Kālidāsa's Raghuvaṃśa 12th Sarga - 6

 जय श्रीराम!

तयोश्चतुर्दशैकेन रामं प्राव्राजयत्समाः ।

द्वितीयेन सुतस्यैच्छद्वैधव्यैकफलां श्रियम् ॥६॥

Notes: The two poisonous serpents that Kaikeyī unleashed on Daśaratha were the two boons she extracted from him. The first was that Śrī Rāma should be expelled to live in the forest as a hermit for fourteen years. The second boon was that her son, Bharata, should be conferred the throne as the Yuvarāja. 

Again, we see the poetic prowess of Kālidāsa. By just one turn of phrase, वैधव्यैकफलाम्,  he has summed up the suicidal impact of the boons that Kaikeyī secured. Kālidāsa says that the only upshot or outcome of the second boon, meant to confer prosperity on Bharata, was the exact converse, Kaikeyī's widowhood (=वैधव्यैकफलाम्).

No doubt Śrī Rāma was expelled to the forest. But by making the demand for the coronation of Bharata, what did Kaikeyī achieve? She seriously underestimated the nobility of her son. Not only did Bharata spurn her vile plot to place him on the throne in the place of the most deserving son, Śrī Rāma. But he also put Kaikeyī in her place by going to the forest to beg Śrī Rāma to return. 

In addition, something catastrophic happened...Daśaratha died out of unfathomable sorrow at this turn of events. He died with no son by his bedside. His death plunged the kingdom into extreme distress. Also, Kaikeyī became a widow! What could be a worse fate for the queen of Ayodhyā than to become a widow, the villain everyone knew to be singularly responsible for this turn of events? Bharata lost his dear brother's leadership and his affectionate presence in the kingdom. He lost his father. He had to live for fourteen long years in the ignominy of his mother's dastardly act bringing ruin to the kingdom. And Kaikeyī suffered a fate that no woman would ever want, i.e. seeing her husband succumb to the sorrow she thrust upon him. Daśaratha's most noble life ended in the most ignoble way.

***

जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 5

 जय श्रीराम!

(Source: Balvikas)

सा किलाश्वासिता चण्डी भर्त्रा तत्संश्रुतौ वरौ ।

उद्ववामेन्द्रसिक्ता भूर्बिलमग्नाविवोरगौ ॥ ५॥

Notes: Kālidāsa condenses here the dramatic scenes enacted by the willful, selfish, Kaikeyī who manages to force Daśaratha to grant her two boons of extreme virulence. The king had long ago yielded his mind and soul to this young wife who fully knew how to manipulate him. Her evil nature lay dormant like poisonous snakes. Now they emerged just as two serpents emerge from their hole when the earth receives generous rain. While Nature celebrates this festivity of rainfall,  Nature also ejects poisonous creatures from their hideouts to terrorise us. Similarly, Kaikeyī now "vomited' her two demands as boons to be given without any alternative by the king. 

My thoughts on this terrific twist to the story are somewhat at variance with those sympathetic to Kaikeyī. It is stated that when seeking her hand, Daśaratha had promised her brother that her son would rule Ayodhyā. Maybe the king was confident he would die without producing any sons since this promise was made after he had been married for a long time and had no sons. 

It calls for a macabre mindset to invoke that promise when the opportunity arises for Ayodhyā to install their beloved, virtuous and valorous prince on the throne. Kaikeyī had a handmaid by the name of Mantharā from Kekaya, who knew how to get things done to please her queen. She awakened the worst sentiments of Kaikeyī when she heard the news of Śrī Rāma's impending coronation. 

Kaikeyī "rose" to the occasion like poisonous snakes with raised hoods!

I am reminded of Śrī Kṛṣṇa's words in the Śrimad Bhagavadgītā: 

काम एष क्रोध एष रजोगुणसमुद्भवः। महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥

᳚Arjuna, know Rajas manifests as man's worst enemies - desire and anger. They destroy man's wisdom, force him to act sinfully, and are never satiated. " 

The result of Kaikeyī's extracting these boons from her helpless husband was that she became a widow, scorned by all posterity, spurned by her own son Bharata, and rueing her misdeed for fourteen long years when Śrī Rāma languished in the forest and Bharata lived like a hermit in Nandigrāma. 

Every now and then, Valmīki reminds us through the words of Śrī Rama, Sītā, and Lakṣmaṇa, how this wilful and cruel act of Kaikeyī removed all joy from their lives. Not to mention what the mothers of the three would have suffered, thinking of their ordeal.

***

जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 4

 जय श्रीराम!

तस्याभिषेकसम्भारं कल्पितं क्रूरनिश्चया ।

दूषयामास कैकेयी शोकोष्णैः पार्थिवाश्रुभिः ॥ १२.४ ॥

Notes: Kālidāsa paints his pictures in the choicest of words. He has the source of the story in the form of the great work of Vālmīki, a Ṛṣi blessed by Brahmā to tell the story that will live forever. 

Vālmīki describes in magnificent detail the contrasting moods and moments within the royal chambers as Kaikeyī crushes the King's plans and squeezes his unending tears of great distress, even as dawn breaks and the resplendent arrangements are displayed outside arrayed for the coronation. Sage Vasiṣṭha arrives and urges Sumantra, the minister/charioteer confidant of the King, to ask the king to hurry for the sacred ceremony. See what the saint poet describes:  

"Here are golden vessels filled with the holy waters of Gaṅgā and the oceans. The empowering seat for seating the prince during the coronation, made of Audumbara wood, is placed and ready. Sacred grains and fragrant balms, as well as gems of all kinds, are in readiness. Honey, curd, ghee, Darbha grass, flowers, and milk are all set up here."

Let's see what Kālidāsa says. "The evil-intentioned Kaikeyī now wrung out hot tears from the pitiable King Dasharatha that fell and polluted the sacred arrangements got ready for the coronation of Śrī Rāma." 

In a few trenchant words, the prince of poets echoes the wrenchingly detailed descriptions of the Ṛṣi spread over a few Sargas, but our poet leaves a strong taste and mood that will linger long on our tongues.

***

जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 3

 जय श्रीराम!

Source: Quora

सा पौरान् पौरकान्तस्य रामस्याभ्युदयश्रुतिः । 

प्रत्येकं ह्लादयाञ्चक्रे कुल्येवोद्यानपादपान् ॥ १२.३ ॥

Notes: The king was now in a hurry. He made the grand announcement that Śrī Rāma would be anointed as the Yuvarāja. 

How was this news received!? Imagine a nation in love with their great prince, the embodiment of righteousness, valour and love for the people, being announced as their future king, a worthy successor to the famous kingdom of Ayodhyā. The people were simply ecstatic, without exception. How happy were they all? Imagine trees well nourished with nutrients, the sun and sweet water. This can happen only randomly in a dense forest. But all great nations have capitals filled with verdant gardens full of flowers, fruits, buzzing bees, birds and butterflies. The trees are lovingly tended and supplied with nutrients and water. This is a theme described in all our scriptures, especially the Vālmīki Rāmāyaṇa. 

This is possible because the royal gardens are constantly supplied with fresh and copious water through channels created for the purpose. The famed gardens of Versailles (ten times larger than Lalbagh) are a standing example of a garden well tended for many centuries.  The aqueducts installed there stand for centuries!

The Gardens of Versailles

So our poet Kālidāsa says that the citizens of Ayodhyā were as delighted by the news of the impending coronation of their beloved Śrī Rāma as the trees in the city garden were exhilarated to receive the water channelled for their nourishment and well-being!

***

जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 2

 जय श्रीराम!

Source: The Dharma Despatch

तं कर्णमूलमागत्य रामे श्रीर्न्यस्यतामिति ।

कैकेयीशङ्कयेवाह पलितच्छद्मना जरा ॥ १२.२ ॥

Notes: The royals of yore sported sidelocks of hair. Valmiki refers often to their beautiful sidelocks by using the expression, काकपक्षधर (sidelocks resembling the dark and soft tail feathers of a crow). 

Now Kālidāsa creates a wonderful moment when Dame Old Age, called जरा (refer to the Śrīmad Bhāgavatam describing the persona of Jarā!), comes in the guise of grey sidelock hairs near Daśaratha's ear, and whispers to him her important advice. She speaks in hushed tones on account of her fear of Queen Kaikeyī, the young princess that Daśaratha had married when he was already middle-aged and much married. Kaikeyī was strong-willed and always had her way with the hen-pecked king. 

What did Jarā say to the king? "Oh, noble king, it is now time that the Yuvarajya responsibility, and the glory associated with that honour, be conferred by you on the Prince Śrī Rāma."

Why was Jarā apprehensive? Was she privy to the future course of events? Was she afraid of Kaikeyī 's hidden agenda? We will know soon...

***

जय श्रीराम!

Kālidāsa's Raghuvaṃśa 12th Sarga - 1

 जय श्रीराम!

महाकविकालिदासविरचितम्‌ 

रघुवंशमहाकाव्यम्

द्वादशः सर्गः - रावणवधः 

I wish to begin today my notes on the great work, Raghuvaṃśa of Kālidāsa, 12th Sarga, that I am studying under Dr. Swomya Krishnapur of Vyoma. I consider it my greatest fortune that I have been her student since 2016 through online classes. 

The 12th Sarga begins with the narration of how King Daśaratha wanted to make Śrī Rāma the Yuvarāja. We have read in the Vālmīki Rāmāyaṇa how Śrī Rāma was already the de facto regent overseeing the rule of Ayodhya comprehensively and how he was the beloved leader of all people. 

Kālidāsa states  in the very first verse the condition of the king and the need to pass the baton.

निर्विष्टविषयस्नेहः स दशान्तमुपेयिवान् ।

आसीदासन्ननिर्वाणः प्रदीपार्चिरिवोषसि ॥ १॥

Meaning: Daśaratha had led a full life as a noble king ruling a vast kingdom. He was considered equal to Indra in prosperity and importance. He had enjoyed all material and sense pleasures, with three famous wives (and many others in the Antaḥpura). Now, he had reached a ripe old age. It was a good time to reflect on the next steps for the continued welfare of the kingdom. 

Now Kālidāsa, poet non-pareil, crafts a comparison with his world-famous penchant for and mastery of Upamā (उपमा कालिदासस्य). So he says in the second line, "The king was close to his end like an oil-wick lamp flickering to its end at the end of the night heralding the dawn". Imagine a royal chamber with shining golden lamps lit last evening with thick wicks and full of the best of sesame oil (the oldest known oil!). They would have been filled and lit at the appointed time to burn and illuminate the chamber till the break of dawn. As the night ends, the lamp begins to flicker, its oil in its last dregs, the wick almost fully burnt. The idea of oil as the life force, the lamp's flickering indicating that the end is near, and the break of dawn heralding a transition of illumination from an oil lamp to the sun, i.e. the leadership baton passing from Daśaratha to the brightest scion of the Solar Dynasty, Śrī Rāma, are all captured in this imagery! At the same time, the verse fully evokes the scene in the royal chamber as the birds begin chirp heralding dawn and the lamps begin to flicker. 

Indeed, Vālmīki says,

एतैस्तु बहुभिः युक्तं गुणैरनुपमैः सुतम्  ।

दृष्ट्वा दशरथो राजा चक्रे चिन्तां परन्तपः  ॥

अथ राज्ञो बभूवैवं वृद्धस्य चिरजीविनः    ।

प्रीतिरेषा कथं रामो राजा स्यान्मयि जीवति ॥

Meaning: Knowing the immense array of virtues and capabilities and the immense popularity of Śrī Rāma, the long-serving, aged, king's desire arose to anoint Śrī Rāma as the successor and see him occupy the throne in his own lifetime.

So what did Daśaratha do? Let's wait for the next Śloka!

***

जय श्रीराम!

Sri Lakshmi-nirismha-Karavalambastotram - Stanzas 7 to 17

॥ ॐ नमो भगवते वासुदेवाय ॥

संसारभीकरकरीन्द्रकराभिघात-

       निष्पीड्यमानवपुषः सकलार्तिनाश । 

प्राणप्रयाणभवभीतिसमाकुलस्य

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ ७॥

संसारसर्पविषदिग्धमहोग्रतीव्र- 

        दंष्ट्राग्रकोटिपरिदष्टविनष्टमूर्तेः ।  

नागारिवाहन सुधाब्धिनिवास शौरे

        लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ ८॥

संसारवृक्षमघबीजमनन्तकर्म-

        शाखायुतं करणपत्रमनङ्गपुष्पम् ।

आरुह्य दुःखफलितं पततो दयालो 

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ ९॥

संसारसागरविशालकरालकाल-

       नक्रग्रहग्रसितनिग्रहविग्रहस्य । 

व्यग्रस्य रागनिचयोर्मिनिपीडितस्य 

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ १०॥

संसारसागरनिमज्जनमुह्यमानं

       दीनं विलोकय विभो करुणानिधे माम् ।

प्रह्लादखेदपरिहारकृतावतार

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ ११॥

बद्ध्वा गले यमभटा बहु तर्जयन्तः

कर्षन्ति यत्र भवपाशशतैर्युतं माम् ।

एकाकिनं परवशं चकितं दयालो

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ १२॥

लक्ष्मीपते कमलनाभ सुरेश विष्णो

       वैकुण्ठ कृष्ण मधुसूदन पुष्कराक्ष ।

ब्रह्मण्य केशव जनार्दन वासुदेव

       देवेश देहि कृपणस्य करावलम्बम् ॥ १३॥

एकेन चक्रमपरेण करेण शङ्ख-

       मन्येन सिन्धुतनयामवलम्ब्य तिष्ठन् ।

वामेतरेण वरदाभयपद्मचिह्नं 

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ १४॥

अन्धस्य मे हृतविवेकमहाधनस्य

       चोरैर्महाबलिभिरिन्द्रियनामधेयैः ।

मोहान्धकारकुहरे विनिपातितस्य

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ १५॥

प्रह्लादनारदपराशरपुण्डरीक-

       व्यासादिभागवतपुङ्गवहृन्निवास ।

भक्तानुरुक्तपरिपालनपारिजात

       लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥ १६॥

लक्ष्मीनृसिंहचरणाब्जमधुव्रतेन

       स्तोत्रं कृतं शुभकरं भुवि शङ्करेण ।

ये तत्पठन्ति मनुजा हरिभक्तियुक्ता-

       स्ते यान्ति तत्पदसरोजमखण्डरूपम् ॥ १७॥

Translation: Oh beloved Lord Lakṣmī-Narasimha! Be so kind and save me with Your helping hand! Let me tell you my condition in graphic terms of comparison.

7. I am smashed and crushed by the violent blows of the deadly trunk of the elephant called worldliness. I am at Death's door! You are the Saviour par excellence from all distress. So!

8.  I have been bitten by the deadly fiery fangs of the serpent of worldliness. You ride the most powerful enemy of snakes. You live in the cool Milky Ocean. So!

9.  I planted the seed of my evil acts. The tree that grew is huge, filled with branches of many added results,. its leaves are plenty of new acts of commission and omission, the flowers are sense attractions and the fruits are mere distresss. Can you believe it, stupid me has climbed this tree. I have fallen down now and smashed. Save me, oh Lord!

10. I am sunk in the ocean of worldliness. I have been chewed up by sharks of this ocean. I am buffeted by the deadly waves of sense attractions. Look at me! Save me!

11. How can You simply watch me drowning like this? Did You not rush to save Prahlāda!?

12. How helpless I am, being bound and dragged by the cruel agents of Death! Save me!

13. Lakṣmīpate, Kamalanābha, Sureśa, Viṣṇo, Vaikuṇṭha, Kṛṣṇa, Puṣkarākṣa, Brahmaṇya, Keśava, Janārdana, Vāsudeva! Give me Your helping hand!

14. You hold the Cakra in Your right hand, the Śaṅkha in the other hand, with Your lower left hand, You are clasping the waist of Consort Lakṣmī seated on Your lap, and show Your hand of grace and mercy in the fourth! Save me, Lord!

15.  I am blinded by the lack of discrimination. Bound and robbed by sense attractions as highway robbers, I have been dumped in a dark well, senseless and sightless. Save me! 

16. Oh Lord! Prahlāda, Nārada, Parāśara, Puṇḍarīka, Vyāsa and other great devotees. You have sworn to save Your devotees for whom You have infinite love. Save me!

17. This prayer is sacred. It has been composed by Ādi Śaṅkara, the one addicted to the nectar of the lotus feet of the Lord Lakṣmī-Narasimha. Those who recite it with devotion are bound to reach the same lotus feet, and be saved!

*** ॥ ॐ नमो भगवते वासुदेवाय ॥ PS: No more grammar here. I begin Raghuvamsha 12th Sarga tomorrow!

Sri Lakshmi-Nrisimha-Karavalamba-Stotram - 6

 

॥ ॐ नमो भगवते वासुदेवाय ॥

संसारजालपतितस्य जगन्निवास

सर्वेन्द्रियार्थबडिताग्रझषोपमस्य ।
प्रोत्कम्पितप्रचुरतालुकमस्तकस्य

लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥६॥

Translation: Oh beloved Lord Lakṣmī-Narasimha! Oh Indweller of the Cosmos, to me, falling into the fishing net of Saṃsāra, hurting like a fish who has swallowed the fishing hooks of worldly sense attractions, my jaw and mouth bleeding and shaking in deathly pain, be so kind and save me by Your helping hand! 

Notes: One must be a highly insensitive fish eater to be immune to the pain and suffering man puts fish to, to catch and eat them. The process of catching a fish is well known and we have many idioms in English, fishing for compliments, many fish in the sea, big fish eating small fish, and so on. Here the poet paints the picture of the worldly man trapped in extreme suffering caused by his yielding to weaknesses. 

व्याकरणांशाः
संसारजालपतितस्य जगन्निवास सर्वेन्द्रियार्थबडिशाग्रझषोपमस्य ।
प्रोत्कम्पितप्रचुरतालुकमस्तकस्य लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥६॥
संसार-जाल-पतितस्य, जगत्-निवास, सर्व-इन्द्रिय-अर्थ-बडिश-अग्र-झष-उपमस्य, प्रोत्कम्पित-प्रचुर-तालुक-मस्तकस्य, लक्ष्मी-नृसिंह, मम, देहि, कर-अवलम्बम्
सन्धयः
जगत्-निवास= यओऽनुनासिकेऽनुनासिको वा
सर्व+इन्द्रिय, झष+उपमस्य, प्र+उत्कम्पित= आद्गुणः
इन्द्रिय+अर्थ,बडिश+अग्र, कर+अवलम्बम्= अकः सवर्ने दीर्घः
आकाङ्क्षा-अन्वयः
लक्ष्मी-नृसिंह! जगत्-निवास! संसार-जाल-पतितस्य सर्व-इन्द्रिय-अर्थ-बडित-अग्र-झष-उपमस्य प्रोत्कम्पित-प्रचुर-तालुक-मस्तकस्य मम कर-अवलम्बम् देहि!
Oh beloved Lord Lakṣmī-Narasimha! Oh Indweller of the Cosmos, to me, fallen into the fishing net of Saṃsāra, hurting like a fish who has swallowed the fishing hooks of worldy sense attractions, my jaw and mouth bleeding and shaking in deathly pain, be so kind and save me by Your helping hand!
सुबन्तप्रक्रिया
संसार-जाल-पतितस्य, सर्व-इन्द्रिय-अर्थ-बडित-अग्र-झष-उपमस्य, प्रोत्कम्पित-प्रचुर-तालुक-मस्तकस्य= अ, पुं, ६.१, ङस्, टाङसिङसामिनात्स्याः
जगत्-निवास, लक्ष्मी-नृसिंह = अ, पुं, १.१ सम्बोधनम्, सुँ, एङ्ह्रस्वात् सम्बुद्धेः
मम = युष्मदस्मद्भ्यां ङसोऽश्, तवममौ ङसि, अतो गुणे, शेषे लोपः
कर-अवलम्बम् = अ, पुं, २.१, अम्, अमि पूर्वः
तिङन्तप्रक्रिया
देहि = दाण् दाने,भ्वादिः, परस्मैपदी, लोट्, मध्यमपुरुषः, एकवचनम्
समासाः, तद्धिताः, कृदन्ताः
संसार-जाल-पतितस्य= संसार इति जालः, कर्मधारयः, तं पतितः (कर्तरि क्त), द्वितीयातत्पुरुषः, तस्य
जगत्-निवास= जगत् निवासः यस्य सः, हे, समानाधिकरणबहुव्रीहिः
सर्व-इन्द्रिय-अर्थ-बडिश-अग्र-झष-उपमस्य= इन्द्रियस्य अर्थः ६तत्, सर्वे अर्थाः, कर्मधारयः, अर्थाः एव बडिशाः, अवधारणापूर्वपदकर्मधारयः, बडिशस्य अग्रः ६तत्, तेन पीडितः झषः, ३तत्, तस्य उपआ यस्य सः, बहुव्रीहिः, तस्य
प्रोत्कम्पित-प्रचुर-तालुक-मस्तकस्य= प्रोक्तम्पिते, प्रचुरे तालुकमस्तके यस्य सः, बहुव्रीहिः, तस्य
लक्ष्मी-नृसिंह = लक्ष्मीयुतो नृसिंहः केवलसमासः, हे
कर-अवलम्बम् = करस्य अवलम्बः, ६तत्, तम्

*** ॥ ॐ नमो भगवते वासुदेवाय ॥

Sri Lakshmi-Nrisimha-Karavalamba-Stotram - 5

 

॥ ॐ नमो भगवते वासुदेवाय ॥

संसारकूपमतिघोरमगाधमूलं

संप्राप्य दुःखशतसर्पसमाकुलस्य ।
दीनस्य देव कृपया पदमागतस्य

लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥५॥

Translation: Oh beloved Lord Lakṣmī-Narasimha! To me, having fallen into the deadly and bottomless pit of Saṃsāra, filled with hundreds of venomous snakes called sorrows, wretched, now at Your feet for mercy, Lord, be so kind and save me by Your helping hand!

Notes: The imagery of a man who has fallen into a disused deep well full of snakes with no hope of escape unless the Lord shows mercy is often cited in devotional scriptures. Therefore prayer is the only recourse for a man stuck in worldliness. 

व्याकरणांशाः
संसारकूपमतिघोरमगाधमूलं संप्राप्य दुःखशतसर्पसमाकुलस्य ।
दीनस्य देव कृपया पदमागतस्य लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥५॥
संसार-कूपम्, अतिघोरम्, अगाध-मूलम्, संप्राप्य, दुःख-शत-सर्प-समाकुलस्य, दीनस्यम् देव, कृपया, पदम्, आगतस्य, लक्ष्मी-नृसिंह, मम, देहि, कर-वलम्बम्
सन्धयः
कर-अवलम्बम् = अकः सवर्णे दीर्घः
अगाधमूलम् = मोऽनुस्वारः
आकाङ्क्षा-अन्वयः
लक्ष्मी-नृसिंह! संसार-कूपम् अतिघोरम् अगाध-मूलम् संप्राप्य दुःख-शत-सर्प-समाकुलस्य दीनस्यम् देव कृपया पदम् आगतस्य मम कर-अवलम्बम् देहि!
Oh beloved Lord Lakṣmī-Narasimha! To me, fallen into the deadly and bottomless pit of Saṃsāra, filled with hundreds of venomous snakes called sorrows, wretched, now at Your feet for mercy, Lord, be so kind and save me by Your helping hand!
सुबन्तप्रक्रिया
संसार-कूपम्, अतिघोरम्, अगाध-मूलम् = अ, पुं, २.१, अम्, अमि पूर्वः
संप्राप्य = अव्ययम्
दुःख-शत-सर्प-समाकुलस्य, दीनस्य, आगतस्य= अ, पुं, ६.१, ङस्, टाङसिङसामिनात्स्याः
कृपया = आ, स्त्री, ३.१, टा, आङि चापः, एचोऽयवायावः
पदम् = अ, नपुं, २.१, अम्, अतोऽम्, अमि पूर्वः
लक्ष्मी-नृसिंह, देव = = अ, पुं, १.१ सम्बोधनम्, सुँ, एङ्ह्रस्वात् सम्बुद्धेः
मम = युष्मदस्मद्भ्यां ङसोऽश्, तवममौ ङसि, अतो गुणे, शेषे लोपः
कर-अवलम्बम् = अ, पुं, २.१, अम्, अमि पूर्वः
तिङन्तप्रक्रिया
देहि = दाण् दाने,भ्वादिः, परस्मैपदी, लोट्, मध्यमपुरुषः, एकवचनम्
समासाः, तद्धिताः, कृदन्ताः
संसार-कूपम्= संसार इति कूपम् सम्भावनापूर्वपदसमासः, तम्
अतिघोरम्= अति घोरः, कर्मधारयः, तम्
अगाध-मूलम्= अगाधः मूलः यस्य सः, तम् उपमानबहुव्रीहिः, तम्
संप्राप्य= सम्+प्रा+आपॢँ व्याप्तौ, स्वादिः, परस्मैपदी, ल्यबन्त कृदन्तः
दुःख-शत-सर्प-समाकुलस्य= दुःखानि एव शत सर्पाः, अवधारणापूर्वपद कर्मधारयः, तैः समाकुलः ३तत्, तस्य
लक्ष्मी-नृसिंह = लक्ष्मीयुतो नृसिंहः केवलसमासः, हे
कर-अवलम्बम् = करस्य अवलम्बः, ६तत्, तम्

*** ॥ ॐ नमो भगवते वासुदेवाय ॥

Sri Lakshmi-Nrisimha-Karavalamba-Stotram - 4

 

॥ ॐ नमो भगवते वासुदेवाय ॥

संसारदाहदहनाकुलभीकरोरु-

ज्वालावलीभिरतिदग्धतनूरुहस्य।

त्वत्पादपद्मसरसीं शरणागतस्य

लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥४॥

Translation: Oh beloved Lord Lakṣmī-Narasimha! To me, all my body hairs singed badly by the fierce swirls of deadly fire arising from the conflagration called worldliness, come to the cool lake of Your lotus feet, be so kind and save me with Your helping hand!

Notes: This is a more direct statement of the fact that blazing fire is singeing Ādi Śankara. Even here, we must understand that he is making the plea not for himself but on our behalf. Natural phenomena like wildfire and cool lakes were common in those times. Not so in our urban jungles anymore!

व्याकरणांशाः संसारदाहदहनाकुलभीकरोरुज्वालावलीभिरतिदग्धतनूरुहस्य। त्वत्पादपद्मसरसीं शरणागतस्य लक्ष्मीनृसिंह मम देहि करावलम्बम् ॥४॥ संसार-दाह-दहन-आकुल-भीकर-उरु-ज्वाला-आवलीभिः, अति दग्ध-तनु-ऊरुहस्य त्वत् पाद-पद्म-सरसीम्, शरण-आगतस्य, लक्ष्मी-नृसिंह, मम, देहि, कर-अवलम्बम् सन्धयः दहन+आकुल,ज्वाला-आवलीभिः, तनु+ऊरुहस्य, शरण-आगतस्य, कर-अवलम्बम् = अकः सवर्णे दीर्घः आवलीभिः+अति= ससजुषो रुः त्वत्+पाद= झलां जशोऽन्ते, खरि च सरसीम्= मोऽनुस्वारः आकाङ्क्षा-अन्वयः लक्ष्मी-नृसिंह! संसार-दाह-दहन-आकुल-भीकर-उरु-ज्वाला-आवलीभिः अति दग्ध-तनु-ऊरुहस्य त्वत् पाद-पद्म-सरसीम् शरण-आगतस्य मम कर-अवलम्बम् देहि! Oh beloved Lord Lakṣmī-Narasimha! To me, all my body hairs singed badly by the fierce swirls of deadly fire arisen from the conflagration called worldliness, come to the cool lake of Your lotus feet, be so kind and save me by Your helping hand! सुबन्तप्रक्रिया संसार-दाह-दहन-आकुल-भीकर-उरु-ज्वाला-आवलीभिः = ई, स्त्री, ३.३, भिस्, ससजुषो रुः, खरवसानयोर्विसर्जनीयः अति = अव्ययम् दग्ध-तनु-ऊरुहस्य, शरण-आगतस्य = अ, पुं, ६.१, ङस्, टाङसिङसामिनात्स्याः त्वत् पाद-पद्म-सरसीम् = ई, स्त्री, ३.१, अम्, अमि पूर्वः लक्ष्मी-नृसिंह = = अ, पुं, १.१ सम्बोधनम्, सुँ, एङ्ह्रस्वात् सम्बुद्धेः मम = युष्मदस्मद्भ्यां ङसोऽश्, तवममौ ङसि, अतो गुणे, शेषे लोपः कर-अवलम्बम् = अ, पुं, २.१, अम्, अमि पूर्वः तिङन्तप्रक्रिया देहि = दाण् दाने,भ्वादिः, परस्मैपदी, लोट्, मध्यमपुरुषः, एकवचनम् समासाः, तद्धिताः, कृदन्ताः संसार-दाह-दहन-आकुल-भीकर-उरु-ज्वाला-आवलीभिः= ज्वालानां आवल्यः, ६तत्, ताभिः। आकुला भीकरा ज्वाला, कर्मधारयः। संसारः एव दाह दहनम् (कर्मधारयः) अवधारणापूर्वपदकर्मधारयः, तस्य आवली, ६तत् दग्ध-तनु-ऊरुहस्य= तनोः ऊरुहः, ६तत्। दग्धः ऊरुहः कर्मधारय। आरुहः यस्य सः, तस्य बहुव्रीहिः। शरणम् आगतः= द्वितीयातत्पुरुषः, कर्तरी क्त कृदन्तः, तस्य त्वत् पाद-पद्म-सरसीम्= पादं पद्ममिव=उपमानोत्तरपदकर्मधारयः। पद्मानां सरसी, ६तत्, ताम्। तव पादपद्म, ६तत्। लक्ष्मी-नृसिंह = लक्ष्मीयुतो नृसिंहः केवलसमासः, हे कर-अवलम्बम् = करस्य अवलम्बः, ६तत्, तम् *** ॥ ॐ नमो भगवते वासुदेवाय ॥