Narsingh (Sanskrit: नरसिंह IAST: Narasiṁha, lit. man-lion), Narasingh, and Narasingha and Narasimhar in derivative languages is an avatar of the Hindu god Vishnu, who is Supreme God head in Vaishnavism and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium.[1]
Narasiṁha is often visualised as having a human torso and lower body, with a lion face and claws.[2] This image is widely worshipped in deity form by a significant number of Vaiṣṇava groups. Vishnu assumed this form on top of Himvat mountain (Harivamsa). He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need.[3] Vishnu is believed to have taken the avatar to destroy the demon king Hiranyakashipu.[4]
The word Narasimha means 'lion-man'/'half man and half lion'. His other names are-
Agnilochana (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
Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) - the one who killed Hiranyakashipu
Nakhastra (नखास्त्र) - the one for whom nails are his weapons
Sinhavadana (सिंहवदन) - the whose face is of lion
Mrigendra (मृगेन्द्र) - king of animals or lion
Baladeva - the great form
Scriptural sources
Narasimha, Chola period, 12th -13th century, Tamil Nadu. from Museum Guimet, Paris.
There are references to Narasiṁha in a variety of Purāṇas, with 17 different versions of the main narrative.[5] The Valmiki Ramayana (7.24),[6]Harivaṁśa (41 & 3.41-47), Viṣṇu Purāṇa (1.16-20), Bhagavata Purāṇa (Canto 7), Agni Purāṇa (4.2-3), Brahmāṇḍa Purāṇa(2.5.3-29), Vayu Purāṇa (67.61-66), Brahma-Purāṇa (213.44-79), Viṣṇudharmottara Purāṇa(1.54), Kūrma Purāṇa (1.15.18-72), Matsya Purāṇa(161-163), Padma Purāṇa(Uttara-khaṇḍa 5.42), Śiva Purāṇa (2.5.43 & 3.10-12), Liṅga Purāṇa (1.95-96) and Skanda Purāṇa 7 (2.18.60-130) all contain depictions of the Narasiṁha Avatāra. There is also a short reference in the Mahābhārata (3.272.56-60) and a Gopāla Tapani Upaniṣad (Narasiṁha tapani Upaniṣad), earliest of Vaiṣṇava Upaniṣads named in reference to him.
References from the Vedas
The Ṛg Veda contains an epithet that has been attributed to Narasiṁha. The half-man, half-lion avatāra is described as:
like some wild beast, dread, prowling, mountain-roaming.
Source:(RV.I 154.2a).
There is an allusion to a Namuci story in RV.VIII 14.13:
With waters' foam you tore off, Indra, the head of Namuci, subduing all contending hosts.
This short reference is believed to have culminated in the full puranic story of Narasiṁha.[1]
Lord Narasiṁha and Prahlāda
Viṣṇu as Narasiṁha kills Hiraṇyakaśipu, stone sculpture from the Hoysaleswara Temple in Halebidu, Karnataka
jwala narasimharAzhar KovilMaduraiTamil nadu
Bhagavata Purāṇa describes that Vishnu, in his previous avatar as Varāha, killed the asuraHiraṇayakṣa. The younger brother of Hirṇayakṣa, Hiraṇyakaśipu, wanted revenge on Vishnu and his followers. He undertook many years of austere penance to take revenge on Viṣṇu:[7] Brahma thus offers the demon a boon and Hiraṇyakaśipu asks for immortality. Brahma replies that he himself is not immortal, so he can't grant immortality to anyone else. Though disappointed, the wily demon tries to get immortality indirectly by seeking the benediction that his death happen only in certain conditions, conditions that he believes will be impossible to be met.
O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.
Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being 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 demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.
Brahma said,
Tathāstu (so be it)
and vanished. Hiraṇyakaśipu was happy thinking that he had won over death.[8]
Prior to this, while Hiraṇyakaśipu was performing austerities at Mandarācala Mountain, his home was attacked by Indra and the other devatās.[9] At this point the Devarṣi (divine sage)Nārada intervenes to protect Kayādu, whom he describes as sinless.[10] Following this event, Nārada takes Kayādu into his care and while under the guidance of Nārada, her unborn child (Hiraṇyakaśipu's son) Prahālada, becomes affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlāda later begins to show symptoms of this earlier training by Nārada, gradually becoming recognised as a devoted follower of Viṣṇu, much to his father's disappointment.[11]
Hiraṇyakaśipu is furious at the devotion of his son to Viṣṇu, as the god had killed his brother. Finally, he decides to commit filicide.[12] but each time he attempts to kill the boy, Prahlāda is protected by Viṣṇu's mystical power. When asked, Prahlāda refuses to acknowledge his father as the supreme lord of the universe and claims that Viṣṇu is all-pervading and omnipresent.
Hiraṇyakaśipu points to a nearby pillar and asks if 'his Viṣṇu' is in it and says to his son Prahlāda:
O most unfortunate Prahlāda, 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?[13]
Narasiṁha kills Hiraṇyakaśipu, as Prahlāda and Lakshmi devi bow before Lord Narasiṁha
Prahlāda then answers,
He was, He is and He will be.
In an alternate version of the story, Prahlāda answers,
He is in pillars, and he is in the smallest twig.
Hiraṇyakaśipu, unable to control his anger, smashes the pillar with his mace, and following a tumultuous sound, Viṣṇu in the form of Narasiṁha appears from it and moves to attack Hiraṇyakaśipu in defense of Prahlāda. In order to kill Hiraṇyakaśipu and not upset the boon given by Brahma, the form of Narasiṁha is chosen. Hiraṇyakaśipu can not be killed by human, deva or animal. Narasiṁha is neither one of these as he is a form of Viṣṇu incarnate as a part-human, part-animal. He comes upon Hiraṇyakaśipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.[14]
Kūrma Purāṇa describes the preceding battle between the Puruṣa and demonic forces in which he escapes a powerful weapon called Paśupāta and it describes how Prahlāda's brothers headed by Anuhrāda and thousands of other demons
were led to the valley of death (yamalayam) by the lion produced from the body of man-lion
avatar.[15] The same episode occurs in the Matsya Purāṇa 179, several chapters after its version of the Narasiṁha advent.[1]
It is said that even after killing Hiraṇyakaśipu, none of the present demigods are able to calm Narasiṁha's wrath. So the demigods requested Prahlada to calm down the Lord, and Narasimha, who had assumed the all-powerful form of Gandaberunda returned to more benevolent form after that.[16][17] In other stories, all the gods and goddesses call his consort, Lakṣmī, who assumes the form of Pratyangira and pacifies the Lord. According to a few scriptures, at the request of Brahma, Shiva took the form of Sharabha and successfully pacified him.[18] Before parting, Narasiṁha rewards the wise Prahlāda by crowning him as the king.
Narasiṁha and Ādi Śaṅkara
Narasiṁha is also a protector of his devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakeśvanam, that no man enters. Śaṅkarācārya entered this place and did penance for many days. During this time, a Kāpālika, by name Kirakashan appeared before him.
He told Śrī Śaṅkara that he should give his body as a human-sacrifice to Kālī. Śaṅkara happily agreed. His disciples were shocked to hear this and pleaded with Śaṅkara to change his mind, but he refused to do so saying that it was an honor to give up his body as a sacrifice for Kālī and one must not lament such things. The Kāpālika arranged a fire for the sacrifice and Śaṅkara sat beside it. Just as he lifted his axe to severe the head of Śaṅkara, Viṣṇu as Narasiṁha entered the body of the disciple of Śaṅkarācārya and Narasiṁha devotee, Padmapada. He then fought the Kāpālika, slayed him and freed the forest of Kapalikas. Ādi Śaṅkara composed the powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram[19] at the very spot in front of Lord Narasiṁha.
Mode of worship
Due to the nature of Narasiṁha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only lifelong celibates (Brahmācārya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasiṁha appears sitting in a yogic posture, or with the goddess Lakṣmī are the exception to this rule, as Narasiṁha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlāda.
A number of prayers have been written in dedication to Narasiṁha avatāra. These include:
The Narasiṁha Mahā-Mantra
Narasiṁha Praṇāma Prayer
Daśāvatāra Stotra by Jayadeva
Kāmaśikha Aṣṭakam by Vedānta Deśika
Divya Prabandham 2954
Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara
The Narasiṁha Mahā-Mantra
oṁ hrīṁ kṣauṁ
ugraṁ viraṁ mahāviṣṇuṁ
jvalantaṁ sarvatomukham ।
nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ
mṛtyormṛtyuṁ namāmyaham ॥
O' Angry and brave Mahā-Viṣṇu, your heat and fire permeate everywhere. O Lord Narasiṁha, you are everywhere. You are the death of death and I surrender to You.
Narasiṁha Praṇāma Prayer
namaste narasiṁhāya,
prahlādahlāda-dāyine,
hiraṇyakaśipor vakṣaḥ,
śilā-ṭaṅka nakhālaye
I offer my obeisances to Lord Narasiṁha, who gives joy to Prahlāda Mahārāja and whose nails are like chisels on the stone like chest of the demon Hiraṇyakaśipu.
ito nṛsiṁhaḥ parato nṛsiṁho,
yato yato yāmi tato nṛsiṁhaḥ,
bahir nṛsiṁho hṛdaye nṛsiṁho,
nṛsiṁhaṁ ādiṁ śaraṇaṁ prapadye
Lord Nṛsiṁha is here and also there. Wherever I go Lord Narasiṁha is there.
He is in the heart and is outside as well. I surrender to Lord Narasiṁha,
the origin of all things and the supreme refuge.[20]
Daśāvatāra Stotra by Jayadeva
tava kara-kamala-vare nakham adbhuta-śrṅgaṁ,
dalita-hiraṇyakaśipu-tanu-bhṛṅgam,
keśava dhṛta-narahari-rūpa jaya jagadiśa hare
O Keśava! O Lord of the universe. O Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one's fingernails, so in the same way the body of the wasp-like demon Hiraṇyakaśipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands.(from the Daśāvatāra-stotra composed by Jayadeva)[20]
Kāmaśikhā Aṣṭakam by Vedānta Deśika
tvayi rakṣati rakṣakaiḥ kimanyaiḥ,
tvayi cārakṣāti rakṣākaiḥ kimanyaiḥ ।
iti niścita dhīḥ śrayāmi nityaṁ,
nṛhare vegavatī taṭāśrayaṁ tvam ॥8॥
O Kāmaśikhā Narasiṁha! you are sarva śakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my śaraṇāgatī at your lotus feet alone that rest at the banks of Vegavatī river.
Divya Prabandham 2934
āḍi āḍi agam karaindhu isai
pāḍip pāḍik kaṇṇīr malgi engum
nāḍi nāḍi narasingā endru,
vāḍi vāḍum ivvāl nuthale!
I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasiṁha and I am a householder who still searches to reach you (to attain Salvation).
Sri Lakshmi Narasimha Karavalamba Stotram by Sri Adi Sankara[21]
Hindu relief, Quanzhou Museum, China. The image depicts Narasimha legend for the festival of Holika and Holi.
Oh Great God Lakshmi Nrsimha, Who lives in the ocean of milk, Who holds the holy wheel as weapon, Who wears the gems of the head, Of Adhisesha as ornaments, Who has the form of good and holy deeds, Who is the permanent protection of sages, And who is the boat which helps us cross, This ocean of misery called life, Please give me the protection of your hands.
Brahmendra, Rudra Arka Kireeta Koti, Sangattithangri Kamala Mala Kanthi Kantha, Lakshmi Lasath Kucha Saroruha Raja Hamsa, Lakshmi Nrsimha Mama Dehi Karavalambam - 2
Oh Great God Lakshmi Nrsimha, Whose feet is touched by the crowns, Of Brahma, Indra, Shiva and Sun, Whose shining feet adds to his effulgence, And who is the royal swan playing, Near the breasts of Goddess Lakshmi, Please give me the protection of your hands.
Oh Great God Lakshmi Narsimha, Oh Lord who killed the Asura called Mura, I have been traveling in the dark forests of day to day life, Where I have been terrified by the lion called desire, And scorched by the heat called competition, and so, Please give me the protection of your hands.
Oh Great God Lakshmi Narasimha, I have reached the very dangerous and deep, Bottom of the well of day to day life, And also being troubled by hundreds, Of miseries which are like serpents, And am really miserable and have, Reached the state of wretchedness and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, I have reached this wide unfathomable ocean of day to day life, And I have been caught by black deadly, Crocodiles called time which are killing me And I am also afflicted by waves of passion, And attachments to pleasures like taste and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, I have climbed the tree of worldly life, Which grew from the seed of great sin, Which has hundreds of branches of past karma's, Which has leaves which are parts of my body, Which has flowers which are the result of Venus, And which has fruits called sorrow, But I am falling down from it fast and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, Oh, Lord who rides on the enemy of snakes, Oh, Lord who lives in the ocean of nectar, The serpent of family life has opened, Its fearful mouth with very dangerous, Fangs filled with terrible venom, Which has destroyed me and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, I have been scarred badly by the fire of daily life, And even every single hair of my body, Has been singed by its fearful flames, And I have taken refuge in the lake of your lotus feet, and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, I have been caught in this net of daily life, And all my organs are caught in that web, And the five senses which is the hook, Tears apart my head from me, and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, I have been struck by the fearful king of elephants, Which is the worldly illusion, and my vital parts, Have been completely crushed, and I suffer, From thoughts of life and death, and so, Please give me the protection of your hands.
Andhasya Me Viveka Maha Danasya, Chorai Prabho Bhalibhi Rindriya Nama Deyai, Mohanda Koopa Kuhare Vinipathathasya, Lakshmi Nrsimha Mama Dehi Karavalambam - 11
Oh Great God Lakshmi Nrsimha, I have become blind because, the sense of discrimination, Has been stolen from me by the thieves of "senses‟, And I who am blind, have fallen in to the deep well of passion, and so, Please give me the protection of your hands.
Baddhvaa Gale Yamabhataa Bahutarjayantah, Karshhanti Yatra Bhavapaashashatairyutam Maam. Ekaakinam Paravasham Chakitam Dayaalo Lakshmi Nrsimha Mama Dehi Karavalambam - 12
Oh Great God Lakshmi Nrsimha, I have been tied by the soldiers of the God of death, By numerous ropes of worldly attachments, And they are dragging me along by the noose around the neck, And I am alone, tired and afraid, and so Oh merciful one, Please give me the protection of your hands.
Oh King of Devas, Who is the Lord of Lakshmi, who has a lotus on his belly, Who is Vishnu, the lord of all heavenly beings, who is Vaikunta, Who is Krishna , who is the slayer of Madhu, Who is one with lotus eyes, Who is the knower of Brahman, Who is Kesava, Janardhana, Vasudeva, Please give me the protection of your hands.
Ekena Chakramaparena Karena Shamkha- Manyena Sindhutanyaaamavalambya Tishhthan, Vaame Karena Varadaabhayapadmachihnam, Lakshmi Nrsimha Mama Dehi Karavalambam - 14
Oh Great God Lakshmi Nrsimha, Who holds Sudarshana, the holy wheel in one hand, Who holds the conch in the other hand, Who embraces the daughter of ocean by one hand, And the fourth hand signifies protection and boons, and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, I am drowned in the ocean of day to day life, Please protect this poor one, oh, Lord, Oh treasure of compassion, Just as you took a form to remove the sorrows of Prahlada, and so, Please give me the protection of your hands.
Oh Great God Lakshmi Nrsimha, Who dwells in the hearts of great sages like Prahlada, Narada, Parashara, Pundarika and Vyasa, Who loves his devotees and is the wish giving tree, That protects them, and so, Please give me the protection of your hands.
This prayer which blesses earth with good things, Is composed by Sankara who is a bee, Drinking deeply the honey from the lotus feet of Lakshmi Nrsimha, And those humans who are blessed with devotion to Hari, Will attain the lotus feet of the Brahman.
Symbolism
Narasiṁha claws Hiraṇyakaśipu at Banteay Srei in Cambodia.
Narasiṁha indicates God's omnipresence and the lesson is that God is everywhere. For more information, see Vaishnav Theology.
Narasiṁha demonstrates God's willingness and ability to come to the aid of His devotees, no matter how difficult or impossible the circumstances may appear to be.
Prahlāda's devotion indicates that pure devotion is not one of birthright but of character. Prahlāda, although born an asura, demonstrated the greatest bhakti to God, and endured much, without losing faith.
Narasiṁha is known by the epithet Mṛga-Śarīra in Sanskrit which translates to Animal-Man. From a philosophical perspective. Narasiṁha is the very icon of Vaiṣṇavism, where jñāna (knowledge) and Bhakti are important as opposed to Advaita, which has no room for Bhakti, as the object to be worshipped and the worshipper do not exist. As according to Advaita or Māyāvāda, the jīva is Paramātma.
Significance
In South Indian art – sculptures, bronzes and paintings – Viṣṇu's incarnation as Narasiṁha is one of the most chosen themes and amongst Avatāras perhaps next only to Rāma and Kṛṣṇa in popularity.
Lord Narasiṁha also appears as one of Hanuman's 5 faces, who is a significant character in the Rāmāyaṇa as Lord (Rāma's) devotee.
Forms of Narasiṁha
Yoga Narasiṁha form at a temple in Vijayanagara, Hampi, India
There are several forms of Narasiṁha, but 9 main ones collectively known as Nava-narasiṁha:
Ugra-narasiṁha
Kroddha-narasiṁha
Vīra-narasiṁha
Vilamba-narasiṁha
Kopa-narasiṁha
Yoga-narasiṁha
Aghora-narasiṁha
Sudarśana-narasiṁha
Lakṣmī-narasiṁha
In Ahobilam, Andhra Pradesh, the nine forms are as follows:
Chātra-vata-narasiṁha (seated under a banyan tree)
Yogānanda-narasiṁha (who blessed Lord Brahma)
Karañja-narasiṁha
Uha-narasiṁha
Ugra-narasiṁha
Krodha-narasiṁha
Malola-narasiṁha (With Lakṣmī on His lap)
Jvālā-narasiṁha (an eight armed form rushing out of the pillar)
[[Pavana-narasiṁha [[(who blessed the sage Bharadvaja)
Forms from Prahlad story:
Stambha-narasiṁha(coming out of the pillar)
Svayam-narasiṁha(manifesting on His own)
Grahaṇa-narasiṁha (catching hold of the demon)
Vidāraṇa-narasiṁha (ripping open of the belly of the demon)
Saṁhāra-narasiṁha (killing the demon)
The following three refer to His ferocious aspect:
Ghora-narasiṁha
Ugra-narasiṁha
Candā-narasiṁha
Others:
Pañcamukha-Hanumān-narasiṁha, (appears as one of Śrī Hanuman's five faces.)
Pṛthvī-narasiṁha, Vayu-narasiṁha,]] Ākāśa-narasiṁha]], Jvalana-narasiṁha, and
Amṛta-narasiṁha, (representing the five elements)
Jvālā-narasiṁha (with a flame-like mane)
Lakṣmī-narasiṁha (where Lakṣmī pacifies Him)
Prasāda/Prahlāda-varadā-narasiṁha (His benign aspect of protecting Prahlad)
Chatrā-narasiṁha (seated under a parasol of a five-hooded serpent)
Yoga-narasiṁha or Yogeśvara-narasiṁha (in meditation)
Āveśa-narasiṁha (a frenzied form)
Aṭṭahasa-narasiṁha (a form that roars horribly and majestically strides across to destroy evil)
Cakra-narasiṁha, (with only a discus in hand)
Viṣṇu-narasiṁha, Brahma-narasiṁha and Rudra-narasiṁha
Puṣṭi narasiṁha, (worshipped for overcoming evil influences)
Early images
Narasiṁha statue
In Andhra Pradesh, a panel dating to third-fourth century AD shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding Vaiṣṇava emblems. This lion, flanked by five heroes (vīra), often has been identified as an early depiction of Narasiṁha.[22] Standing cult images of Narasiṁha from the early Gupta period, survive from temples at Tigowa and Eran.[23] These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiraṇyakaśipu. Images representing the narrative of Narasiṁha slaying the demon Hiraṇyakaśipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kūrma-maṭha at Nachna, both dated to the late fifth or early sixth century A.D.[24]
An image of Narasiṁha supposedly dating to second-third century AD sculpted at Mathura 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 Narasiṁha as yet known".[24] This figure depicts a furled brow, fangs, and lolling tongue similar to later images of Narasiṁha, but the idol's robe, simplicity, and stance set it apart. On Narasiṁha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Visnu's cognizance, the Kauṣtubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasiṁha's body, a twisted waist-band suggests a separate garment covering the legs. The demon's hair streams behind him, cushioning his head against the man-lion's right knee. He wears a simple single strand of beads. His body seems relaxed, even pliant. His face is calm, with a slight suggestion of a smile. His eyes stare adoringly up at the face of Viṣṇu. There is little tension in this figure's legs or feet, even as Narasiṁha gently disembowels him. His innards spill along his right side. As the Matsya purana describes it, Narasiṁha ripped "apart the mighty Daitya chief as a plaiter of straw mats shreds his reeds".[24] Based on the Gandhara-style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century AD.[24]
Deborah Soifer, a scholar who worked on texts in relation to Narasiṁha, believes that "the traits basic to Viṣṇu in the Veda remain central to Viṣṇu in his avataras" and points out, however, that:
we have virtually no precursors in the Vedic material for the figure of a man-lion, and only one phrase that simply does not rule out the possibility of a violent side to the benign Viṣṇu.
Soifer speaks of the enigma of Viṣṇu's Narasiṁha avatāra and comments that how the myth arrived at its rudimentary form [first recorded in the Mahābhārata], and where the figure of the man-lion came from remain unsolved mysteries.[25]
An image of Narasiṁha, dating to the 9th century, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia.[26] Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Viṣṇu and His avatāra images follow iconographic peculiarities 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 A.D.). 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 AD.[27]
Cultural Tradition of Procession (Śrī Nṛsiṁha Yātrā)
In Rājopadhyāya Brahmins of Nepal, there is a tradition of celebrating the procession ceremony of the deity Narasiṁha avatar, in Lalitpur district of the Kathmandu Valley in Nepal. The Lunar fifth day of the waning phase of the moon, in the holy Soli-lunar Śrāvaṇa month i.e. on Śrāvaṇa Kṛṣṇa Pañcamī of the Hindu Lunar Calendar is marked as auspicious day for the religious procession, Nṛsiṁha Yātrā. This tradition of the holy procession has been held for more than a hundred years. This is one of the typical traditions of the Rājopadhyāya Bramhins, the Hindu Bramhans of the locality.[28]
In this Nṛsiṁha Yātrā, each year one male member of the Rājopadhyāya[28] community gets the chance to be the organizer each year in that particular day. He gets his turn according to the sequence in their record, where the names of Rājopadhyāya bramhins are registered when a brahmāṇa[28] lad is eligible to be called as a Bramhan.[29]
Temples dedicated to Narasiṁha
Temples indicated with * and in italics are actually Places of Pilgrimage (Tīrtha Yātrā).
A representation of Śrī Narasimṁha in Kadiri. Andhra Pradesh.
Lord Narasimha statue on walls of Simhacalam Temple
Ahobilam or Ahobalam is a major center of pilgrimage in South India, located in allagadda mandal in the Nandyal Taluka of Kurnool district in Andhra Pradesh, India. According to local legend, this is where Lord Narasiṁha blessed Prahlāda and killed the demon Hiranyakashipa. It is an important place of worship for Vaiṣṇavas and is one of the 108Divya Desams.
Penna AhobilamLakṣmī Narasiṁha temple
Yoga Narasiṁha Swamy, in Dharmapuri, Karimnagar District,Telangana state. It is said that at Dharmapuri, Narasiṁha Deva meditated in Yoga mudra, after his Ugrarūpa.
Kotla-Narasimhulapalle, Karimnagar, Telangana state
Śrī Lakṣmī Narasiṁha Swamy, Peruru Village, Amalapuram, East Godavari District, Andhra Pradesh
Śrī Lakṣmī Narasiṁha Swamy, Yadagiri Gutta,[30] near Bhongir, Nalgonda District, Telangana. See Yadagirigutta (Temple)
Śrī Matsyagiri Lakṣmī Narasiṁha Swamy Devalayam, Vemula Konda, Valigonda mandal, Nalgonda district,Telangana. The temple of Lakṣmī Narasihma swamy is on the rock hill (konda) in Mastya avataram.
Śrī Varāha Narasiṁha Swamy, is the combination of Varaha avatar and Narasiṁha avatar. When Prahlada was thrown into the sea, Śrī Varaha Narasiṁha swamy protected prahlada and raised a mountain. This mountain is the Simhachalam *Simhachalam, Visakhapatnam, Andhra Pradesh
Yoga Narasiṁha temple also known as Dakshina Simhachalam Singarayakonda, Ongole, Andhra Pradesh.
Śrī Lakṣmī Narasiṁha Swamy, Mallooru, Warangal District (~70 km from Bhadrachalam), Telangana.
Śrī Yogānanda Lakṣmī Narasiṁha Swamy, Mattapalli (at the confluence of Krishna and Musi rivers), about 15 km from Huzurnagar taluq, Nalgonda District, Telangana. (Bus available from Miryalaguda/Kodada).
Vadapally, Near Miryalaguda, Nalgonda District, Telangana.
Śrī Lord Lakṣmī-Narasiṁha Swamy temple, Korukonda, near Rajahmundry, East Godavari District, Andhra Pradesh.
Sri Urukunda Lakshmi Narasimha Swamy Temple, Urukunda (village), Adoni, Kurnool (dist), ap
In Karnataka
Lord Lakṣmī Narasiṁha Swamy at ŚRĪ HARI VAIKUṆṬHA KṢETRA Bangalore
NARASIṀHA MERU at ŚRĪ HARI VAIKUṆṬHA KṢETRA Bangalore
Sri Ugranarasimha (furious god) also called Jwala Narsima (meaning fire) – temple located in Raybagh taluk, Belgaum district said to be the most powerful Narsimha idol (temple is ancient where lord Ugranarsima resides underground)
Śrī Guru Narasiṁha Swamy Devasthana[31] at Śāligrama, Udupi district, Karnataka. Narasiṁha Idol here is in Yogānanda Narasiṁha posture and is from the 8th century as per historians.[32]
Śrī Lakṣmī Narasiṁha Swamy Temple at Roopena Agrahara, Hosur Main Road, Bangalore, Karnataka. This is the only temple in India which has "Narasiṁha Meru" belonging to ancient period. "Narasiṁha Meru" is a hill shaped cakra made specifically for Narasiṁha Swamy. Pradakshana to this Chakra and Narasiṁha Swamy will clear kuja doṣa.[33]
Śrī Yoga Narasiṁha, on a hilltop fortress at Melkote, Nagamangala, Mysore District, Karnataka. In Kannada, the term means, top (mele) fort (kote). The fort, situated on a near-vertical hill is a strategic area, overlooking the plains. Melkote is also the site of the famous Cheluvanarayana Temple and the annual Vairamudi festival, where the deity is adorned with a crown of dazzling uncut diamonds.
Śrī Narasiṁha Swami Zarni Cave Temple, Bidar District, Karnataka - It is said that Lord Narasiṁha after killing Hiranyakashpu, proceeded to kill a demon named Jalasura. Jalasura was a staunch devotee of Lord Śiva. After he was killed by Lord Narasiṁha, Jalāsura turns into water starts flowing from Lord's feet. And to this day water keeps flowing from lord's feet and fills the cave.
Śrī Yoga Mudre Lakṣmī Narasiṁha Swami, Mudugere, near Hassan, Karnataka. Considered one of the most powerful forms of the Deity.
Śrī Lakṣmī Narasiṁha, Marehalli, Malavalli taluk Mandya district Karnataka.
Śrī Śoḍaśa Bahu Narasiṁha Swamy, Karpara Kshetra, Koppara village, Raichur District, Karnataka.Koppar Śrī Narasiṁha Devaru(Also known as Vruksharoopi Narasiṁha Swamy Temple) located in Raichur District, Devadurga Taluk, this Śrī Kṣetra is about 6 km from Devadurga.
Śrī Yoga Narasiṁha Swamy Devasthana at Gorur, Hassan District, Karnataka
Lakṣmī narasimhaswamy Temple at Nagamangala, Hassan District.
Gunja Narasiṁhaswamy Temple at T. Narasipura, Chamarajanagar District.
Śrī Narasiṁhaswamy Temple at Jekkenahalli, Tumkur District.
Śrī Lakṣmī narasiṁha swamy Temple at B. R. Koppulu, Śrīrangapattana.
Thoravi Narasiṁhaswamy Temple at Bijapur.
Śrī Narasiṁhaswamy Temple, Śrī Kṣetra Shurpali on the banks of river Kṛṣṇa Tq. Jamkhandi Dist: Bagalkot
Narasiṁha Temples run by GSB community in Karnataka are located at Mulki (Śrī Ugra Narasiṁha of S.V. Temple),[37] Mogarnad (Panemangalore) and Kambada Narasiṁha at Nagar (Shimoga District)
Kambada Narasiṁha Swamy Temple at Alisandra, Nagamangala, Mandya District. (Behind Nagathihalli on Bangalore - Mangalore road close to bellur cross)
Śrī Nadi Narasiṁha Temple,on the banks of Kanva river, Dodda Mallur, Channapatna, this place is about 2 km from the famous Aprameya Swamy Temple on the way to Bangalore-Mysore Highway.
Śrī Yoga Narasiṁha Swamy Temple, with Narasiṁha Dandam, at KereThonnur/Thondanur, built on small hillock situated at Śrīrangapatna Taluk, Mandya District, this place is about 8 km from Pandvapura, and 20 km from Melekote, on Melekote-Śrīrangapatna Highway.
Śrī.Lakṣmī Narasiṁha Swamy Temple, Bhuvaneshwari Nagar, Near Jayanthi Tiles Factory, R. T. Nagar Post, Bangalore - 560032.
Śrī Lakṣmī Narasiṁha Swamy Temple (Sudarshana Narasiṁha) Ahoabilla Mutt, on 3rd Main Road, Prakashnagar, Bangalore - 21. (next to Mudhaliar Choultry)
Śrī Kambada Narasiṁha Swamy Temple,(also known as Ranganatha Swami temple)in Tattekere Village, Solur Hobli, this place is also called as Dhurvasamuni Kṣetra, about 4 km from Solur Bus stand on the way to Kunigal.
Śrī Lakṣmī Narasiṁha Swamy Temple, Sripathihalli, Kalya post, Magadi Tlq, Ramanagar District
Śrī Champakarnya Lakṣmī NarasiṁhaSwamy, Champakaranya Beta a small hillock just behind the famous Champakadhamaswamy Temple, Temple Road, Bannerghatha Village, Bangalore.
Shri Ugra Nrusinha Mandir, Anji(Nrusinha), Tal Ghatanji, Dist Yavatmal
Śrī Narsimha Temple- Madgi,Center in Wainganaga River, Tah. Tumsar, Dist. Bhandara, 441913 Maharashtra. Religious Fair every year at the end of month December.
Śrī Lakṣmī Narsimha Temple in Ranjani, Tal Ambegaon, near Manchar, District Pune-410504, Maharashtra.
Śrī Jvālā Narasiṁha Temple in Kole Narasiṁhapur, Walva, Sangli District, Maharashtra.
Śrī Lakṣmī Narasiṁha Temple in Ranjani, Tal Ambegaon, near Manchar, District Pune, Maharashtra.
Tathavade, Near Chinchwad, Pune district, Maharashtra
Nira Narsingpur, Indapur taluq, Pune district, Maharashtra
Śrī Lakṣmī Narsimha Temple in Veling (Mhardol), Tal Ponda, Goa
Pokharni, Parbhani district, Maharashtra.
Sangawade, Taluka Karveer, District Kolhapur, Maharashtra (uniqueness here is that, Goddess Laxmi is sitting on right lap of the deity whereas else where she is on the other side)
Śrī Lakṣmī Narsimha Temple, Dhom, Tal. Wai, District Satara, Maharashtra
At Post - Nittur, Taluka - Chandgad, Dist- Kolhapur (around 40 km inside maharashtra from Belgaum. It is said that this temple was built by Pandvas when they were in exile. This is ancient temple in a big rock, it is engraved in a big solid rock.
Śrī Ugra Narasiṁha Temple, Singaperumalkoil, near Chengalpattu
Ugra Narasiṁha at Śrī Prasanna Venkatachapathy Temple, Keelapavoor, near Tenkasi also known as South Ahobhilam
Śrī Yoga Narasiṁha Swamy Temple at Velachery, Chennai, Tamil Nadu
Śrī Lakṣmī Narasiṁha Swami Temple, (Lakṣmī Narasiṁha with 4 hands, in Śānta rūpa with His consort(Lakshmi|Lakṣmī) on His right lap (usually He will have His consort(Lakṣmī) on His left lap). vellore District.
Padalathri Narasiṁha Swamy, Singa Perumal Koil, near Chennai, Tamil Nadu
Nava Narasiṁhar Temple, Avaniyapuram, Tamil Nadu
Śrī Yoga Narasiṁha Swamy Temple, Keelavasal, near thanjore palace, Thanjavur.
West Pattissery Śrī VISHNU Temple CHALISSERY PALAKKAD
Narasiṁha Temples run by GSB community in Kerala are located at Manjeshwar,[39]Ullal, Thuravoor and Alappuzha
Śrī Lakṣmī Narasiṁha Swamy Temple. Thalasserry, 670101. Kerala. This is an important pilgrim centre for GS Brahmins in the Northern parts of Kerala, and is located in the heart of Tellicherry town, in the Kannur district of Kerala. The Temple is less than half a kilometre from both the Railway station and the Bus stand. The temple and prathista faces North which is a unique feature. The temple established in 1831 A.D.
Srinivasa Kovil, thekkumbhagom, Tripunithura - Here the god is Ugranarasimha. Ernakulam District
Śrī Ramamangalam Bala Narasiṁha Temple,Muvattupuzha to piravom route ( via ) pampakkuda. 15 km, Ernakulam, Kerala. Sree Shadkala Govinda Marar sung here. Both the highest koddi Maram of Kerala for Narasiṁha and shortest Koddi Maram for Ovu ( Pranala) Thangi Unni Bhootham is here in this Temple.30 km from Ernakulam Railway station.
Śrī Bhakti Lakṣmī Narasiṁha Temple, London, United Kingdom[40]
Vāra-Lakṣmī Narasiṁhanātha Temple, Warsaw, Poland
Siṁhachalam (ISKCON), Jandelsbrunn, Bavaria, Germany.[41]
Ugra Narsimha Tempal In new sivil Hospital Road Asarwa, AHMEDABAD - GUJARAT(Mahesh Shrimali)
Shri Narsimha Tempal Dudheshwar Road near Mahakali Tempal, Ahmedabad- Gujarat
Narsimha Tempal In Uttarsanda Nadiyad Gujarat
Shri Narsimha Tempal In Sherthagam GUJ.
Narsimha Tempal JYOTIMATH Uttrakhand India
Nara-chana or Nara-chana, the name of Narasimha in Zoroastrianism[42]
See also
Narsinghji Gufa Temple,Hindaun, Rajasthan
Löwenmensch figurine
Narasiṁha Purāṇa
Narasiṁha Śatkam
References
↑ 1.01.11.2Soifer, Deborah A. (1991). The Myths of Narasiṁha and Vāmana: Two Avatars in Cosmological Perspective. Albany, N.Y: State University of New York Press. ISBN0-7914-0799-3.
↑Steven J. Rosen, Narasiṁha Avatar, The Half-Man/Half-Lion Incarnation, p5
↑Gopal, Madan (1990). K.S. Gautam. ed. India through the ages. Publication Division, Ministry of Information and Broadcasting, Government of India. p. 734.
↑Steven J. Rosen, Narasiṁha Avatāra, The Half-Man/Half-Lion Incarnation, p1
↑Bhag-P 7.7.6 "The victorious demigods plundered the palace of Hiraṇyakaśipu, the king of the demons, and destroyed everything within it. Then Indra, King of heaven, arrested Prahalāda's mother, Hiraṇyakaśipu's wife Kayādu, the Queen"
↑Bhag-P 7.7.8 "Nārada Muni said: O Indra, King of the demigods, this woman is certainly sinless. You should not drag her off in this merciless way. This chaste woman is the wife of another. You must immediately release her."
Lord Narasiṁha-deva placed the demon on his lap, supporting him with his thighs, and in the doorway of the assembly hall the lord very easily tore the demon to pieces with the nails of his hand.
↑Abdul Waheed Khan, An Early Sculpture of Narasiṁha, Andhra Pradesh Government Archaeological Series 16, Hyderabad: Government of Andhra Pradesh, 1964.
↑Alexander Cunningham, Archaeological Survey of India, Annual Reports IX (1873-75), p.47
↑ 24.024.124.224.3Michael W. Meiste, Man and Man-Lion: The Philadelphia Narasiṁha, Artibus Asiae, Vol. 56, No. 3/4 (1996), pp. 291–301
↑Jan Fontein, et al. (1990). The sculpture of Indonesia, p. 145
↑Debjani Paul (1978) Deity or Deified King? Reflections on a Unique Vaiṣṇavite Sculpture from Java', Artibus Asiae, Vol. 40, No. 4 (1978), pp. 311–333.
*Buddha or Balarama is considered the ninth avatar of Vishnu, depending on the tradition. In North India, Buddha is included and in south India, Balarama.
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