Traditional — A:dhi Sankara:cha:rya's stotra corpus

Lakshmi:-Nrisimha Kara:valamba Stotram

लक्ष्मीनृसिंहकरावलम्बस्तोत्रम्

A:dhi Sankara:cha:rya·8th century CE·17 verses·Daily recitation for protection; before any undertaking requiring fearless strength; sankata-harana observances; Nrisimha Jayanthi:; Friday Lakshmi: Pu:ja:; recited at moments of grave personal or family distress

A:dhi Sankara:cha:rya's supreme stotra to Lakshmi:-Nrisimha — the Lord of fierce protection in eternal union with the Mother. Each of the seventeen verses ends with the same refrain — *lakshmi:nrisimha mama dehi kara:valambam* — "O Lakshmi:-Nrisimha, grant me the support of Thy hand." The doctrinal point is precise; the fierce Lord is approached not directly but through His union with Lakshmi:, whose presence in His lap transforms the destroyer of Hiranyakasipu into the saviour of every devotee who calls upon them together.

The Lakshmi:-Nrisimha Kara:valamba Stotram is among the most beloved compositions of A:dhi Sankara:cha:rya — seventeen verses of mounting urgency in which the soul, recognizing its danger in the samsa:ric ocean, cries out for the hand of the Man-Lion Lord and the Mother who sits eternally in His lap. Each verse builds an image of the seeker's peril — pulled by the senses, beset by relations, swept by the currents of birth — and closes with the same refrain: lakshmi:nrisimha mama dehi kara:valambam — "O Lakshmi:-Nrisimha, grant me the support of Thy hand."

The theological precision of the stotra lies in the compound vocative. Sankara does not address Nrisimha alone. He addresses the Lord precisely in His inseparability from Lakshmi: — the form in which the fierce protector who tore Hiranyakasipu apart becomes the gentle refuge of the devotee, because the Mother sits upon His lap and softens the dharma of His justice into the warmth of His grace. This is fully consonant with the Sri:vaishnava purushaka:ra: the hand that supports is given not by the Lord alone but by the Divine Couple, and any approach to Nrisimha that bypasses the Mother is an approach to terror rather than refuge.

Sanskrit·Always shownIAST·Always shownతెలుగు · Telugu·Always shown

Verse 1

श्रीमत्पयोनिधिनिकेतन चक्रपाणे भोगीन्द्रभोगमणिरञ्जितपुण्यमूर्ते। योगीश शाश्वत शरण्य भवाब्धिपोत लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ క్షీరసాగర నివాసీ, చక్రపాణీ, శేషుని ఫణమణుల కాంతిచే ప్రకాశించు పుణ్యమూర్తీ, యోగీశ్వరా, శాశ్వతుడా, శరణాగత వత్సలా, సంసార సాగరమునకు నావ వంటివాడా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Thou whose abode is the auspicious ocean of milk, O bearer of the discus, O Lord whose holy form is illumined by the jewels on the hood of Sesha the serpent-king, O master of yogins, O eternal One, O refuge of those who seek shelter, O vessel that ferries across the ocean of samsa:ra — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

Sankara opens with the universal invocation that sets the whole stotra. The Lord is named first by His cosmic abode (kshi:ra sa:gara), then by His weapon (cakra pa:ni), then by His resting posture on Ananta-Sesha whose hood-jewels light His form. The four titles that follow — yo:gi:sa, sa:svatha, saranya, bhava:bdhi pota — declare why He is the only refuge: He is the Lord of yogins, He is eternal, He is the One who accepts the surrendered, He is the very vessel that carries the soul across the ocean of birth-and-death. The refrain that closes every verse — *kara:valambam* — asks not for vision, not for boon, but for the simplest grace a child asks of a father: the support of His hand.

Verse 2

ब्रह्मेन्द्ररुद्रमरुदर्ककिरीटकोटि सङ्घट्टिताङ्घ्रिकमलामलकान्तिकान्त। लक्ष्मीलसत्कुचसरोरुहराजहंस लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ బ్రహ్మ, ఇంద్ర, రుద్ర, మరుత్తులు, సూర్యుల కోట్ల కిరీటముల తాకిడిచే మరింత ప్రకాశించు పాద-కమలములు గల ప్రభూ! ఓ లక్ష్మీ యొక్క కుచ-సరోజములపై విహరించు రాజహంసా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Thou whose spotless lotus-feet shine the more by being struck by the diadems of countless Bramha:s, Indras, Rudras, Maruts, and Su:ryas; O royal swan upon the lotuses that are the resplendent breasts of Lakshmi: — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The verse establishes the Lord's supremacy and His intimacy with Lakshmi: in one breath. The crowns of Bramha:, Indra, Rudra, the Maruts and Su:rya all bow at His feet — the entire divine hierarchy serves Him. Yet the same Lord who is saluted by all gods rests as a *ra:ja hamsa*, a royal swan, on the lotus-breasts of Lakshmi:. The fierceness of Nrisimha is being approached precisely through this image of His repose with the Mother.

Verse 3

संसारदावदहनाकरभीकरोरु ज्वालावलीभिरतिदग्धतनूरुहस्य। त्वत्पादपद्मसरसीशरणागतस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

సంసార దావాగ్నికి సమానమైన భయంకర జ్వాలలచే రోమ-రోమములు దగ్ధమైపోయిన నేను, నీ పాద-పద్మ-సరోవరమునకు శరణాగతుడనైతిని. ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

The very hairs of my body are scorched by the dreadful tongues of flame leaping from the forest-fire of samsa:ra; and I have taken refuge at the lotus-pond of Thy holy feet — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

Sankara names the soul's condition: samsa:ra is a forest-fire, and the devotee is already scorched. The only refuge from fire is water — and the verse names that water precisely as the *sarasi:* of the Lord's lotus-feet. The verb *sarana:gathasya* is technical Vaishnava vocabulary: the soul declares itself *prapanna*, already surrendered. The petition that follows is therefore not a request but a claim — the surrendered soul has a right to the Lord's hand.

Verse 4

संसारजालपतितस्य जगन्निवास सर्वेन्द्रियार्थबडिशाग्रझषोपमस्य। प्रोत्खण्डितप्रचुरतालुकमस्तकस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ జగన్నివాసా! సంసార జాలములో పడిన, ఇంద్రియ విషయములనెడి గాలపు కొనకు చిక్కిన చేపవలె, తాలువు మరియు మస్తకము పదే పదే ఛేదింపబడుచున్న వాడను నేను. ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Dweller of the worlds, here is one fallen into the net of samsa:ra — like a fish caught on the hook-point of every sense-object, his palate and head torn through again and again. O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The imagery sharpens. The senses are not merely temptations; they are baited hooks. Each indriya:rtha — each sense-object — is the gleaming bait that hides the iron point. The devotee compares himself to the fish whose palate is repeatedly torn through. Sankara is precise: the suffering is not occasional but *pracura* — abundant, recurring. Only the hand of the Lord, drawn down from above the water, can release such a creature.

Verse 5

संसारकूपमतिघोरमगाधमूलं सम्प्राप्य दुःखशतसर्पसमाकुलस्य। दीनस्य देव कृपणापदमागतस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

అతిఘోరమైన, అగాధ మూలముగల సంసార కూపమున పడి, వంద దుఃఖ సర్పములచే చుట్టుముట్టబడి, దీనుడనై, దయనీయ స్థితికి చేరిన నేను — ఓ దేవా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

Having fallen into the dreadful well of samsa:ra — a well unfathomable at its root — I writhe surrounded by a hundred serpents that are the sorrows of the world. O Lord, this poor wretch has come to a pitiable extremity. O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

From fire (verse 3) to net-and-hook (verse 4) to pit-and-serpent. The image of *samsa:ra ku:pa* — a well — is classical: dark, deep, with no purchase for the hand. The hundred serpents are the hundred sorrows of human life. The word *kripana* (pitiable) is what Sankara, the master Ve:da:nthin, chooses to call himself before the Lord. The progression of the stotra is the soul's progressive recognition of its peril.

Verse 6

संसारभीकरकरीन्द्रकराभिघात निष्पीड्यमानवपुषः सकलार्तिनाश। प्राणप्रयाणभवभीतिसमाकुलस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ సకల ఆర్తుల నాశకా! భయంకర సంసార గజేంద్రుని తొండపు దెబ్బలచే నలిగిపోతున్న శరీరము గలవాడను, ప్రాణ ప్రయాణము మరియు పునర్జన్మ భీతిచే ఆకులితుడనైన నేను — ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O destroyer of every affliction, my body is being crushed by the trunk-blows of the mighty elephant that is dreadful samsa:ra, and I am overcome by the terror of the departure of the breath and of yet another rebirth. O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

Samsa:ra is now imaged as a mad elephant whose trunk-blows are pulverizing the devotee's body. The fear at the moment of death — *pra:na praya:na-bhi:thi* — is named explicitly, along with the fear of yet another birth (*bhava bhi:thi*). The vocative *sakala:rthi na:sa* (destroyer of every affliction) is the answer that pre-empts the petition: the One being addressed is precisely the One whose nature is to end affliction. The hand is asked from the only hand that can give it.

Verse 7

संसारसर्पविषदिग्धमहोग्रतीव्र दंष्ट्राग्रकोटिपरिदष्टविनष्टमूर्तेः। नागारिवाहन सुधाब्धिनिवास शौरे लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

అతి ఉగ్రమైన, తీవ్రమైన, విషముతో పూయబడిన సంసార సర్పము యొక్క కోట్ల కోరల అగ్రములచే కరువబడి, శరీరమే నశించిన నేను — ఓ గరుత్మంతుని వాహనుడా, సుధాబ్ధి నివాసీ, శూరా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

My very form has been ruined by the bite of millions of fang-points of the fierce, ferocious, venom-smeared serpent that is samsa:ra. O Rider on the foe of serpents, O Dweller in the ocean of nectar, O Hero — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

Samsa:ra is now the cosmic serpent whose venom has spread through the body. The poet calls the Lord *na:ga:ri va:hana* — He who rides Garuda, the natural foe of serpents — precisely because the affliction being named is serpentine. The Lord is identified by exactly the attribute relevant to the soul's crisis. He dwells in *sudha:bdhi* — the ocean of nectar — the antidote to venom; the request implicit in the address is for that nectar.

Verse 8

संसारवृक्षमघबीजमनन्तकर्म शाखाशतं करणपत्रमनङ्गपुष्पम्। आरुह्य दुःखफलितं पततो दयालो लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ దయాశీలా! పాపమే విత్తనముగా, అనంత కర్మములే వంద శాఖలుగా, ఇంద్రియములే ఆకులుగా, కామమే పుష్పముగా, దుఃఖమే ఫలముగా గల సంసార వృక్షమును ఎక్కి, ఇప్పుడు పడిపోతున్న నాకు — ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Compassionate One! I climbed the tree of samsa:ra — whose seed is sin, whose hundred branches are endless deeds, whose leaves are the senses, whose blossom is desire, whose fruit is sorrow — and now I am falling. O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The famous Ve:da:nthic image of the inverted asvaththa tree (Gi:tha: 15.1) is here reshaped as the personal predicament: the devotee climbed it, and now he is falling. Each part of the tree is named precisely — seed, branches, leaves, blossom, fruit — so that the climber understands he has been investing in his own fall. The vocative *daya:lo:* (O Compassionate One) is the only quality that matters at this instant: the falling body has no time for any other attribute of God.

Verse 9

संसारसागरविशालकरालकाल नक्रग्रहग्रसननिग्रहविग्रहस्य। व्यग्रस्य रागनिचयोर्मिनिपीडितस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

విశాలమైన, భయంకరమైన సంసార సాగరమున కాల మకరముచే మ్రింగబడి, బంధింపబడి, నలగగొట్టబడిన శరీరము గలవాడను, రాగ సముదాయపు అలలచే నలిగిన వ్యగ్రుడనైన నేను — ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

Distracted, my body seized and bound and devoured by the dreadful crocodile of Time within the vast ocean of samsa:ra, pressed under by the waves of accumulated attachments — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

Samsa:ra is the ocean; *ka:la* (Time) is the crocodile within it. The image evokes the Gajendra-moksha episode — the elephant-king seized by the crocodile of his own past karma, who called upon the Lord and was rescued. Sankara, the master expositor of advaita, here speaks as the elephant in the lake. The crocodile-jaws of Time grip every embodied soul; only the Lord's hand reaches into the water.

Verse 10

संसारसागरनिमज्जनमुह्यमानं दीनं विलोकय विभो करुणानिधे माम्। प्रह्लादखेदपरिहारपरावतार लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ విభో! ఓ కరుణానిధీ! సంసార సాగరమున మునిగి మూర్ఛిల్లుచున్న, దీనుడనైన నన్ను చూడుము. ఓ ప్రహ్లాదుని ఖేదమును పరిహరించుటకై అవతరించిన పరమావతారా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O all-pervading Lord, O ocean of compassion, look upon this poor one who sinks deeper into the ocean of samsa:ra and is bewildered — O supreme Avatha:ra who came to remove the grief of Prahla:da — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

After nine verses of describing his condition, Sankara turns to direct petition: *vilokaya ma:m* — "look at me." The verb is everything: in Sri:vaishnava theology the kata:ksha, the merciful glance, is the operative grace. The Lord is named *prahla:da kheda-pariha:ra para:vatha:ra* — the supreme Avatha:ra who descended specifically to remove the grief of Prahla:da. The implication is unmistakable: the One who came for Prahla:da must come for this devotee too, by the same principle.

Verse 11

प्रह्लादनारदपराशरपुण्डरीक व्यासादिभागवतपुङ्गवहृन्निवास। भक्तानुरक्तपरिपालनपारिजात लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ ప్రహ్లాద, నారద, పరాశర, పుండరీక, వ్యాస మొదలగు భాగవత శ్రేష్ఠుల హృదయ నివాసీ! ఓ భక్తానురక్తులను పరిపాలించు పారిజాత వృక్షమా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Indweller of the hearts of the foremost Bha:gavathas — Prahla:da, Na:rada, Para:sara, Pundari:ka, Vya:sa and the rest — O wish-fulfilling tree that nurtures every devotee who loves Thee — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The devotee invokes the Bha:gavatha lineage. Each name in the list is a precedent: Prahla:da was protected as a child, Na:rada moves through the worlds as the Lord's own voice, Para:sara is the seer of Vishnu-tattva, Pundari:ka stood for the Lord on the brick, Vya:sa compiled the Veda. The Lord who indwells these hearts is being asked to indwell the present devotee on the same terms. The image of the *pa:rija:tha*, the wish-fulfilling tree, evokes the cosmic abundance available to every surrendered soul.

Verse 12

लक्ष्मीपते कमलनाभ सुरेश विष्णो वैकुण्ठ कृष्ण मधुसूदन पुष्कराक्ष। ब्रह्मण्य केशव जनार्दन वासुदेव लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ లక్ష్మీపతీ, కమలనాభా, సురేశా, విష్ణో, వైకుంఠా, కృష్ణా, మధుసూదనా, పుష్కరాక్షా, బ్రహ్మణ్యా, కేశవా, జనార్దనా, వాసుదేవా! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Consort of Lakshmi:, O lotus-naveled, O Lord of the gods, O Vishnu, O Vaikuntha, O Krishna, O slayer of Madhu, O lotus-eyed, O friend of Bramha:, O Kesava, O Jana:rdana, O Va:sude:va — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The verse is a cascade of na:mas. By calling the Lord by every name His tradition recognizes, the devotee establishes that the One being addressed is not a regional or sectarian Lord but Vishnu in His entirety. The first name is *lakshmi: pati* — the Consort of Lakshmi: — which is theologically primary. As later commentators teach, every other name of the Lord presupposes His union with Sri:; without Her He does not stand.

Verse 13

एकेन चक्रमपरेण करेण शङ्ख मन्येन सिन्धुतनयामवलम्ब्य तिष्ठन्। वामेतरेण वरदाभयपद्मचिह्नं लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఒక చేతిలో చక్రము, మరొక చేతిలో శంఖము, మరియొక చేతితో సింధు తనయ (లక్ష్మి)ని ఆలింగనము చేసి, కుడి చేతితో వరద-అభయ ముద్రలను మరియు పద్మ చిహ్నమును చూపుచు నిలిచిన — ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

With one hand the discus, with another the conch, with another supporting the Daughter of the Sea, and with the right showing the boon-giving, fearlessness-bestowing lotus-marked palm — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The dhya:na image of Lakshmi: Nrisimha. Of the four hands, the first two hold the cosmic weapons; the third embraces Lakshmi:; the fourth shows the *abhaya mudhra:*. The structural logic of the icon is itself a teaching: the Lord's first hand wields His authority, His third hand holds the Mother, and His fourth hand says "do not fear." The whole stotra has been asking for the fourth hand.

Verse 14

अन्धस्य मे हृतविवेकमहाधनस्य चोरैः प्रभो बलिभिरिन्द्रियनामधेयैः। मोहान्धकूपकुहरे विनिपातितस्य लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ ప్రభో! నేను అంధుడను; ఇంద్రియములనెడి బలవంతులైన దొంగలచే నా వివేక మహాధనము అపహరింపబడెను, మోహాంధ కూపపు గుహలో నేను త్రోయబడితిని. ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Lord, I am blind; my great treasure of discrimination has been stolen by the mighty thieves bearing the name "senses," and I have been hurled into the dark cavern-pit of delusion. O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The senses are now thieves and the devotee is the robbed pilgrim. The most valuable possession of a human life — *viveka*, the discrimination between the real and the unreal — has been taken. Worse, the man is *andha* (blind), so he cannot see to recover it. The verse names the precise spiritual condition of *ma:ya: mu:dha*: not the absence of God but the loss of the faculty by which God is recognized.

Verse 15

प्रह्लादनारदपराशरपुण्डरीक व्यासमार्कण्डेयभरद्वजभृगुप्रमुख्यैः। आराधितांघ्रिकमलं चरणान्तरस्थं लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ ప్రహ్లాద, నారద, పరాశర, పుండరీక, వ్యాస, మార్కండేయ, భరద్వాజ, భృగు మొదలగు మహర్షులచే ఆరాధించబడిన పాద-కమలములు గలవాడా, ఎవరి చరణములు నా (హృదయము) లోపల నిలిచియున్నవో! ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Lord whose lotus-feet have been worshipped by the foremost — Prahla:da, Na:rada, Para:sara, Pundari:ka, Vya:sa, Ma:rkande:ya, Bharadva:ja, Bhrigu and their like — and whose feet I now keep firm within my own — O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

An expanded version of verse 11, now with the great rishis — Ma:rkande:ya the deathless, Bharadva:ja and Bhrigu of the cosmic lineages — added to the Bha:gavatha list. The teaching is that the Lord's grace is not novel; it has flowed in unbroken succession to every sincere supplicant. The devotee places his own appeal in that stream.

Verse 16

लक्ष्मीनृसिंहचरणाब्जमधुव्रतेन स्तोत्रं कृतं शुभकरं भुवि शङ्करेण। ये तत्पठन्ति मनुजा हरिभक्तियुक्ता स्ते यान्ति तत्पदसरोजमखण्डरूपम्॥

తెలుగు · Telugu

లక్ష్మీనృసింహుని పాద-కమలములకు తుమ్మెదవంటి శ్రీ శంకరాచార్యులు ఈ శుభకర స్తోత్రమును భూమిపై రచించిరి. హరి-భక్తి యుక్తులైన మనుజులు దీనిని పఠించినచో, వారు ఆ అఖండ పాద-సరోజమునకు చేరుదురు.

English

This auspicious stotra was composed on earth by Sankara — a bee at the lotus-feet of Lakshmi: Nrisimha. Those mortals who recite it, joined to devotion for Hari, go to His lotus-feet, undivided in form.

Meaning

The phaliasruthi. Sankara names himself a *madhu-vrata* — a bee — at the Lord's lotus-feet, the most humble of the traditional self-descriptions. The fruit promised is not modest: those who recite this stotra with bhakti reach the *akhanda* — undivided, eternal — feet of the Lord. The standard at-the-end-of-stotra promise: recitation with devotion equals attainment.

Verse 17 — Phaliasruthi

लक्ष्मीनृसिंह मम देहि करावलम्बम् लक्ष्मीनृसिंह मम देहि करावलम्बम्। लक्ष्मीनृसिंह मम देहि करावलम्बम् लक्ष्मीनृसिंह मम देहि करावलम्बम्॥

తెలుగు · Telugu

ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము. ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము. ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము. ఓ లక్ష్మీనృసింహా! నాకు నీ హస్తావలంబము ఇమ్ము.

English

O Lakshmi: Nrisimha, grant me the support of Thy hand. O Lakshmi: Nrisimha, grant me the support of Thy hand. O Lakshmi: Nrisimha, grant me the support of Thy hand. O Lakshmi: Nrisimha, grant me the support of Thy hand.

Meaning

The closing reduces the entire stotra to its single line, repeated four times. After fifteen verses of elaborate imagery, the devotee discovers that only one sentence is needed: *grant me the support of Thy hand*. In Sri:vaishnava prapatti this is the irreducible cry of the soul — not the demand for vision, not the longing for siddhi, only the request that the Lord and the Mother extend their hand. The stotra ends where it began, and the devotee is held.

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