| Narasimha | |
|---|---|
| Member ofDashavatara | |
 | |
| Devanagari | नरसिंह |
| Sanskrit transliteration | Narasimha |
| Affiliation | |
| Abode | Vaikuntha,Kshira Sagara |
| Weapon | Sudarshana Chakra,Kaumodaki,Nails |
| Mount | Garuda |
| Festivals | Narasimha Jayanti,Holi |
| Consort | Lakshmi[1] |
| Dashavatara Sequence | |
|---|---|
| Predecessor | Varaha |
| Successor | Vamana |
Narasimha (Sanskrit:नरसिंह,lit. 'man-lion',IAST:Narasiṃha, orSanskrit:नृसिंह,IAST:Nṛsiṃha), also known asNarsingh, is the fourthavatara of theHindu godVishnu in theSatya Yuga.[2] He incarnated as a part-lion, part-man and killedHiranyakashipu, ended religious persecution and calamity onearth, and restoreddharma.[3][4] Narasimha has three eyes, and is the God of Destruction inVaishnavism; He who destroys the entire universe through (Pralaya). Hence, He is known asKala (time),Mahakala (great-time), or Parakala (beyond time) in His names. There exists amatha (monastery) dedicated to Him by the name ofParakala Matha atMysuru in theSri Vaishnava tradition.[5] Narasimha is the God of Yoga, as Yoga-Narasimha.[6][7]
Narasimha has a human torso and lower body, with a lion face and claws, with theasuraHiranyakashipu being disemboweled and killed by Him in His lap. Hiranyakashipu was the megalomaniacal elder brother of the evilHiranyaksha - who had been previously killed by Vishnu'sVaraha avatar - and, consequently, harboured profound hatred for Vishnu's devotees.[8] Hiranyakashipu gained a boon fromBrahma due to which he could not be killed during the day or night, inside or outside the house; neither in the sky nor on land nor inSvarga nor inPatala, by any weapon or hand, nor by humans, deities, demons, or animals.[9] Endowed with this boon, he began to wreak chaos and havoc, persecuting all the devotees of Vishnu, including his own sonPrahlada.[3][9][10] Vishnu, cognisant of the asura's boon, creatively assumed a mixed form that was neither human nor animal as a lion in the name of Narasimha, and Narashima disemboweled and killed Hiranyakashipu and at evening, which is neither day nor night, at the threshold of his palace, which was neither inside nor outside, upon his lap, which is neither sky nor land, and with his claws, which are neither weapons nor hands.[3] Narasimha is known primarily as the 'Great Protector' who specifically defends and protects his devotees from evil and destroys evil.[11] The most popular Narasimha myth is the legend of his protection of his devotee Prahlada, and the killing ofPrahlada's evil father and demon Hiranyakashipu.[12]
Narasimha is one of the major deities inVaishnavism, and his legends are revered inVaikhanasas,Sri Vaishnavism,Sadha Vaishnavism,[13] and various other Vaishnava traditions of Hinduism. He is celebrated in many regional Hindu temples, texts, performance arts, and festivals such as the Hindu festival of colours of the spring, calledHoli.[9][14][page needed]
One of the earliest representation of Narasimha, dating back to the 4th-century CE, is from Kondamotu inCoastal Andhra.[15][16] Other older known artworks of Narasimha have been found at several sites across Uttar Pradesh and Andhra Pradesh, such as at theMathura archaeological site. These have been variously dated between the 2nd century CE and the 4th century CE.[17]
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In Sanskrit, the wordNarasimha consists of two words "nara" which means man, and "simha" which means lion, referring to the man-lion avatara of Vishnu.[3][9]
His other names areAgnilochana (अग्निलोचन) – the one who has fiery eyes,Bhairavadambara (भैरवडम्बर) – the one who causes terror by roaring,Karala (कराल) – the one who has a wide mouth and projecting teeth,Hiranyakashipumardana (हिरण्यकषिपुमर्दान) – the one who killed Hiranyakashipu,Nakhastra (नखास्त्र) – the one for whom nails are his weapons,Simhavadana (सिंहवदन) – the one who has a lion face andSimha (सिंह) – the one who is a lion.[19]
The Vishnu hymn 1.154 of theRigveda (1700-1200 BCE) contains a verse which shows Vishnu as Narasimha as a "wild lion, powerful, prowling, mountain-roaming",[20] which is Vishnu as Narasimha. Another hymn 8.14 says the story of Indra killing Namuci, that with "water foam you tore off, Indra, the head of Namuci and killed him, killing all demons",.[21]
The full story of Indra killing Namuci is found inShatapatha Brahmana (7th - 6th century BCE) of theYajurveda in chapter 12.7.3.v Other references to Narasimha are found in the Vedic texts Vajaseneyi Samhita 10.34, Pancavimsa Brahmana 12.6.8 and Taittiriya Brahmana 1.7.1.6.[21]
Narasimha has the same story as Indra killing Namuci in the Vedas.[21][22]Indra is thedharmic King of Heaven of theDevas andDevis who commands lightning, thunder, rain and rivers, while Namuci is a deceptive demonAsura in competition for power. Namuci tells peace to Indra, which Indra accepts. He demands Indra to promise that he will neither try to kill him with his "palm of the hand nor with the fist", neither in day nor in night, neither with "anything that is dry" nor with "anything that is wet". Indra agrees.[21][23]
After the deal is done, Namuci carries away all that nourishes the gods and goddesses: the Soma drink, the essence of food and the strength of Indra. The leader of the gods and goddesses finds himself conflicted and feels bound by his promise. Indra then meetsSarasvati (goddess of knowledge) and theAshvinas.[21] They reply they will deal with Namuci, get it all back, if Indra agrees to share his powers, the essence of food and the Soma drink with them. Indra agrees. The gods and the goddess then come up with a creative plan. They pour out a foam of water with a thunderbolt, and Indra takes a thunderbolt in his hand and Indra kills Namuci in evening.[21]
After Namuci is killed, the gods and goddesses get all the powers back, but discover that Namuci had drunk the Soma already. The good was thus now mixed with his evil of his blood, which they did not want to drink. So, they extract the good out from the evil. Thus, good returns to the gods and goddesses, the evil is destroyed.[21]
According to Deborah Soifer, this story is the same as the story of Narasimha, it has the same plot, the same "neither-nor" constraints, and the same creative powers of the good kills and destroys the evil. Further, theSanskrit words and phrasing such as "neither palm nor fist" and "neither day nor night" in the later Hindu texts is the same as in theVedic texts. This suggests a link and continuity between the Vedic story of Indra killing Namuci and the story of Narasimha killing Hiranyakashipu in the Puranas.[21] According to Walter Ruben, both stories along with several other stories in ancient and medieval texts reflect the Indian Subcontinental tradition of killing and destroying despots and tyrants who abuse power.[24]
Vishnu as Narasimha is mentioned in a variety ofPuranas, in 17 Puranas, Vishnu as Narasimha mentioned.[25] The Valmiki Ramayana (7.24),Harivamsa (41 & 3.41-47),Vishnu Purana (1.16-20),Bhagavata Purana (Canto 7),[26]Agni Purana (4.2-3),Brahmanda Purana (2.5.3-29),Vayu Purana (67.61-66),Brahma Purana (213.44-79),Vishnudharmottara Purana (1.54),Kurma Purana (1.15.18-72),Matsya Purana (161-163),Padma Purana (5.42),Shiva Purana (2.5.43 & 3.10-12),Linga Purana (1.95-96) andSkanda Purana (2.18.60-130) all mention Vishnu as Narasimha.[27][28] In all these Puranas, Narasimha is described as the God of Destruction, who does destruction at the time ofPralaya and described asKala.[6] Narasimha is also described as having three eyes just likeShiva and does destruction with fire coming from his third eye.[7]
TheParipatal (Dated between 300 BCE to 300 CE) (Tamil:பரிபாடல், meaningthe paripatal-metre anthology) is a classicalTamil poetic work and traditionally the fifth of theEight Anthologies (Ettutokai) inSangam literature.[29]Kamil Zvelebil states that the hymns dedicated toVishnu andMurugan has branded the Paripatal as aSanskrit plagiat within the so-called Sangam texts.[30]
The Story of Narasimha in Paripadal
O Lord with faultless red eyes! With
burning hatred in his mind and drying up the sandal paste on his chest,Hiranyakashipu, the evil king, fought with his sonPrahlada for singing your praises, causing on him great shock. Prahlada was not worried about Hiranyakashipu who deserved disrespect. You placed Prahlada’s away because of your love for him. You attacked and caughtHiranyakashipu with your great strength, catching his mountain-like chest as drums of deities roared like thunder. You disemboweled and killed Hiranyakashipu alive with your claws and wore Hiranyakashipu's organs as a garland and threw Hiranyakashipu's organs away, along with broken pieces of a pillar which you blasted and came out, asNarasimha.
Paripadal, poem 4, Verses 10 - 21[31]
Narasimha is also found in and is the focus ofNarasimha Tapaniya Upanishad.[32][33]
_LACMA_M.82.42.8_(1_of_5).jpg)
The Bhagavata Purana says that Vishnu, in his previous avatara asVaraha, killed the evil demonHiranyaksha. The elder brother of Hiranyaksha, demon kingHiranyakashipu, hated Vishnu and wanted revenge.[8] He undertook many years of austere penance to gain special powers. Thereafter,Brahma offered Hiranyakashipu a boon. Hiranyakashipu asked, "Grant me that I not die within any residence or outside any residence, during the daytime or at nighttime, nor in the ground or in the sky. Grant me that my death not be brought about by any weapons or hands, nor by any human or animal. Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any deity or demon or by any other organisms and divinities." Brahma granted him the boon, and Hiranyakashipu gained these powers.[9]
Hiranyakashipu, once powerful and invincible with the new boon, began to persecute those who were devotees of Vishnu. Hiranyakashipu had a son,Prahlada, who disagreed and rebelled against his father. Prahlada became a devotee of Vishnu. This angered Hiranyakashipu, who tried to kill the boy but with each attempt, Prahlada was protected by Vishnu's mystical power. When asked, Prahlada refused to acknowledge his father as the supreme lord of the universe and said that Vishnu isomnipresent.
Hiranyakashipu pointed to a nearby pillar and asked if 'his Vishnu' is in it and said to his son Prahlada, "O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?" Prahlada then answered, "He was, He is, He will be."[34]
_LACMA_M.82.42.8_(4_of_5).jpg)
Hiranyakashipu, unable to control his anger, smashed the pillar with his mace, and following a tumultuous sound, Vishnu, in the form of Narasimha, appeared from it and moved to attack Hiranyakashipu in defense of Prahlada. In order to kill Hiranyakashipu and not upset the boon given byBrahma, the form of Narasimha was chosen. Hiranyakashipu could not be killed by a human, deity, or animal. Narasimha was none of these, as he is a form of Vishnu incarnated as part-human and part-lion. He came upon Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out) and put the demon on his thighs (neither earth nor space). Using his sharp fingernails (neitheranimate norinanimate) as weapons, he disemboweled and killed Hiranyakashipu alive.[34]
Seeing that Narasimha was in rage, Brahma,Shiva and all of the other Hindu gods and goddesses sent Prahlada to pacify him. Prahlada prayed to Narasimha, and Ugra Narasimha became the peaceful Soumya Narasimha.[35][36][37]
The Kurma Purana describes the preceding battle between theVishnu and demonic forces in which he destroys the powerful weapons of asuras and asuris and kills the asuras and asuris. According to Soifer, it describes how Prahlada's brothers and sisters, headed by Anuhrada and thousands of other demons, were all led to the valley of death by the man-lion (who was Vishnu as Narasimha) and killed.[38] The same episode occurs in theMatsya Purana, several chapters after Narasimha disemboweled and killed Hiranyakashipu.[14]
In a story of this incident, theVaishnava andShaiva scriptures say that the godsVishnu andShiva assumed theavataras ofGandaberunda (as Narasimha) andSharabha respectively to destroy the chaos that happened in the universe. After Narasimha disemboweled and killed Hiranyakashipu, the other deities wrongly thought that the world was going to be threatened by his power. At the behest of the other gods and goddesses, Shiva sent his form ofVirabhadra to defeat Narasimha. When Narasimha defeated and drove Virabhadra away, Vishnu and Shiva manifested as Gandaberunda (as Narasimha) and Sharabha respectively. Narasimha (as Gandabherunda) fought with Sharabha for 18 days. On the 18th day, Gandaberunda disemboweled and killed Sarabha, and Gandaberunda (as Narasimha) subsequently took his true form of Vishnu and went toVaikuntha, while Sharabha took his true form of Shiva and went toKailasha.
Narasimha has a lion face with clawed fingers fused with a human body. He is coming out of a pillar signifying that he is everywhere, in everything, in everyone. Some temples such as atAhobilam,Andhra Pradesh, the iconography is more extensive, and includes nine other icons of Narasimha:[9]
The earliest known iconography of Narasimha is variously dated to between the 2nd and the 4th-century CE, and these have been found in Uttar Pradesh, Madhya Pradesh and Andhra Pradesh.[17] Most images and temples of Narasimha are found in the peninsular region of India, but important ancient and medieval archeological sites containing Narasimha icons are also found asVaikuntha Chaturmurti in Kashmir andKhajuraho temples,[39] while single face versions are found inGarhwa andMathura (Uttar Pradesh) and inEllora Caves (Maharashtra).[9] Other major temples with notable icons of Narasimha are found in Himachal Pradesh, Madhya Pradesh, Maharashtra, Odisha, Andhra Pradesh, Tamil Nadu and theVijayanagara Empire ruins in Karnataka.[9] Some of the oldest surviving Hindu temples, such as those found inTigava andEran (Madhya Pradesh), dated to early 5th-century, include Narasimha along with other avatars of Vishnu.[17] TheThuravoor Temple is the most important shrine to Narasimha in Kerala; the form of Narasimha there is known asVatakanappan.
Narasimha is a significant iconic symbol of creative resistance, hope against odds, victory over persecution, and destruction of evil. He is the destructor of not only external evil, but also one's own inner evil of "body, speech, and mind" states Pratapaditya Pal.[40]
In Indian Subcontinental art – sculptures, bronzes and paintings – Vishnu's incarnation as Narasimha is one of the most chosen incarnations in Dashavatara of Vishnu and amongst allDashavatara of Vishnu, Narasimha is popular.
Narasimha is worshipped across Telangana and Andhra Pradesh States in numerous forms.[41] Although, it is common that each of the temples contain depictions of Narasimha in more than one form, Ahobilam contains nine temples of Narasimha dedicated to the nine forms of Narasimha. Statues of Narasimha disemboweling and killing Hiranyakashipu are common, and this image of Narasimha disemboweling and killing Hiranyakashipu is commonly worshipped in temples, and it is drawn.
Narasimha is influential in the 5th-century CE, when various Gupta Empire rulers minted coins with his images or sponsored inscriptions that associated the powers of Narasimha with their own. The rulers thus showed their rule as someone like Narasimha who killed and destroyed evil.[42] Some of the coins of the Kushan era show Narasimha, showing his influence.[43]
Some of the oldest Narasimha terracotta artworks have been dated to about the 2nd century CE, such as those discovered in Kaushambi.[44] A nearly complete, exquisitely carved standing Narasimha statue, wearing apancha, with personified attributes near him has been found at the Mathura archeological site and is dated to the 6th century CE.[45]
The story of Narasimha disemboweling and killing Hiranyakashipu is a part of variousIndian classical dance repertoire. For example,Kathakali theatre has included the story of Narasimha disemboweling and killing Hiranyakashipu in battle, and performances ofPrahlada Charitam with Narasimha has been one of the popular performances inKerala.[46] Similarly, theBhagavata Mela dance-drama performance arts of Tamil Nadu traditionally celebrate the annual Narasimha Jayanti festival by performing the story within regional Narasimha temples.[47]
In Nepal, a dance is performed during mid-November portraying Hiranyakashipu's death respecting all criteria of the boon given by Bramaha. This dance is performed mid-night at the heart of mangal bazar, Lalitpur.https://www.youtube.com/watch?v=5v_tzoEyyrc
A number of prayers have been written in to Narasimha. These include:[48]
In Andhra Pradesh, a panel dating to third-fourth century CE shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding a conch and a discus. This lion, flanked byfive heroes (Viras), is Narasimha.[51] Standing cult images of Narasimha from the early Gupta period, survive from temples at Tigowa and Eran.[52] These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiranyakashipu. Statues of Narasimha disemboweling and killing Hiranyakasipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kurma Matha at Nachna, both dated to the late fifth or early sixth century CE.[53]
An image of Narasimha supposedly dating to second-third century CE sculpted atMathura was acquired by the Philadelphia Museum of Art in 1987. It was described by Stella Kramrisch, the former Philadelphia Museum of Art's Indian curator, as "perhaps the earliest image of Narasimha as yet known".[53] This figure depicts a furled brow, fangs, and lolling tongue is same as later images of Narasimha, but the idol's robe, simplicity, and stance set it apart. On Narasimha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Vishnu's cognizance, the Kaustubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasimha's body, a twisted waist-band suggests a separate garment covering the legs. The Hiranyakashipu's hair streams behind him, catching his head against Narasimha's right knee. He wears a simple single strand of beads. His body is caught and holded down. His face is pushed down. His eyes face away below from the face of Vishnu. Hiranyakashipu is caught and pulled down as Narasimha disembowels and kills him. His organs are disemboweled and fall over his right side. InMatsya Purana it is shown Narasimha disemboweled and killed Hiranyakashipu as a plaiter of straw mats shreds his reeds".[53] Based on theGandhara style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century CE.[53]
An image of Narasimha, dating to the 9th century CE, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia.[54] Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Vishnu and His avataras have iconographic differences characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 CE). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries CE.[55]
Sri Lakshmi Narasimha Temple, Nira Narsimhapura.
Pokharni Narasimha Temple
The layout of this matha is almost like that of the Parakāla - matha above described. Here too in the central shrine are kept a few bronzemurtis, including that of Lakshmi Narasimha, the presiding deity of that matha.
| Dashavatara (for example)1 |  | |
|---|---|---|
| Other avatars | ||
1 The list of the "ten avatars" varies regionally. Two substitutions[clarification needed] involve Balarama, Krishna, and Buddha. Krishna is almost always included; in exceptions, he is considered the source of all avatars. | ||
| International | |
|---|---|
| National | |
