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Sharabha

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Shiva as Sharabha subduing Narasimha, panel view fromMunneswaram temple inSri Lanka
Part-lion and part-bird deity in Hinduism

Sharabha (Sanskrit:शरभ,Śarabha) orSarabha is an eight-legged part-lion and part-bird deity inHindu religion, who is described as more powerful than a lion or an elephant, possessing the ability to clear a valley in one jump inSanskrit literature. In later literature, Sharabha is described as an eight-legged deer.[1][2]

TheShiva scriptures narrate that the deityShiva assumed the form of Sharabha to pacifyNarasimha - the fierce man-lion avatar ofVishnu worshipped by theVaishnava sect. This form is popularly known asSharabheshvara ("Lord Sharabha") orSharabheshvaramurti.[3] Vaishnavas refute the portrayal of Narasimha as being destroyed by Shiva-Sharabha, and regard Sharabha as a name of Vishnu. Some Vaishnava scriptures such as theNarasimha Purana suggest that Vishnu assumed the form of the ferocious two-headed birdGandabherunda, who in turn defeated Sharabha.[4]

InBuddhism, Sharabha appears inJataka Tales as an earlier birth ofthe Buddha. It also appears inTibetan Buddhist art, symbolizing the perfection of effort. As a figure of power and majesty, Sharabha has appeared in numerous emblems.

Development and iconography

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In earlySanskrit literature, Sharabha is initially described as an aggressive beast that roared and scared other animals in the hills and forest areas. In the later Hindu epicMahabharata, Sharabha was described as a lion-slaying being with eight legs, eyes on the top; living in the forest and which ate raw flesh. It is also mentioned as residing on MountKrauncha but not as a monster. In another account, Sharabha is an ordinary beast residing along with lions and tigers on MountGandhamadana. The epic also includes Sharabha in the list of edible animals - themrigajatis- the animal group of antelope, deer, hare, bear, ruru deer, sambar, gayal, boar, and buffalo - which was offered as part of food at dinner to guests. Sharabha appears primarily as the incarnation of the godShiva, as a name of a monkey-king in the epicRamayana, also as a proper name of heroes and serpentNāgas and one of the names of godVishnu as well as theBuddha. Similies in Sanskrit literature compare warriors to Sharabha.[5][6] In defining the ecological theme in Hindu medicine related to jungle and the aroma of meats, Sharabha has also been listed among the deer natives ofKashmir in Dalhana's 12th century commentary on theSushruta Samhita. However, the features explained are of an eight legged animal of the size of a camel with huge horns and conjectured as a large Himalayan goat.[7]

Shiva's incarnation

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InPuranic literature, Sharabha is associated with the god Shiva and incarnates to subdue fierce manifestations of Vishnu. The legend of Sharabha fightingNarasimha - the man-lion form of Vishnu - brings to fore the overt rivalry between the devotees of Vishnu (Vaishnava sect) and those of Shiva (Shaiva sect), which exposes the fierce debate aspect.[1][8][9] TheShiva Purana describes Sharabha as lion-faced, with matted hair, wings and eight feet, and a thousand arms.[1][10] TheSharabha Upanishad portrays Sharabha with two heads, two wings, eight legs of the lion with sharp claws and a long tail.[11] TheKalika Purana describes Sharabha as black in colour, with four feet downwards and four feet uplifted, with an enormous body. It also has a long face and nose, nails, eight legs, eight tusks, a cluster of manes, and a long tail. It jumps high repeatedly making a loud cry.[9][12]

Two-headed Sharabha with four legs

The iconography of Sharabheshvaramurti (Shiva as Sharabha) is specifically defined in texts such asKamikagama andSritattvanidhi. InKamikagama, Sharabha is described in the form of a bird with golden color, with two uplifted wings, two red eyes, four legs in the form of a lion touching the ground, four legs with claws upwards, and with an animal tail. The top part of the body is shown as human but with the face of a lion with an ornamented crown; side tusks are also depicted giving an overall frightening sight. It also shows the Narasimha beneath Sharabha's legs as a lion-faced human withanjali (hands folded prayer gesture).[13] (See Infobox image)

In theSritattvanidhi, the depiction prescribed for Sharabheshvaramurti is of thirty arms; arms on the right are to holdthunderbolt, mushti, abhaya,chakra (discus), sakti,staff,goad, sword,khatvanga,axe,akshamala, a bone, bow, musala, and fire; and the left hands to display noose, varada,mace, arrow, flag, and another type of sword, a snake, a lotus flower,skull-cup, pustaka, plough, and mrudanga with one hand encirclingDurga in a hug. This form is extolled to usher good luck, cure all diseases and destroy all enemies.[14]

TheChola dynasty in Tamil Nadu was particularly favourable to the beliefs of Shaiva sect. It is said that the sectarian aspect got highlighted during their reign. This is evident from the four Sharabha images, the earliest at the Vikramsolishwaram temple near Kumbakonam built byVikrama Chola (1118–35). The other images are atDarasuram andKampahareshvarar temple,Thirubuvanam built by a Chola ruler,Kulottunga Chola III where Sharabha's image is housed in a separate shrine.[15]

A sculpture of Sharbeshwaramurti in the Tribhuvanam temple, a Shiva temple inTanjore district, inTamil Nadu is seen with three legs, with body and face of a lion and a tail. It has four human arms, the right upper hand holds axe, noose is held in the lower right hand, the deer in the upper left hand and fire in the lower left hand. Narasimha is shown with eight arms, flaying and struggling under Sharbeshwaramurti's feet.[16] In theAiravatesvara Temple at Darasuram, a rare image of the Chola period, in black basalt, depicts Shiva as Sharabha. It is deified in an exclusive small shrine, as part man, beast and bird, destroying the man-lion incarnation of Vishnu, Narasimha. This highlights the hostility between the Shaiva and Vaishnava sects.[17] InChennakeshava Temple, Belur, Karnataka, built in 1113,Gandaberunda, the two-faced bird identified with Vishnu appears in a carved scene of animal mutilation. Initially, a deer is prey to a large python, which is then lifted by an elephant and results in the lion attacking the elephant. The lion is then shown as being devoured by Sharabha, with the last scene depicting Gandaberunda destroying Sharabha.[17]

In iconographic representations of the myth of Shiva vis-à-vis Vishnu, Sharabha form has been built around Narasimha but substantially embellished with wings to representKali and Durga to denote the female powers (shaktis) of Shiva; Sharabha is also shown with a bird head and a serpent in his beak.[18]

In Hindu scriptures

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In theMahabharata

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TheHindu epicMahabharata narrates: a dog, with the help of arishi (sage) assumes various animal forms - starting from a dog to a tiger then to an elephant followed by a lion and a sharabha - terrorized every one in the hermitage of the rishi. Eventually, Sharabha assumed a further fiercer form. In this fierce form he wanted to devour the rishi. The rishi then narrating the process of change in Sharabha's development, as a result of his benevolence, cursed Sharabha to go back to his original form of a dog.[19] The epic does not relate Shiva to Sharabha.

Shaiva views

[edit]
Sharabha (right) with Narasimha killingHiranyakashipu asPrahlada and his mother look on.

The legend of Sharabha as an incarnation of Shiva is narrated in many Hindu scriptures and each presents a different version to suit one's religious beliefs. But one common refrain in all these depictions is that Sharabha is a combination of a huge animal-bird beast with enormous strength manifested with the purpose of pacifying similar ferocious avatar of Vishnu such asNarasimha (man-lion).

The Narasimha-Sharabha legend is linked to deities assuming mythical animal forms to slay or subdue each other. Vishnu assumed the form of Narasimha to slayHiranyakashipu, anasura (demon) king, who was terrorising the universe, and was a devotee of Shiva.[1][8]

TheShiva Purana mentions: After slaying Hiranyakashipu, Narasimha's wrath threatened the world. At the behest of the gods, Shiva sentVirabhadra to tackle Narasimha. When that failed, Shiva manifested as Sharabha. TheShiva Purana and somePuranas mention Sharabha attacking Narasimha and immobilising him. He thus quelled Narasimha's terrifying rage.[20][21] It is also said that Sharabha then decapitated and de-skinned Narasimha so Shiva could wear the hide and lion-head as a garment.[1][10][22] TheLinga Purana and theSharabha Upanishad also mention the mutilation and murder of Narasimha. After the mutilation, Vishnu assumed his normal form and retired to his abode, after duly praising Shiva. It was from here on that Shiva came to be known as "Sharabeshamurti" or "Simhagnamurti".[11][22]

TheSkanda Purana considers Narasimha as a mere irritation and not a threat to the world, contrary to what was brought out in theShiva Purana and theLinga Purana. The perception was that Vishnu may permanently adopt the fierce form of Narasimha, which would be detrimental to his divine role. Hence, the purpose of Shiva-Sharabha was to ensure that Vishnu discarded his lion body and returned to his original divine form. Narasimha struck Sharabha with his body, it was Vishnu who groaned in pain and not Sharabha who was in an "adamantine body". It was then that Vishnu realised that Sharabha was none other than Shiva and bowed and praised Sharabha. Shiva then blesses Vishnu and gives him a boon to killdemons.[22] Apurana ends the story with the gods fearing that Sharabha may not be able to control his rage and thus urging Shiva to give up his Sharabha form. Thereafter, Shiva dismembered Sharabha's form; his limbs were given away and his torso became aKapalika.[23] InVamana Purana's version, Sharabha doesn't have upper hand over Narasimha and it ends with Narasimha becoming the calm Vishnu again and Sharabha becoming alingam whenNarada looks at them.[22][24] One version also mentions that Sharabha, after subduing Narasimha, assumed his original form of a lion, themount of goddessDurga and returned to rest at her feet.[20]

In theKalika Purana,Varaha - Vishnu's boar avatar - had amorous dalliance with theearth goddess. He and his three boar sons then created mayhem in the world, which necessitated Shiva to take the form of Sharabha, to kill the Varaha form. Here, Narasimha appears to aid Varaha. After Being Bestowed strength by Vishnu, Sharabha kills Narasimha first and then kills Varaha, allowing Vishnu to reabsorb the energies of both his forms.[9][12][25] This version of the story finds an allusion in the Prapanchasara Tantra.[26]

Vaishnava views

[edit]
Painting of Gandabherunda slaying Sharabha and Hiranyakashipu, depicted on his lap.

Vaiṣṇava scholars, including prominent 16th centuryDvaita philosophers such asVijayīndra Tīrtha, reject the depiction of Narasiṁha being subdued or destroyed by Śarabha. They dismiss the Śaiva Purāṇas that contain such narratives astāmasic(imbued with ignorance) and therefore not authoritative within the Vaiṣṇava tradition. Vijayīndra Tīrtha addresses the refutation of the Śarabha legend, along with ten other Śaivite accounts, in his work Śaivasarvasvakhaṇḍanam.[27] This legend is also featured in Narasimha Purāna.[28]

As per the Ahobila Mahatamya chapter 8 of the Brahmanda Puran, Sharabha was killed in the battle against Narasimha avatara

तं युद्धमानौ तु तदा चिरेण बलवत्तरौ । न शमं जग्मतुर्देवौ नृसिंहशरभाकृतीः ॥ ततः क्रुद्धो महाकायो नृसिंहो भीमनिस्स्वनः । सहस्रकरजैस्त्रस्तस्य गात्राणि पीडयन् ॥ ततः स्फुरच्छटाचोटो रुद्रं शरभरूपिणम् ।विदारयन्नखैस्तीक्ष्णैर्हिरण्यकशिपुं यथा ॥

"Then the battle between the two mighty and powerful forces, i.e Narasimha and Sharaba took place, which continued for a long time and both of them did not calm down at all and fought fiercely. Afterwards Lord Narasimha, filled with fury and with a massive physical form, with nails from His thousand hands caught hold of this Sharaba a form assumed by Rudra and tore open the chest of the Sharaba, using His sharp and deadly nails and killed it in the same manner as He had killed Hiranyakashipu."

The Jvala Narasimha stotra says This form is also the destroyer of Sharabha as "ॐ शरभध्वंसिने नमः". Another such name is found, where Narasimha is shown as the destroyer of Virabhadra i.e Sharabheswara

नृसिंहो वीरभद्रजित्

Salutations to Narasimha, the conqueror of Śarabheśvara.

~ Padma puran 6.174.85,6.71.194, Nārada Pāñcarātra (Viṣṇu Sahasranāma), Viṣṇu Maharnava Tantra

There is also a reference to Sharabha in theVishnu Sahasranama, the thousand names of Vishnu, and the literal meaning seems to suggest the praise of Sharabha (the lion-killing animal).[29]Adi Shankara refers to this 356th name ofVishnu Sahasranama as not mentioning the lion-killing animal at all and instead interprets the name to mean, "As the Lord shines in the body as the indwelling Self, He is called Sharabha, while the body is sara (perishable)."[30]

Narasimhan Krishnamachari, a scholar on theVishishtadvaita philosophy, states that the name "Sharabha" has been interpreted in two ways namely; the first interpretation means "the Destroyer (of those who transgress the bounds of ethics)," as given by theSri Vaishnava commentator,Parasara Bhattar and the second interpretation as given by Adi Shankara, among others.[31] The former is based on theSanskrit verb SR, which means "to injure to destroy".[31] According to C. V. Radhakrishna Sastri, "Sara also refers to an arrow, and the perishable body shines if it is aimed atBhagavan, because He shines in that body."[31]

In Buddhist scriptures

[edit]
Sharabha is depicted similar to a deer, folio from Jataka tales.

In theJataka tales ofthe Buddha's previous lives, there is narration related to his birth asBodhisattva in a forest as a Sharabha, the eight-legged deer. A king, while trying to hunt the deer, fell into a precipice with his horse. The deer, instead of abandoning the king to his fate, rescued him. The king was deeply touched by the compassionate gesture and banned hunting in his country.[32][33]

InTibetan Buddhism, sharabha is represented as a beast with a goat's head and horns, a lion's mane and horse's body and legs. It symbolizes determination, strength and speed. Sometimes, it is represented additionally with horns of an antelope and claws of an eagle. Sometimes, the goat head is replaced by a lion's, horse's feet by a lion's and horns can be of a ram. A common feature of all representations is the horse's body. It is often depicted as mounts of youngDevas or dwarfs in aTorana – a six-level archway behind an enlightenment throne of aBuddha or Bodhisattva. Together with the devas, they symbolize the perfection of effort (virya).[34][35]

As emblem

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The Karnataka state emblem, flanked by Sharabhas and centered by the Gandaberunda

TheGovernment of Karnataka, theUniversity of Mysore and theKarnataka Soaps and Detergents Limited have adopted Sharabha, with modifications in their emblem.[36][37]

In Karnataka Soaps and Detergents Limited logo, Sharabha is depicted in the form of a body of a lion with the head of an elephant to represent the virtues of wisdom, courage and strength.[38]

See also

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References

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  1. ^abcdePattanaik, Devdutt (2006).Shiva to Shankara decoding the phallic symbol. Indus Source. pp. 123–124.ISBN 978-81-88569-04-5.{{cite book}}:|work= ignored (help)
  2. ^"शरभ".Monier Williams Sanskrit-English Dictionary. p. 1057. Archived fromthe original on 26 February 2012. Retrieved18 January 2010.
  3. ^Waradpande, N. R. (2000).The mythical Aryans and their invasion. Books & Books. pp. 43, 46.ISBN 978-81-85016-57-3. Retrieved9 January 2010.{{cite book}}:|work= ignored (help)
  4. ^Narayan, Aiyangar.Essays On Indo-Aryan Mythology-Vol. Asian Educational Services. p. 252.ISBN 978-81-206-0140-6.
  5. ^Hopkins, E. Washburn (2008).Epic mythology. Encyclopedia of Indo-Aryan Research. pp. 18–19.ISBN 978-1-4437-7716-2. Retrieved15 January 2010.
  6. ^Mihira, Sree Varaha; Bangalore Venkata Raman; B. Lakshminarain Rao (1986).Brihat Jataka of Varahamihira. Motilal Banarsidass Publishers. p. 583.ISBN 978-81-208-1396-0. Retrieved15 January 2010.
  7. ^Zimmermann, Francis (1999).Volume 4 of Indian medical tradition Alternative Medicine Series. Motilal Banarsidass Publishers. p. 82.ISBN 978-81-208-1618-3. Retrieved15 January 2010.
  8. ^abBlurton, T. Richard (1993).Hindu art. Harvard University Press. p. 123.ISBN 978-0-674-39189-5. Retrieved9 January 2009.{{cite book}}:|work= ignored (help)
  9. ^abcRoy, Janmajit (2002).Bhagavata Purana. Atlantic Publishers & Distributors. pp. 93–95.ISBN 978-81-269-0169-2. Retrieved15 January 2010.
  10. ^abDavid Knipe, Alf (1989).Alf Hiltebeitel (ed.).Criminal gods and demon devotees essays on the guardians of popular Hinduism. SUNY Press. p. 153.ISBN 978-0-88706-981-9.
  11. ^abRao, T. A.Gopinatha (1997).Elements of Hindu iconography, Volume 2. Motilal Banarsidass Publishers. pp. 171–173.ISBN 978-81-208-0878-2. Retrieved15 January 2010.
  12. ^abShastri, Biswanarayan (1994).Kalika purana. Motilal Banarsidass Publ. pp. 25–27.ISBN 978-81-208-1124-9. Retrieved15 January 2010.
  13. ^Rao pp.172–173
  14. ^Rao p.173
  15. ^Smith, David (2003).The Dance of Siva Religion, Art and Poetry in South India Volume 7 of Cambridge Studies in Religious Traditions. Cambridge University Press. p. 193.ISBN 978-0-521-52865-8. Retrieved15 January 2010.
  16. ^Rao p.174
  17. ^ab"Gandaberunda- The Two Headed Bird". Kamat Potpourri. Archived fromthe original on 2 February 2014. Retrieved10 January 2010.
  18. ^Kramrisch, Stella (1994).The Presence of Siva. Princeton University Press. p. 436.ISBN 978-0-691-01930-7. Retrieved15 January 2010.
  19. ^Ganguli, Kisari Mohan (2009).The Mahabharata of Krishna-dwaipayana Vyasa, Book-12. BiblioBazaar, LLC. pp. 347–348.ISBN 978-0-559-13713-6. Retrieved15 January 2010.
  20. ^abWoodroffe, Sir John.Hymns to the Goddess. Forgotten Books. p. 151.ISBN 978-1-60620-146-6.{{cite book}}:|work= ignored (help)
  21. ^Soifer, Deborah A. (1991).The myths of Narasiṁha and Vāmana two avatars in cosmological perspective. SUNY Press. pp. 90–91.ISBN 978-0-7914-0799-8.
  22. ^abcdPhyllis Granoff (2004)."Saving the Saviour". In Bakker, Hans (ed.).Origin and growth of the Purāṇic text corpus. Motilal Banarsidass Publishers. pp. 116–131.ISBN 8120820495. Retrieved15 January 2010.
  23. ^O'Flaherty, Wendy Doniger (1981).Śiva, the erotic ascetic. Oxford University Press US. pp. 282–3.ISBN 978-0-19-520250-2. Retrieved15 January 2010.
  24. ^Gupta, anand Swarup (1968).The Vamana Purana With English Translation. pp. 178–179.
  25. ^Frederick M. Smith (2006).The self possessed: deity and spirit possession in South Asian literature. Columbia University Press. pp. 223–4.ISBN 9780231137485.
  26. ^"Prapanchasara Tantra of shankaracharya vol 1-Arthur Avalon". Agamanusandhana Samiti, Calcutta.
  27. ^Sharma, B. N. Krishnamurti (2000).A history of the Dvaita school of Vedānta and its literature from the earliest beginnings to our own times. Motilal Banarsidass Publishers.ISBN 978-81-208-1575-9. Retrieved15 January 2010.
  28. ^Narayan, Aiyangar.Essays on Indo - Aryan Mythology - Vol. 1. Asian Educational Services.ISBN 978-81-206-0140-6.
  29. ^SwamiChinmayananda, Swami (25 August 1969).Vishnusahasranama.Chinmaya Mission. p. 107.ISBN 978-81-7597-245-2.[permanent dead link‍] Stanza 37, line 1: "atulahsharabhah bheemah samayagno havirharih sarvalakshanalakshanyah lakshmeevaan samitinjayah."
  30. ^Tapasyananda, Swami, Sri Vishnu Sahasranama, pg. 91, Chennai: Sri Ramakrishna Math. Sanskrit and English, with an English translation of Sri Sankara Bhagavatpada's commentary.
  31. ^abc"Vishnusahsranamam, Volume II- Annotated Commentaries by Sri Narasimhan Krishnamachari"(PDF). hobilavalli.org. Retrieved21 January 2010.
  32. ^"Shakyamuni Buddha - Jataka (previous lives)". Archived fromthe original on 31 October 2013. Retrieved9 January 2010.
  33. ^Edward Byles Cowell; Sir Robert Chalmers; William Henry Denham Rouse; Henry Thomas Francis; Robert Alexander Neil (2000)."Sarabha-Miga-Jataka". In Edward Byles Cowell (ed.).The Jātaka or stories of the Buddha's former births. Vol. 4. Asian Educational Services. pp. 166–74.ISBN 978-81-206-1469-7.
  34. ^Robert Beér (2004).The encyclopedia of Tibetan symbols and motifs. Serindia Publications, Inc. pp. 80, 90.ISBN 978-1-932476-10-1.
  35. ^Robert Beer (2003).The handbook of Tibetan Buddhist symbols. Serindia Publications, Inc. p. 259.ISBN 978-1-932476-03-3.
  36. ^"Gandaberunda- The Two Headed Bird". Archived fromthe original on 2 February 2014. Retrieved12 April 2007.
  37. ^"The University Emblem". University of Mysore. Archived fromthe original on 27 October 2013. Retrieved10 January 2010.
  38. ^"Profile: Sharabha". Karnataka Saops and Detergents Limited. Archived fromthe original on 10 June 2010. Retrieved9 January 2010.
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