Śrī Nṛsiṃha Dvātriṃśat Bījākṣara Stotram
Let us study this beautiful hymn to Lord Śrī Narasiṃha We will include the Sanskrit transliteration, a simple meaning, and the devotional thought behind each verse.
The word Dvātriṃśat means thirty-two, and bījākṣara refers to a sacred seed syllable used in mantra practice.
Śrīṃ Kṣrauṃ Hrīṃ Nṛhariṃ Bhaje
“I worship Lord Narahari, the divine Man-Lion.”
These seed syllables have a traditional sacred significance. Their full ritual interpretation belongs to the mantra traditions in which the hymn is taught.
Verse 1 — The radiant, awe-inspiring Lord
udgītāḍhyaṃ mahābhīmaṃ
trinetraṃ cogravigraham |
ujjvalaṃ taṃ śriyājuṣṭaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 1 ||
I worship Lord Narahari, who is celebrated in sacred hymns, who inspires awe through His mighty and fearsome form, who has three eyes, who shines brilliantly, and who is accompanied by Śrī Mahālakṣmī.
Mahābhīma — immensely powerful and awe-inspiring.
Trinetra — the three-eyed Lord.
Ujjvala — radiant, shining with divine splendour.
Śriyājuṣṭa — graced by, or accompanied by, Śrī Mahālakṣmī.
The important thought is that Narasiṃha is not merely a terrifying manifestation. His fierce appearance represents the power that protects devotees and destroys adharma, while His association with Mahālakṣmī reminds us of divine grace and compassion.
Reflection: The Lord's power may be fearsome to evil, but reassuring to those who seek His protection.
Verse 2 — The Lord whose roar shakes the universe.
granthāntavedyaṃ deveśaṃ
gaganāśrayavigraham |
garjanātrasta viśvāṇḍaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 2 ||
I worship Lord Narahari, the Lord of the devas, whose supreme nature is understood through the culmination of sacred scriptures, whose form is associated with the vast expanse of the heavens, and whose mighty roar makes the entire universe tremble.
Granthāntavedya — one whose true nature is understood through the deeper teachings of scripture.
Deveśa — Lord of the devas.
Gaganāśrayavigraha — the Lord whose form is associated with the vastness of the heavens.
Garjanātrasta viśvāṇḍa — the universe trembles at His roar.
Think of the Narasiṃha avatāra at the moment He emerges from the pillar in Hiraṇyakaśipu's court. His appearance demonstrates that the Divine is not confined to a form or place chosen by human beings.
Reflection: No corner of creation lies beyond the reach of the Divine.
Verse 3 — The courageous protector
vīthihotre kṣaṇaṃ vīraṃ
vipakṣakṣayadīkṣitam |
viśvambaraṃ virūpākṣaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 3
I worship the heroic Lord Narahari, whose eyes are fiery like sacrificial fire, who is resolute in destroying hostile forces, who sustains the universe, and whose divine eyes and form are extraordinary.
Vīra — the courageous and heroic One.
Vipakṣakṣayadīkṣita — firmly resolved to overcome hostile forces.
Viśvambara — the sustainer or bearer of the universe.
Virūpākṣa — the One with extraordinary or distinctive eyes.
Here, the Lord's courage is not ordinary physical bravery. It is the power of Dharma to confront arrogance and injustice.
In the story of Prahlāda, Hiraṇyakaśipu's pride reaches its height because he believes himself invulnerable. Narasiṃha appears to demonstrate that no boon, power or clever calculation can place wrongdoing beyond the reach of divine justice.
Reflection: True courage is the strength to stand for Dharma even when the opposing force appears invincible.
Verse 4 — The compassionate Lord and universal teacher
raṅganāthaṃ dayānāthaṃ
dīnabandhuṃ jagadgurum |
raṇakolāhalaṃ dhīraṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 4 ||
I worship Lord Narahari, the Lord of Raṅga, the Lord of compassion, the friend and protector of the distressed, the teacher of the universe, the mighty One whose battle cry resounds, and the steadfast Lord.
Raṅganātha — Lord of Raṅga; this name also evokes Śrī Raṅganātha of Śrīraṅgam.
Dayānātha — the Lord of compassion.
Dīnabandhu — the friend of the helpless and distressed.
Jagadguru — the teacher of the entire world.
Dhīra — steadfast, composed and courageous.
Notice the beautiful contrast in this verse. The same Lord who creates a terrifying roar on the battlefield is also Dīnabandhu, the friend of those who have no one else to turn to.
Prahlāda experiences this protective aspect of the Lord. While his father sees Narasiṃha as a threat, the child devotee sees his beloved Lord and protector.
Reflection: The Divine can be fierce in defending Dharma and tender in caring for a devotee. These are not contradictory qualities; both arise from the same divine compassion.
Let us remember the refrain
At the end of each verse, the hymn repeats:
Śrīṃ Kṣrauṃ Hrīṃ Nṛhariṃ Bhaje
“I worship Lord Narahari.”
The seed syllables are sacred mantra sounds, not ordinary words with straightforward dictionary meanings. Their traditional interpretation varies with the mantra lineage, so it is best to preserve their pronunciation rather than assign them an oversimplified translation.
The complete stotram continues through 32 verses, describing Narasiṃha's glory through different divine attributes and forms.
Now the hymn moves from the Lord's brilliant divine appearance to the celestial beings who praise Him, His protective weapons, and His manifestation from the pillar. The text below follows the published transliteration of the stotram.
Verse 5 — The Lord of the supreme mantra
mantrarājāsanārūḍhaṃ
mārtāṇḍojjvala tejasam |
maṇiratnakirīṭāḍhyaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 5 ||
I worship Lord Narahari, enthroned in the seat of the king of mantras, whose radiance shines like the brilliant Sun, and whose head is adorned with a magnificent crown of precious gems.
Word-by-word understanding
Mantrarāja — the king or supreme mantra.
Āsanārūḍham — seated upon or established in a throne.
Mārtāṇḍa — the Sun.
Ujjvala tejasam — possessing brilliant splendour.
Maṇiratnakirīṭāḍhyam — adorned with a crown rich in precious gems.
Devotional significance
The Sun gives light to the world, but the Lord's splendour is described as immeasurable. His crown symbolises divine sovereignty: He is not merely a protector of one kingdom but the Lord of all creation.
The phrase Mantrarāja also reminds us of the sacred place of mantra in worship. A mantra is not simply a collection of sounds; in a devotional tradition, it is a means of turning the mind towards the Divine.
Reflection: Just as sunlight dispels darkness, remembrance of the Lord can help dispel the darkness of fear, confusion and ignorance.
Verse 6 — The Lord praised by celestial musicians
hāhāhūhvādi gandharvaiḥ
stūyamānapadāmbujam |
ugrarūpadharaṃ devaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 6 ||
I worship the divine Lord Narahari, whose lotus feet are praised by celestial Gandharvas such as Hāhā and Hūhū, and who assumes a fierce and formidable form.
Hāhā, Hūhū — names of celestial Gandharvas, traditionally associated with divine music.
Gandharvaiḥ — by the Gandharvas, the celestial musicians.
Stūyamāna — being praised or glorified.
Padāmbujam — lotus feet.
Ugrarūpadharam — the One who bears or assumes a fierce form.
Devotional significance
The verse brings together two apparently different images: the celestial world offering praise at the Lord's lotus feet, and Narasiṃha's fearsome appearance.
His fierce form is not a sign of uncontrolled anger. In the familiar account of Prahlāda, the Lord's terrible appearance is directed against the arrogance and cruelty of Hiraṇyakaśipu. The child devotee, who has unwavering faith in the Lord, receives protection.
The lotus feet represent refuge. To bow at the Lord's feet is to acknowledge that our own strength has limits and that divine grace is greater than our fears.
Reflection: The same divine presence that inspires awe in the celestial worlds can become a place of refuge for a humble devotee.
Verse 7 — The heroic Lord who removes obstacles
vidhivedapradaṃ vīraṃ
vighnanāśaṃ ramāpatim |
vajrakhaḍgadharaṃ dhīraṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 7 ||
I worship Lord Narahari, the heroic and steadfast Lord, the husband of Śrī Mahālakṣmī, the giver of the knowledge of the Vedas and sacred wisdom, the remover of obstacles, and the wielder of the thunderbolt and sword.
Vidhi — Brahmā, or the prescribed sacred order, depending on interpretation.
Vedaprada — the giver or bestower of Vedic knowledge.
Vīra — the heroic One.
Vighnanāśa — the destroyer of obstacles.
Ramāpati — the Lord and consort of Śrī Mahālakṣmī.
Vajra-khaḍgadhara — the bearer of the thunderbolt and sword.
Dhīra — steadfast, courageous and composed.
Devotional significance
This verse presents Narasiṃha not only as a warrior but also as a giver of knowledge and a remover of impediments.
The weapons symbolise divine strength and the power to overcome forces that obstruct Dharma. The name Ramāpati is especially significant: even while the hymn celebrates Narasiṃha's formidable power, it reminds us that He is the Lord of Śrī, the embodiment of auspiciousness and grace.
For a devotee, obstacles are not always external enemies. Ignorance, pride, anger and wavering faith can also stand in the way of a righteous life.
Reflection: Pray not only for the removal of difficulties around you, but also for the strength to overcome the difficulties within you.
Verse 8 — The Lord who emerged from the pillar
viṣṇuśabdadalastambhaṃ
duṣṭarākṣasanāśanam |
durnirīkṣaṃ durādharṣaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 8 ||
I worship Lord Narahari, associated with the pillar that was split open at the declaration of Viṣṇu's presence, the destroyer of wicked demonic forces, whose dazzling and fearsome form is difficult to behold and whom no adversary can overcome.
Viṣṇu-śabda — the word or name “Viṣṇu.”
Stambha — pillar.
Duṣṭa-rākṣasa-nāśanam — destroyer of wicked demonic forces.
Durnirīkṣam — difficult to gaze upon because of overwhelming splendour or fierceness.
Durādharṣam — invincible; impossible to overcome or assail.
The story behind the verse.
The story is one of the most powerful episodes in the Bhāgavata Purāṇa.
Hiraṇyakaśipu, intoxicated by his power, challenges his son Prahlāda to show him the Lord he worships. He points to a pillar and asks whether Viṣṇu is present there too.
Prahlāda answers with unwavering faith that the Lord is everywhere.
Hiraṇyakaśipu strikes the pillar. From it emerges Lord Narasiṃha, neither wholly human nor wholly animal. At twilight, on the threshold, He defeats the tyrant without violating the conditions of the boon that had made Hiraṇyakaśipu believe himself invulnerable.
The pillar becomes a profound symbol: the Divine is not limited by the boundaries human beings imagine.
Prahlāda does not possess an army or political power. What he possesses is steadfast devotion. The Lord's appearance demonstrates that the innocent devotee is never beyond His reach.
Reflection: When circumstances seem to say that goodness is powerless, Prahlāda's story reminds us that faith and Dharma can endure even when worldly power appears overwhelming.
The refrain at the end of every verse remains:
Śrīṃ Kṣrauṃ Hrīṃ Nṛhariṃ Bhaje
“I worship Lord Narahari.”
this section, we see four beautiful aspects of Lord Narasiṃha: His blazing splendour, His closeness to Mahālakṣmī, His presence with devotees who chant His name, and His all-pervading nature. The transliteration below follows the published text from Stotra Nidhi.
Verse 9 — The Lord who shines like blazing fire
jvalatpāvakasaṅkāśaṃ
jvālāmālāmukhāmbujam |
dāridryanāśanaṃ śrītaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 9 ||
I worship Lord Narahari, who shines like blazing fire, whose lotus-like face is surrounded by wreaths of flame, and who is praised as the destroyer of poverty and distress.
Jvalat — blazing, glowing.
Pāvaka — fire.
Saṅkāśam — resembling or shining like.
Jvālāmālā — a garland or multitude of flames.
Mukhāmbujam — lotus-like face.
Dāridryanāśanam — the destroyer of poverty or deprivation.
Devotional significance
Picture the moment Lord Narasiṃha emerges from the pillar. His form blazes with extraordinary radiance. The flames express not only His terrifying power but also the light that destroys darkness.
The reference to poverty can be understood at two levels. We naturally pray for relief from material hardship, but spiritual traditions also remind us of inner poverty: a life without contentment, compassion, wisdom or faith.
The Lord's grace gives us courage to face both.
Reflection: May we seek not only freedom from material hardship, but also the wealth of wisdom, contentment and devotion.
Verse 10 — Śrī Mahālakṣmī rests upon His chest
laṃ bījaṃ devatānāthaṃ
dīrghavṛtta mahābhujam |
lakṣmyāliṅgita vakṣaskaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 10 ||
I worship Lord Narahari, associated with the sacred seed syllable Laṃ, the Lord of the celestial beings, the One with mighty, extended arms, and the One whose chest is embraced by Śrī Mahālakṣmī.
Laṃ bījam — the seed syllable Laṃ.
Devatānātham — Lord of the devas.
Mahābhujam — the One with mighty arms.
Lakṣmyāliṅgita — embraced by Lakṣmī.
Vakṣaskam — the chest or breast.
Devotional significance
This is a particularly beautiful verse for a Śrī Vaiṣṇava devotee.
Lord Narasiṃha's fierce appearance does not separate Him from Śrī Mahālakṣmī. The Divine Couple represent protection and grace together. Lakṣmī's presence reminds us that divine strength is accompanied by compassion and auspiciousness.
In the Lakṣmī-Narasiṃha form, the Lord is worshipped with Mahālakṣmī seated on His lap or close to Him. The image conveys reassurance: the power that defeats evil is also the power that shelters the devotee.
The Laṃ syllable has a place in traditional mantra and elemental associations, but the precise ritual significance depends on the lineage and the particular mantra practice.
Reflection: When we approach the Lord, we remember both His protection and the compassionate grace of Śrī.
Verse 11 — The Lord who is present wherever He is worshipped
tantrībhūja jagatkṛtsnaṃ
dharmavaikuṇṭhanāyakam |
mantrajāpaka sānnidhyaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 11 ||
I worship Lord Narahari, the Lord of Vaikuṇṭha and the guardian of Dharma, who pervades the entire universe and whose divine presence is sought by those who repeat His mantras.
The broader ideas of the verse—Lordship, Dharma, Vaikuṇṭha and the presence experienced through mantra recitation.
Jagatkṛtsnam — the whole universe.
Dharma — righteousness and the cosmic moral order.
Vaikuṇṭhanāyakam — the Lord of Vaikuṇṭha, the divine abode of Viṣṇu.
Mantrajāpaka — one who repeats a mantra.
Sānnidhyam — nearness, presence or the experience of being in someone's presence.
Devotional significance
In daily worship, we may sit before a deity, recite a mantra or silently repeat the Lord's name while going about our work. The purpose is not merely to complete a prescribed number of repetitions. It is to cultivate an awareness of the Lord.
For a Śrī Vaiṣṇava, the Lord of Vaikuṇṭha is not a distant ruler unconcerned with the world. He is the inner indweller, the sustainer of all beings and the refuge of those who surrender to Him.
Mantra recitation can help the mind become quiet, focused and receptive to that presence.
Reflection: Do not think that prayer is confined to the time spent in front of the altar. Let remembrance of the Lord accompany your everyday activities.
Verse 12 — The Lord who dwells within all universes
sarvāṇḍakośamālāḍhyaṃ
sarvāṇḍāntaravāsinam |
aṣṭāsyakaṇṭhabheraṇḍaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 12 ||
I worship Lord Narahari, associated with the multitude of cosmic universes, who dwells within every universe and who is praised in a formidable, many-faced form described as Aṣṭāsya Kaṇṭhabheraṇḍa.
Sarva — all.
Aṇḍa — literally an egg; in this cosmological context, a cosmic universe.
Kośa — an enclosure, covering or cosmic sphere.
Sarvāṇḍāntaravāsinam — the One who dwells within all universes.
Aṣṭāsya — eight-faced.
Bheraṇḍa — a term associated with a formidable or extraordinary divine form.
Devotional significance
The first half of this verse expresses a profound idea: the Lord is present within every universe, not merely outside creation as its ruler.
Consider how vast the universe appears to us—the stars, galaxies and countless celestial bodies. Hindu cosmological descriptions imagine creation on a scale far beyond what an individual can comprehend. Yet the Divine is described as dwelling within all of it.
This is consistent with the idea of the Lord as Antaryāmi, the Inner Controller, celebrated in the Upaniṣadic tradition.
The many-faced imagery also reminds us that the Divine cannot be confined to one familiar representation. Different forms reveal different aspects of the same supreme reality.
Reflection: The universe may be immeasurable to us, but no part of it lies outside the presence of the Lord.
These verses are especially interesting because the stotram does not describe only the familiar Man-Lion form. It invokes a wider range of powerful divine manifestations.
Verse 13 — The invincible protector
tomarāṅkuśa vajrāṇāṃ
samadaṃṣṭrair mukhaiḥ sthitam |
śatrukṣayakaraṃ vyāghraṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 13 ||
I worship Lord Narahari, the formidable and tiger-like Lord, whose fierce faces are associated with weapons such as the tomara (spear or javelin), aṅkuśa (elephant goad) and vajra (thunderbolt), and who destroys hostile forces.
Tomara — a type of spear or javelin.
Aṅkuśa — a goad traditionally used to guide an elephant.
Vajra — the thunderbolt, a symbol of irresistible power.
Daṃṣṭrā — a fang or tusk.
Śatrukṣayakara — the destroyer of enemies.
Vyāghra — tiger.
The verse uses compact, highly descriptive Sanskrit compounds. The precise relationship between the weapons and the fierce faces is not entirely clear from the wording alone, but the overall image is unmistakably one of overwhelming divine strength.
Devotional significance
The weapons remind us that the Lord protects Dharma and confronts forces that threaten the innocent.
In the story of Prahlāda, Narasiṃha does not appear to conquer territory or acquire wealth. He appears to end the cruelty of Hiraṇyakaśipu and protect a devotee who has remained faithful despite persecution.
The enemies we pray to overcome may also be internal: anger, arrogance, jealousy and fear.
Reflection: May we develop the courage to resist wrongdoing without allowing hatred to govern our own hearts.
Verse 14 — The Lord who grants knowledge and liberation
munimānasasañcāraṃ
bhuktimuktiphalapradam |
hayāsyaṃ jñānadātāraṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 14 ||
I worship Lord Narahari, who moves within the minds of sages, who grants the fruits of worldly well-being and spiritual liberation, and who appears in the horse-faced form of Hayagrīva, the giver of knowledge.
Muni — a sage or contemplative.
Mānasa — the mind.
Sañcāram — moving or dwelling within.
Bhukti — enjoyment, prosperity or worldly well-being.
Mukti — liberation from bondage.
Phalapradam — the giver of results or fruits.
Hayāsyam — the horse-faced One.
Jñānadātāram — the giver of knowledge.
Devotional significance
This verse brings together two aspirations that are important in Hindu thought: bhukti and mukti.
Bhukti means the blessings that support life in this world—well-being, stability and the ability to fulfil one's duties. Mukti means spiritual liberation.
The verse invokes the horse-faced Hayagrīva, traditionally worshipped as the Lord of learning, wisdom and sacred knowledge. In this stotram, that form is included within the wider divine imagery of Narahari.
The reference to the minds of sages suggests that the Lord is not merely an external object of worship. Through contemplation, the mind becomes a place where divine wisdom is remembered and received.
Reflection: Ask the Lord for the knowledge to live well in this world and the wisdom to understand what ultimately matters.
Verse 15 — The boar-faced Lord who grants auspiciousness
kaṃ śabda kaṅkaṇopetaṃ
kamalāyatalocanam |
sarvaiśvaryapradaṃ kroḍaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 15 ||
I worship Lord Narahari, whose form is associated with the sacred sound kaṃ, who is adorned with bracelets, whose eyes are long and beautiful like lotus petals, and who appears in the boar-faced form that bestows all kinds of prosperity and divine blessings.
Śabda — sound.
Kaṅkaṇa — bracelet or armlet.
Upeta — endowed with or adorned with.
Kamala — lotus.
Āyata-locana — one with long, beautiful eyes.
Sarvaiśvarya-pradam — the giver of every kind of prosperity and divine excellence.
Kroḍam — the boar-faced form, associated with Varāha.
The Story of varaha.
In the well-known Varāha avatāra story, the Earth, personified as Bhūdevī, is submerged in the cosmic waters. Lord Viṣṇu assumes the form of a mighty boar, enters the waters and raises the Earth, restoring the world.
The boar form is a reminder that the Lord's protection is not confined to human beings. He sustains the world itself and restores the order upon which life depends.
The image of Varāha lifting Bhūdevī is particularly meaningful: divine strength is used to rescue and restore, not merely to destroy.
Reflection: Prosperity is more than personal wealth. The preservation of the Earth, the well-being of living beings and the restoration of balance are also blessings.
Verse 16 — The heroic form bearing Hanumān's face
nṛlokarakṣaṇaparaṃ
bhūtoccāṭana tatparam |
āñjaneyamukhaṃ vīraṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 16 ||
I worship the heroic Lord Narahari, devoted to protecting the human world, who is intent on driving away harmful spirits and disturbing influences, and whose form bears the face of Āñjaneya, Hanumān.
Nṛloka — the world of human beings.
Rakṣaṇaparam — devoted to protection.
Bhūta — beings or spirits; the precise sense depends on context.
Uccāṭana — driving away or removing.
Tatparam — intent upon or devoted to.
Āñjaneya — Hanumān, the son of Añjanā.
Mukham — face.
Vīram — the heroic One.
Devotional significance
This verse connects Narasiṃha's protective power with the heroic form of Hanumān.
Hanumān represents courage, humility, discipline and complete dedication to Lord Rāma. His strength is inseparable from his service. He does not use his power to glorify himself; he uses it in the service of his Lord.
The verse's reference to removing harmful influences belongs to traditional devotional language. Its deeper spiritual application can also be understood as a prayer for freedom from fear, destructive thoughts and influences that lead us away from Dharma.
For a devotee, the combination of Narasiṃha's protective power and Hanumān's steadfast service is a reminder that courage and humility can exist together.
Reflection: May we possess Hanumān's courage, his humility and his unwavering commitment to serving the Divine.
In following verses, we encounter three remarkable divine forms: Garuḍa-faced Narahari, the bear-faced protector, and the Lord associated with the lifting and preservation of the Earth. The verses also introduce the worship of the Lord by Skanda, the six-faced deity.
Verse 17 — The majestic Garuḍa-faced Lord
sitavarṇaṃ dīrghanāsaṃ
nāgābharaṇabhūṣitam |
garuḍāsyaṃ mahādhīraṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 17 ||
I worship Lord Narahari, who is white or light in colour, has a long beak-like nose, is adorned with serpent ornaments, and has the face of Garuḍa. He is supremely courageous and steadfast.
Sita-varṇam — white or light-coloured.
Dīrgha-nāsam — long-nosed; in this context, describing the bird-like face.
Nāgābharaṇa-bhūṣitam — adorned with serpent ornaments.
Garuḍāsyam — the One with the face of Garuḍa.
Mahādhīram — exceedingly courageous, composed and steadfast.
Who is Garuḍa?
Garuḍa is the mighty divine bird and the vehicle of Lord Viṣṇu. He is celebrated for his extraordinary strength, speed and devotion to the Lord.
Garuḍa is also traditionally associated with overcoming the power of serpents. The mention of serpent ornaments in this verse creates a striking image of divine power and mastery over forces that might otherwise inspire fear.
The verse invokes a Garuḍa-faced manifestation within the hymn's wider imagery of Narahari. It should not be confused with the ordinary iconography of Viṣṇu riding Garuḍa.
Devotional reflection
Garuḍa's strength is meaningful because it serves the Lord. In the same way, our abilities become truly valuable when they are used for a worthy purpose.
Thought to remember: Strength joined with devotion becomes service.
mhaṃ mhaṃ mhaṃ śabdasahitaṃ
mānavārādhanotsukam |
bhallūkavaktraṃ bhītighnaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 18 ||
I worship Lord Narahari, associated with the sacred sounds Mhaṃ, Mhaṃ, Mhaṃ, who is eager to receive the worship of human devotees, who has the face of a bear, and who destroys fear.
Mhaṃ mhaṃ mhaṃ śabdasahitam — accompanied by the sounds mhaṃ, mhaṃ, mhaṃ.
Mānava — human beings.
Ārādhana — worship or devoted service.
Utsukam — eager or favourably disposed.
Bhallūka-vaktram — the bear-faced One.
Bhītighnam — the destroyer of fear.
The syllables mhaṃ mhaṃ mhaṃ are specialised mantra sounds. They should be preserved as written rather than assigned a speculative ordinary meaning.
Devotional significance
The bear-faced form is a reminder of the strength and protective power associated with the bear in Hindu sacred imagery.
We may also remember Jāmbavān, the wise and powerful bear-king of the Rāmāyaṇa tradition, who helps Rāma's cause and encourages Hanumān to recognise his own extraordinary abilities.
However, the verse itself names a bear-faced divine form; it does not explicitly identify that form with Jāmbavān.
The most important word here is Bhītighna — the destroyer of fear.
We all experience fear: fear of illness, uncertainty, failure, loneliness or the future. Devotion does not necessarily mean that fear disappears immediately. It gives us a source of courage and steadiness with which to face it.
Reflection: When fear arises, remember the Lord as your protector and ask for the courage to take the next right step.
Verse 19 — The Lord associated with the Vedas and the Earth
bhīmākṣanāsikopetaṃ
vedagrahaṇatatparam |
dharaṇīdhṛtamutsaṅgaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 19 ||
I worship Lord Narahari, whose eyes and nose are formidable, who is intent upon receiving or grasping the Vedas, and who is associated with holding the Earth upon His lap.
Bhīma — formidable or awe-inspiring.
Akṣa — eye.
Nāsikā — nose.
Upetam — endowed with or possessing.
Veda-grahaṇa-tatparam — intent upon receiving, grasping or taking up the Vedas.
Dharaṇī — the Earth.
Dhṛta — held or supported.
Utsaṅga — lap or bosom.
Devotional significance
The reference to the Vedas brings us to the relationship between divine power and sacred knowledge. In Hindu tradition, the Vedas are not merely books containing information. They are revered as sacred revelation that guides human beings towards Dharma and understanding.
The image of the Earth being held or supported reminds us of the Lord's role as sustainer and protector of creation.
This is especially evocative when we recall the Varāha avatāra, in which Lord Viṣṇu rescues Bhūdevī from the cosmic waters. Although the exact wording of this verse needs care, its imagery fits the wider devotional theme of the Lord preserving the Earth.
Reflection: Knowledge guides us towards what is right; divine protection sustains the world in which we put that knowledge into practice.
Verse 20 — The Lord worshipped by the six-faced deity
ṣaḍvaktrapūjitāṅghryabjaṃ
dhṛṣṭakoddhṛtamaṇḍalam |
komalāṅgaṃ mahāsattvaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 20 ||
I worship Lord Narahari, whose lotus feet are worshipped by the six-faced deity, who is associated with the raising or lifting of the cosmic sphere, who has gentle limbs, and who possesses immense spiritual strength.
The compound dhṛṣṭakoddhṛtamaṇḍalam is textually difficult. “Associated with the raising or lifting of the cosmic sphere” is a cautious interpretation of its apparent imagery, rather than a definitive word-for-word translation.
Ṣaḍ — six.
Vaktra — face.
Pūjita — worshipped.
Aṅghryabjam — lotus feet.
Uddhṛta — lifted, raised or rescued.
Maṇḍalam — circle, sphere or domain.
Komalāṅgam — the One with gentle or beautiful limbs.
Mahāsattvam — the One of great spiritual strength, nobility or power.
Who is the six-faced deity?
The reference is generally understood as pointing to Skanda, also known as Kārttikeya, Subrahmaṇya or Murugan. He is traditionally depicted with six faces and is celebrated as a divine warrior.
The image of Skanda worshipping Narahari's lotus feet expresses a devotional hierarchy in which even powerful celestial deities honour the Supreme Lord.
Why combine gentleness with great strength?
The phrase Komalāṅgam Mahāsattvam is especially beautiful.
The Lord is gentle in appearance, yet possesses immeasurable strength. Gentleness is not weakness, and strength need not be harshness.
This is a valuable lesson for everyday life. A person can be firm in principles while remaining kind in speech, patient with others and compassionate towards those who need help.
Reflection: The highest strength is not merely the ability to overpower others; it is the ability to remain compassionate while upholding what is right.
We now reach a beautiful turning point in the hymn. We revisit Lord Varāha, remember Prahlāda's unwavering faith, and then encounter two more avatāras of Lord Viṣṇu: Vāmana and Paraśurāma.
These verses remind us that the Divine protects creation in different ways—by restoring the Earth, rescuing a devotee, humbling pride and defending Dharma.
Verse 21 — Varāha, the Lord who protects the Earth
ṇaṅkāra kiṅkiṇījālaṃ
jñānamūrtiṃ dharāpatim |
varāhāṅgaṃ mudārāṅgaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 21 ||
I worship Lord Narahari, the embodiment of wisdom, the Lord of the Earth, whose form is associated with Varāha, the divine Boar, and whose body is majestic and auspicious, adorned with a multitude of tinkling ornaments.
The opening compound, ṇaṅkāra kiṅkiṇījālam, is unusual. It appears to evoke a sound and a cluster of small bells or ornaments, but its exact grammatical interpretation is uncertain.
Kiṅkiṇī-jālam — a network or multitude of small bells.
Jñānamūrti — the embodiment of knowledge.
Dharā-pati — the Lord of the Earth.
Varāhāṅgam — the One whose form is associated with Varāha.
Mudārāṅgam — the One with a majestic, generous or beautiful form.
In the Varāha avatāra, the Earth is submerged in the cosmic waters. Lord Viṣṇu assumes the form of a mighty boar, enters the waters and raises Bhūdevī, restoring the world.
The Lord's boar form is especially significant because it shows that divine protection reaches even into the depths where ordinary beings cannot go.
Devotional reflection
Sometimes life feels as though the ground beneath our feet has disappeared. We may be overwhelmed by responsibilities, uncertainty or sorrow.
The Varāha avatāra reminds us that the Lord is the sustainer who restores what has been lost and helps life begin again.
Thought to remember: When life feels as though it has sunk beneath the waters, keep your faith alive. The Lord who raised the Earth can help you find your footing again.
bhayaghnaṃ sarvabhūtānāṃ
prahlādābhīṣṭadāyinam |
nṛsiṃhastambhasambodhyaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 22 ||
I worship Lord Narahari, the destroyer of fear for all beings, the fulfiller of Prahlāda's cherished desire, and the Lord whose manifestation was revealed through the pillar as Narasiṃha.
Bhayaghnam — the destroyer of fear.
Sarvabhūtānām — of all beings.
Prahlāda-abhīṣṭa-dāyinam — the One who grants Prahlāda's cherished wish.
Nṛsiṃha — the Man-Lion manifestation of Viṣṇu.
Stambha — pillar.
Sambodhyam — that which is revealed, manifested or made known.
The story behind the verse
Prahlāda was born into the household of Hiraṇyakaśipu, a powerful king who demanded that everyone worship him. Yet Prahlāda's heart belonged to Lord Viṣṇu.
His father subjected him to terrible trials, hoping to make him abandon his devotion. Prahlāda remained steadfast.
Finally, Hiraṇyakaśipu pointed to a pillar and challenged his son: if Viṣṇu was everywhere, was He present in that pillar too?
Prahlāda affirmed that the Lord was indeed everywhere. When Hiraṇyakaśipu struck the pillar, Narasiṃha emerged and destroyed the tyrant, protecting His devotee.
The verse calls the Lord Bhayaghnam—the destroyer of fear. Prahlāda's circumstances were frightening, but his faith was not dependent on those circumstances being comfortable.
Devotional reflection
This is one of the most comforting names of Lord Narasiṃha.
We cannot always control what happens around us. We can, however, strengthen our faith, seek wise guidance and choose our next action with courage.
Thought to remember: When fear arises, remember the Lord as your protector and ask for the courage to take the next right step.
Verse 23 — Vāmana, who humbled the pride of Bali
dravyayāñcāparaṃ vipraṃ
balimānamuṣaṃ harim |
vāmanaṃ rūpamāsthāya
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 23 ||
I worship Lord Hari, who assumed the form of Vāmana, the Brahmin who came to ask King Bali for a gift, and who humbled Bali's pride.
Word-by-word understanding
Dravya — material possessions or wealth.
Yāñcā — asking or requesting.
Aparam — intent upon or devoted to; the precise compound here is somewhat unusual.
Vipram — a Brahmin.
Bali-māna-muṣam — the One who takes away or humbles Bali's pride.
Harim — Lord Hari, Viṣṇu.
Vāmana-rūpam āsthāya — having assumed the form of Vāmana.
The story of Vāmana
King Mahābali was a powerful and generous ruler. His growing influence, however, disturbed the cosmic balance.
Lord Viṣṇu appeared as Vāmana, a small Brahmin boy, and asked Bali for just three paces of land.
Bali readily agreed. Vāmana then expanded into the vast cosmic form of Trivikrama. With one stride He covered the Earth, and with the second He covered the heavens. There was no space left for the third.
Bali offered his own head. The Lord accepted this act of surrender and granted him a place of honour in the sacred tradition.
The story is not merely about a king being defeated. Bali's generosity was real, and his final surrender demonstrated humility. The Lord's intervention restored balance while revealing the greatness of surrender.
Devotional reflection
Vāmana teaches us that outward appearance does not determine inner greatness. The small Brahmin boy was the Supreme Lord Himself.
Bali's story also reminds us that even a capable and generous person must remain humble. Achievements should deepen our gratitude, not inflate our pride.
Thought to remember: True greatness lies not in how much we possess, but in how willingly we surrender our pride to what is right.
Verse 24 — Paraśurāma, the formidable defender of Dharma
mṛtyurūpaṃ kṣatriyāṇāṃ
mugdhasnigdhamukhāmbujam |
jāmadagnyaṃ paraṃ devaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 24 ||
I worship the supreme Lord in the form of Jāmadagnya Paraśurāma, who became a formidable force against oppressive Kṣatriya rulers, yet whose lotus-like face is gentle and beautiful.
Mṛtyurūpam — having the form of death, or being a force of destruction.
Kṣatriyāṇām — of the Kṣatriyas, the warrior and ruling class.
Mugdha — charming, innocent or beautiful.
Snigdha — gentle, affectionate or pleasing.
Mukhāmbujam — lotus-like face.
Jāmadagnyam — the son of Jamadagni; a name of Paraśurāma.
Param devam — the supreme Lord.
The story of Paraśurāma
Paraśurāma is traditionally counted among the avatāras of Lord Viṣṇu. He was born to the sage Jamadagni and Renukā and is famous for bearing an axe.
In the Purāṇic accounts, he confronts oppressive rulers who misuse their power and violate Dharma. His story is associated with the restoration of moral order when authority becomes cruel and unjust.
The verse describes him as a force of destruction to the Kṣatriyas while also portraying his face as gentle and beautiful. This contrast reminds us that a divine manifestation may be gentle in nature yet formidable in its opposition to injustice.
The historical and textual traditions surrounding Paraśurāma differ in their details, so the verse is best understood as a devotional portrayal rather than a precise historical account.
Devotional reflection
Power carries responsibility. Leadership is not a licence to exploit others, and strength should never become an excuse for cruelty.
At the same time, the verse invites us to distinguish firmness from hatred. Standing against injustice does not require abandoning compassion.
Thought to remember: Be gentle towards people, firm against wrongdoing, and humble about the power entrusted to you.
Dyuṃ śabdayuktaṃ kodaṇḍaṃ
duṣṭarāvaṇamardanam |
rāmaṃ kamalapatrākṣaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 25 ||
For easier recitation, the first line begins “Dyuṃ śabdayuktaṃ kodaṇḍam.” The sacred syllable Dyuṃ is preserved as a mantra sound.
I worship Lord Narahari in the form of Śrī Rāma, who bears the mighty Kodaṇḍa bow, who destroys the wicked Rāvaṇa, and whose eyes are beautiful like lotus petals.
Dyuṃ — a sacred seed sound.
Śabdayuktam — associated with sound or a resonant sound.
Kodaṇḍam — Lord Rāma's celebrated bow.
Duṣṭa-Rāvaṇa-mardanam — the destroyer of the wicked Rāvaṇa.
Rāmam — Lord Rāma.
Kamalapatrākṣam — the One whose eyes resemble lotus petals.
The story behind the verse
Rāvaṇa was mighty, learned and accomplished, yet his arrogance and desire to possess what was not his led him towards destruction. When he abducted Sītā, Rāma undertook the difficult journey to rescue her, aided by Lakṣmaṇa, Hanumān, Sugrīva and the vānaras.
Rāma's victory was not simply a military triumph. It represented the restoration of Dharma and the protection of Sītā.
Notice the beautiful contrast in this verse: Rāma's eyes are soft like lotus petals, but He is capable of defeating a formidable adversary. Gentleness and courage coexist in Him.
Devotional reflection
Rāma teaches us that kindness does not mean weakness. We can speak gently, act with compassion and still stand firmly against injustice.
Thought to remember: Be gentle in your heart, steadfast in your duties, and courageous when Dharma calls you to act.
mṛdaṅgagītapraṇava-
śravaṇāsaktamānasam |
balarāmaṃ haladharaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 26 ||
I worship Lord Narahari in the form of Balarāma, the bearer of the plough, whose mind delights in listening to the sounds of the mṛdaṅga, devotional songs and the sacred resonance of Om.
Mṛdaṅga — a traditional Indian percussion instrument.
Gīta — song.
Praṇava — the sacred syllable Om.
Śravaṇa — listening.
Āsakta-mānasam — one whose mind is deeply absorbed in or fond of something.
Balarāmam — Lord Balarāma, elder brother of Śrī Kṛṣṇa.
Haladharam — the bearer of the plough.
Devotional significance
Balarāma is associated with strength, agriculture and the plough. His plough is not merely a weapon; it is also a symbol of cultivation and the preparation of the Earth to sustain life.
The verse's reference to music and sacred sound gives us another dimension of His character. Strength and devotion are not opposites. A powerful being can also delight in music, worship and the remembrance of the Divine.
The plough offers a wonderful image for our own spiritual lives. A farmer prepares the soil before sowing seeds. Likewise, we must prepare our minds through good habits, discipline and prayer before wisdom can take root.
Reflection: Cultivate your mind as carefully as a farmer cultivates the soil. The seeds of patience, kindness and devotion will bear fruit in time.
dyuṃ dyuṃ dyuṃ dyuṃ veṇunādaṃ
brahmarudrādisevitam |
yaśodātanayaṃ kṛṣṇaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 27 ||
I worship Lord Narahari in the form of Kṛṣṇa, the beloved son of Yaśodā, whose flute music enchants the heart and who is worshipped by Brahmā, Rudra and the other celestial beings.
Dyuṃ dyuṃ dyuṃ dyuṃ — repeated sacred seed sounds.
Veṇunādam — the sound of the flute.
Brahma-Rudra-ādi — Brahmā, Rudra and the other divine beings.
Sevitam — served, attended or worshipped.
Yaśodātanayam — the son of Yaśodā.
Kṛṣṇam — Lord Kṛṣṇa.
Devotional significance
This verse brings us from Rāma's heroic bow and Balarāma's plough to Kṛṣṇa's enchanting flute.
Kṛṣṇa is the Supreme Lord, yet He allows Yaśodā to love Him as her child. He plays with the cowherd children, tends the cows and fills Vṛndāvana with the music of His flute.
The contrast is extraordinary: the One whom Brahmā and Rudra worship is also the little child who runs to His mother.
His flute can be understood as an invitation to turn our attention away from the distractions of the world and towards the Divine.
Reflection: When the mind is crowded with worries, pause and remember Kṛṣṇa. Let devotion bring a little peace and sweetness into the day.
nalinākṣam agnirūpaṃ
mlecchanāśanatatparam |
jvālāmālāpūritāṅgaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje || 28 ||
I worship Lord Narahari, the lotus-eyed Lord who assumes a fiery form, whose body is filled with wreaths of flame, and who is intent upon destroying forces regarded in the verse as hostile to the established sacred order.
The word mleccha has carried different meanings in different historical and religious contexts. It should not be used as a label for people of another community today. Here, we can focus on the devotional theme of the Lord overcoming destructive forces and restoring Dharma.
Nalinākṣam — the lotus-eyed One.
Agnirūpam — one whose form resembles fire.
Mlecchanāśana-tatparam — intent upon destroying those described by the verse as mlecchas.
Jvālāmālāpūritāṅgam — the One whose body is filled or surrounded with garlands of flames.
Devotional significance
The image returns us to the blazing splendour of Narasiṃha. Fire can illuminate, purify and transform, but it can also destroy what threatens life and order.
The lotus eyes are especially significant. Even amid flames, the Lord retains the imagery of beauty and auspiciousness. His fierce power is not separate from His divine nature.
We can also understand the verse as a reminder to confront the forces that destroy peace and goodness within our own lives: dishonesty, cruelty, hatred and arrogance.
Reflection: Let the fire of devotion burn away what is harmful within you, while the lotus of compassion remains open in your heart.
We now come to the final verses of this beautiful stotram. They describe Lord Narasimha as the giver of our cherished wishes, our divine protector, the destroyer of fear, and ultimately the refuge to whom we surrender ourselves.
As in the earlier parts, the recurring mantra is:
Śrīṃ Kṣrauṃ Hrīṃ Nṛhariṃ Bhaje — I worship Lord Narahari, the divine Narasimha.
Verse 29 — The Lord Who Protects Us
mānāyakaṃ mahāsattvaṃ
mamābhīṣṭapradāyakam ।
madrakṣaṇaparaṃ śāntaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje ॥
I worship Lord Narasimha, the mighty and noble Lord, who grants my cherished wishes, is ever devoted to my protection, and is peaceful in nature.
Mahāsattvam — one of great strength, nobility, and spiritual power.
Mamābhīṣṭa-pradāyakam — the giver of what I sincerely desire.
Madrakṣaṇa-param — one whose concern is my protection.
Śāntam — peaceful, tranquil.
The opening compound, mānāyakam, is unusual; the overall verse presents the Lord as a great and worthy protector.
Devotional reflection
We naturally pray for the things we need and hope for. This verse reminds us that we can also pray for something deeper: the Lord's protection, peace of mind, and strength to face whatever comes.
Sometimes protection means that a difficulty is removed. At other times, it means receiving the courage and wisdom to pass through it.
mṛtyuṭaṅkārasamyuktaṃ
śārṅgadhanvānamīśvaram ।
sadvastrābharaṇopetaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje ॥
I worship the Supreme Lord, the wielder of the divine Śārṅga bow, whose formidable power overcomes death and danger, and who is adorned with beautiful garments and ornaments.
Mṛtyu-ṭaṅkāra-samyuktam — a phrase suggesting a fearsome, death-defying or powerful sound; its precise compound meaning is uncertain.
Śārṅga-dhanvānam — the wielder of the Śārṅga bow, traditionally associated with Lord Vishnu.
Īśvaram — the Supreme Lord.
Sadvastra-ābharaṇa-upetam — adorned with fine garments and ornaments.
Devotional significance
The Lord is not only gentle and compassionate; He is also powerful enough to confront forces that threaten the innocent. His divine ornaments and weapons remind us that beauty and strength can coexist.
We need not be fearless at every moment. We can remember that the same Lord who protects the universe is also the Lord to whom we turn in our personal struggles.
Verse 31 — The Power of Remembering His Name
yannāmasmaraṇāt sarvabhūtavetālarākṣasāḥ ।
śatravaḥ pralayaṃ yānti
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje ॥
I worship Lord Narasimha, by remembering whose name hostile spirits, demons, and enemies are said to be overcome or brought to an end.
Yat-nāma-smaraṇāt — by remembering whose name.
Bhūta, vetāla, rākṣasāḥ — spirits, vetālas, and demons in traditional religious imagery.
Śatravaḥ — enemies.
Pralayaṃ yānti — come to an end, perish, or are dissolved.
Devotional significance
This verse expresses a traditional belief in the protective power of the Lord's name. Its message can also be understood inwardly: remembering Narasimha helps us confront the enemies that arise within us—fear, anger, jealousy, despair, and harmful impulses.
When the mind is disturbed, repeating the Lord's name can help us pause, regain composure, and respond wisely. The verse is an expression of faith and spiritual reassurance, not a guarantee that every external problem will disappear immediately.
A thought to carry with you: When fear arises, remember the Lord as your protector and ask for the courage to take the next right step.
Verse 32 — The Lord as Our Ultimate Refuge
haṃ bījanādaṃ sarveśaṃ
śaraṇaṃ varayāmyaham ।
upāyabhūtaṃ lakṣmīśaṃ
śrīṃ kṣrauṃ hrīṃ nṛhariṃ bhaje ॥
I seek refuge in the Lord of all, associated with the sacred seed sound Haṃ, the Lord of Lakshmi, who is the means and support by which I seek the highest good. I worship Lord Narahari.
Haṃ bīja-nādam — the sacred seed sound Haṃ; a mantra syllable with a spiritual significance beyond its literal sound.
Sarveśam — the Lord of all.
Śaraṇaṃ varayāmyaham — I choose and seek Him as my refuge.
Upāya-bhūtam — the means or way to the desired spiritual goal.
Lakṣmīśam — the Lord of Lakshmi, Śrīman Narayana.
“I choose You as my refuge.”
In Sri Vaishnava understanding, this resonates deeply with śaraṇāgati—surrendering oneself to Śrīman Narayana, trusting in His protection and grace. We do our duties sincerely, but we do not imagine that everything rests on our limited strength alone.
The presence of Lakṣmīśa, the Lord of Mahalakshmi, also reminds us of the compassionate grace associated with Śrī.
The heart of the entire stotram
Across these 32 verses, Lord Narasimha is praised in many forms—as the fierce protector, the destroyer of evil, the source of strength, and the Lord who appears through the divine manifestations of Vishnu.
The stotram's recurring mantra brings the devotee back again and again to worship:
Śrīṃ Kṣrauṃ Hrīṃ Nṛhariṃ Bhaje.
The deeper lesson is not simply to ask God to remove every difficulty. It is to develop the faith to face life with courage, to seek wisdom before acting, and to trust the Lord even when the outcome is not yet clear.
A final prayer
Śrī Lakṣmī Narasiṃha, protect us from fear, guide our thoughts towards what is right, give us strength to fulfil our duties, and grant us the peace that comes from trusting in You. May Your grace remain our refuge in every circumstance.
Namo Narasiṃhāya!
