Mantra Raja Pada Stotram - Shloka 4

jyOtImshi arkEndu nakshatra jvalanAdIn anukramAt |

jvalanti tEjasA yasya tam jvalantam namAmyaham ||

JyotI – Light

im (imam) - this

iSya – wanting, to go towards

But if “jyoti”+”iSya”, then the sandhi is “jyotISya” and not “jyotImSya”.

The other option is that this is “jyoti”+”im” = “jyotIm” and this +”iSya”, but then it needs to be “jyotImiSya” and not “jyotImSya” – not the small “i” after “m”.

So I am considering that it is “jyoti”+ “im” + “iSya” – “Light” “this” “wanting”

This light wanting…

Arkendu – arka+indu – the Sun and Moon

Nakshatra – the stars (heavenly lights)

The Sun, Moon and the stars…

Jvalana – flaming, shining

AdIn or adIn – not depressed, fully manifested

So jvalanAdIn means “fully shining”

anukramAt – in sequence, in succession

Desiring (iSya) Which light, the Sun, Moon and Stars fully (without any depression) shine (jvalanAdin) in succession

Jvalanti – flaming, shining (and whose light, they i.e. Sun, Moon etc shine with)

tejasA – splendor, light, lustre

yasya – done with energy

By whose light they shine with splendor with great energy

taM – most desired (in the connotation that – if you don’t get it, you would suffocate, be deprived of breath)

which is most desired by them (without which they would suffocate)

jvalantam – jvala means flaming or shining – anta means end, ultimate – so can we say the Ultimate Flame

namamyaham – I offer my salutaitons

That Flame, I offer my salutations.

And by Whose light they shine in such splendor and with energy

Which they desire most desperately, That Ultimate Flame, I salute

Desiring Whose light, do the Sun, Moon and stars shine

And by Whose light do they shine with such splendor & energy

Without which they would be extinguished completely

That Ultimate Flame, I bow down to

Mantra Raja Pada Stotram - Shloka 3

padAvashTabdha pAtALam mUrdhA vishTa trivishTapam |

bhuja pravishTashTa diSam mahA vishNum namAmyaham ||

padA – feet

vaST – eager, reaching for

abdha – sea, ocean

pAtALam – nether world

The feet reaching the depths of ocean or the netherworld, the lowest of talAs – pAtAla

mUrdha – crown, head

viST – entered into

triviSTapa – heavens, Svarga

The crown, head entering through (above) the heavens

Bhuja – arms

praviSTa – entered

aSTadisham – eight directions

the arms entering into the eight directions

mahavishNu – Lord Mahavishnu

namAmyaham – I salute

I salute that Lord Mahavishnu

Whose feet touch the pAtala,

Whose crown towers above the heavens

Whose arms stretch out to the directions,

That MahavishNu, I salute

Please note here that every line plays on the root word “viS” which is related to pervading, entering, reaching. Words like “viSTa”, “triviSTapa”, “praviSTa”.

बलिदानी क्या नियति 

रचने में है सक्छम 

नस नस में जो घोले 

वो लहू है शिवम् शिवम् 

Balidaani, kyaa neeyathi

Rachane-mein hai saksham

Nas nas mein, jo ghole

Wo lahu hai shivam, shivam

KARMA YOGA

In the Gita, the Lord says that the way to attain release from Samsara is by doing desireless action, selfless action. The action is an offerring, yajna, a sacrifice to the Lord. One who does this then breaks the bond of karma. Then how can Fate - Niyati bind him. One who does this then identifies himself with the world, he doesnt find any difference between himself and the world, between the world and Shiva, and between himself and Shiva - Shiva flows in his nerves. Advaitam - i.e. Jnana Yoga. Also one is devoted completely to the Lord - what greater Bhakti than this. But to start with, this requires control of the senses, Raja Yoga

Wah Manoj Muntasir - in one stanza, you have produced such deep meaning - the essence of Yoga. Praise be to the Lord for inspiring you.

How can

 Fate bind him

Whose sense of Self is the world broad

When every nerve in him

Resonates to the Sound of the Lord

Mantra Raja Pada Stotram - Shloka 2

sarvairavadhyatAm prAptam sabalaugham ditE: sutam |

nakhAgrai: SakalIcakrE yastam vIram namAmyaham ||

sarva – All

avadhyatAm – non-death i.e. protection from death

prAptam – (boon) received

The one who got a boon of protection from death from all sources

sabalaugham (sa+balaugh) – sa: with; belaugh – multitude of forces

dite: sutam – son of Diti

who has multitude of demonic forces at his service, that son of Diti

nakhAgraih – pointed tips of His nails

SakalI – into pieces

chakrE – tore?

Who tore him into pieces with the pointed tip of his nails

Yastam – to be worshipped

vIram – heroic, courageous

namAmyaham – my (aham) salutations (namAmi)

I salute that adorable Hero

The son of Diti, protected who was in every manner

and served by multitude of demonic armies,

By Whose sharp pointed nails, was he cut to pieces

That adorable Hero, I offer my salutations

Maryada Purushottam

Kya ambar ki nagari se woh rakhwala aaya
Jiske paoon chume dharti

Strangely for once a latest film song inspires an emotion of Bhakti
The above lines fron Shivam song in Bahubali 2 are like an avatar coming down

Has Lord Visnu as Rama been born
Whose feet Dharti (Sita) likes to adorn

He Who is above Fate
Chose to be bounded by It
He Who could Write It
Chose the dictate of the Written

He accepted the long exile with calm
When the kingdom was for his taking
He chose the bark and wild berries
Not the comforts, that royalty would bring

He fulfilled his father's promise
Breaking the old man's heart
He walked into the jaws of danger
Making Sacrifice a difficult Art

Courage is his ruby
Patience is his pearl
His virtues are more
Than facets of diamond

His wisdom shines like Guru
Intelligence of the entire universe
He is fearsome death to demons
The Ultimate remover of any curse

Broad-armed, long bow in hand
He fights indefatigably for hours
Till the problem is fully solved
Duty is his name, surname is Firm Resolve

He chose not to make Fate turn into
Whatever he wanted It to become
So that a common man strives
To follow the ideals of Maryada Purushottam

Mantra Raja Pada Stotram - Shloka 1

Mantra Raja Pada Stotram
Ahirbudhnya Samhita

Sri Isvara uvacha (Thus Lord Isvara says)

vruttOtphulla visAlAksham vipaksha-kshaya-dIkshitam |

ninAda-trasta-viSvANDam vishNum ugram namAmyaham ||

vRtta – round, circular, complete

utphulla – puffed up, swollen, flourished, wide open – can be interpreted as fully blossomed

visAlAksham – broad, large eyes

round, fully blossomed, broad eyed

vipaksha- those opposed, enemies

kshaya- destroying, annihilating

dIkshitam – prepared, ready for

ready to annihilate enemies

ninAda- loud roar

trasta- trembling

viSvANDam – world-egg, universe

whose deafening roar shakes the universe

vishNum – O Vishnu

ugram – fierce, frightening

namAmyaham – I hail

I hail that fierce, frightening Vishnu

Possessing round, fully blossomed, broad eyes, who is ready to annihilate enemies

Whose deafening roar shakes the universe, I hail That fierce, frightening Vishnu.

Comments from Sri Sathakopan's beautiful translation (Sadagopan.org)
Comments:
He is vrutta utphulla visAlAkshan; His benevolent and broad eyes stretches all
the way to His ears and are like a fully blossomed lotus.
He is vipaksha kshaya dIkshitan and as such is very much adept and skilled in
destroying Vipakshans (VirOdis of the BhaagavatAs), who try to harm His
sapakshALs (BhagavatALs). He is bhakta jana arthi haran (PraNatArthi-hara
Prabhu).
He shook the world with His ear shattering garjanam (viSvaaNDam ninAda
trasta:). aNDam, BrahmaaNDam shook from that rare and loud roar.
10 sadagopan.org
When HiraNya Kasipu hit the stambham and asked his son if his Lord was there,
Lord Narasimhan jumped out of that pillar with a rare scream that shattered
the ears of HiraNya Kasipu (karNau samAcUrNayan gOra: tava rava: abhut).
This sound was never heard before by anyone and shook the heart of HiraNyan
with an indescribable shaking and made Brahma Devan shudder at His Aasanam
at Satya lOkam (daitya hrdayE kaScana kampa: sampapAta;
ambhOjabhUrvishTarAt calita:)
ugram vishNum aham namAmi - To that ugra Narasimhan jumping out of the
ugra stambham at Ahobilam, adiyEn's salutations!