^iMhaNa of the Narayana Sukta in itihAsa/purANas, as well as the explanation of certain mantras related to Narasimha explained by the Narada Purana.

NARADA-BRAHMA SAMVADA IN ANUSHASANIKA PARVAN / NARASIMHA PURANA

This upAkhyAna is very popular among Vedantins including Shankara who have quoted it in their works. It is an upabhR^iMhaNa of the Narayana Suktam and shows in a crystal-clear manner that the parabrahman in this sUkta and other upaniShads is none other than Lord Vishnu. It thus dispenses with silly, new fangled ideas of Narayana being Tripurasundari (as propagated by that imbecile running the Mahapashupatastra blog) or that “Narayana is strictly Nirguna Brahman and not the four armed Vishnu” (as propagated by the equally imbecilic Vishnu hating Veerashaiva).

Additionally, in regard to the latter, we would like to point out that - 1) nirguna brahman in advaita has no names and hence cannot be called “Narayana” and 2) It is not possible for the term “Narayana” to denote anyone other than Vishnu, be it Tripura Sundari or Nirguna Brahman or Shiva or whomever. This is because Narayana is identified with Vishnu in the Vishnu Gayatri and is not used anywhere in Shastra to denote anything else other than the Supreme Being, thus implying that wherever the Supreme is mentioned, it is Narayana only, and hence the God Vishnu only. In contrast, names like Shiva, Rudra etc have been used in Shastras to denote diverse entities lile Parvati Pati, Parabrahman, Jivatma, the mind, etc.

So, for Vishnu Dveshis to prove that “Narayana” does not refer to the God Vishnu, they have to provide an instance from Shastra where the term has been used to denote an object other than Vishnu/the Supreme Being (such as jivatma or mind etc) similar to how “Shiva” or “Rudra” have been used to denote objects other than Parvati Pati. Since they cannot do this, the argument is defeated. The chaaga-pashu nyAya is used to reconcile general terms like sat, atma, Brahman, Siva etc (which can denote objects other than Brahman) to the specific term Narayana that only denotes the Supreme Brahman everywhere, and this Narayana is equated to Vishnu in the Vishnu Gayatri. Thus, Shastras use the term “Narayana” to exclusively denote Parabrahman as the God Vishnu only.

Of course, those who propound such baseless arguments know very well that they are simply engaging in vitanda vAda. They know it isn’t true and simply invented it to desperately circumvent the truth of the Shastra.

There are two versions -- one in the Anushasanika Parvan of the Mahabharata, and a slightly longer version in the Narasimha Purana. We will highlight in yellow color interesting additional shlokas found in Narasimha Purana.

We present here our translation of the same in this article.

Some of the shlokas form an upabhR^iMhaNa of the Narayana Suktam in Taittiriya Upanishad. We have marked them in the below article with a bold red ‘NS’ superscript. Some have been quoted by Sri Sankara in his Vishnu Sahasranama Bhashya. We have marked them with the superscript ‘SB’ in bold blue. Most shlokas from the Narasimha Purana version have been quoted in full in the j~nAna prakaraNa section of the early Advaitic work ‘prapancahrdaya’ (See here). Some shlokas quoted in this work are not found in either of the existing versions of anushAsanika parvan or narasiMha purANa. These will be highlighted in blue.

Anushasanika Parvan (Mahabharata, 13), Chapter 186 (Southern Recension as per Kumbakonam Edition) (source)/Narasimha Purana, Chapter 65 (source)

yudhiShThira uvAcha .
yajj~neyaM paramaM kR^ityamanuShTheyaM mahAtmabhiH .

sAraM me sarvashAstrANAM vaktumarhasyanugrahAt ..

Meaning: Yudhishthira: Respected grandsire! Tell me that which is the essence of all shAstras, that which is to be known, the highest that is to be done and practised by great souls.

bhIShma uvAcha.
shrUyatAmidamatyantaM gUDhaM saMsAramochanam .
shrotavyaM cha tvayA samyagj~nAtavyaM cha vishAmpate ..

Meaning: Bhishma: Yudhishthira! O Lord of the people! Listen to this exceedingly secret doctrine that liberates one from the cycle of births and deaths. You should hear it as well as know it very well

puNDarIkaH purA vipraH puNyatIrthe japAnvitaH .
nAradaM paripaprachCha shreyo yogaparaM munim ..
nAradashchAbravIdenaM brahmaNoktaM mahAtmanA ..  

Meaning: In ancient times, a brAhmaNa named puNDarIka was performing penances in puNyatIrthas. He asked Narada, the sage, who is engaged in yoga regarding what is the best for welfare. Narada indeed narrated as follows, what was told to him by the great soul Chaturmukha Brahma.

shR^iNuShvAvahitastAta j~nAnayogamanuttamam .
aprabhUtaM prabhUtArthaM vedashAstrArthasaMyutam.  

Meaning: My son! Listen attentively. I hereby narrate to you the jnAna yoga that is unsurpassed. There is nothing more perfect than the perfect meaning it conveys. It is well endowed with the essence of the Vedic texts.

Note: “Jnana Yoga” here means the Yoga of brahma-jnAna. It doesn’t refer to the meditation on the individual self which is also called jnana yoga.

yaH paraH prakR^ite proktaH puruShaH pa~nchaviMshakaH .
sa eva sarvabhUtAtmA nara ityabhidhIyate ..
narAjjAtAni tatvAni nArANIti tato viduH .
tAnyeva chAyanaM tasya tena nArAyaNaH smR^itaH .. SB
nArAyaNAjjagatsarvaM sargakAle prajAyate .
tasminneva punastachcha pralaye sampralIyate ..

nArAyaNaH paro.avyaktAdaNDamavyaktasaMbhavam .

aNDAdbrahmApunarjaj~ne tena lokA ime kR^itA ..

Meaning: The Supreme who is beyond the mUla prakR^iti is the Purusha who has the twenty five tattvas (from mUla prakR^iti to jIvAtmA) as His form. He alone is the Lord of all beings and is called “nara”. From this Supreme Purusha called ‘nara’, the tattvas come into existence. Hence, these tattvas are called ‘nAra’-s. These ‘nAra’-s themselves are His abode, and hence He is called ‘nArAyaNa’. From Narayana indeed the entire universe is born during the time of creation. At the time of destruction, these tattvas are dissolved into Him. Narayana is beyond the mUla prakR^iti, the seed of samsAra, called “avyakta”. The brahmANDa is born from this avyakta. Brahma in turn was born of this brahmANDa. The lokas were then created by him.

nArAyaNaH paraM brahma tatvaM nArAyaNaH paraH .NS
parAdapi parashchAsau tasmAnnAsti parAtparaH ..

yaccaki~ncijjagatyasmin dR^ishyate shrUyate.api vA .

antarbahishca tatsarvaM vyApya nArAyaNaH sthitaH ..NS

Meaning: Narayana is the supreme Brahman, the Highest truth is Narayana. He is Higher than the High. Hence, there is nothing Higher than the Highest. Everything seen and heard in this universe is pervaded from inside and out by Narayana. Thus He remains.

Note that these shlokas are clearly explaining the shruti (nArAyaNa sUktam).

evaM viditvA taM devAH sAkAraM vyAharanmuhuH .

namo nArAyaNAyeti dhyAtvA cAnanyamAnasAH ..

kiMtasya dAnaiH kiM tIrthaiH kiM tapobhiH kimadhvaraiH .

yo nityaM dhAyate devaM nArAyaNamananyadhIH ..

etajj~nAnaM varaM nAto yogashcaiva parastathA ..

Meaning: Knowing Him thus, the devas enunciated ‘namo nArAyaNa’ repeatedly with external gestures (such as anjali mudrA). Thus, they meditated with single-mindedly. For one who meditates on the effulgent Lord Narayana single-mindedly every day, what is there to achieve by dAna, tIrtha yAtra, tapas, and ceremonies? This is the best knowledge. There is no higher means (Yoga) than that (for liberation).

Having explained Narayana is the highest means to liberation, Narada next emphasizes that the highest end or object of attainment is the Lord as well.

parasparaviruddhArthaiH kimanyaiH shAstravistaraiH.                                    

bahavo.api yathAmArgA vishantyaikaM mahatpuram ..

tathA j~nAnAni sarvANi pravishanti tamIshvaram .

sa hi sarvagato devaH sUkShmo.avyaktaH sanAtanaH ..

Meaning: By mutually contrasting desires (vAsaNas) and which (means to attain such desires) shAstras other than the Veda (anyaih) elaborate, all those with knowledge (conception of the Lord in different ways) reach the Lord, in the same manner as many roads lead to a great city. He, indeed is the omnipresent god (in all beings), subtler than the Jiva, imperceptible to the senses, the eternal.

“artha” refers to desires for different puruShArthAs. These desires are mutually contrary for different jIvAs despite their essential natures being identical, on account of differences in karma-ruchi-vAsaNAs. Based on their inclinations, the Jivas worship different gods like Surya, Indra, Rudra, Brahma etc using shAstras like the shaiva, sakta agamas etc.

However, all these jIvAs, endowed with knowledge in the form of perceiving the Lord in different ways, attain him only. But how can it be said that they attain him only when they worship others? It is because Narayana is present in all (sarvatraga) and is the imperceptible innerself of these gods as well (sukshma avyaktah) and he alone being eternal, dwelling in these gods who are non-eternal or temporary, bestows the fruits. Or it can be said that the eternality of these gods who are his bodies depends on he who is eternal by himself.

Many paths may lead to the same city. Some may be long-winded, some short, some difficult, some easy. Similarly, the easiest path to liberation is worshipping the Lord directly and not through other devatas. By this, the other paths are discouraged. Narayana alone is the highest end attained by all.

Not all these people are jnAnIs as they are worshipping other gods and that is why “sarvANi jnAnAni” - all those inseparably associated (endowed) with knowledge - is used, as opposed to saying for instance “sarvE jnAninAm” - apart from those who worship Vishnu alone, others are not jnAnis.

jagadAdiranAdyantaH svayambhUrbhUtabhAvanaH .

viShNurvibhuracintyAtmA nityaH sadasadAtmakaH ..

vAsudevo jagadvAsaH purANaH kaviravyayaH .

Meaning: Narayana is the source of the universe. He Himself is without beginning or end. He is self-manifest and creates all beings. He is Vishnu, all pervading, and unfathomable. He is eternal and is the in-dweller of the jIvas (sat) and mUla prakR^iti. He is Vasudeva, in whom all universe resides. He is the Ancient One, the seer, and without decay.

yasmAtprAptaM sthitaM kR^itsnaM trailokyaM sacarAcaram ..

tasmAtsa bhagavAn devo viShNurityabhidhIyate .

yasmAdvA sarvabhUtAnAM tattvAdyAnAM yugakShaye ..

tasminnivAsaH saMsarge vAsudevastatastu saH .

Meaning: He the radiant (devaaH) possessor of six auspicious attributes (bhagavAn) is called Vishnu because the three lokas along with all movable and immovable that that exist within them are born from Him. He is called Vasudeva because all tattvas and beings reside in Him during the time of pralaya and before the beginning of the next creation cycle.

tamAhuH puruShaM kecit kecidIshvaramavyayam ..

vij~nAnamAtraM ki~ncicca kecidbrahma paraM tathA .

kecitkAlamnAdyantaM kecijjIvaM sanAtanaM ..

kecicca paramAtmAnaM keciccaivamanAmayam .

Meaning: Some call him variously as puruSha (the purifier); avyaya-Ishvara (the Lord whose auspicious attributes are undiminishing), vij~nAnamAtra (whose nature is knowledge), Supreme Brahman, the (innerself of) beginningless and endless kAla (time), the jIva (one who gives life to his devotees) that is sanAtana (the most ancient), paramAtman, and similarly anAmaya (the adversary for the disease of samsAra).

Purusha means one who burns (purifies) - oshah - all sins by nature: sa yat pUrvah asmAt sarvasmAt pApmana oshah tasmAt purushah. This is according to Bhattar.

How does the Lord purify? By his auspicious attributes and nature which are worthy of contemplation. Why should he be considered our purifier and as worthy of being contemplated? Because he is the Supreme Brahman, the master of sentients and insentients, who even has the all-powerful Time (kAla) as his body.

What happens as a result of such contemplation? He gives bliss to his devotees by offering them a chance to serve him. Hence, he is said to give true life to his devotees. He is ancient in the sense that he has always been existing eternally and thus the bliss he gives to his devotees is also eternal. Thus, he is the supreme self and the enemy of samsAra which is a disease.

When it is said bhagavAn is kAla, it is meant that kAla is his body and he is the innerself.

Those who call him by these names, are jnAnis among the 4 categories of devotees declared by Krishna in the gIta (chaturvidha bhajantE mAm..)

kecitkShetraj~namityAhuH kecitShaDviMshakaM tathA ..

a~NguShTamAtraM kecicca kecitpadmarajopamam .
vAsudevaM tathA viShNumAtmAnaM cha tathA viduH .
saMj~nAbhedaiH sa evaikaH sarvashAstrAbhisaMskR^itaH ..

Meaning: Some others call Him variously as kShetraj~na (the innerself of the jIva), the essence of the 26 tattvas, a~NguShTamAtram (of the form of a thumb), or even comparable to the pollen grains of a lotus. In this manner, some call Him Vasudeva, Vishnu, and the Atman. With such various names, He alone is elaborated in all shAstras.

The yogis who are intent on attaining the individual self meditate on the Lord in this manner. These are the jignyAsus mentioned by Krishna in the gIta. They are a distinct class from the devotees mentioned in the previous shloka.

“kShetraj~na” refers to the jIva. As the Lord has the jIva as his body and he is the innerself, he is called as “kShetraj~na” by virtue of sAmAnAdhikaraNya.

ete cAnye ca munibhiH saMj~nAbhedAH pR^ithagvidhAH ..

shAstreShu kathitA viShNorlokavyAmohakArakAH .

ekaM yadi bhavecchAstraM j~nAnaM niHsaMshayaM bhavet ..

bahutvAdiha shAstrANAM j~nAnatattvaM sudurlabham .

Meaning: These aforementioned differing appellations of Vishnu, various in kind, were popularised by the seers in various shAstras. This difference in names indeed deludes the world (since it is difficult to understand that the same Being only bears often seemingly contradictory or diverse names). Indeed, if there was only one shAstra, the Highest Knowledge would become known to the universe without doubt. This knowledge is now difficult to attain due to the multitude of shruti and smR^iti texts.

This shloka also justifies the existence of tAmasa purANAs. By it, silly questions of Shaivas like “why would vyAsa deliberately delude people?” is quashed. Not all are eligible for the truth, hence the shAstras are couched in mysterious and confusing language while the tAmasa purANAs exist to delude people.

AloDya sarvashAstrANi vichArya cha punaHpunaH .
idamekaM suniShpannaM dhyeyo nArAyaNaH sadA .. SB
tasmAttvaM gahanAnsarvAMstyaktvA shAstrArthavistarAn .
ananyachetA dhyAyasva nArAyaNamajaM vibhum ..

Meaning: Having enquired into these shAstras of various kinds, and analysing them repeatedly, the following one truth is brought forth: that Narayana is always to be meditated upon. Hence, you shall renounce these long and difficult shAstras and their explanations. Thereupon, without resorting to any other, meditate on Narayana, who is birthless and unlimited.

By saying “renounce the shAstra”, it is not meant that one should reject shAstra. Rather, it is being pointed out that the essence of the shAstra is meditation on Narayana (para vidya) and so knowing that, once can stop searching in shAstra and commence such meditation.

muhUrtamapi yo dhyAyennArAyaNamatandritaH .
so.api tadgatimApnoti kiM punastatparAyaNaH .. SB
namo nArAyaNAyeti yo veda brahma shAshvatam .
antyakAle japanneti tadviShNoH paramaM padam ..

Meaning: If one meditates on Narayana momentarily with concentration, that person too attains the Highest State. What then to say of the person who meditates on Him always? Knowing the Eternal Brahman with the mantra “namo nArAyaNa”, one shall attain the Supreme Abode of Vishnu by means of japa, at the end of his life.

jagataH sR^iShTisaMhAraparipAlanatatparaH .

nArAyaNaH paro dharmastapo nArAyaNastathA ..

nArAyaNaH paraM puNyaM shAstrANi vividhAni ca .

vedAH sA~NgAstathA cAnye viShNuH sarveshvaro hariH ..

Meaning: Narayana is the creator of the universe. He is also the one who protects it and dissolves it. He is the highest means (dharma). He is the Highest tapas or knowledge (to be known). Narayana is the Supreme Act of Dharma; He is verily all the various shAstras - the Vedas, Vedangas, and others. He is Hari, Vishnu, the Lord of all.

pR^ithivyAdIni ca tathA pa~ncabhUtAni so.avyayaH .

sarvaM viShNumayaM j~neyaM yadetatsakalaM jagat ..

tasyaiva mAyayA vyAptaM carAcaramidaM jagat .

tadbhaktAstadgataprANAH pashyanti paramArthataH ..

Meaning: The pa~ncabhUtas are Narayana. All this universe is to be understood as Vishnu’s body, with Vishnu as the antaryAmin. The entire universe comprising movable and immovable entities are indeed pervaded by the mAyA of none but Him. His bhaktas whose lives depend on Him alone perceive the highest reality (of the Lord sustaining other realities).

IshvaraH sarvabhUtAnAM viShNustrailokyapAlakaH .

tasminneva jagatsarvaM tiShThati prabhavatyapi ..

jagatsaMharaNe rudraH pAlane viShNurucyate .

utpattau cAhamevAsmi tathAnye lokapAlakAH ..

Meaning: Vishnu, the protector of the three worlds is the Lord of all beings. In Him alone is the entire universe stationed and from Him it arises forth. He attains the name “Rudra” at the time of dissolution, and the name “Vishnu” when it is protected. He is indeed me (four-faced brahmA) during the time of creation. All others who are protectors of the universe are indeed Him.

As it has already been clarified he has the Universe as his body, the reference to him being Rudra and Brahma should be taken in the vein of sAmAnAdhikaraNyam.

shravaNAnmananAchchaiva gItistutyarchanAdibhiH .
ArAdhyaM sarvadA brahma puruSheNa hitaiShiNA ..

kiM tatra bahubhirmantraiH kiM tatra bahubhiH smR^itaiH .

namo nArAyaNAyeti mantraH sarvArthasAdhakaH ..

Meaning: By hearing, reflecting about, singing, praising, worshipping (with flowers etc), and other acts, the Supreme Brahman (Narayana) is to be worshipped by any man who desires welfare. What is there to be achieved by many different mantras, and many different smR^itis, when there is one mantra “namo nArAyaNa” that fulfils all desires?

cIravAsA jaTI vA.api tridaNDI muNDa eva vA .

pUjito vA dvijashreShTha ! na li~NgaM dharmakAraNam ..

ye nR^ishaMsA durAtmAnaH pApAcAraparAstathaA .

te.api yAnti paraM sthAnaM narA nArAyaNAshrayAH ..

lipyate na sa pApena vaiShNavo vItakalmaShaH.

punAti sakalaM lokaM sahasrAMshurivoditaH ..

Meaning: There are those whose wear the cloth of a renunciate, those who have matted locks, those who carry the tridaNDa (three staffs), and those who have shaved head, respected by many. Best of brAhmaNas! These are not signs of dharma. However, cruel men who are of ill disposition committing sinful acts but who have taken refuge in Narayana will even attain the Highest state. Such a Vaishnava is untouched by sin as he is free of all ill. As a sun rising with a thousand rays illuminates the entire earth, even such a person will purify the entire universe.

brahmachArI gR^ihastho.api vAnaprastho.atha bhikShukaH .
keshavArAdhanaM hitvA naiva yAti parAM gatim ..
janmAntarasahasreShu durlabhA tadgatA matiH .
tadbhaktavatsalaM devaM samarAdhaya suvrata ..

Meaning: Persons belonging to any of the four Ashramas (brahmacAri etc.) cannot attain the Highest without worshipping Lord Keshava. It is extremely rare to attain the mind that concentrates on Narayana, even in a thousand births. Narayana the effulgent is exceedingly merciful to His devotees. You are of good resolve, and must worship Him!

nAradenaivamuktastu sa vipro.abhyarchayaddharim .
svapno.api puNDarIkAkShaM sha~NkhachakragadAdharam ..
kirITakuNDaladharaM lasachChrIvatsakaustubham .
taM dR^iShTvA devadeveshaM prANamatsambhramAnvitaH ..

Meaning: Having instructed thus by nArada, the brAhmaNa (puNDarIka) worshipped Hari. Even in his dream, he worshipped the lotus-eyed Lord with conch, discus, and mace as His weapons who wears a golden crown, earrings, and possessing the marks of shrIvatsa and kaustubha. Seeing Him the Lord of all devas, puNDarIka prostrated with great awe.

Note that the text says Pundarika worshipped Lord Hari “who has lotus-like eyes, carries a conch, discus, mace, shrIvatsa mark, and kaustubha jewel”, after hearing the mAhAtmya of parabrahman spoken of in the Narayana Suktam and other portions of shruti as “Narayana”. What a pity that our Veerashaiva clown does not even know the basics of advaita to ascribe the name “Narayana” that describes a person with attributes (etymologically interpreted as resort of the nAras, one who has the nAras as his resort, he who is the means, etc all of which are attributes) as a “name of nirguNa brahman”.

We are very interested to know how the clown can conceive of an attributeless entity (nirguna brahman) with names? The very conception of a name implies an attribute. “Vishnu” means “all-pervading”. “Siva” means auspiciousness. The etymology of Narayana has been given. Talk about inventing a new brand of advaita, next thing you know, the imbecile will probably invent a new mantra for Nirguna Brahman japa, homa and the like!!

We would also like to know how the Veerashaiva interprets “sahasrasIrsham devaM” as pertaining to nirguNa brahman. “devam” refers to god, or to shine out. Both these are attributes and hence can never refer to an attributeless entity. In fact, an attributeless entity can never be referred to at all, precisely because it is attributeless!

What about “nIlatoyadamadyasta”, “krishnapingalaM”; “virUpAksha”? Does Nirguna Brahman, an attributeless entity, also have a blackish, tawny hue and dissimilar eyes? This is quite a revelation!!

As mentioned earlier, the best that these Vishnu-dveshis can do is try to ascribe “Narayana” to someone other than Vishnu. But to do that, they have to show two things - 1) A place in the shAstra where Narayana is used via etymology to denote something other than Supreme Brahman, viz., an entity like Jivatma, mind etc, 2) A place in the shAstra where Narayana is used without involving Vishnu in context.

They cannot do either of these, since Narayana is only used as a term for Parabrahman and is equated to Vishnu everywhere. This is unlike terms like Siva, Rudra, Sadasiva, Parama-Siva etc which are used as common nouns to denote various objects.

The Veerashaiva who dreamed up this argument, being of an avaidika persuasion, was obviously unaware that this is the reason vaidikas always started with the name of Narayana to denote Parabrahman. That is why Alavandar asks in his stotra ratna - “nArAyaNaH tvayi na mrishyati vaidikaH kaH - What Vaidika is there, who does not acknowledge Narayana as the Supreme?” (Meaning, there were none during his time, including Shankara).

Hence, this chapter tears apart the asinine claim of cyber Vishnu-dveShIs that the name “Narayana” in Narayana Suktam has nothing to do with Lord Vishnu. Having laid waste to their idiotic statements, let us proceed further.

The Narasimha Purana has a few interesting shlokas here in its version, detailing puNDarIka’s meditation on Sriman Narayana further:

sUta uvAca --

ityuktvA devadevarShistatraivAntaradhIyata

paropakAraniratastrailokyasyaikabhUShaNaH

puNDarIko.api dharmAtmA nArAyaNaparAyaNaH

namo.astu keshavAyeti punaH punarudIrayan

prasIdasva mahAyoginnidamuchchArya sarvadA

hRRitpuNDarIke govindaM pratiShThApya janArdanam

tapassiddhakare.araNye shAlagrAme tapodhanaH

uvAsa chiramekAkI puruShArthavichakShaNaH

svapne.api keshavAdanyanna pashyati mahAtapAH

nidrA pi tasya naivAsItpuruShArthavirodhinI

tapasA brahmacharyeNa shauchena cha visheShataH

janmajanmAntarArUDhasaMskAreNa cha sa dvijaH

prasAdAddevadevasya sarvalokaikasAkShiNaH

avApa paramAM siddhiM vaiShNavIM vItakalmaShaH

siMhavyAghrAstathAnye.api mRRigAH prANivihiMsakAH

virodhaM sahajaM hitvA sametAstasya saMnidhau

nivasanti dvijashreShTha prashAntendriyavRRittayaH

Meaning: (sUta paurANika narrated thus) Having spoken thus, Narada, the sage who perceives Sriman Narayana (devadevaR^iShiH), who is ever engaged in helping others, the unsurpassed ornament to the three worlds, disappeared from that very spot. In turn, Pundarika who is of the form of righteousness, who takes refuge in Narayana, repeatedly uttered phrases such as “salutations to Keshava!” without relent. Firmly establishing Lord Govinda i.e., Janardana in his lotus-heart, Pundarika the brAhmaNa proficient with the puruShArthas, resided all alone in the shAlagrAma forest where all austerities are fulfilled, for a long time. Even in his dreams, he did not perceive anything other than Lord Keshava. Even in the matter of sleep, there was nothing for him that was opposed to the highest puruShArtha. By means of tapas, celibacy, internal and external purifications especially, as well as by all the good inclinations (saMskAra = vAsana) accumulated across many births, and finally by the grace of Sriman Narayana the Lord of all devAs who is the sole witness to the universe, he attained the Highest Goal (of the shAstra; para-vidya) of meditation on Vishnu, viz., bhakti yoga (paramAM siddhiM vaiShNavIM) being cleansed of his sins. Lions, tigers, and all other animals that possess violent nature, now reside together in his hermitage. They have shunned their violent nature and have controlled their senses.

The Mahabharata continues the incident thus:

atha kAlena mahatA tathA pratyakShatAM gataH .
saMstutaH stutibhirvedairdevagandharvakinnaraiH ..
atha tenaiva bhagavAnAtmalokamadhokShajaH .
gataH sampUjitaH sarvaiH sa yoginilayo hariH ..

Meaning: After a long time of dhyAna (by puNDarIka), the Lord who is praised by sages, the Vedas, devas, gandharvas and kinnaras appeared in reality before puNDarIka. Then, the Lord who is worshipped by all and is the refuge of yogins, ascended into His own world i.e. Sri Vaikuntha, taking puNDarIka along.

Note that these shlokas are saying that Pundarika attained sAyujya in Karya Vaikuntha. It is an abode of the Lord in the material world and meant for his greatest devotees, who can continue their sAdhana in his presence and eventually attain moksha proper by his grace. We also have the Narasimha Purana detailing this. We shall split them and discuss them here:

tataH kadAchidbhagavAn puNDarIkasya dhImataH

prAdurAsIjjagannAthaH puNDarIkAyatekShaNaH

sha~NkhachakragadApANiH pItavAsAH sragujjvalaH

shrIvatsavakShAH shrIvAsaH kaustubhena vibhUShitaH

Aruhya garuDaM shrImAna~njanAchalasaMnibhaH

merushRRi~NgamivArUDhaH kAlameghastaDiddyutiH

rAjatenAtapatreNa muktAdAmavilambinA

virAjamAno deveshashchAmaravyajanAdibhiH

Meaning: Sometime after that, Lord possessing six auspicious attributes who was in Pundarika’s mind, known as Janardana, the Lord of the Universe, the one having lotus-like eyes, appeared (before Pundarika). He was possessing the conch, discus, and mace, wearing golden garments, and shining with a garland. He was possessing the shrIvatsa mark, was the residing place of Lakshmi (in His chest), and had the kaustubha-jewel as ornament. He had Garuda as the mount, and was like a dark mountain in appearance. He was like a dark (rain-bearing) cloud atop the meru mountain sporting a streak of lightning. He was resplendent to look, was possessing a silver umbrella laced with a border made of perls, a chAmara-fan (chowrie) and other ornaments.

Note that the shlokas give the upabR^iMhaNa for the Narayana Sukta mantra “nIla-toyada madhyastha vidyullekhaiva bhAsvaraH”.

Note also that the shlokas say the Lord in such a form was meditated upon by Pundarika. Hence, the earlier description of meditation was only saguNopAsana on Sriman Narayana with form. Grammatically, note that “dhImataH” is not to be taken here in the ShaShTI vibhakti, since there is no mention of the object of possession in these shlokas. Hence, “puNDarIkasya dhI+mataH” is the correct anvaya, signifying that the Lord was in Pundarika’s mind before He appeared.

(Note that when we say “saguNopAsaNa”, we only intended to clarify that it is so even for advaitins. We do not accept the nirguNa/saguNa dichotomy of advaita and have only interpreted the shlokas in accordance with Vishishtadvaita).

taM dRRiShTvA devadeveshaM puNDarIkaH kRRitA~njaliH

papAta shirasA bhUmau sAdhvasAvanato dvijaH

pibanniva hRRiShIkeshaM nayanAbhyAM samAkulaH

jagAma mahatIM tRRiptiM puNDarIkastadAnagha

tamevalokayan vIrashchiraprArthitadarshanaH

Meaning: Upon glancing the Lord of all devas, Pundarika joined palms and prostrated on the earth with his head. He was awestruck with fear and respect, and filled his eyes with the nectar of the Lord Hrishikesha. He then reached great satisfaction, having seen the one who he wished to see for a very long time.

Seeing the greatness of the Lord, Pundarika was afraid in the sense of wondering as follows: “ This Being standing before me is the Lord of all, full of auspicious attributes and devoid of blemishes. So far, I had been thinking that by virtue of my austerities, I am eligible to know him. But now I realize that no amount of sAdhana makes one eligible to see him, for his greatness is such that we who are full of sins can never do enough to merit his grace. What a great offense I made by thinking that my upAsaNa makes me deserving of his vision! Because of that ego of mine, I am thus full of sins and he might be displeased with my austerities”.

This was Pundarika’s mood on seeing the Lord.

tatastamAha bhagavAn padmanAbhastrivikramaH

prIto.asmi vatsa bhadraM  te puNDarIka mahAmate

varaM vRRiNIShva dAsyAmi yatte manasi vartate

sUta uvAcha

etachChrutvA tu vachanaM devadevena bhAShitam

idaM vij~nApayAmAsa puNDarIko mahAmatiH

puNDarIka uvAcha

kvAhamatyantadurbuddhiH kva chAtmahitavIkShaNam

yaddhitaM mama devesha tadAj~nApaya mAdhava

Meaning: The Lord Padmanabha who possesses the universe-bearing lotus in his navel, who measured the three realms as Trivikrama, then spoke to the brAhmaNa as follows: “I am pleased Pundarika, my child. May all auspiciousness be to you, who is of great mind. Ask me for a boon; I will give whatever is in your mind.” (Suta narrates further) Hearing these words spoken by the Lord of all devas, Pundarika verbally petitioned as follows: “(You know) how exceedingly poor my intellect is! How is it possible for me to see what is good for myself? Lord of all devas, Lord of Lakshmi (mAdhva) may you yourself command me to do what is good.”

Bhagavan immediately dispels the doubts of Pundarika by saying “I am pleased with what you have done”. The previous shloka highlighted the Lord’s greatness (paratvam) which causes such fears of inadequacy. This shloka highlights his accessibility (sousIlyam) by which he is satisfied with what little sAdhana we do.

Why is the great Lord accessible in such a manner? Because he is the one who has the Universe in his navel -- as he created all, so does he protect all and appear before them irrespective of their differences and competencies. This is further highlighted by his Trivikrama avatAra - when he measured the 3 worlds, his divine foot that rose up is said to have blessed all the beings in the 3 worlds, as they would all be under his foot at that time. And in doing so, he did not discriminate between asura, deva, good, bad etc -- As he raised his feet, everyone regardless of their disposition came under its’ shade and protection.

Thus, Pundarika’s fears were eased. Furthermore, the above realization has rooted out the ego he had earlier regarding his sAdhana. This is because he has realized that everything is granted to him by the Lord’s grace and his sAdhana is trivial.

So now, Pundarika realizes that the true extent of his seshatva (servitude) to the Lord is by existing only to be commanded by the Lord (pAratantrya). He knows that he must not seek anything for himself, but only exists for the pleasure of BhagavAn. Hence, he tells BhagavAn to command him in whatever manner BhagavAn pleases.

evamukto.atha bhagavAn suprItaH punarabravIt

puNDarIkaM mahAbhAgaM kRRitA~njalimupasthitam

shrIbhagavAnuvAcha

AgachCha kushalaM te.astu mayaiva saha suvrata

madrUpadhArI nityAtmA mamaiva pArShado bhava

Meaning: Having been replied thus, the Lord possessing six auspicious attributes was very well pleased. He in turn spoke thus: “May there be all welfare to you! Come with me, one with a good resolve! You shall attain a form similar to mine, become ever-liberated taking up the role of my attendant!”

BhagavAn is pleased that Pundarika has finally understood the sesha-seshi bhAva. As he no longer has ahamkAra regarding his self-efforts and recognizes that he only exists to please bhagavAn, this has made the latter happy.

The attainment of a form similar to the Lord etc is not mukti proper. Pundarika is going to Karya Vaikuntha, which is a replica of Sri Vaikuntha in samsAra. This region is relatively free from misery due to the presence of the Lord and so Pundarika can continue his sAdhana there till he attains moksha.

sUta uvAcha

evamuktavati prItyA shrIdhare bhaktavatsale

devadundubhayo neduH puShpavRRiShTiH papAta cha

devAH sendrAstathA siddhAH sAdhusAdhvityathAbruvan

jagushcha siddhagandharvAH kiMnarAshcha visheShataH

athainaM samupAdAya vAsudevo jagatpatiH

jagAma garuDArUDhaH sarvadevanamaskRRitaH

Meaning: (Suta continues narration) When Lord Sridhara, who is lenient to his bhaktas, spoke pleasingly out of affection, the celestial drums roared and a rain of flowers fell. Along with that, the Devas along with Indra, Siddhas, Gandharvas, Kinnaras uttered together “This is good! This is good!” and sang rejoicing. Thence, Vasudeva the Lord of the universe worshipped by all Devas, departed on his vehicle Garuda, taking  Pundarika along with him.

We have seen all the shlokas we intended to show from the Narasimha Purana. Coming back to the Anushasanika Parva section, Bhishma concludes his narration as follows:

tasmAttvamapi rAjendra tadbhaktastatparAyaNaH .
archayitvA yathAyogaM bhajasva puruShottamam ..

Meaning: “O King of kings (yudhiShThira)! For this reason (i.e., taking Pundarika as example), you too shall become a bhakta of that Supreme Being, taking Him alone as the refuge, shall worship and praise Lord Purushottama according to your capacity.

“tat” here means - That Sriman Narayana mentioned previously, who by virtue of the greatness (paratva) and accessibility (sousIlya) that he exhibited, is determined to be the Supreme Being and alone worthy of worship.

ajaramamaramekaM dhyeyamAdyantashUnyaM
saguNamaguNamAdyaM sthUlamatyantasUkShmam .
nirupamamupameyaM yogivij~nAnagamyaM
tribhuvanagurumIshaM samprapadyasva viShNum ..  

Meaning: (This Lord Purushottama is) without old age, death, unique or matchless with reference to his Supreme Nature which is incomparable, is the one to be meditated upon, devoid of origin and end, possesses all auspicious attributes, devoid of bad qualities, the origin of all, gross and subtlest at the same time (due to his pervasion), incomparable (in terms of possessing all as his vibhUtIs) and is the one to be compared (with all that is great), is known to the knowledge (dharma-bhUta-jnAna) of yogis in meditation, the preceptor to the three worlds, one who controls. He is Vishnu and you, Yudhishthira, shall surrender unto Him.

The first “ekaM” denotes that his supreme nature is incomparable.

Then, “nirupamaM” denotes that as he pervades all (indicated by him being both gross and subtle), he possesses all as his wealth (vibhUtIs) and thus is incomparable in that sense. This is his greatness (paratva).

But though he possesses all greatness exceeding everyone else, he is often compared to objects that are his vibhUtIs - as luminous as the Sun, as beautiful as the Ashwins - for the sake of meditation. This is his accessibility (sousIlya).

We do not have anything more to say on this chapter, as the concluding shlokas we translated above are clear enough.

SHLOKAS ON NARASIMHA IN THE NARADA PURANA

Having seen how the nArAyaNa sUkta has been explained in the purANAs, we will now see how certain portions of the Vedas which praise the Narasimha rUpa are also explained in the nArada purANa, which is  a sAttvika purANa. This is a section of the purANa that describes the worship of nR^simha for wealth, warding off diseases and other such minor puruShArthAs.

We are not going to reproduce the entire section, but just select shlokAs which unambiguously prove that sriman nArAyaNa is the referent of all names in the Veda.

The section begins as follows:

sanatkumāra uvāca
śṛṇu nārada vakṣyāmi divyānnaraharermanūn /
yānsamārādhya brahmādyāścakruḥ sṛṣṭyādi karma vai // NarP_1,71.1 //

Meaning: Listen Narada, as I speak about the celestial mantras of Narasimha, whose worship was conducted by brahma and others for the purpose of creation.

The following shlokAs describe the names of 32 forms of Narasimha:

kṛṣṇo rudro mahāghoro bhīmo bhīṣaṇa ujjvalaḥṛ / karālo vikarālaśca daityānto madhusūdanaḥ // //raktākṣaḥ piṅgalākṣaścāñjano dīptarucistathā /sughorakaśca suhanurviśvako rākṣasāṃtakaḥ //  //viśālako dhūmrakeśo hayagrīvo ghanasvanaḥ /meghavarṇaḥ kubhaghakarṇaḥ kṛtāntatīvratejasau //  //agnivarṇo mahograśca tato viśvavibhūṣaṇaḥ /vighnakṣamo mahāsenaḥ siṃhā dvātriṃśadīritāḥ // NarP_1,71.8-11 //

Meaning: (The 32 forms of Narasimha are:) Krishna (black-colored), Rudra (destroyer of samsAra dukkha), Mahaghora (the highly terrible), Bhima (the formidable), Bhishana (the fierce), Ujjvala (the effulgent), Karala (the one with gaping mouth), Vikarala (the very dreadful), Daityanta (Slayer of Daityas), Madhusudhana (Slayer of Madhu)…

….Raktaksha (One with blood-red eyes), Pingalaksha (the tawny eyed), Anjana (the Collyrium applied for knowing the truth), Diptaruchi (Effulgent Light), Sughoraka (of agreeable or auspicious terribleness), Suhanu (One with clear knowledge), Visvaka (all-pervading), Rakshasantaka (Slayer of Rakshasas), Visalaka (the large bodied), Dhumrakesa (dark-haired; ever young), Hayagriva (Horse necked), Ghanasvana (One with thunderous sound), Meghavarna (One with the color of a dark cloud), Kumbhakarna (Pot-Eared), Krtanta (One who puts an end to sinful actions), Tivratejas (One whose effulgence is fierce to the asuras)…

Agnivarna (of the color of fire), Mahogra (the highly formidable),  Visvavibhushana (One who has all conceivable ornaments),  Vighnakshama (who endures the obstacles in rescuing the Jiva) and Mahasena (One with a great army of nitya-sūrīs).

Next, the meditation on the Lord is described as below:

galāsaktalasadbāhuspṛṣṭakeśo 'bjacakradhṛk /nakhāgrabhinnadaityeśo jvālāmālāsamanvitaḥ // dīptajihvastrinayano daṃṣṭrograṃ vadanaṃ vahan /nṛsiṃho 'smānsadā pātusthalāṃbugaganopagaḥ // NarP_1,71.34-35 //

Meaning: (Meditate in the heart) Narasimha, whose arms shine closely with the neck, who holds the lotus and discus, who split the daitya (Hiranyakasipu) with the tips of his nails, who is enveloped by garlands of flames,  whose tongue is shining (like red fire), who has 3 eyes, a formidable face due to teeth – May that Narasimha protect us, who is always abiding in the abode belonging to the sun manifest to all, ie, solar abode (pātusthalāṃ), the abode of the waters, ie, the milky ocean (ambu), the Supreme Abode of Sri Vaikunta (gagana).

Some time later, another type of meditation on Narasimha is described for attaining wealth. That is reproduced as under:

dhyānabhedānatho vakṣye sarvasiddhipradāyakān /

śrīkāmaḥ satataṃ dhyāyetpūrvoktaṃ nṛhariṃ sitam // NarP_1,71.50 //

Meaning: I shall explain the different types of meditation for attainment of all siddhis. One who desires prosperity shall meditate on the pure Narasimha as previously described.

vāmāṅkasthitayā lakṣmyāliṅgataṃ padmahastayā /

viṣamṛtyūparogādisarvopadravanāśanam // NarP_1,71.51 //

Meaning: On his right side, he is embraced by Lakshmi, who has a lotus in her hand. Poison, death, other minor ailments are all destroyed by him.

narasiṃhaṃ mahābhīmaṃ kālānala samaprabham /

āntramālādharaṃ raudraṃ kaṇṭhahāreṇa bhūṣitam // NarP_1,71.52 //

Meaning: Narasimha is very formidable to the asuras (mahābhīmaṃ), has the effulgence of the fire of dissolution (kālānala samaprabham). He wears a garland of intestines (āntramālādharaṃ), is terrible in appearance to the wicked (raudraṃ) and is ornamented by a necklace around his neck (kaṇṭhahāreṇa bhūṣitam).

nāgayajñopavītaṃ ca pañcānanasuśobhitam /

candramauliṃ nīlakaṇṭhaṃ prativaktraṃ trinetrakam // NarP_1,71.53 //

Meaning: He has Adi Sesha as his sacred thread (nāgayajñopavītaṃ). He has five faces shining brightly (pañcānanasuśobhitam). His hair is lustrous like the moon (candramauliṃ), his wide-open throat is black like a cave (nīlakaṇṭhaṃ) and he has three eyes on each of his five faces (prativaktraṃ trinetrakam).

bhujaiḥ parighasaṃkāśairddaśabhiścopaśobhitam /

akṣasūtraṃ gadāpadmaṃ śaṅkhaṃ gokṣīrasannibham // NarP_1,71.54 //

dhanuśca muśalaṃ caiva bibhrāṇaṃ cakrasuttamam /

khaḍgaṃ śūlaṃ ca bāṇaṃ ca nṛhariṃ rudrarūpiṇam // NarP_1,71.55 //

Meaning: His arms are shining resembling ten iron maces (with) string of beads, the Kaumodaki mace, the lotus, the conch which resembles a cow’s milk (in whiteness), bow, club, bearing the excellent sudarshana chakra, the Nandaki sword, trident and the arrow. Narasimha has this form that bestows good (rudrarūpiṇam).

Rudrarūpiṇam - Rudam dadaati iti Rudrah – the form that bestows good.

indragopābhanīlābhaṃ candrābhaṃ svarṇasannibham /

pūrvādi cottaraṃ yāvadūddhvārsyaṃ sarvavarṇakam // NarP_1,71.56 //

Meaning: He is of blue color, resembling the insect (in terms of color). His luster is like the moon and he resembles gold (in terms of being desirable like gold). He has every color, beginning from the first part and the end, as well as the folds (of his body).

evaṃ dhyātvā japenmantrī sarvavyādhivimuktaye /

sarvamṛtyuharaṃ divya smaraṇātsarvasiddhidam // NarP_1,71.57 //

Meaning: Meditating in this manner on the divine form that destroys all forms of death and bestows siddhis by rememberance, the one who recites mantras shall perform japa for liberation from all diseases.

These shlokAs thus leave no doubt that all names refer to bhagavAn only. Moving on, in another section of the same topic, a mantra is prescribed for protection, which is given below.

saṃspṛśan dakṣiṇaṃ bāhuṃ śarabhasya manuṃ japet /
praṇavo hṛcchivāryanti mahate śarabhāya ca // NarP_1,71.112 //

vahnipriyānto mantrastu rakṣārthe samudāhṛtaḥ /
athavā rāmamantrānte paraṃ kṣadvitayaṃ paṭhet //

Meaning: Touching the right arm, one shall perform japa of the Sharabha mantra – (do japa thus) – the praNava (om), the self designated as “hrt” (nama), Sivāya, Mahate, Sarabhā. The mantra ends with “svaha”. It is declared to be for protection. Alternatively, after the end of the rAma mantra, repeat “kshaum” twice.

The mantra is “Om namaḥ śivāya mahate śarabhāya svāha”.

The name “Sharabha” occurs in the sahasranAma and means the destroyer of those like hiranyakasipu who violate dharma.

The final few shlokas we quote from this section again eulogize Narasimha as described by names occurring in the Shatarudriyam:

tato dhyāyeddhṛdi vibhuṃ nṛsiṃhaṃ candraśekharam // NarP_1,71.133 //

Meaning: Then, one shall meditate in the heart, on the all-pervading Narasimha, who shines brilliantly at the peak of the Veda, ie, the Upanishads (Candraśekharam).

śrīmannṛkesaritano jagadekabaṃndho śrīnīlakaṇṭha karuṇārṇave sāmarāja /
vahnīndutīvrakaranetra pinākapāṇe śītāṃśuśekhara rameśvara pāhi viṣṇo // NarP_1,71.134 //

Meaning: One who has the beautiful body of half-man, half-lion (śrīmannṛkesaritano)! One who is the sole (true) relative of the Universe (jagadekabaṃndho)! One who has a beautiful wide open black throat (śrīnīlakaṇṭha)! One who is the ocean of compassion (karuṇārṇave)! One who is the King of the Samans as they sing his praises (sāmarāja)! One whose eyes are like fire and moon showing anger and grace, whose hands have sharp nails (vahnīndutīvrakaranetra)! One who wields the abode (the conch Panchajanya) that abounds in bliss as it is always bathed in the nectar of his lips (pinākapāṇe)! He who has cool rays emanating from the gem studded crown (śītāṃśuśekhara)! The Master of Rama (Lakshmi)! O Vishnu, Protect me!

With this, the article is concluded. The key insight to be gained from all this is that it is only Sriman Narayana, who is described everywhere in the Vedas as the Supreme by every conceivable name.