Shri Shanaishchara kruta Nrusimha Stuti

By Shri Kesava Rao Tadipatri

Art by Smt.Vani Rao,Bato Rouge,LA


Chandas or prosody:
The chandas or prosody is given for all the verses. The following notation is used for that. A long syllable is called Guru and short one is laghu. The syllable that comes prior to composite syllable is treated as long syllable even if it is short. For example, in “sarvatra”, both sa and rva are gurus. Then gaNas are formed combining 3 letters/syllables. They can be represented by G for guru and L for laghu. Thus, the gaNas are -

ya – LGG
ma – GGG
ta – GGL
ra – GLG
ja – LGL
bha – GLL
na – LLL
sa – LLG

Verse – 1:
sulabho bhakti yuktānām | durdarśo (durdharṣo)  duṣṭa cetasām |
ananya gatikānām ca | prabhuḥ bhaktaika vatsalaḥ || 1 ||

सुलभो भक्ति युक्तानाम् । दुर्दर्शो (दुर्धर्षो) दुष्ट चेतसाम् ।
अनन्य गतिकानाम् च । प्रभुः भक्तैक वत्सलः   ॥ १॥

Chandas or prosody 1, 11-17:

This is in AnuShTup chandas. This has four pAdas (lines or quarters), each of which
has fifth position laghu(short), sixth and eighth positions guru(long). First and third pAdas have seventh position guru(long), and second and fourth have laghu(short). Positions one to four can be anything.

XXXXLGGG, XXXXLGLG, XXXXLGGG, XXXXLGLG

XXXX-UUU, XXXX-U-U, XXXX-UUU, XXXX-U-U

PadachCheda or word-split and anvaya or word sequencing:

bhakti yuktānām sulabhaḥ, duṣṭa cetasām durdarśaḥ (durdharṣaḥ), ananya gatikānām prabhu ca bhakta eka vatsalaḥ |

भक्ति युक्तानाम् सुलभः दुष्ट चेतसाम् दुर्दर्शः (दुर्धर्षः) अनन्य गतिकानाम् प्रभुः च भक्त एक वत्सलः ।

pratipadaartha or word-to-word meaning:

bhakti yuktānām = of the devotees or to the devotees
sulabhaḥ = easily reachable or accessible,
duṣṭa cetasām = of or to the evil minded people
durdarśaḥ = impossible to perceive or by mere sight causes affliction/suffering or causes wrong knowledge that leads to sorrow or ferocious
(durdharṣaḥ) = impossible to attain or unconquerable or ferocious,
ananya gatikānām = Those who realize that no one else can be a refuge
prabhu ca = capable protector
bhakta eka vatsalaḥ = greatest loveable One for all the devotees

Meaning:

The Lord is both a source of love and target of love in the sense that all the devotees love Him the highest and He reciprocates and protects with love because -

For the devotees – He is easily accessible ;

For the evil minded – He is impossible to be perceived, He causes affliction/ suffering by mere sight, causes wrong knowledge that leads to sorrow, He is ferocious, impossible to attain, unconquerable ;

For those who realize that no one else can be a refuge (having notion - anyathA sharaMam nAsTi tvamEva sharaNam mama tasmAt kAruNyabhAvena rakSha rakSho janaardana) – He will protect as a sole refuge, as He is omnipotent, omniscient, omnipresent and omnibenevolent.
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Verse – 2:

śanaiścarastatra Nṛsiṁha deva | stutiṁ cakārāmalacitta vṛttiḥ |
praṇamya sāṣṭāṅgamaśeṣaloka | kirīṭa nīrājita pāda padmam || 2 ||

शनैश्चरस्तत्र नृसिंह देव । स्तुतिं चकारामलचित्त वृत्तिः ।
प्रणम्य साष्टाङ्गमशेषलोक । किरीट नीराजित पाद पद्मम्  ॥ २॥

Chandas or prosody:

This is in triShTup chandas, which has four pAdas (lines or quarters), with eleven syllables in each pAda. This is special kind known as upendravajra.
Each line has the gaNas - “ja”, “ta”, “ja”, “ga”, “ga”.

So each line will be like

"LGL GGL LGL GG".

"-U- UU- -U- UU"

PadachCheda or word-split and anvaya or word sequencing:

tatra amalacittavṛttiḥ śanaiścaraḥ aśeṣa loka kirīṭa nīrājita pāda padmam
sāṣṭāṅgam praṇamya Nṛsiṁha deva stutiṁ cakāra|

तत्र अमलचित्तवृत्तिः शनैश्चरः अशेष लोक किरीट नीराजित पाद पद्मम्  साष्टाङ्गम् प्रणम्य नृसिंह देव स्तुतिं चकार ।

pratipadaartha or word-to-word meaning:

tatra = there = in that Rakṣobhuvana = the congregation of Chaturmukha Brahma;
amalacittavṛttiḥ = endowed with unblemished(purified) mental disposition;
śanaiścaraḥ = śanaiścara;
aśeṣa = innumerable;
loka kirīṭa = crowns of the rulers of various worlds and the sub-realms or the deities, who are best among the wise;

(loka meaning worlds signifies the rulers of the worlds. loka, meaning perceivers or wise ones, signifies the gods, who in deed are rulers of the wold)

nīrājita = ceremonious waving of lights as a sign of adoration, offering and adulation in an auspicious manner;
pāda padmam = lotus feet (of Lord Narasimha);
sāṣṭāṅgam = with all eight limbs;
praṇamya = bowing with respect and devotion;
Nṛsiṁha deva stutiṁ = extolling prayer of Lord Narasimha;
cakāra = performed.

Meaning:

In that Rakṣobhuvana, the congregation of Chaturmukha Brahma, as the innumerable deities, who are the rulers of various worlds and their sub-realms in this universe, bowed down to the lotus feet of Lord Narasimha, the shining jewels in their crowns gleamed like a ceremonious waving of lights as a sign of adoration, offering and adulation in an auspicious manner. There, the śanaiścara,  endowed with unblemished and purified mental disposition did sāṣṭāṁga danḍa praṇāma to the lotus feet of the Lord and extolled Lord Narasimha thru a devotion-filled  prayer.

Special note - sāṣṭāṁga danḍa praṇāma:

sa = with ; aṣṭāṁga = eight parts of body ; danḍa = like a stick (When the body parts touch the ground, one will be like a stick); praṇāma = salute, bow. 
In its varied forms it is also known as sāṣṭāṁga namaskaara, aṣṭāṁga namaskaara or aṣṭāṁga praṇāma. This is done to symbolize total surrender to guru, god or respected elders.

jānubhyām  ca  tathā  padbhyām  pāṇibhyām  urasā  dhiyā
śirasā  vacasā  dṛṣṭyā  pranāmo'ṣṭāṁga  īritaḥ|

जानुभ्याम्  च  तथा  पद्भ्याम् । पाणिभ्याम्  उरसा  धिया  ।।
शिरसा  वचसा  दृष्ट्या । प्रनामोऽष्टांग  ईरितः  ।।

jānubhyām = by knees ; ca  tathā  = and also ; padbhyām   = by feet ;
pāṇibhyām  = by hands ; urasā  = by chest ; dhiyā  = by intellect ;
śirasā  = by head ; vacasā  = by word ; dṛṣṭyā  = by sight
pranāmo  = the salutation ; aṣṭāṁga = (using) eight parts ;
īritaḥ  = proclaimed.                                                                   
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Verse – 3:

Srī śaniruvāca -

yatpādapaṁkajarajaḥ paramādareṇa |
saṁsevitam sakala kalmaṣarāśi nāśam  ||
kalyāṇakārakamaśeṣanijānugānām |
sa tvam Nṛsiṁha mayi dhehi kṛpāvalokam  || 3 ||

श्री शनिरुवाच -

यत्पादपंकजरजः परमादरेण । संसेवितम् सकल कल्मषराशि नाशम् ।।
कल्याणकारकमशेषनिजानुगानाम् । स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ।। ३।।

Chandas or prosody for verses 3 to 10:

They are in in śakvarī chandas, which has four pAdas (lines or quarters), with fourteen syllables in each pAda. Further this Vrutta is called "vasanta mālika" (also known as uddharṣiṇi or simhonnata), with each of the four lines having the ganas - "ta", "bha", "ja", "ja", "ga", "ga".

So each line will be like

"GGL GLL LGL LGL GG".

"UU- U-- -U- -U- UU"

PadachCheda or word-split and anvaya or word sequencing:

Srī śaniḥ uvāca

yat pāda paṁkaja rajaḥ parama ādareṇa saṁsevitam aśeṣa nija anugānām sakala kalmaṣa rāśi nāśam kalyāṇa kārakam sa tvam Nṛsiṁha mayi kṛpā avalokam dhehi|

श्री शनिः उवाच

यत् पाद पंकज रजः परम आदरेण संसेवितम् अशेष निज अनुगानाम् सकल कल्मष राशि नाशम् कल्याण कारकम् स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि ।

pratipadaartha or word-to-word meaning:

Srī śaniḥ uvāca = shrI shani uttered (extolled)
yat = whose ; pāda = feet ;
paṁkaja = lotus; rajaḥ = dust;
parama = enormous ;
ādareṇa = devotion (by enormous devotion);
saṁsevitam = when worshiped ;
sakala = entire; kalmaṣa = sins; rāśi = heaps;
nāśam = destroyer;
kalyāṇa = auspicious; kārakam = giver(responsible);
aśeṣa = infinite;
nija = your own; anugānām = followers or devotees;
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

Shanidevaru extolled the Lord Narasimha thus - "The enormous grace of the dust from your lotus feet, when worshiped with utmost devotion by the infinite multitudes of your devotees, destroys the entire piles of sins, removes the flawed mental processes, granting the blessed state, imparting enormous auspiciousness, fulfilling the wishes, increasing the virtues or puNya of your beloved devotees; such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me."

Special note - Analysis of words dehi and dhehi:

Lot of people are familiar with the word 'dehi' (meaning 'give' in imperative sense). This has the root “dā dāne (दा दाने )”. The words like “dātā, dāna, sukhada, mānada,  dhanada (दाता, दान, सुखद, मानद, धनद)” have come from this root.

There is also another word 'dhehi'(meaning 'keep or place or put or set or lay in or on' in imperative sense). This has the root “dhā dhāraṇapoṣaṇayoḥ (धा धारणपोषणयोः)”. The words like “dhātā, vidhātā, dhātri, saṁdhāna, śirodhi (धाता, विधाता, धात्रि, संधान, शिरोधि)” have come from this root. shirodhi means 'neck – that on which head is placed'.

How do we know which word is used in a given situation? If the word is used against a word, which is in accusative case or dative case or genitive case, then it will be 'dehi'. If the word is in locative case then it is 'dhehi'.
For ex, we say “give me a fruit.” - Here we use “phalam me dehi (फलम् मे देहि)”.

We say “place your foot into the shoe or keep the book in the shelf.” - Here we say “pādarakṣe pādam dhehi ;  śālāre pustakam dhehi (पादरक्षे पादम् धेहि ; शालारे पुस्तकम् धेहि)”. 

In sanskrit we say “varaṁ me dehi, phalaṁ rāmāya dehi, mama dehi karāvalaṁbam (वरं मे देहि ,  फलं रामाय देहि , मम देहि करावलंबम् )” (Give me gift, give a fruit to Rama, give me supporting hand)
Then we say “mama śirasi hastam dhehi, maṁjūṣāyāṁ ābharaṇaṁ dhehi (मम शिरसि हस्तम् धेहि , मंजूषायां आभरणं धेहि)”. (Place hand on my head, keep jewel in the jewel-box.”
Note that it is not - “place your hand in my head”, but “place your hand on my head”.

Here the word used is “mayi” meaning “in me or on me”. So, the word must be “dhehi” - meaning place or lay in or on.

“Oh Lord Narasimha place your gracious side glance on me”.

If someone raises an objection and says 'why can't we use dehi and say “Oh Lord Narasimha give your gracious side glance to me” as the meaning?', not only it sounds odd, it is also not right grammatically. In that case, it should have been “mama dehi kṛpāvalokam (मम देहि कृपावलोकम् )” or “mahyam dehi kṛpāvalokam (मह्यम् देहि कृपावलोकम् )”. This is not the case. It is “mayi dhehi (मयि धेहि) (place on me or in me) kṛpāvalokam (कृपावलोकम् )” only.
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Verse – 4:

sarvatra cañcalatayā sthitayāpi Lakṣmyā |
Brahmādivandyapadayā sthirayānya sevi ||
pādāravindayugaḻam paramādareṇa |
sa tvam Nṛsiṁha mayi dhehi kṛpāvalokam || 4 ||

सर्वत्र चञ्चलतया स्थितयापि लक्ष्म्या । ब्रह्मादिवन्द्यपदया स्थिरयान्य सेवि  ।।
पादारविन्दयुगळम् परमादरेण । स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ॥ ४॥

PadachCheda or word-split and anvaya or word sequencing:

Brahma ādi vandya padayā Lakṣmyā sarvatra cañcalatayā sthitayā api sthirayā parama ādareṇa pāda aravinda yugaḻam anya sevi, sa tvam  Nṛsiṁha  mayi kṛpā avalokam dhehi |

ब्रह्म आदि वन्द्य पदया लक्ष्म्या सर्वत्र चञ्चलतया स्थितया अपि स्थिरया परम आदरेण पाद अरविन्द युगळम् अन्य सेवि , स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि ।

pratipadaartha or word-to-word meaning:

Brahma ādi vandya padayā = feet are worshipped by Chaturmukha Brahma, et al
Lakṣmyā = by Goddess Lakshmi (whose)
sarvatra = everywhere (She is vyAptopaasakaLu - meaning she perceives the
all-pervading form of the Lord and worships Him in all those places)
cañcalatayā sthitayā api = in the ordinary sense, she does not stay in one place
and is mercurial (It is well known that wealth can disappear as easily as it can come and so Lakshmi is known as chanchala)
sthirayā = In serving the Lord. she is sthira or firmly stays put with that task;
parama ādareṇa = with utmost devotion
pāda aravinda yugaḻam = The Lord's two lotus feet
anya sevi = with no break unlike any other, she serves ;
The Lord is sarvavilakShaNa(not like any one else or anything else) and so He is also known as anya) ;
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

The Lord's two lotus feet are constantly worshiped by Goddess Lakshmi, whose feet are worshiped by Chaturmukha Brahma, et al. Though she is inherently mercurial in everything other than the Lord, when it comes to serving Him, she is firm. The Lord is not like any one else or anything else and so He is also known as anya. She serves anya named Lord with ananya bhakti and all the others serve her also as the constant companion of the Lord. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

By using a process called tantranyAya, the word sarvatra is reused multiple times.

LakShmi is present sarvatra(everywhere). sarvatra(in all things other than Shri Hari) she is chaMchala (mercurial), but she serves Shri Hari sarvatra(everywhere), perceiving Him sarvatra (everywhere) as sarva vilakShaNa (very different from every thing else).

Shri Hari is present everywhere. He is present in everything. - However He does not seek their support, He is in them as their controller. All things are in Him - However He is not tainted by them, He is there as giver of support and refuge. Further, Hari himself is not all the things. He is unique and different from all other things and so He is sarva vilakShaNa. So, He is known by the word 'anya'.

LakShmi is inherently mercurial in everything(sarvatra) other than the Lord. When it comes to serving the Lord, known as anya, she is (sarvatra) firm. All the others serve her also as the constant companion of the Lord. She is also called Maaya and as per the command of Shri Hari, she deludes all and uplifts and extricates only the true devotees of the Lord, with the magnificient power besowed by Shri Hari. She pervades sarvatra (all over) even the subtle space and serves the Lord through vyAptopAsana and excels.

We are reminded of one verse from Ananda teertha's DvAdasha stotra.
Acharyaru says -

"Brahmeśa śakra ravi dharma śaśānka pūrva | geervāṇa santatiriyam yadapāṁgalśam ||
āśritya viśva vijayam visujatyacintya | Srīryatkaṭākṣa balavatyajitam namāmi"

" ब्रह्मेश शक्र रवि धर्म शशान्क पूर्व। गीर्वाण सन्ततिरियं यदपांगलेशम्॥
आश्रित्य विश्व विजयम् विसृजत्यचिन्त्या। श्रीर्यत्कटाक्ष बलवत्यजितम् नमामि॥ "

The gods like brahma, rudra, iMdra, sUrya, yamadharma, chaMdra take refuge in the side glance of Lakshmi and acquire victory over the worlds, meaning earn the Rulership of the worlds and such incomprehensible Lakshmi take refuge in the side glance of the Lord Ajita. I bow to such Lord Ajita.
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Verse – 5:

yadrūpamāgamaśiraḥ pratipādyamādya |
ādhyātmikādi paritāpaharaṁ vicintyam ||
yogīśvarairapagatākhila doṣa saṁghaiḥ |
sa tvam Nṛsiṁha mayi dhehi kṛpāvalokam   || 5 ||

यद्रूपमागमशिरः प्रतिपाद्यमाद्य । आध्यात्मिकादि परितापहरं विचिन्त्यम् ॥
योगीश्वरैरपगताखिल दोष संघैः ।  स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ॥ ५॥

PadachCheda or word-split and anvaya or word sequencing:

ādya, yat rūpam āgama śiraḥ pratipādyam, ādhyātmika ādi paritāpa haraṁ, apagata akhila doṣa saṁghaiḥ  yogi īśvaraiḥ vicintyam, sa tvam Nṛsiṁha mayi kR^ipA avalokam dhehi.

आद्य , यत् रूपम् आगम शिरः प्रतिपाद्यम्  , आध्यात्मिक आदि परिताप हरं , अपगत अखिल दोष संघैः योगि ईश्वरैः विचिन्त्यम् स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि।

pratipadaartha or word-to-word meaning:

ādya = AdikAraNa or the First Efficient Cause,
yat = whose  ;  rūpam = Form or appearance
āgama śiraḥ pratipādyam = expounded by Vedas and other scriptures in the most primary sense,
ādhyātmika ādi = ādhyātmika, etc (ādhyātmika , ādhibhautika, and ādhidaivika)
paritāpa haraṁ = removes the three paritāpa-s,
apagata = eradicated
akhila doṣa saṁghaiḥ = all kinds of flaws like lust, anger and miserliness
yogi īśvaraiḥ vicintyam = meditated upon by the outstanding yogis
(meaning the meditation and reflection of the Lord's Form by the best of the yogis lead to the eradication of their physical flaws like diseases, vocal flaws like harsh speech, falsehood and mental flaws like mental diseases, lust, anger and miserliness)
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

Oh AdikAraNa(First Efficient Cause), your Form, which is expounded by Vedas and other scriptures in the most primary sense, removes the three paritApa-s known as  AdhyAtmika , Adhibhautika, and Adhidaivika. The meditation and reflection of the your Form by the best of the yogis lead to the eradication of their physical flaws like diseases, vocal flaws like harsh speech, falsehood and mental flaws like mental diseases, lust, anger and miserliness. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

apagata akhila doṣa sanghaiḥ - here the doShas that are removed can also be interpreted to say that meditation of the Lord's form will remove all kinds of sins.

There is pāṭhāṁtara - apahṛtākhila, which also gives a similar meaning. Basically it means that the Lord's power and grace are such that a constant devotion, demonstrated through meditation, is capable of destroying the above mentioned defects and sins.

kṣudra devatopāsana and anya devatopāsana (meaning worshiping other gods as Supreme) can yield transient materialistic benefits only. However, serving and worshiping all Supreme Lord Shri Hari can yield all results including eternal bliss from liberation. This must be noted.

Other gods need to be worshiped as Viṣṇu parivāra or subordinates of the Lord Hari. Thus the knowledge of Viṣṇu sarvottamatva becomes firm and leads to auspiciousness.
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Verse – 6:

Prahlāda bhaktavacasā harirāvirāsa |
stambhe Hiraṇyakaśipum ya udārabhāvaḥ ||
ūrvornidhāya udaraṁ nakharairdadāra |
sa tvam Nṛsiṁha mayi dhehi kṛpāvalokam || 6 ||

प्रह्लाद भक्तवचसा हरिराविरास ।  स्तम्भे हिरण्यकशिपुम् य उदारभावः ॥
ऊर्वोर्निधाय उदरं नखरैर्ददार । स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ॥ ६॥

PadachCheda or word-split and anvaya or word sequencing:

ya udāra bhāvaḥ hariḥ Prahlāda bhakta vacasā stambhe āvirāsa Hiraṇyakaśipum ūrvoḥ nidhāya nakharaiḥ udaraṁ dadāra, sa tvam  Nṛsiṁha  mayi kṛpā avalokam dhehi |

य उदार भावः हरिः प्रह्लाद भक्त वचसा स्तम्भे आविरास , हिरण्यकशिपुम् ऊर्वोः निधाय नखरैः उदरं ददार , स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि।

pratipadaartha or word-to-word meaning:

ya = one who is;
udāra bhāvaḥ = generous and kind;
hariḥ = Lord Hari ;
Prahlāda bhakta  = devotee named PrahlAda ; vacasā = (by his) word;
stambhe = in the pillar;
āvirāsa = revealed;
Hiraṇyakaśipum = Hiranyakashipu
ūrvoḥ = on His thighs;
nidhāya = by placing
nakharaiḥ = by nails;
udaraṁ = stomach;
dadāra = split open;
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

Proving the words of His devotee, Prahlada, the generous and kind Lord Hari revealed in the pillar and placed Hiranyakashipu on His thighs and tore open the evil one's stomach with His nails. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

Here we are reminded of Shri NarasiMha nakhastuti, composed by AchArya and couple of verses from BhAgavata.

pāntvasmān puruhūtavairibalavanmātaṁgamādyadghaṭā-
kumbhoccādrivipāṭanādhikapaṭupratyekavajrāyitāḥ ||
Srīmatkaṇṭhīravāsyapratatasunakharā dāritārātidūra-
pradhvastadhvāntaśāntapravitatamanasā bhāvitā bhūribhāgaiḥ || Nakhastuti- 1 ||

पान्त्वस्मा न्   पुरुहूत वैरिब लवन्मा तंगमा द्यद्घटा -  
कुम्भोच्चाद्रि विपा टनाधि कपटुप्रत्येक वज्रायि ताः ॥
श्रीमत्कण्ठीरवास्यप्र  ततसुनखरा   दारितारातिदूर  -
प्रध्वस्तध्वान्त शान्तप्र विततम नसा  भाविता  भूरिभागैः  ॥ नखस्तुति - १ ॥

(May the auspicious nails of Lord Narasimha, each of which is like a separate thunderbolt, in splitting open the mountain-like frontal globe of the forehead of the intoxicated elephant of HiraNyakashipu, sworn enemy of Indra, expel even from a distance the utter darkness of the internal and external enemies and meditated upon by the tranquil minded best of the wise ones, protect us.)

satyaṁ vidhātuṁ nijabhṛtyabhāṣitaṁ |
vyāptiṁ ca bhūteṣvakhileṣu cātmanaḥ ||
adṛśyatātyadbhutarūpamudvahan |
stambhe sabhāyāṁ na mṛgaṁ na mānuṣam || bhā 7-8-18 ||

सत्यं विधातुं निजभृत्यभाषितं ।  व्याप्तिं च भूतेष्वखिलेषु चात्मनः॥
अदृश्यतात्यद्भुतरूपमुद्वहन् ।  स्तम्भे सभायां न मृगं न मानुषम्  ॥ भा. ७-८-१८ ॥

(In order to prove the words of His devotee and His complete pervasion in every thing, living or non-living, in this universe, He revealed in the pillar of the assembly in an extra-ordinary and incomprehensible Form of neither an animal nor a man. )

Narahari emerged out of the pillar to prove the words of His devotee-servant, PrahlAda. This also has some special hidden meanings.

In order to prove the words of boon, granted by His devotee-servant, Brahma, He took NarasiMha rUpa, and killed HiraNyakashipu in the evening(neither day nor night), on the threshold(neither inside, nor outside the house), as Narasimha form (neither man nor animal), using nails (neither living, nor non-living).

Prahlādāṁśa, Srī Rāghaveṁdra svāmi says in Prātassaṁkalpagadya about Mukhyaprāṇa Vāyudva "svabhaktam māmuddiśya bhagavataḥ puraḥ 'parama dayālo kṣamāsamudra bhaktavatsala bhaktāparādha sahiṣṇo dīnam dūnam anātham śaraṇāgatamenamuddhara'  iti vijñāpana kartṝṇāṁ " (" स्वभक्तम् मामुद्दिश्य भगवतः पुरः ' परम दयालो क्षमासमुद्र भक्तवत्सल भक्तापराध सहिष्णो दीनम् दूनम् अनाथम् शरणागतमेनमुद्धर ' इति विज्ञापन कर्तॄणां)" -
(Mukhyaprāṇa Vāyudva, knowing that the devotees of Hari are his devotees also, appeals to the Lord 'Oh Merciful, Ocean-of-forgiving, Devotee-loving, Devotee-sin-tolerator, uplift and help this pitiable, sorrowful devotee of yours, who surrendered to you with no other refuge'). This is indicative of the same opinion of Hari and Vayu, the knowledge of gradation in the great devotees, the enormous love and grace of Hari and Vayu for their devotees. The special strength exhibited by MukhyaprANa in PrahlAda is to be noted (it is called Avesha). In order to prove the words of appeal by His devotee-servant, MukhyaprANa, He took NarasiMha Form and blessed Prahlada.

Jaya, the door-keeper of VaikuNTha, cursed by Shanaka, et al, was in the ody of HiraNyakashipu. When Jaya and Vijaya were cursed, they begged Shri Hari thus "Oh Lord Shri Hari, even though we are cursed to take birth three times on Earth, grant us the ability to constantly remember you, even though we behave as your foes, grant us the good fortune of dying in your hands". In order to prove the words of request by His devotee-servant, Jaya, He took NarasiMha Form and killed HiraNyakashipu, thereby releasing and blessing Jaya.

"Vaiṣṇavānāṁ yathā śambho (वैष्णवानां यथा शम्भो )" goes one saying. Rudra is parama vaiShNava and so he opines that the following truth be reminded to all the sajjanas or the noble souls- 'Even though in this world Rudra is famous as saṁhArakarta or Annihilator, Narasimha is the indwelling force in Rudra, and is the all-pervading force and the true Annihilator'. In order to prove the words of opinion of His devotee-servant, Rudra, He took NarasiMha Form and killed HiraNyakashipu.

Following verses are from Bhagavata.

viṣvak sphurantaṁ grahaṇāturaṁ harir-
vyāḻo yathā''khuṁ kuliśākṣatatvacam |

dvāryūravāpātya dadāra līlayā
nakhairyathā'hiṁ garuḍo mahāviṣam |
saṁrambhaduṣprekṣyakarāḻalocano
vyāttānanāntaṁ vilihan svajihvayā || bhā 7-8-30 ||

विष्वक् स्फुरन्तं ग्रहणातुरं हरिर्व्याळो यथाऽऽखुं कुलिशाक्षतत्वचम्॥

द्वार्यूरवापात्य ददार लीलया । नखैर्यथाऽहिं गरुडो महाविषम् ॥
संरम्भदुष्प्रेक्ष्यकराळलोचनो ।  व्यात्ताननान्तं विलिहन् स्वजिह्वया  ॥ भा ७-८-३०॥

(Just as a snake grabs a mouse or GaruDa grabs a snake, shri Hari grabbed the evil HiraNyakashipu, who was unscathed even by the thunderbolt of Indra. He struggled making desperate and futile attempts to escape the grip of the Lord, by moving his limbs in all directions. The Lord's Form was ferocious and fearsome with enraged eyes and the evil ones were too dazzled to even have a look at Him. The Lord licked the end portions of His wide opened mouth with His tongue and placed him on His two thighs and with His nails effortlessly tore his stomach open.)

The point to note is that even though the Lord's nails were compared to vajrAyudha, the effortless tearing of his body, unharmed by vajrAyudha, with His nails is a testimony for their enormous and peerless power.
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Verse – 7:

yo naija bhaktamanalāmbudhi bhūdharogra |
śṛṅgaprapāta viṣa danti sarīsṛpebhyaḥ ||
sarvātmakaḥ  parama kāruṇiko  rarakṣa |
sa  tvam  Nṛsiṁha  mayi  dhehi  kṛpāvalokam || 7 ||

यो नैज भक्तमनलाम्बुधि भूधरोग्र । शृङ्गप्रपात विषदन्तिसरीसृपेभ्यः ॥
सर्वात्मकः परमकारुणिको ररक्ष ।  स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ॥ ७॥

PadachCheda or word-split and anvaya or word sequencing:

yaḥ sarvātmakaḥ parama kāruṇikaḥ naija bhaktam anala ambudhi bhūdhara ugra śṛṅga prapāta viṣa danti sarīsṛpebhyaḥ rarakṣa, sa tvam  Nṛsiṁha  mayi kṛpā avalokam dhehi |

यः सर्वात्मकः , परम कारुणिकः , नैज भक्तम् अनल अम्बुधि भूधर उग्र शृङ्ग प्रपात विष दन्ति सरीसृपेभ्यः
ररक्ष , स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि।

pratipadaartha or word-to-word meaning:

yaḥ = One Who is
sarvātmakaḥ = All-pervading and All-controlling
parama kāruṇikaḥ = All-cpmpassionate Shri hari
naija bhaktam = His own dear devotee child PrahlAda, born with natural knowledge
anala = (throwing into) fire
ambudhi = ocean
bhūdhara = mountain
ugra = frightening
śṛṅga = peaks
prapāta = dropping (bind and drop from tall frightening mountain peaks)
viṣa = poison (drinking)
danti = elephant (make diggaja-s trample)
sarīsṛpebhyaḥ = snakes (venomous snake stings)
(from all these)
(and also other efforts to kill - casting evil spells, creating illusions, chaining in the caves and cages of wild animals, depriving the food, exposing to snow, frost, storms and floods, crushing under huge rocks, dropping in boiling oil, and other various torturing means)
rarakṣa = protected without a tiny harm
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

The All-pervading, All-controlling and All-cpmpassionate Shri hari protected without a tiny harm His own dear devotee child PrahlAda, born with natural knowledge, from his father's various torturing means and efforts to kill like throwing into the fire, dumping into the ocean, binding and dropping from tall frightening mountain peaks, poison drinking, trampling by the diggaja-s, venomous snake stings,  casting evil spells, creating illusions, chaining in the caves and cages of wild animals, depriving the food, exposing to snow, frost, storms and floods, crushing under huge rocks, dropping in boiling oil. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

Shri Hari protects His devotees in accordance to their devotion. In GajendropAkhyAna also, He saved king elephant from the jaws of the crocodile. However the gandharva present in the body of the king elephant had temporarily forgotten Shri Hari initially. Hence he was grabbed by the crocodile. Then he surrendered to Shri Hari. Immediately Shri Hari saved him. That means He saved the elephant, which initially forgot the Lord, from the crocodile, after he remembered the Lord and surrendered. Here Prahlada did not forget ShrI Hari ever. Hence every moment He was saving him and to prove his words to his father, appeared in the pillar and punished the evil one for even intending to harm the child devotee. If one sees carefully, the father could never succeed in harming the son at all. For the simple reason of even attempting to harm, it turned out to be a grave crime and he was punished to favor the world.

It is extremely difficult for us to be like Prahlada, as we are incapable of constant remembrance of the Lord. We are like intoxicated elephant and caught by many crocodiles in our lives like "ariShaDvarga(six inemies like lust, anger, etc), aShTamada(eight prides like pride of food, pride of wealth, etc), tApatraya (Adhubhautika, AdhyAtmika, Adhidaivika), IShaNatraya(dhaneShaNa, dAreShaNa, putreShaNa), ShaDUrmi(thirst, hunger, etc), dvaMdva-s(duals), ajnAna, evil thoughts, kartR^itvaabhimAna(feeling of independent doership), etc" and do not remember Shri Hari and unaware that we are caught by these crocodiles and suffering. If we realize our true state, remember Hari and surrender to Him, then only there is scope for sadgati and mokSha. Ineffable is the grandeur of the grace of the great God, who instantly answered the cry for help from king elephant and freed it from the jaws of crocodile.
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Verse – 8:

yannirvikāra pararūpa vicintanena |
yogīśvarā viṣaya vīta samasta rāgāḥ ||
viśrāntim āpuravināśavatīm parākhyām |
sa  tvam  Nṛsiṁha  mayi  dhehi  kṛpāvalokam || 8 ||

यन्निर्विकार पररूप विचिन्तनेन । योगीश्वरा विषयवीतसमस्तरागाः ॥
विश्रान्तिमापुरविनाशवतीम् पराख्याम् । स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ॥ ८ ॥

PadachCheda or word-split and anvaya or word sequencing:

yat  nirvikāra para rūpa vicintanena yogi īśvarā viṣaya vīta samasta rāgāḥ avināśavatīm para ākhyām viśrāntim āpuḥ, sa tvam  Nṛsiṁha  mayi kṛpā avalokam dhehi |

यत् निर्विकार पर रूप विचिन्तनेन योगि ईश्वरा विषय वीत समस्त रागाः अविनाशवतीम् पर आख्याम् विश्रान्तिम् आपुः , स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि।

pratipadaartha or word-to-word meaning:

yat = which ; nirvikāra =  devoid of any mutation any time
para rūpa = All-supreme auspicious Form of yours
vicintanena = from excellent meditation 
yogi īśvarā = the best of the yogis or sages 
viṣaya vīta samasta rāgāḥ =  getting rid of all kinds of materialistic attachments
avināśavatīm = destructionless, endless, undiminishing and constant 
para ākhyām = renowned as the greatest
viśrāntim = mokSha sthAna
āpuḥ = obtained (the future ones will obtain)
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

The best of the yogis or sages indulge in the excellent meditation of your ever immutable, auspicious and all-supreme Form and obtained (future ones will obtain) the unmitigated, undiminished, unending and unvarying mokSha sthAna, well known as the greatest thing to achieve. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

In this samsAra or birth-death cycle, the joy, irrespective of the amount, is always mixed with sorrow and is impermanent as well. The bliss untainted with sorrow, is available only in mokSha, which only Sri Hari grants..
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Verse – 9:

yadrūpam ugra parimardana bhāva śālī |
saṁcintanena sakalāgha vināśakārī ||
bhūta jvara graha samudbhava bhīti nāśam |
sa  tvam Nṛsiṁha  mayi  dhehi  kṛpāvalokam  || 9 ||

यद्रूपमुग्रपरिमर्दनभावशाली । संचिन्तनेन सकलाघविनाशकारी ॥
भूत ज्वर ग्रहसमुद्भव भीति नाशम् । स त्वम् नृसिंह मयि धेहि कृपावलोकम् ॥ ९ ॥

PadachCheda or word-split and anvaya or word sequencing:

yat rūpam saṁcintanena ugra parimardana bhāvaśālī sakala agha vināśa kārī bhūta jvara graha samudbhava bhīti nāśam, sa tvam  Nṛsiṁha  mayi kṛpā avalokam dhehi |

यत् रूपम् , संचिन्तनेन उग्र परिमर्दन भावशाली , सकल अघ विनाश कारी , भूत ज्वर ग्रह समुद्भव भीति नाशम् , स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि।

pratipadaartha or word-to-word meaning:

yat = which ;  rūpam = narasiMha's Form 
saṁcintanena = by complete (with devotion) meditation
(to the sajjana-s who do that)
ugra = ferocity or savagery or cruelty
parimardana = eradicating
bhāvaśālī = enkindling the thoughts (triggering auspiciousness, tranquility, joy, and saubhAgya)
sakala = entire ; agha = sins
vināśa kārī = destroying
bhūta jvara graha samudbhava = evil spirits, diseases like fever, pishAchA-s that possess
bhīti nāśam = annihilating the fear
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

By the sajjanas or the noble ones indulging in proper meditation with complete devotion of the effulgent Narasimha's Form, the negative thoughts of ferocity, savagery and cruelty get eradicated paving way for kindling the thoughts of auspiciousness, tranquility, joy, and saubhAgya and the entire piles of sins get destroyed and the fear of evil spirits, diseases like fever, possessing pishAchA-s gets obliterated. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

Though Narasimha Form is famous for ferociousness, it is fearsome for the evil ones, but it is auspicious and pleasing for the noble ones and good people. It is ruinous for the sinful ones and favorable for the virtuous. The evil effects are given to the evil or sinful and evil effects are erased for the sinless. Hence in the above verse, a special hidden meaning can be perceived as applicable to the evil or sinful.

yat = which ;  rūpam = narasiMha's Form 
saṁcintanena = by complete (with hatred) crooked thoughts
(to the durjana-s who do that)
ugra = with ferocity or savagery or cruelty
parimardana = causing (their own) destruction
bhāvaśālī = enkindling the evil thoughts (triggering immorality, unrest, sorrow, and daurbhAgya)
sakala = (through their) entire ; agha = sins
vināśa kārī = causing (their own) destruction
bhūta jvara graha samudbhava = evil spirits, diseases like fever, pishAchA-s that possess
bhīti nāśam = through the fear causing (their own) destruction
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

By the durjanas or the evil ones indulging in crooked thoughts with complete hatred of the effulgent Narasimha's Form, through the negative thoughts of ferocity, savagery and cruelty their own destruction is caused by kindling the thoughts of immorality, unrest, sorrow, and daurbhAgya and by their entire piles of sins their own destruction is caused and by the fear of evil spirits, diseases like fever, possessing pishAchA-s,  the durjanas themselves are destroyed. Such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.
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Verse – 10:

yasyottamam yaśa umāpati padma janma |
śakrādi daivata sabhāsu samastagītam ||
śaktyaiva sarvaśamala praśamaikadakṣam |
sa  tvam Nṛsiṁha  mayi  dhehi  kṛpāvalokam || 10 ||

यस्योत्तमम् यश उमापति पद्म जन्म । शक्रादि दैवत सभासु समस्तगीतम् ॥
शक्त्यैव सर्वशमल प्रशमैकदक्षम् ।  स त्वम् नृसिंह मयि धेहि कृपावलोकम्  ॥ १० ॥

PadachCheda or word-split and anvaya or word sequencing:

yasya uttamam yaśa umāpati padma janma śakrādi daivata sabhāsu śaktyā eva samasta gītam sarva śamala praśama eka dakṣam, sa tvam  Nṛsiṁha  mayi kṛpā avalokam dhehi |

यस्य उत्तमम् यश उमापति पद्म जन्म शक्रादि दैवत सभासु शक्त्या एव समस्त गीतम् , सर्व शमल प्रशम एक दक्षम् , स त्वम् नृसिंह मयि कृपा अवलोकम् धेहि।

pratipadaartha or word-to-word meaning:

yasya = Whose
uttamam = the greatest
yaśa = eminence
umāpati = rudradEva
padma janma = brahmadEva
śakrādi = iMdra etc
daivata sabhāsu = in the assemblies of the gods
śaktyā eva = as per individual strengths and capacities only
samasta gītam = glory sung in unison,
sarva = entire
śamala = sins or defects 
praśama = in mitigating
eka dakṣam = extremely capable
sa = such; tvam = you;
Nṛsiṁha = Lord Nrsimha;
(such Omnipotent and Omnibenevolent Lord Narasimha, you kindly)
mayi  = on me;
kṛpā avalokam = a compassionate side glance; 
dhehi = place or keep.

Meaning:

One, the glory of whose most supreme esteem is sung in unison in the assemblies of the gods like Rudradeva, Brahmadeva, Indra, et al, as per individual strengths and capacities and who is extremely capable in mitigating entire sins and defects of those who surrender, such Omnipotent and Omnibenevolent Lord Narasimha, kindly place your compassionate side glance on me.

Special note:

This propounds and confirms the all supremacy of Shri Hari. The words Brahma, Rudra, Idnra, et al represent padavi or positions. After they go to mukti, some other Jivas (who are fit for those positions) will come to that padavi. Rudra deva will become Shesha in the next Brahma kalpa and after next kalpa goes to mukti. Likewise, Mukhya Vayu will become Brahma in the next Brahma kalpa and after next kalpa goes to mukti.
In Puranas, the births of Brahma, Rudra, Idnra, et al have been mentioned. No purana mentions birth of Narayana. One may raise an objection saying - Narayana worships Rudra, when He takes avatAras. When one takes avatAra, He has to show the way, right? When he incarnates as Shri Rama, He bowed not only to Rudra, but he bowed to Dasharatha, VasiShTha, VishvAmitra, et al. Shri Krishna bowed not only to Rudra, but he bowed to Nanda, et al, Vasideva, et al, Sandipani and many Rishis.

In addition, the above verse has to be understood to have an extended meaning to say that the infinite number of liberated Brahma, Shesha and Indra, et al sing the glories of Shri Hari in their assemblies in their muktasthAnas, not as sAdhana, but as the manifestation of theinherent bliss. 
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Verse – 11:

evam śrutvā stutim devaḥ | śaninā kalpitām Hariḥ ||
uvāca Brahma vṛndastha | śanim tam bhaktavatsalaḥ || 11 ||

एवम् श्रुत्वा स्तुतिम् देवः। शनिना कल्पिताम् हरिः॥
उवाच ब्रह्म वृन्दस्थ। शनिम् तम् भक्तवत्सलः॥ ११॥

PadachCheda or word-split and anvaya or word sequencing:

evam śaninā kalpitām stutim śrutvā Brahma vṛndastha bhakta vatsalaḥ devaḥ Hariḥ tam  śanim uvāca|

एवम् शनिना कल्पिताम् स्तुतिम् श्रुत्वा ब्रह्म वृन्दस्थ भक्त वत्सलः देवः हरिः तम्  शनिम् उवाच।

pratipadaartha or word-to-word meaning:

evam = In this manner
śaninā = by Shanideva ; kalpitām = composed and extolled ;
stutim = paean
śrutvā = having heard
Brahma vṛndastha = In Brahmadeva's assembly
bhakta vatsalaḥ =  compassionate to His devotees
devaḥ Hariḥ = Lord Sri NarasiMha
tam  śanim = addressing Shanideva
uvāca =  spoke the kind words thus

Meaning:

In Brahmadeva's assembly, having heard the paean, composed and extolled by Shanideva in this manner, Lord Sri NarasiMha, who is compassionate to His devotees, spoke the kind words addressing Shanideva.
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Verse – 12:

Srī Nṛsiṁha uvāca -

prasanno'ham śane tubhyam | varam varaya śobhanam ||
yam vāṁchasi tameva tvam | sarvaloka hitāvaham || 12 ||

श्री नृसिंह उवाच -

प्रसन्नोऽहम् शने तुभ्यम्। वरम् वरय शोभनम्॥
यम् वांछसि तमेव त्वम्। सर्वलोक हितावहम्॥ १२॥

PadachCheda or word-split and anvaya or word sequencing:

Srī Nṛsiṁha uvāca
śane aham tubhyam prasannaḥ| tvam yam vāṁchasi tam sarvaloka hitāvaham śobhanam varam eva varaya|

श्री नृसिंह उवाच
शने अहम् तुभ्यम् प्रसन्नः। त्वम् यम् वांछसि तम् सर्वलोक हितावहम् शोभनम् वरम् एव वरय।

pratipadaartha or word-to-word meaning:

Srī Nṛsiṁha uvāca = Shri Narasimha spoke the gracious words
śane = Oh śanaiścara ; aham = I
tubhyam = with you
prasannaḥ = pleased.
tvam = you
yam = whathever
vāṁchasi = desire,
tam = that
sarvaloka hitāvaham = favorable to all the worlds
śobhanam = auspicious
varam eva = boon only
varaya = ask for (I will grant it).

Meaning:

Shri Narasimha spoke the gracious words "Oh śanaiścara, I am pleased with your devotion. Ask for a boon, whatever you desire and what is most beneficial and favorable to all the worlds. I shall grant you that."
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Verse – 13:

Srī śaniruvāca -

Nṛsiṁha tvam mayi kṛpām | kuru deva dayānidhe |
madvāsarastava prīti | karaḥ syāt devatāpate || 13 ||

श्री शनिरुवाच -

नृसिंह त्वम् मयि कृपाम् । कुरु देव दयानिधे ॥
मद्वासरस्तव प्रीति । करः स्यात् देवतापते  ॥ १३॥

PadachCheda or word-split and anvaya or word sequencing:

Srī śaniḥ uvāca

Nṛsiṁha deva dayānidhe devatāpate tvam mayi kṛpām kuru| mat vāsaraḥ tava prīti karaḥ syāt|

श्री शनिः उवाच
नृसिंह देव दयानिधे देवतापते त्वम् मयि कृपाम् कुरु। मत् वासरः तव प्रीति करः स्यात्।

pratipadaartha or word-to-word meaning:

Srī śaniḥ uvāca = Sri Shanideva appealed thus again
Nṛsiṁha =  Swami Sri Laxmi NarasiMha!
deva = krIDApuruSha!
dayānidhe = Ocean of mercy!
devatāpate = Lord of gods!
tvam = You;
mayi = to me
kṛpām kuru = show mercy
mat vāsaraḥ =  my day, which is Saturday
tava prīti karaḥ =  very dear to you
syāt = let be

Meaning:

Sri Shanideva appealed thus again "Swami Sri Laxmi NarasiMha! krIDApuruSha! Ocean of mercy! Lord of gods! You show mercy to me. Let my day, which is Saturday, be dear to you."
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 Verse – 14:

matkṛtam tvatparam stotram | śṛṇvanti ca paṭhanti (ca) ye |
sarvān kāmān pūrayethāḥ (prayacchasva) |  teṣām tvam lokabhāvana || 14 ||

मत्कृतम् त्वत्परम् स्तोत्रम् । शृण्वन्ति च पठन्ति (च) ये ॥
सर्वान् कामान् पूरयेथाः (प्रयच्छस्व) ।  तेषाम् त्वम् लोकभावन ॥ १४ ॥

PadachCheda or word-split and anvaya or word sequencing:

lokabhāvana mat kṛtam tvatparam stotram ye śṛṇvanti ca paṭhaṁti (ca) teṣāṁ tvam sarvān kāmān pūrayethāḥ (prayacchasva) |

लोकभावन मत् कृतम् त्वत्परम् स्तोत्रम् ये शृण्वन्ति च पठंति (च) तेषां त्वम् सर्वान् कामान् पूरयेथाः (प्रयच्छस्व) ।

pratipadaartha or word-to-word meaning:

lokabhāvana = Supreme Lord of all the worlds! Creator of all the worlds!
mat kṛtam =  composed and extolled by me
tvatparam stotram =  this paean in the form of your prayer
ye = Those who
śuṇvanti ca = listen or
paṭhaṁti (ca) = recite
teṣāṁ = to all of them ; tvam = you
sarvān kāmān =  all desires
pūrayethāḥ (prayacchasva) = fulfill.

Meaning:

Oh Supreme Lord of all the worlds! Creator of all the worlds! Please fulfill all the desires of all those who listen or recite this paean in the form of your prayer, composed and extolled by me.

Special note:

The version or pāṭha 'pūrayethāḥ'  does not satisfy the paṁcamalaghu (the fifth position being short) and ṣaṣṭaguru (the sixth position being long) rules. The version or pāṭha 'prayacchasva' satisfies both the paṁcamalaghu and ṣaṣṭaguru rules.
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Verse – 15:

Srī Nṛsiṁha uvāca -
tathaivāstu śane'ham vai | rakṣobhuvana samsthitaḥ |
bhaktakāmān pūrayiṣye (pradāsyāmi) |  tvam mamaikaṁ vacaḥ śṛṇu || 15 ||

श्री नृसिंह उवाच -

तथैवास्तु शनेऽहम् वै । रक्षोभुवन सम्स्थितः ॥
भक्तकामान् पूरयिष्ये (प्रदास्यामि) ।  त्वम् ममैकं वचः शृणु ॥ १५ ॥

PadachCheda or word-split and anvaya or word sequencing:

Srī Nṛsiṁha uvāca -
śane tathā eva astu | Rakṣobhuvana samsthitaḥ aham vai bhakta kāmān pūrayiṣye
(pradāsyāmi) | tvam mama ekaṁ vacaḥ śṛṇu |

श्री नृसिंह उवाच -
शने तथा एव अस्तु | रक्षोभुवन सम्स्थितः अहम् वै भक्त कामान् पूरयिष्ये (प्रदास्यामि) | त्वम् मम एकं वचः शृणु |

pratipadaartha or word-to-word meaning:

Srī Nṛsiṁha uvāca =  Srī Narasimha spoke the gracious words
śane = Oh śanaiścara
tathā = like that ;
eva = only ;
astu = let be
Rakṣobhuvana samsthitaḥ = manifesting in Rakṣobhuvana
aham = I
vai = certainly
bhakta kāmān = the desires of the devotees
pūrayiṣye (pradāsyāmi) = fulfill (grant)
tvam = you ;
mama = my ;
ekaṁ = one ;
vacaḥ = word or statement;
śṛṇu = listen

Meaning:

Shri Narasimha spoke the gracious words -
Oh śanaiścara, let it be like that only. I manifest in Rakṣobhuvana, and certainly fulfill (grant) the desires of the devotees. You listen to my one statement.

Special note:

Though the Lord is all-pervading, as a sign of mercy to devotees like Chaturmukha Brahma, He shows Himself in places like Rakṣobhuvana, so that they get an opportunity to serve the Lord.

The version or pāṭha 'pūrayiṣye'  does not satisfy the paṁcamalaghu (the fifth position being short) and ṣaṣṭaguru (the sixth position being long) rules. The version or pāṭha 'pradāsyāmi' satisfies both the paṁcamalaghu and ṣaṣṭaguru rules.

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Verse – 16:

tvatkṛtam matparam stotram | yaḥ paṭhecchruṇuyācca yaḥ|
dvādaśāṣṭama janmasthāt | tvadbhayam māstu tasya vai || 16 ||

त्वत्कृतम् मत्परम् स्तोत्रम् । यः पठेच्छ्रुणुयाच्च यः ॥
द्वादशाष्टम जन्मस्थात् । त्वद्भयम् मास्तु तस्य वै ॥ १६ ॥

PadachCheda or word-split and anvaya or word sequencing:

yaḥ tvat kṛtam matparam stotram paṭhet yaḥ śruṇuyāt ca tasya vai dvādaśa aṣṭama janmasthāt tvat bhayam mā astu

यः त्वत् कृतम् मत्परम् स्तोत्रम् पठेत् , यः श्रुणुयात् च , तस्य वै द्वादश अष्टम जन्मस्थात् त्वत् भयम् मा
अस्तु ।

pratipadaartha or word-to-word meaning:

yaḥ = One who
tvat kṛtam = composed and extolled by you
matparam stotram = this paean in the form of prayer to me
paṭhet =  recite or
yaḥ = one who
śruṇuyāt ca = listens
tasya = to him
vai = certainly
dvādaśa aṣṭama = 12 or 8 (or 5)
janmasthāt = from janmasthāna (from dvādaśa, aṣṭama, paṁcama janmasthāna)
tvat bhayam = fear and adversity from you
mā astu = let not be

Meaning:

Certainly, let there not be any fear and adversity from you due to dvādaśa, aṣṭama, paṁcama janmasthāna of any devotee, who recites or listens to this paean in the form of prayer to me, composed and extolled by you.
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Verse – 17:

śanirnaraharim devam | tatheti pratyuvāca ha |
tataḥ paramasantuṣṭāḥ | jayeti munayo.(a)vadan || 17 ||

शनिर्नरहरिम् देवम् । तथेति प्रत्युवाच ह ॥
ततः परमसन्तुष्टाः । जयेति मुनयोवदन्  ॥ १७ ॥

PadachCheda or word-split and anvaya or word sequencing:

śaniḥ devam Naraharim tathā iti prati uvāca ha tataḥ parama saṁtuṣṭāḥ munayaḥ jaya iti avadan |

शनिः देवम् नरहरिम् तथा इति प्रति उवाच ह । ततः परम संतुष्टाः मुनयः जय इति अवदन्  ।

pratipadaartha or word-to-word meaning:

śaniḥ = śanaiścara
devam Naraharim = to Lord NarasiMha
tathā iti =  so be it (swaami)
prati uvāca ha =  responded to Him (saying 'as per your command I will not trouble them'.) 
tataḥ = Consequently ;  parama saṁtuṣṭāḥ =  extremely pleased
munayaḥ = the saints and gods present in the assembly of Chaturmukha Brahma
jaya iti avadan = made the shouts of joy and victory.

Meaning:

śanaiścara responded humbly to Lord NarasiMha saying 'Swami, as per your command I will not trouble them'. Consequently, the saints and gods present in the assembly of Chaturmukha Brahma were extremely pleased and made the shouts of joy and victory.
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Verse – 18:

Srī Kṛṣṇa uvāca  -

ittham śanaiścarasyātha Nṛsiṁha deva |
samvādametat stavanam ca mānavaḥ |
śṛṇoti yaḥ śrāvayate ca bhaktyā
sarvāṇyabhīṣṭāni ca vindate dhruvam   || 18 ||

श्री कृष्ण उवाच -

इत्थम् शनैश्चरस्याथ नृसिंह देव ।  सम्वादमेतत् स्तवनम् च मानवः ॥
शृणोति यः श्रावयते च भक्त्या ।  सर्वाण्यभीष्टानि च विन्दते ध्रुवम्  ॥ १८ ॥

Chandas or prosody:

This has four lines, of which second and fourth lines are in JagatI chandas with 12 akṣaras. Further it is special type called indravaṁśā with gaNas - 

“ta”, “ta”, “ja”, “ra”. 

gAgAla gAgAla lagAla gAlagA

U U -  U U -  - U -  U - U

However first line has 13 akShara - atjagatI -

“ta”, “ra”, “bha”, “ra”, "ga"

gAgAla gAlagA gAlala gAlagA gA

U U -  U - U  U - -  U - U  U

And third line has 11 akṣaras - triṣṭup and of special type upeṁdravajra with gaNas -

“ja”, “ta”, “ja”, “ga”, "ga"

lagAla gAgAla lagAla gA gA

- U -  U U -  - U -  U  U

This shloka/verse can be one mishrajAti or else the first and third lines could also be of indravaṁśā and some print error my have happened. If so one of the possibilities can be as follows. 

      First line -  ittham Nṛsiṁhasya śanaiścarasya ca
                          UU-     UU-     -U-    U-U

    Third line -  śośroti yaḥ śrāvayate ca bhaktitaḥ
                          UU-   UU-    -U-    U-U

PadachCheda or word-split and anvaya or word sequencing:

Srī Kṛṣṇa uvāca -

ittham śanaiścarasya atha Nṛsiṁha deva samvādam etat stavanam ca bhaktyā yaḥ mānavaḥ śṛṇoti śrāvayate ca sarvāṇi abhīṣṭāni ca dhruvam viṁdate |

श्री कृष्ण उवाच -
इत्थम् शनैश्चरस्य अथ नृसिंह देव सम्वादम् एतत् स्तवनम् च भक्त्या यः मानवः शृणोति श्रावयते च सर्वाणि अभीष्टानि च ध्रुवम् विंदते ।

pratipadaartha or word-to-word meaning:

Srī Kṛṣṇa uvāca = Sri Krishna said to Dharmaraja
ittham =  In this manner
śanaiścarasya atha Nṛsiṁha deva = between śanaiścara and Lord Shri Nrusimha
samvādam etat stavanam ca =  this conversation that transpired as a paean
bhaktyā = with great devotion
yaḥ =  which
mānavaḥ = man
śṛṇoti = listens
śrāvayate ca = or expresses
sarvāṇi abhīṣṭāni ca =  all the desires of the mind
dhruvam =  certainly
viṁdate =  obtains.

Meaning:

Sri Krishna said to Dharmaraja "Whoever listens or expresses with great devotion this paean, which transpired in this manner as a conversation between śanaiścara and Lord Srī Nrusimha, will certainly obtain all the desires of his mind."
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iti Srī Bhaviṣyottara purāṇe Rakṣobhuvana māhātmye Srī śanaiścarakṛta
Srī Nṛsiṁha stutiḥ sampūrṇam |

इति श्री भविष्योत्तर पुराणे रक्षोभुवन माहात्म्ये श्री शनैश्चरकृत श्री नृसिंह स्तुतिः सम्पूर्णम्।

(Thus, concludes the paean glorifying Lord Srī Nrusimha, presented by Srī śanaiścara in Rakṣobhuvana māhātmya in Bhaviṣyottara purāṇa.)

Srī śanaiścarāntargata Srī Mukhyaprāṇāntargata Srī Lakṣmī NṛsiṁhaH
prīyatām |

Srī Kṛṣṇārpaṇamastu |

श्री शनैश्चरान्तर्गत श्री मुख्यप्राणान्तर्गत श्री लक्ष्मी नृसिंहः प्रीयताम्। 
श्री कृष्णार्पणमस्तु।

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