Shankara's Lakshminrisimha stotram translated by Anand Part 1

[Swami Vishvarupananda]

Om Anand,
I searched the usenet and managed to get all the parts of the stotram with
your translations together. Let me post it here for the benefit of all. I
was astonished that you did not put it up on the Sanskrit Document list,
when you have taken so much pain typing and translating it.

 shrImatpayonidhiniketana chakrapANe
 bhogIndrabhogamaNiranjitapuNyamuurte |
 yogIsha shAshvata sharaNya bhavAbdhipota
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 1 ||

  O Lakshminrsimha, whose abode is the ocean of milk,
  who hold the (sudarSana) discus in Your hand,
  whose pleasing form is adorned by the jewels that are the hoods of
  Adi Sesha, who are the Lord of the Yogis, the Eternal One,
  who provide protection to those who seek it, the boat by which
  one crosses  the ocean of miseries, provide me the support
  of Your hands.

 brahmendrarudramarudarkakirITakoTi -
 saN^ghaTTitaaN^ghrikamalaamalakaantikaanta |
 lakshhmIlasatkuchasaroruharaajahaMsa
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 2 ||

 Your lotus feet are touched by the tips of the crowns of Brahma, Indra,
 Rudra, the Maruts and  Suurya.  The brilliance of Your lotus
 feet thus adds to Your effulgence, O dear one! You are the King of swans
 sporting near the beautiful lotus breasts of Lakshmi.
 O Lakshminrsimha, provide me the support of Your hands.

saMsaaraghoragahane charato muraare
 maarograbhiikaramR^igapravaraarditasya |
 aartasya matsaranidaaghanipiiDitasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 3 ||

 O Muraari (enemy of Mura)! I have been tormented by the fierce and
 terrifying lion called desire (kaama) while wandering in the dense
 forest called   samsaaric existence. I have been scorched by the heat
 of the summer called envy (matsara). To me who have been thus afflicted,
 O Lakshminrsimha, do You provide the support of Your hands.

 saMsaarakuupamatighoramagaadhamuulam
 saMpraapya duHkhashatasarpasamaakulasya |
 diinasya deva kR^ipaNaapadamaagatasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 4 ||

 Having reached the bottom of the unfathomable and extremely fearful well
 called samsaaric existence, I have been troubled by the hundreds of
 serpents called miseries. O Deva! O Lakshminrsimha! To me who am
 helpless and who have reached this wretched condition, do You provide
 the support of Your hands.

 saMsaarasaagaravishaalakaraalakaala-
 nakragrahagrasananigrahavigrahasya |
 vyagrasya raagarasanorminipiiDitasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 5 ||

 In the ocean that is worldly existence, my body has been eaten by large
 and dreadful crocodiles and whales that are Time. I have been afflicted
 by the waves called passion and attachment to the organ of taste.
 O Lakshminrsimha, provide me the support of Your hands.

 saMsaaravR^ikshhamaghabiijamanantakarma-
 shaakhaashataM karaNapatramanaN^gapushhpam.h |
 aaruhya duHkhaphalitaM patato dayaalo
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 6 ||

 The tree of worldly existence arises from the seed of sin. Its
 numerous branches are the endless actions (karmas), its leaves are the
 organs of the body, its flower is passion (kaama), its fruit is sorrow.
 Having ascended this tree, I am falling down. O compassionate
Lakshminrsimha,
 provide me the support of Your hands.

saMsaarasarpaghanavaktrabhayogratiivra-
 daMshhTraakaraalavishhadagdhavinashhTamuurteH |
 naagaarivaahana sudhaabdhinivaasa shaure
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 7 ||

 Worldly existence is  a serpent which has opened its gigantic mouth,
 revealing its most dreadful and sharp fangs filled with terrible venom.
 This venom has burnt up my body and has destroyed it. O Lord whose
 vehicle is Garuda! O Lord whose abode is the ocean of milk! O Shauri!
 O Lakshminrsimha, provide me the support of Your hands.

 saMsaaradaavadahanaaturabhiikaroru-
 jvaalaavaliibhiratidagdhatanuuruhasya |
 tvatpaadapadmasarasiisharaNaagatasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 8 ||

 In the forest conflagration of worldly existence (illusion), I have been
 burned badly. Even every single hair on my body has been burned by
 large and fearful columns of flames. In this condition I have
 sought the shelter of the cool lake that is Your lotus feet.
 O Lakshminrsimha, provide me the support of Your hands.

saMsaarajaala-patitasya jagannivaasa
 sarvendriyaartha-vaDishaartha-jhashhopamasya |
 protkhaNDita-prachura-taaluka-mastakasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 9 ||

 I am like a fish, caught in the net of worldly existence. My palate and
head
 have been severely torn apart by the fish-hook that is the objects of the
 senses. O Lord in whom the world resides! O Lakshminrsimha, provide me
 the support of Your hands.

 saMsaara-bhiikara-kariindra-karaabhighaata-
 nishhpishhTa-marmavapushhaH sakalaartinaasha |
 praaNaprayaaNa-bhavabhiiti-samaakulasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 10 ||

 The fearful rogue elephant of worldly illusion has struck me with its
 trunk, completely crushing all my vital parts. I have been overcome by the
 fear of worldy existence and death. O Destroyer of all suffering!
 O Lakshminrsimha, provide me the support of Your hands.

andhasya me hR^itavivekamahaadhanasya
 choraiH prabho balibhirindriyanaamadheyaiH |
 mohaandhakuupakuhare vinipaatitasya
 lakshhmInR^isiMha mama dehi karAvalambam.h  || 11 ||

 O Lord!  My great wealth called power of discrimination (viveka) has been
 stolen away by the powerful thieves called senses.
 I am blind (without the power of discrimination between things eternal
  and noneternal). In this condition, I have been pushed into the dark
 well called delusion. O Lakshminrsimha, provide me the support of Your
hands.

 [Note: Sadaananda in his Vedaantasaara defines viveka as follows:

   nityaanityavastuvivekastaavad.h brahmaiva nityam vastu tato .anyad-
   akhilamanityamiti vivechanam.h ||
    Discrimination between things eternal and noneternal consists of
    considering Brahman alone as the eternal entity and
    everything other than It as noneternal.

    The celebrated work, vivekachuuDaamaNi has this to say:
     brahma satyaM jaganmithyetyevaMrUpo vinishchayaH  |
     so .ayam nityaanityavastuvivekaH samudaahR^itaH  ||

     A firm conviction that Brahman is real and the world is unreal,
     is called discrimination between the eternal and noneternal.
    And what is Brahman? It is the Atman, the Self of all.
    Says Shankara in his aparokshhaanubhUti:

    nityaMaatmasvarUpaM hi dR^ishyaM tadvipariitagaM |
    evaM yo nishchayaH samyagviveko vastunaH sa vai ||
    Atman in its own nature is alone eternal; anything perceived is the
    opposite of that, viz. noneternal. Such a proper conviction is called
    discrimination.
    viveka is one of the four preliminary qualifications for the
    attainment of knowledge. How are these preliminary qualifications
    gained in the first place?

    svavarNaashramadharmeNa tapasA haritoshhaNaat.h |
    saadhanaM prabhavet.h puMsaaM vairaagyaadichatushhTayaM ||
    By performing duty according to one's varNa and aashrama, by practising
    austerities, and by pleasing Lord Hari, does one acquire the four means
    to the attainment of knowledge, such as detachment. (aparokshhAnubhUti)]

    baddhvaa gale yamabhaTaa bahutarjayantaH
    karshhanti yatra bhavapaashashatairyutaM maam.h |
    ekaakinaM paravashaM chakitaM dayaalo
    lakshhmInR^isiMha mama dehi karAvalambam.h  || 12 ||

    I have been bound by hundreds of snares of worldly attachments.
    The soldiers of Yama (Death) have cast their noose around my neck and
    are dragging me along, threatening me. I am alone, frightened, and
    without any independence. O compassionate Lakshmi nrsimha, provide me
    the support of Your hands.

To be continued