Bangla

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Amazing drone show  Eden garden 

Eden Gardens is one of India's most famous cricket grounds, located in Kolkata (formerly Calcutta), West Bengal. Often called the Mecca of Indian cricket, it is steeped in sporting history and has witnessed some of India's most memorable cricketing moments.

A few interesting facts:

Established in 1864: It is among the oldest cricket stadiums in the world.

Historic venue: It has hosted international Test matches, One Day Internationals and major cricket tournaments.

Massive crowds: Its capacity has changed over time; following renovation, it accommodates approximately 68,000 spectators.

Name: The ground takes its name from the nearby Eden Gardens, a historic public garden associated with the Eden family during British rule.

Moving ahead.

India’s Progress, Politics and the Ordinary Citizen 

Beyond political arguments lies a simple question: Are we moving forward together as a nation? Of course we are.

Every ordinary citizen has a dream for India.

We want our roads to improve, our villages to prosper, our cities to become cleaner, our children to receive good education, our young people to find opportunities, and our country to earn respect across the world. Above all, we want to feel that the nation is moving forward and that our children and grandchildren will inherit a country with greater possibilities than the one we received.

Yet, when we look at politics today, a question naturally arises: How much of our national energy is being spent on building India, and how much is being spent on fighting over who should receive the credit?

The challenge of building a nation

Governance is an enormous responsibility. A country as vast and diverse as India cannot be transformed overnight. Development requires planning, resources, competent administration, cooperation between the Centre and the states, and the patience to carry projects from announcement to completion.

Under Prime Minister Narendra Modi, the country has witnessed major initiatives in areas such as digital public infrastructure, financial inclusion, sanitation, roads, railways, renewable energy and welfare delivery. Supporters see these efforts as important steps towards a more developed India. Their impact, like that of any large public programme, must ultimately be assessed through implementation, outcomes and the experiences of citizens.

There is also a larger ambition: to see India become more self-reliant, technologically capable and influential in the world.

Such ambitions demand sustained effort. They cannot be achieved by one person, one party or one term of government. They require institutions that function effectively, public servants who deliver, citizens who participate and political leaders who understand that the country's interests extend beyond the next election.

Opposition is necessary. Obstruction is a different question.

Democracy was never intended to be a system in which everyone agrees with the government.

The opposition has an important duty. It must question policies, expose failures, demand accountability and offer alternatives. Sometimes, a government may be moving in the wrong direction, and a strong opposition can protect the public interest by pointing it out.

But there is a difference between questioning a policy and rejecting it merely because it comes from a political rival.

When parliamentary proceedings are disrupted, discussions are repeatedly lost, or important proposals become entangled in partisan confrontation, citizens have reason to ask what has been accomplished through that conflict. At the same time, not every disagreement or legislative delay is the opposition's fault; governments too have a responsibility to consult, explain their decisions and respond to legitimate criticism.

The real test is not whether the government or the opposition wins an argument. It is whether the argument helps the country.

A government must be answerable for its decisions. An opposition must be answerable for the alternatives it offers. Both must be answerable to the people.

The new political battleground: our mobile phones

There was a time when political discussion took place in newspapers, public meetings, homes and tea shops. Today, a political message can reach millions of people within minutes.

A video without its original context, a dramatic headline, an edited speech, a sarcastic meme or an emotionally charged post can shape public opinion before anyone has checked whether it is accurate.

Social media has brought many benefits. It gives ordinary people a voice, allows neglected issues to gain attention and makes information accessible to those who once depended entirely on traditional media. It can also help citizens question those in power.

But the same medium can spread misinformation, deepen divisions and turn every public issue into a battle between opposing camps.

The danger is not that people have different opinions. Differences are natural in a democracy. The danger is that we may begin to treat every opinion we encounter as a fact, every disagreement as hostility, and every political opponent as an enemy.

When that happens, we stop listening in order to understand. We listen only to find something to attack.

Our young people deserve better

Perhaps the greatest concern is the effect of this atmosphere on our youth.

Young people are already negotiating a complicated world. They are trying to discover their abilities, choose careers, establish relationships, manage family expectations and find their place in society. They are full of energy and idealism, but they are also learning how to distinguish confidence from certainty and information from persuasion.

They deserve to participate in public life. Their questions, protests and aspirations are important. 

But they also deserve the time and freedom to form their own judgments.

When political communication—whether from a party, an influencer or an anonymous account—uses outrage, ridicule or selective information to recruit young people into rigid political camps, it can discourage independent thinking. The young may find themselves defending a position before they have had the opportunity to examine it fully.

We must encourage our youth to read beyond headlines, check sources, examine evidence, listen to differing arguments and question even those with whom they generally agree. They should be free to support a government on one issue, criticise it on another, and change their minds when the evidence changes.

A young citizen's greatest strength is not unquestioning loyalty to a political camp. It is the courage to think independently.

Social media should inform us, not govern us

Before forwarding a political message, we could pause and ask a few simple questions.

Who originally made this claim? Is the full speech or document available? Does the information come from a reliable source? Is an important fact missing? Would I accept the same argument if it were directed against the party I support?

These questions may appear small, but they can make a substantial difference to the quality of public discussion.

We need not abandon our convictions. We need to hold them responsibly.

Citizens should be able to appreciate a government's achievements without becoming blind to its shortcomings. They should also be able to acknowledge an opposition's valid criticism without assuming that doing so makes them disloyal to the government they support.

Patriotism is not the defence of every action taken by one's preferred political party. It is a commitment to the country's well-being, even when that requires uncomfortable questions.

Progress is a collective undertaking

It is easy to imagine a developed India. We can picture modern transport, strong industries, better healthcare, excellent educational institutions, scientific innovation, clean surroundings and prosperous communities.

But turning that picture into reality is a herculean task.

Every bridge, school, hospital, research laboratory and public service depends on thousands of decisions and the work of countless people. National progress requires continuity, cooperation and correction when things go wrong. It requires governments to deliver, opposition parties to contribute constructively, institutions to uphold their responsibilities, and citizens to remain alert.

No government is beyond criticism. No opposition is automatically right. No party owns the nation.

The country belongs to its people.

The farmer waiting for a fair opportunity, the student preparing for an examination, the parent worried about employment, the entrepreneur trying to build a business, the soldier serving far from home and the elderly citizen hoping for dignity—all have a stake in how our democracy functions.

For them, political rivalry is not an end in itself. They need decisions that improve their lives.

Let us raise the standard of political discussion

We cannot demand civility from our leaders while celebrating abuse on our own social media accounts. We cannot complain about misinformation while forwarding claims simply because they confirm what we already believe. And we cannot expect young people to think independently if we reward them only when they repeat our opinions.

The change must begin with us.

Let us question without insulting, disagree without dehumanising, and demand accountability without spreading unverified allegations. Let us recognise genuine achievements wherever they occur and point out failures wherever they are found.

The Modi government, like every government entrusted with public responsibility, should be judged by its promises, decisions, implementation and results. Its supporters should be free to defend its record with evidence. Its critics should be free to challenge that record with evidence. Parliament should make room for serious scrutiny and meaningful debate.

That is not a concession to one political side. It is a commitment to democracy itself.

As ordinary citizens, most of us cannot determine the course of national politics. We cannot personally build highways, reform institutions or resolve every disagreement in Parliament.

But we are not powerless.

We can stay informed. We can vote thoughtfully. We can refuse to spread falsehoods. We can teach our children to think rather than merely follow. We can demand results from those we elect, regardless of their party. And we can remember that the person who disagrees with us is also a citizen of the same country.

India's future is too important to be reduced to an endless argument over who is right and who is wrong.

We need ambition, criticism, accountability and debate. But we also need the wisdom to know when political competition is serving the nation and when it is distracting us from the work that remains to be done.

The government has a responsibility to govern. The opposition has a responsibility to scrutinise and offer alternatives. The media has a responsibility to inform. And we, the citizens, have a responsibility to think.

Our ultimate loyalty must be to India—not to a party, not to a leader, and certainly not to a viral post.

When the next generation looks back at our time, let them see more than arguments, accusations and political victories. Let them see a generation that understood its differences but did not allow those differences to become bigger than the country itself.

For in the end, the question is not simply who won the political battle.

It is whether India moved forward—and whether the lives of its people became better because of it.

When Sensible Voices Get Lost in the Noise 

One of the most disappointing aspects of today's political atmosphere is that the loudest voices often appear to command the greatest attention, while the more measured voices struggle to be heard.

An opposition is essential to democracy. But surely its purpose is not merely to oppose everything the government proposes. Its responsibility is to question, examine, suggest improvements and present alternatives that can genuinely benefit the people.

When political confrontation becomes the principal attraction, serious discussion risks being pushed aside. A constructive argument may receive less attention than a dramatic accusation. A carefully reasoned proposal may be overlooked while an angry exchange dominates television screens and social media feeds.

And what happens to the citizens in the middle of all this?

They are left trying to distinguish genuine criticism from political theatre. They may see repeated conflict without understanding what has actually been debated, what has been achieved, or what remains unresolved.

Perhaps there are capable and thoughtful people within political parties whose voices deserve greater attention. If so, our democratic culture must create more room for them. They need not be less passionate about their country; they need an opportunity to demonstrate their commitment through reasoned arguments, practical proposals and sustained work.

Passion is valuable in public life, but passion without patience can become confrontation. Criticism is necessary, but criticism without alternatives leaves citizens wondering what should happen next.

A country needs political leaders who can raise their voices when necessary, but it also needs leaders who can sit down, listen, think and work together when the nation's interests demand it.

The ordinary citizen is not asking every politician to agree with every other politician. We are asking something more reasonable: let disagreements produce better decisions rather than become an end in themselves.

India is too large, its challenges too complex, and its future too important for constructive voices to remain unheard.

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What fun and work ethics to have been in. And look at our state now. 

We need to move ahead. 

Dool konoche

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The spirit of dance.  Beautiful.

Śrīṃ Kṣrauṃ Hrīṃ Nṛhariṃ Bhaje

 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! 

Looking back.

the forgotten Indian soldiers of the First and Second World Wars. Their stories deserve to be told not merely as military history, but as stories of courage, sacrifice, duty and humanity.

Millions of Indians served far from home, in lands whose languages they did not speak, fighting in wars being waged by the British Empire. Many never returned. Others came home with wounds that the world could scarcely see. Yet their names and contributions are often missing from popular accounts of the two World Wars.

THE FORGOTTEN INDIAN SOLDIERS OF TWO WORLD WARS They crossed oceans for wars fought far from home. Some never returned. Many names were forgotten. 

When we speak of the First and Second World Wars, we remember the great generals, the European battlefields and the millions of lives lost. But how often do we remember the Indian soldier who stood in the freezing trenches of France, fought in the deserts of North Africa, endured the jungles of Burma, or died on foreign soil thousands of kilometres from his village?

These men came from the villages and towns of undivided India. They included Sikhs, Hindus, Muslims and Christians, drawn from different regions, languages and communities. They served in the British Indian armed forces at a time when India was still under British rule.

Their contribution to world history deserves to be remembered.

The First World War: India goes to the battlefields 

When the First World War broke out in 1914, Indian troops were sent to Europe to reinforce the Allied forces. They fought in France and Flanders, including at Ypres and Neuve-Chapelle. Others served in Mesopotamia, East Africa, Gallipoli and the Middle East.

Imagine a young soldier from Punjab or the Himalayan foothills suddenly facing the freezing European winter. His clothing might be inadequate, the landscape unfamiliar, and the weapons of modern trench warfare unlike anything he had encountered before.

Yet he stood his ground.

Approximately 1.3 million Indian personnel served during the First World War, and more than 74,000 Indian soldiers lost their lives. Their service extended far beyond Europe, across several continents and campaigns.

The Second World War: An extraordinary contribution 

The Second World War brought an even larger Indian military effort.

By its end, the British Indian Army had grown to more than 2.5 million volunteers, making it the largest volunteer army of the war. Indian troops fought in North Africa, Italy, Greece, the Middle East, Malaya, Singapore and Burma.

The campaign in Italy offers a remarkable example. More than 50,000 Indian soldiers served in the Italian campaign. They suffered heavy casualties, and six Indian soldiers received the Victoria Cross during this campaign.

In Burma and India's northeastern frontier, Indian forces fought through difficult terrain, monsoon rains, disease and supply shortages. Battles at Imphal and Kohima became turning points in the campaign against Japanese forces.

More than 89,000 Indian soldiers died during the Second World War.

These were not merely numbers in a military report. Every number represented a human life: a son who might have been expected home, a husband whose wife waited for news, or a father whose children grew up without him.

The discovery that brought forgotten names back to life 

Perhaps the most moving chapter in this story is unfolding even now.

In July 2026, the Commonwealth War Graves Commission announced that 9,909 Indian Army servicemen who died during the First World War had been added to its casualty records, following a major historical research project.

Their names had been missing from the official commemorative records for more than a century.

The project, involving the University of Greenwich and the UK Punjab Heritage Association, examined historical documents known as the Punjab Registers, preserved at Lahore Museum.

Think about what this means.

For generations, some families may have known that an ancestor went away to war and never returned, without knowing precisely what happened to him or where his sacrifice had been recorded. Historical research has now helped restore recognition to thousands of these men.

History is not always forgotten because people deliberately erase it. Sometimes, names disappear in the gaps between records, institutions and generations. Recovering them is an act of justice to the past.

Their memorials stand across the world 

Indian soldiers who died in the two world wars are commemorated in cemeteries and memorials across Europe, the Middle East, Africa and Asia.

At Neuve-Chapelle in France, a memorial honours Indian soldiers who died on the Western Front and elsewhere without known graves. In Italy, memorials recall Indian troops who fought in the liberation campaign. In India, the names of the fallen are remembered at sites including India Gate and war cemeteries in the northeast.

Some graves bear names. Others commemorate men whose remains were never identified.

Every memorial tells us something important: courage does not belong to one nation, and sacrifice is not made less meaningful because the world takes time to recognise it.

Remembering them today 

We must also remember the historical context. These soldiers served under British command while India was still a colony. Their participation did not mean that all Indians supported British rule, nor did it erase the struggle for independence.

Their service and India's freedom movement are both important parts of our history. We can acknowledge the political realities of the time while honouring the courage, suffering and humanity of the individual soldiers.

Perhaps the most meaningful tribute we can offer is to learn their names, preserve their stories and pass them on to the next generation.

Somewhere in the world, a memorial may carry the name of an Indian soldier whose descendants have never seen it. Somewhere, a village may still hold a fragment of a story about a young man who crossed the seas and never came home.

Let us remember them.

They were sons of India. They were part of world history. And they deserve a place in our collective memory.

Lest we forget.

Indian soldiers won the Victoria Cross, Britain's highest award for gallantry in the face of the enemy, in both World Wars. Their bravery was recognised even though they served an empire that ruled their own country.

Khudadad Khan — The soldier who refused to abandon his gun

In Belgium in October 1914, Khan continued operating his machine gun despite being wounded, helping hold off a German attack. He became the first Indian soldier to receive the Victoria Cross. 

2. Premindra Singh Bhagat — The engineer who cleared minefields

During the East African campaign in 1941, this young Indian officer supervised the clearance of minefields under dangerous conditions. His persistence and courage earned him the Victoria Cross. 

The historical figures commonly cited are 11 Indian recipients in the First World War and 31 in the Second World War, although totals can vary depending on whether the source counts Indian Army personnel, people from the Indian subcontinent, or all eligible recipients serving in the British Indian forces. 

THEY FOUGHT FOR AN EMPIRE, BUT THEY WERE SONS OF INDIA

Remembering the forgotten Indian soldiers of the two World Wars

There is a question that deserves to trouble our conscience.

Between 1914 and 1945, millions of Indians travelled far beyond their villages, crossed oceans and fought in two world wars. They faced machine guns, artillery, freezing winters, scorching deserts, unfamiliar jungles and diseases. Thousands upon thousands never returned home.

Yet, while they were risking their lives on foreign battlefields, India itself was not free.

How do we remember men who fought in wars commanded by an empire that denied their own country independence?

The answer begins by understanding the men themselves.

They were not merely numbers

Imagine a young soldier leaving his village in Punjab, Rajasthan, Maharashtra, Garhwal or another part of India.

Perhaps his mother stood at the doorway watching him leave. Perhaps his wife had a small child in her arms. Perhaps his father hoped that the money he sent home would help the family survive.

The young man might never have travelled beyond his district. Now he was crossing the seas to France, Mesopotamia, East Africa, Italy or Burma.

He carried his training, his courage, his fears and the memories of home.

He did not know whether he would return.

Behind every casualty figure was a family. Behind every name on a memorial was a life that had once been full of ordinary hopes.

These are the lives we must recover from the pages of history.

The contradiction of colonial India

India was under British rule during both World Wars. Indian soldiers served in the British Indian Army, largely under British command, while Indians at home continued their struggle for political freedom.

Their service must be understood in this historical context.

Some enlisted for regular pay, employment, family support or the traditions of military service. Others were influenced by recruitment pressures and the circumstances of colonial rule. Their individual motives were not all the same.

Nor did their participation mean that every Indian supported the British Empire.

We must resist the temptation to judge every soldier by the political circumstances in which he served. A soldier could be serving under a colonial government and still display extraordinary courage, loyalty to his comrades and a determination to protect the men beside him.

We can question the empire without diminishing the soldier.

Indeed, understanding this contradiction makes their story more important, not less.

The Victoria Cross: Courage that could not be ignored

The Victoria Cross, the highest British decoration for gallantry in the face of the enemy, was awarded to Indian soldiers who performed extraordinary acts of bravery.

Khudadad Khan became the first Indian recipient in 1914. During the Second World War, Indian soldiers continued to earn the decoration through acts of exceptional courage.

Their achievements deserve to be remembered alongside those of soldiers from Britain and every other country that fought in these conflicts.

But we should be precise with the numbers. Claims that Indians won more Victoria Crosses than British soldiers depend on the war, the population being counted and the definition of “Indian” and “British.” Such comparisons should be verified against reliable award records before being repeated.

The point does not need exaggeration. The documented bravery of these men is remarkable enough.

Their sacrifice belongs to world history

Indian troops fought on the Western Front in Europe, in the deserts of North Africa, in Italy, in East Africa and across the difficult terrain of Burma.

Their contribution was not limited to combat. Soldiers, medical personnel, engineers, transport units and other service personnel helped sustain military campaigns across enormous distances.

Their presence reminds us that the World Wars were not exclusively European events. They drew people from across the globe, including millions living under colonial rule.

When we teach these wars to our children and grandchildren, Indian soldiers should not appear as a footnote. They belong within the main narrative.

How do we honour them today?

We can begin with simple but meaningful acts.

First, learn their names. Visit the records of the Commonwealth War Graves Commission and discover the soldiers commemorated in cemeteries and memorials across the world.

Second, tell their stories. A short account of one soldier's life can move a reader more deeply than a page of casualty statistics.

Third, remember the families. The story of war includes those who waited for letters, received devastating news or lived with uncertainty for years.

Fourth, teach the complete history. We should explain both the courage of the soldiers and the colonial circumstances in which they served. Honest remembrance does not require us to conceal uncomfortable truths.

Finally, pass the stories on. Our grandchildren should know that Indian history did not unfold only within India's geographical boundaries. Indians have helped shape the histories of many countries, sometimes at a terrible personal cost.

A remembrance that transcends politics

We need not glorify the British Empire to honour an Indian soldier who served under it. Nor must we overlook the circumstances of colonial rule to appreciate his courage.

We can hold both truths together.

The empire had its interests. The soldiers had their lives, their families, their hardships and their moments of extraordinary bravery.

Today, when we stand before a memorial bearing their names, we can remember them as human beings first.

They came from Indian homes. They carried Indian memories. They served in conflicts that changed the world.

Many never saw their homes again.

Let us ensure that the passage of time does not take away the one thing we can still give them: remembrance.

They may have fought under an empire, but their stories are part of India's history.

Lest we forget.