VISHNU'S INCARNATION AS NARASIMHA
(I-Discourse by N.R.Srinivasan, May 2012)
We are all familiar with the purpose with which Vishnu incarnated as Narasimha (The Man-Lion) in his fourth incarnation amongst the celebrated Dasaavataaras. Being a combination of Man (the best among higher creatures) and lion (the best among lower creatures) Narasimha represents the best of both creations. This is also indicative of his omnipresence in all creatures. He is embodiment of valor and knowledge. His Mantra is said to be very powerful, capable of destroying enemies and exorcising evil. Vishnu-dharmottara Puraana identifies Narasimha with Sankarshana form of Vishnu (Haris sankarshanaamsena narasimha-vapur-dharah). This Puraana elaborates that the demon Hiranya-kasipu actually represents Ignorance (hiranyakasipur daityah tam ajnaanam vidur budhaah) and that Narasimha destroys ignorance (Sankarshanaatmaa bhagavaan ajnaanasya vinaasanah).
Narasimha is widely worshipped in North India as well as in the South. He is worshiped in several Vishnu shrines in the North including at the famous Saivite shrine at Bhuvaneshwar of Lord Tribhuvaneswara. There is a sanctum for Narasimha here though a Siva temple. In Puree worships are offered to Narasimha along with Jagannaatha, Subhadra, Balabhadra and Sudarsana. Narasimha is the fierce deity of Vaishnavites in appearance like Bhairava for Saivites. It is believed due to the strong Vaishnava influence of Ramanuja, Jayadeva and Chitanya in Orissa and Bengal Bhairava idols were replaced by Narasimha idols in many temples of Orissa. Initially Ratnavedi in Puri also included Bhirava idol according to some before the British arrived in India.
In Narasimha Tapaneeya Upanishad Narasimha is praised as "Easaanah sarvavidyaanaam" meaning Lord of all branches of knowledge. This is the epithet addressed by Saivites for Lord Mahadeva. Mahaa Naaraayana Upanishad contains five mantras called Panchabrahma in which Brahman is addressed as Rudra (rudaat traayarte, one who dispels sufferings) with five epithets, Sadyojaata, Vaamadeva, Aghora, Tatpurusha and Easaana. Sadyojaata means one who is born at the moment of his will. Narasimha was born out of the pillar at the prayer of Prahlaada; Vamadeva means one who is auspicious (yoga Narasimha); Aghora, ghora, ghoraghora means one who is not terrible, terrible terribly terrible (Laksmee Narasimha, Narasimha, Ugraa Narasimha); Tatpurusha means that One Purusha, who is Brahman; and Easaana one who is Supreme Lord (Narasimha an avatar of Vishnu who is Sriman Narayana). According to one Puraana Narasimha turns into the twin role of Nara and Naraayana (Arjuna and Krsihna of Dwaapara Yuga. These epithets equally describe Lord Siva who is described as Panchanana, the five faced-- Sadyojaata, Vaamana, Aghora, Tatpurusha and Easaana. Narasimha is considered as the Vaishanva equivalent of Siva's terrifying form of Bhairava and in Puri the two concepts are closely tied together. It is therefore no wonder why the Vaishnavites removed Bhirava from Ratnavedi and started worshipping Narasimha and Soorya (Brahman is sometimes addressed as Aaditya) in Puri while Saivites consecrated a sanctum for Narasimha in Tribhuvaneswara Temple in Bhuvanesvar, an unique compromising feature amongst ever-quarrelling Saivites and Vaishnavites for supremacy! Narasimha is extremely important in the worship of Jagannath in the long rituals of Nava-kalevara. In Kerala Lord Aiyappan is such a compromising deity.
Easwara Samhita describes a form of Narasimha with five heads (similar to Panchaanana form of Siva), but ten arms also. There is a head facing each of the four directions, and the fifth head is on top, and is brilliant like blazing fire (Oordhvamagninibham mukham). The heads facing east, west, south and north are said to shine like moon (white), collyrium (black), gold (yellow) and Indra-gopa (red colored insect) respectively. The hands carry rosary, mace, lotus, conch, bow, ploughshare, discus, arrow, gesture of boon-bestowal (varada hasta) and sword. This form of Narasimha is called Meru. He is worshipped to get rid of all diseases.
The presiding deity of the famous pilgrim center Simhachalam in Andhra Pradesh is known as Varaaha-Narasimha. The sanctum houses a natural rock the top portion of which resembles the head of a boar and the rest of the boulder suggests a human torso with two arms. Varaaha-Narasimha is a composite form involving the Varaaha (Boar) and Narasimha (Man-Lion) incarnations of Vishnu assumed in order to free the world from the terror caused by two demon brothers Hiranyaaksha and Hiranyakasipu (Sesha Samhita). In his joint form he is invoked for victory and for securing kingdom. His worship is popular with warriors and kings. If this concept of Varaaha-Narasimha is accepted as a single Avataara then both Balarama and Buddha can be accommodated in the celebrated list of Dasaavataara of Jayadeva and Vedantadesika in their Stotras (prayer hymns) to complete ten incarnations. Of course Hinduism is quite open to all such changes being very accommodative in nature seen from the past history.
Sarabhamoorti, an avataara of Siva pictures Siva as Sarabha (a mythological animal more ferocious than lion and stronger than elephant) destroying the Narasimha form of Vishnu, a mythological story obviously to assert the supremacy conceived by Saivites to assert the superiority of Siva over Vishnu! But clever Vaishnavites have made Sarabha, a mount of Vishnu called Yaali which is included as a mount for Vishnu in Brahmotsava celebrations. Yaali is also known as Vyaalam or Sarabam in Sanskrit. Icons of Yaali can be found in all Siva and Vishnu temple pillars in the South. A Vaishnava version says that Narasimha took the form of Gandabherunda (another mythological bird which is the regional symbol of Karnataka State) to subdue the Saraba.
In Badrinath in the North the icons of Nara and Naaraayana are worshipped being an incarnation of Vishnu. When after the purpose of Narasimha incarnation was over, Vishnu resolved to give up his man-lion body and sought the help of Siva for this purpose according to Kaalikaa Puraana. Siva assumed the form of Sarabha and tore the body of Narasimha into two halves. From the human half of the body arose immediately a human form of divine glory and that was Nara, a great sage. From the lion-half of the body came forth another ascetic of great luster Naaraayana.
The two of them became responsible for creation. Naaraayana means abiding in watery mass (Naara=watery mass). Naaraayanaa consists of two words naara meaning watery mass and ayanam meaning abode (aapo naaro iti prokta; ayanam sthaanam asya).
Durgaa Saptasatee mentions of Varaahee and Naarasimhee, two female deities amongst Sapta-Maatrikaas (seven little mothers) indicating the Saktis (Energy) of Varaaha and Narasimha. But invariably Vaishnavites worship Narasimha with Lakshmi as Laksmee-Narasimha, where Goddess Lakshmi is seen sitting on the left lap of God Narasimha.
There are numerous forms of Narasimha being worshipped. Some of these are: Neelakantha Narasimha, Vidaarana Narasimha, Panchaanana Narasimha, Shodasa-hasta(sixteen armed) Narasimha, Shadvimsa-hasta Narasimha (Twenty-six armed), Ghora Narasimha, Garudaasana Narasimha, Jwaala-Maali Narasimha, Lakshmee Narasimha, Mahaa Narasimha, Sudarsana Narasimha, Abhaya Narasimha, Aghora Narasimha, Ugraa-Narasimha; Jwaalaa-Narasimha; Yogaa-Narasimha; Chakraa-Narasimha; Rudraa-Narasimha; Vaayu-Narasimha; Prithvee-Narasimha; Aakaasa-Narasimha; Amrita Narasimha; Nava-Vyooha-Narasimha (nine constellations); Prahlaada-Varada-Narasimha, Ashtamukha-gandhaberunda-jwaalaa Narasimha and others.
Although all forms of Narasimha are fierce for the purpose of that incarnation, after the asura (demon) was killed, the Man-Lion became pacific, benevolent to his youthful devotee Prahlaada. He is therefore called Prahlaada-Varada.
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, Viṣṇuas 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 very powerful Lakṣmī-Narasiṁha Karāvalambaṁ Stotram at the very spot in front of Lord Narasiṁha.
Mantra for Narasimha—Sage--Brahma: meter—Anushtup; Deity—Srinrisimha.
Na nrisimhaat-paroe devoe naitanmantraat-paroe manuh |
Na tad–dhyaanaat-param dhyaanam samsaara-bhaya naasanam |
Aneka mantra-koeteenaam choodaamanir ayam manuh |
Yathaa nrisimhoe bhagavaan devaanaam siroemanih ||
Three lettered Mantra
Tryaksharah samputah proektoe maayayaa pranavena cha |
Hreem Kshraum Hreem ||
Paschimaamnaayah Jaalandhara Peetha Mantram
Om kshraum eem ham ugram veeram mahaavishnum jwalantam sarvastoe mukham |
Nrisimham bheeshanam bhadram mrityu-mrityum namaamyaham ||
Ham imkshraum om | mantraraaja-nrisimha-sree-padukam poojayaami namah ||
[Aamnaaya strictly means scripture, sacred text, tradition or instruction handed down in a lineage. They are four directional. The above one is from West]
There are number of stotras (hymns) on Narasimha of which Sankara's Lakshmee-Nrisimha Karaavalamba stotram and Prahlaadakrita Narasimha Stotram are popular and chanted regularly.
Narasimha Gaayatri
Vajranakhaaya vidmahe teekshna-damshtraaya dheemahi tannoe Naarasimhah prachoedayaat ||
We meditate on the One with Diamond-hard nails; for that we me meditate on One with sharp canines; May Lord Narasimhah invigorate us in that act of meditation!
Narasimha Jayanti (Birthday of Narasimha) is celebrated on Vaisaakha Sukla Chaturdasi in all temples of Narasimha and at home whose ishta-devata(chosen deity) is Narasimha. Exclusive temples for Narasimha are quite common in the South while in North Indian Temples there are shrines included in all Vaishnava and even in Siva temples.
References:
- Dr. S.K. Ramachndra Rao, Vishnu Kosha, Kalpataru Research Academy, Sarada Peetham, Sankar Math, Banglore, India.
- Swami Harshanada, Hindu Gods and Goddesses, Sri Ramakrishna Math, Mylpore, Chennai, India.
- Devdutt Pattanaik, Vishnu, Vakils, Feffer and Simons Pvt. Ltd., Mumbai, India.
- N.R.Srinivasan, Discourses on Divine Incarnations, Selected Mantras from Maha Narayana Upanishad, Pilgrim Centers Visited in India, Lord Jagannath and RathaYatra, Sri Ganesha Temple, Nashville, TN, USA.
APPENDIX
NARASIMHA KAVACHA
(Through Courtesy IndiaDivine.Org)
1. Sri Narada-uvaca
indr-adi deva vrndesa
pateshvara jagat-pate
maha vishnor nrisimhasya
kavacho bruhi me prabho
yasya prana thanad vidvan
trilokya vijayi bhavet
Sri Narada Muni said: "My dear father and lord, master of the Universe, lord of the
multitude of demigods headed by Indra, kindly tell me the kavacha mantra of
Lord Nrisimha, the incarnation of Vishnu. O master, reading this kavacha aloud,
a learned man will become victorious throughout the three worlds."
2. Sri brahmovaca
Srinu narada vaksyami
putra shrestha tapodhana
kavacham narasimhasya
trailokya vijaya bhavet
"Lord
Brahma said: My dear Narada, please hear me. O best of my sons, who are rich in
austerity, I shall speak this kavaca of Lord Narasimha, which gives victory
over the three worlds."
3. Yasya prapathanad vayami
trailokya vijayi bhavet
shresthaham jagatam vatsa
pathanat dharanat yataha
"My
dear boy, by recitation of this kavacha an eloquent person will become
victorious throughout the three worlds. It is by reciting this and meditating
deeply on it that I (lord Brahma) am the creator of all these planetary
systems."
4. Laksmir jagat-trayam pati
samharta cha maheshvaraha
pathanad dharanad deva
babhuvush cha digishvarah
"It is
by reciting and meditating upon this that Lakshmi maintains the three worlds,
and Lord Siva destroys them. Also the demigods in this way became controllers
of the different directions."
5. Brahma mantra nayam vakshye
bhutadi vinvakaram
yasya prasadad durvasa
trailokya vijayi munih
pathanad dharanad yasya
shasta cha krodha bhairavaha
"I
shall speak this essence of all Vedic mantras, which wards off all kinds of
ghosts and hobgoblins. By its grace the sage Durvasa became victorious
throughout the three worlds, commanding respect and most fearful in his
anger."
6. Trailokya-vijayasyasa
kavachasya prajapatih
rshish chandash cha gayatri
nrisimho devata vibhuhu
"For
this kavacha, which is directly perceived as giving victory over the three
worlds, I (Brahma) am the Rsi, Gayatri is the meter, and the all-powerful
Nrisimhadev is the Deity."
7-8. Ksraum bijam me shirah pati
chandra-varno maha-manuhu
"ugram viram maha-visnum
jvalantam sarvatomukham
nrisimham bhishanam bhadram
mrtyu-mrtyum namamy aham"
dva-trimshad aksharo mantro
mantra-rajah sura drumaha
"One
should place Lord Nrisimha's mantra bija, ksraum, on one's
head, thinking, 'May my head be protected by the moon-colored one, who is the
greatest among humans. My obeisance unto the ferocious and powerful, the great
Vishnu, the fiery one, who's faces are on all sides, the fearful one, Nrisimha,
who causes the death of even death personified, or the one who can overcome
death.' One should place this mantra, composed of thirty two syllables upon his
head. It is the king of all mantras. It is like a wish fulfilling tree for the
demigods and devotees."
9. Kantham patu dhruvam ksraum hrid
bhagavato chakshusha mama
narasimhaya cha jvala
maline patu mastakam
"One
should also place ksraum firmly upon his neck for protection. Placing the word
bhagavate upon his heart, narasimhaya upon his two eyes, and jvala maline on
the top of his head, one meditates upon the different parts of this narasimha
mantra protecting the different parts of his body."
10. Dipta-damshtraya cha tatha
agni netraya cha nasikam
sarva-raksho-ghnaya sarva
bhuta-vinashanaya cha
"One
should place on his nose the syllables dipta damstraya agni netraya sarva rakso
ghnaya sarva bhuta vinasanaya. (Obeisance unto Him, whose teeth are
blazing, whose eyes are fire, and who destroys all ghosts and rakshasas.)"
11.
Sarva-jvara-vinashaya
daha daha
pacha dvayam
raksha
raksha sarva-mantra
svaha patu
mukham mam
"Meditating
on the protection of one's face, one should place there the syllables "sarva jvara
vinasaya daha daha paca paca raksa raksa. ksraum ugram viram maha visnum
jvalanatam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham.
ksraum bhagavate narasimhya jvalamaline dipta damstrayagni netraya sarva rakso
ghnaya sarva bhuta vinasanaya svaha". (This means: Unto He who vanquishes all
fevers, oblations. Burn and burn, cook and cook, protect and protect. My obeisance unto the ferocious and powerful, the great
Visnu, the fiery one whose faces are on all sides, the fearful one, Nrisimha,
who causes the death of even death personified, or who can overcome even death.
Unto the Personality of Godhead Narasimha, garlanded with blazing energy, whose
teeth are glowing and whose eyes are fiery, who kills all raksasas and demons
and annihilates the ghosts, to You my oblations)"
12. Taradi ramachandraya
namah payad gudam mama
klim payat pani-yugmam cha
taram namah padam tataha
narayanaya parshvam cha
am hrim kraum kshraum cha hum phat
"Meditating
on the protection of one's rectum, one should first sip water for purification
and chant om
Ramacandra namah. Sipping
water again one should place the bija mantra klim on both of
his hands together. Thereafter one should place om namah on his feet and narayanaya on his side, as well as the bija
mantras am
hrim kraum ksraum hum phat."
13. Varaksarah katim patu
om namah bhagavate padam
vasudevaya cha prishtham
klim krishnaya uru-dvayam
"Praying for the protection of one's waist, one should place there the varaksara Om. One should place the syllables om namo bhagavate upon his feet, vasudevaya on his back, and klim krsnaya upon his two thighs."
14. Klim krishnaya sada patu
januni cha manuttamaha
klim glaum klim syamalangaya
namah payat pada dvayam
"Upon
his knees, one should place the mantra klim krsnaya, thinking that the Lord may always protect me in His form as the
best of human beings. Then one should sip water for purification and place the
mantra klim
glaum klim syamalangaya namah upon his
feet."
15. Kshraum narasimhaya kshraum cha
sarvangam me sadavatu
"One
should meditate upon the constant protection of the body, placing the mantra
kshraum narasimhaya kshraum upon all his limbs."
16. Iti te kathitam vatsa
sarva-mantraugha-vigraham
tava snehan mayakhyatam
pravaktavyam na kasyachit
"Lord
Brahma continued: My dear boy, thus I have told you the embodiment of the
potencies of all mantras. Because of your great affection I have explained it
to you, although it is not to be spoken to just anyone."
17. Guru-pujam vidhayatha
grihniyat kavacham tataha
sarva-punya-yuto bhutva
sarva-siddhi-yuto bhavet
"Having
performed worship of the spiritual master, one may accept this kavaca. Having
become enriched in his pious activities he will attain all perfections."
18. Shatam ashtottaram chaiva
purashcharya vidhih smritaha
havanadin dashamshena
kritva sadhaka-sattamaha
"Performing
the ritualistic ceremonies of purification (purashcharya) one hundred and eight times is equal to one tenth the effect
received by that best of devotees who chants this kavacha."
19.
Tatas tu siddha-kavacaha
punyatma madanopaman
sparddham uddhuya bhavana
lakshmir vani vaset tataha
"Lakshmi,
the Goddess of fortune, and Sarasvati, the Goddess of speech and learning,
reside in the home of that fortunate soul who has become perfected by this
kavaca, giving up the intoxication of competing with others for
supremacy."
20. Pushpanjalyashtakam dattva
mulenaiva pathet sakrit
api varsa sahasranam
pujayah phalam apnuyat
"Simply
offering eight times pushpanjali and reading only once the original version,
one attains the result of even a thousand years of worship."
21.
Burje vilikhya gutikam
svarnastham
dharayed yadi
kanthe
va dakshine bahau
narasimho
bhavet svayam
"If one write this down on a leaf or bark of a tree and keeps it
within a golden capsule on his neck or right arm, Lord Nrisimhadev will be
personally present.
22. Yoshid vama-bhuje chaiva
purusho dakshine kare
vibhryat kavacham punyam
sarva-siddhi-yuto bhavam
"A
woman may keep it on her left arm, a man on the right hand. Certainly this most
auspicious kavacha brings all perfection to the bearer."
23. Kaka-vandhya cha ya nari
mrita-vatsa cha ya bhavet
janma-vandhya nashta putra
bahu-putravati bhavet
"A
woman, who is totally barren, or who bears only one child, or whose sons are
lost or dead, may become possessed of many sons!"
24. Kavachasya prasadena
jivan mukta bhaven-naraha
trilokyam kshobhayasyeva
trailokya vijayi bhavet
"By the
grace of this kavacha, a man becomes jivan mukta, liberated soul even within this life time. He is able to move
the whole universe, and certainly becomes victorious throughout the three
worlds."
25. Bhuta-preta-pishachash cha
rakshasa danavash cha ye
tam drishtva prapalayante
deshad deshantaram dhruvam
"Certainly
bhutas, pretas, pisacas, raksasas, and danavas all immediately flee from the
country and go to another upon seeing it."
26. Yasmin gehe cha kavacham
grame va yadi tishthati
tam deshantu parityajya
prayanti chatidurantaha
"In the
home or even the same village where this kavaca exists, all such demoniac
creatures, once having understood its presence, give up that place and go far
away."
Thus ends the Sri Nrsimha
Kavacha, of the Trailokya Vijaya in the
Brahmasamhita.
Sri Nrisimha Panchakam – Sri Vishnu Puranam
[K. Muralidharan (kmurali_sg@yahoo.com) ]
The following is a rare hymn on Lord Nrusimha by Prahlada from Vishnu Puranam and Chapter 20. This hymn was recited by Prahlada when he was subjected to extreme tribulation such as being hurled to the bottom of ocean with rocks piled on top by his father Hiranyakashipu for worshipping Lord Vishnu instead of him. Pleased with this hymn, Lord Nrusimha appeared before him and requested Prahlada to seek a boon. Prahalada sought forgiveness for his father which was duly granted along with liberation for Prahlada.
Prahlāda uvāca –
om namah paramārthaartha sthūla sūkṣma kṣarā 'kṣara |
vyaktaa 'vyakta kalātīta sakaleśa nirañjana || 1 ||
guṇāñjana guṇādhāra nirguṇātman guṇasthira |
mūrtā 'mūrta mahāmūrte sūkṣmamūrte sphuṭā 'sphuṭa || 2 ||
karāla saumya rūpātman vidyā vidyālayā 'cyuta |
sadasad-rūpa-sadbhāva sadasad-bhāva-bhāvana || 3 ||
nityā 'nitya prapañcātman niṣprapañcāmalāśrita |
ekā'neka namastubhyaṁ vāsudevādi-kāraṇa || 4 ||
yaḥ sthūla sūkṣamaḥ prakaṭaḥ prakāśo yaḥ sarvabhūto na ca sarvabhūtaḥ |
viśvaṁ yataścaitad viśvahetor namo'stu tasmai puruṣottamāya || 5 ||
|| iti śrīviṣṇu mahāpurāṇe prathamāṁśe prahlāda kṛta śrīnṛsiṁha pañcakaṁ sampūrṇam ||
In Skanda Purana, Nagara Khanda, Chapter 151,
Verses 60-65 Sage Vasishta recommends that in Hatakeshvara Kshetra,Lord Bhairava should be
worshiped with Lord Nrisimha Mantra: naarasimhena mantrena tatah poojaya tam niripa).
We
have also seen that the Dhyana Shloka of Lord Nrusimha inherently
describes Lord Shiva as well, as explained by Sringeri Acharyas:
satyajnaana
sukha-svaroopam amalam ksheeraabdhi-madhya sthitam |
svAaa~ngaaroodham
atiprasanna vadanam bhooShaa sahasrojjvalam |
tryaksham
chakra pinaaka saa -abhaya-varaan
bibhraanam arkachchavim |
chatreepoota phaneendram indu-davalam lakshmee-nrisimham bhaje ||
Lord
Nrisimha has three eyes, bears Pinaka Dhanus and bears white complexion
resembling moon which are typical descriptions of Lord Shiva.
We have also seen, over the last several years, one of the
key teachings of Puranas is Murthy Abheda and this message is
repeated innumerable times in Purans of all color - Brahmite, Vaishnavite or
Shaivite. To illustrate this point, there is an exemplary prayer on Lord
Shiva by Prahlada in Brahma Puranam! Sage Narada prays
to Lord Shiva as namastubhyam jagannaatha mama naatha
mama prabho in Naarada
Pancharatram, a Vaishnavite.
NRUSIMHA PRADURBHAVA
The following is a rare hymn on Lord Nrusimha taken from Padma Puranam, Srishti
Khanda and Chapter 45 (titled Nrusimha Pradurbhava) recited by Lord Brahma.
śrībrahma uvāca -
bhavān brahmā ca rudraśca mahendro devasattamaḥ |
bhavān karttā vikarttā ca lokānāṁ prabhavo 'vyayaḥ || 1 ||
parāṁ-ca-siddhiṁ ca paraṁ-ca-satvaṁ
paraṁ-rahasyaṁ paramaṁ-haviśca |
paraṁ-ca-dharmaṁ paramaṁ-yaśaśca
tvāṁ-āhuragryaṁ paramaṁ purāṇam || 2 ||
paraṁ-ca-satyaṁ paramaṁ-tapaśca
paraṁ pavitraṁ paramaṁ ca mārgam |
paraṁ-ca-yajñaṁ paramaṁ-ca-hotraṁ
tvāṁ-āhuragryaṁ paramaṁ purāṇam || 3 ||
paraṁ-śarīraṁ paramaṁ-ca-brahma
paraṁ-ca-yogaṁ paramāṁ-ca-vāṇīm |
paraṁ-rahasyaṁ paramāṁ-gatiṁ-ca
tvāṁ-āhuragryaṁ paramaṁ purāṇam || 4 ||
|| iti śrīpādme mahāpurāṇe śrībrahma-kṛta
śrīnṛsiṁha stutiḥ sampūrṇam
--Courtesy Muralidharan
The following is a rare hymn on Lord Nrusimha taken from Padma Puranam, Srishti
Khanda and Chapter 45 (titled Nrusimha Pradurbhava) recited by Lord Brahma.
śrībrahma uvāca -
bhavān brahmā ca rudraśca mahendro devasattamaḥ |
bhavān karttā vikarttā ca lokānāṁ prabhavo 'vyayaḥ || 1 ||
parāṁ-ca-siddhiṁ ca paraṁ-ca-satvaṁ
paraṁ-rahasyaṁ paramaṁ-haviśca |
paraṁ-ca-dharmaṁ paramaṁ-yaśaśca
tvāṁ-āhuragryaṁ paramaṁ purāṇam || 2 ||
paraṁ-ca-satyaṁ paramaṁ-tapaśca
paraṁ pavitraṁ paramaṁ ca mārgam |
paraṁ-ca-yajñaṁ paramaṁ-ca-hotraṁ
tvāṁ-āhuragryaṁ paramaṁ purāṇam || 3 ||
paraṁ-śarīraṁ paramaṁ-ca-brahma
paraṁ-ca-yogaṁ paramāṁ-ca-vāṇīm |
paraṁ-rahasyaṁ paramāṁ-gatiṁ-ca
tvāṁ-āhuragryaṁ paramaṁ purāṇam || 4 ||
|| iti śrīpādme mahāpurāṇe śrībrahma-kṛta
śrīnṛsiṁha stutiḥ sampūrṇam
--Courtesy Muralidharan
Sri Laxmi Narasimha
Karaavalamba Stotra
Narasimha and Aadi Sankara--Narasiṁha is also a protector of his
devotees in times of danger. Near Śrī Śailaṁ, there is a forest called Hatakesavanam,
that no man enters. Sankaraachaarya entered this place and did penance for many
days. During this time, a Kaapaalika by name Kirakashan appeared before him.
Adi Sankara had once given his consent to the
cruel Kapalika to take his head and offer it as a sacrifice to Goddess Kali in
order to win favours from her. Kapalikas were followers of a particular Saiva
sect (the left-hand order) who always carried human skulls, wore them as
garlands around their necks and even ate and drank from these macabre vessels.
Lord Siva himself is hailed as Kapali. The Lord of the famous temple in
Mylapore in Chennai is worshipped as Kapaliswara.
This Kapalika had been nursing a grievance
against Adi Sankara whom he viewed as a potential threat to his faith and sect.
He took the Acharya to a nearby cave, made necessary arrangements for the
sacrifice-ritual and prepared himself to behead Adi Sankara. The Acharya was
all along in a trance.
However, when the Kapalika lifted his sword
and readied himself to chop off his head Sankara's disciple Padmapada (also
known as Sanandana) envisioned this murderous scheme in his mind. He rushed to
the cave in a trice. In an 'avesa' (possessed with divine powers) of Lord
Narasimha he, verily, became the man-lion Lord himself temporarily. He had
attained Narasimha mantra siddhi and, becoming frightfully ferocious, caught
hold of the villainous Kapalika and tore him to pieces.
Sankara Vijaya, published by the Ramakrishna
Math in Chennai, describes how Padmapada leapt into the sky, scattering away
the clouds with a slash of his mane, and literally flew into the cave, stunning
all beholders. It was a re-enactment of the Narasimha incarnation once again
when the demon Hiranyakasipu was disembowelled by the Lord with his leonine
claws.
Adi Sankara, hearing the thunderous roars of a
lion, awoke from his trance and witnessed the gory scene. Padmapada's body was
smeared with the blood of the vile Kapalika while his face glowed with divine
splendour like a galaxy of suns. The Acharya saw before him the awesome Lord
Narasimha himself and pacified him with soothing and overflowing devotion.
On another occasion, Adi Sankara's hands got
burnt (the Amaruka episode) but he was cured by extolling Lord Narasimha
through the famous hyms, the 17-verse Lakshmi Narasimha Karavalamba Stotram
(also known as Lakshmi Narasimha Karunarasa Stotram'). These hymns are so
titled because each of these verses ends with the same refrain 'Lakshmi
Narasimha, mama dehi karavalambam' (O Lord Narasimha, please lend me your
helping hand).
It is believed that fervent recitation of these
hymns on Lord Narasimha (one of the two stotras Adi Sankara composed on Him)
will always help one smoothly get over difficulties with the Lord's helping
hand.
Salagrama, the sacred stone found only in the
Kandaki river in Nepal, and worshipped by Vaishnavites in their homes, is used
in the puja of Sri Kanchi Kamakoti Peetam. This is said to be specially sacred
to Lord Narasimha and is believed to have been given to Adi Sankara by Lord
Narasimha himself.
Sreematpayonidhiniketana chakrapaane
bhogeendrabhogamaniranjitapunyamoorte |
yogeesa saasvata sharanya bhavabdhipota
lakshhmee nrisimha mama dehi karaavalambam || 1 ||
bhogeendrabhogamaniranjitapunyamoorte |
yogeesa saasvata sharanya bhavabdhipota
lakshhmee nrisimha mama dehi karaavalambam || 1 ||
O Lakshminrisimha, whose abode is the ocean of milk, who hold the
(Sudarsana) discus in your hand, whose pleasing form is adorned by the jewels
that are the hoods of Adisesha, who are the Lord of the Yogis, the Eternal One,
who provide protection to those who seek it, the boat by which one crosses the
ocean of miseries, please lend me your helping hands!
Brahmendra-rudra-marudarka-kireetaakoti -
sanghattitaanghri-kamalaamal-kaantikaanta |
lakshhmeelasatkuch-saroruha-raajahamsa
lakshhmeenrisimha mama dehi karaavalambam || 2 ||
sanghattitaanghri-kamalaamal-kaantikaanta |
lakshhmeelasatkuch-saroruha-raajahamsa
lakshhmeenrisimha mama dehi karaavalambam || 2 ||
Your lotus feet are touched
by the tips of the crowns of Brahma, Indra, Rudra, the Maruts and Soorya. The
brilliance of Your lotus feet thus adds to Your effulgence, O dear one! You are
the King of swans sporting near the beautiful lotus breasts of Lakshmi. O
Lakshminrisimha, Please lend me your
helping hands!
Samsaaraghoragahane-
charato muraare
maarogra-bheekara-mriga-pravaraarditasya |
aartasya matsar-nidaagha-nipeeditasya
lakshhmeenrisimha mama dehi karaavalambam || 3 ||
maarogra-bheekara-mriga-pravaraarditasya |
aartasya matsar-nidaagha-nipeeditasya
lakshhmeenrisimha mama dehi karaavalambam || 3 ||
O Muraari
(enemy of Mura)! I have been tormented by the fierce and terrifying lion called
desire (kaama) while wandering in the dense forest called samsaaric (worldly
pleasure and pains) existence. I have been scorched by the heat of the summer
called envy (matsara). To me who have been thus afflicted, O Lakshminrsimha, Please lend me your helping hands.
Samsaara-koopam-atighoram-agaadhamoolam
sampraapya duhkha satasarpa-samaakulasya |
deenasya deva kripanaapadam-aagatasya
lakshmeenrisimha mama dehi karaavalambam. || 4 ||
sampraapya duhkha satasarpa-samaakulasya |
deenasya deva kripanaapadam-aagatasya
lakshmeenrisimha mama dehi karaavalambam. || 4 ||
Having reached the bottom of the unfathomable and extremely
fearful well called samsaaric existence, I have been troubled by the hundreds
of serpents called miseries. O Deva! O Lakshmi-nrsimha! To the helpless me and
who have reached this wretched condition, do you Lend your helping hands?
Samsaara-saagara-visaala-karaala-kaala-
nakragraha-grasana-nigraha-vigrahasya |
vyagrasya raga-rasanormi-nipeeditasya
lakshhmeenrisimha mama dehi karaavalambam || 5 ||
nakragraha-grasana-nigraha-vigrahasya |
vyagrasya raga-rasanormi-nipeeditasya
lakshhmeenrisimha mama dehi karaavalambam || 5 ||
In the ocean that is
worldly existence, my body has been eaten by large and dreadful crocodiles and
whales that are Time. I have been afflicted by the waves called passion and attachment
to the organ of taste. O Lakshmi-nrisimha, please lend me your helping hands.
Samsaara-vriksham-aghabeejam-ananta-karma-
shaakhaa-satam karana-patram-ananga-pushhpam |
aaruhya duhkha-phalitam patato dayaalo
lakshhmeenrisimha mama dehi karavalambam || 6 ||
shaakhaa-satam karana-patram-ananga-pushhpam |
aaruhya duhkha-phalitam patato dayaalo
lakshhmeenrisimha mama dehi karavalambam || 6 ||
The tree of worldly existence arises from the seed of sin. Its
numerous branches are the endless actions (karmas), its leaves are the organs
of the body, its flower is passion (kaama), its fruit is sorrow. Having
ascended this tree, I am falling down. O compassionate Lakshmi-nrsimha, please
lend me your helping hands.
Samsaara-sarpa-ghanavaktra-bhayogra-teevra-
damshtraa-karaala-vishadagdha-vinashta-moorteh |
naaga-arivaahana sudhaabdhi-nivaasa saure
lakshhmeenrisimha mama dehi karaavalambam || 7 ||
damshtraa-karaala-vishadagdha-vinashta-moorteh |
naaga-arivaahana sudhaabdhi-nivaasa saure
lakshhmeenrisimha mama dehi karaavalambam || 7 ||
Worldly existence is a
serpent which has opened its gigantic mouth, revealing its most dreadful and
sharp fangs filled with terrible venom. This venom has burnt up my body and has
destroyed it. O Lord whose vehicle is Garuda! O Lord whose abode is the ocean
of milk! O Shauri! O Lakshminrsimha, provide me the support of Your hands.
Samsaara-daava-dahanaatura-bheekaroru-
jvaalaavaleebhir-atidagdha-tanuooruhasya
jvaalaavaleebhir-atidagdha-tanuooruhasya
tvatpaada-padma-sarasee-saranaagatasya
lakshhme nrisimha mama dehi karaavalambam || 8 ||
lakshhme nrisimha mama dehi karaavalambam || 8 ||
In the forest conflagration of worldly existence (illusion), I
have been burned badly. Even every single hair on my body has been burned by
large and fearful columns of flames. In this condition I have sought the
shelter of the cool lake that is Your lotus feet. O Lakshminrisimha, Please
lend me your helping hands!
Samsaarajaala-patitasya jagannivaasa
sarvendriyaartha-vadisaartha-jhashhopamasya |
prot-khandita-prachura-taaluka-mastakasya
lakshhmeenisimha mama dehi karaavalambam || 9 ||
sarvendriyaartha-vadisaartha-jhashhopamasya |
prot-khandita-prachura-taaluka-mastakasya
lakshhmeenisimha mama dehi karaavalambam || 9 ||
I am like a fish, caught in
the net of worldly existence. My palate and head have been severely torn apart
by the fish-hook that is the objects of the senses. O Lord in whom the world
resides! O Lakshminrsimha, please lend me your helping hands!
Samsaara-bheekara-karieendra-karaabhighaata-
nishhpishta-marmavapushhah sakalaarti-naasa |
praaNnaprayaana-bhavabheeti-samaakulasya
lakshhmeenrisimha mama dehi karaavalambam || 10 ||
nishhpishta-marmavapushhah sakalaarti-naasa |
praaNnaprayaana-bhavabheeti-samaakulasya
lakshhmeenrisimha mama dehi karaavalambam || 10 ||
The fearful rogue elephant
of worldly illusion has struck me with its trunk, completely crushing all my
vital parts. I have been overcome by the fear of worldy existence and death. O
Destroyer of all suffering! O Lakshminrisimha, please lend me your helping hands!
Andhasya may hrita-viveka-mahaa-dhanasya
choraih prabho balibhir-indriya-naamadheyaih |
moha-andha-koopakuhare vinipaatitasya
lakshhmeenrisimha mama dehi karaavalambam || 11 ||
choraih prabho balibhir-indriya-naamadheyaih |
moha-andha-koopakuhare vinipaatitasya
lakshhmeenrisimha mama dehi karaavalambam || 11 ||
O Lord! My great wealth called power of discrimination (viveka)
has been stolen away by the powerful thieves called senses. I am blind (without
the power of discrimination between things eternal and noneternal). In this
condition, I have been pushed into the dark well called delusion. O Lakshmi-nrisimha,
please lend me your helping hands!
Baddhvaa gale yamabhataa bahutarjayantah
karshanti yatra bhavapaasa-satairyutam maam |
ekaakinam paravas am chakitam dayaalo
lakshhmeenisimha mama dehi karaavalambam. || 12 ||
karshanti yatra bhavapaasa-satairyutam maam |
ekaakinam paravas am chakitam dayaalo
lakshhmeenisimha mama dehi karaavalambam. || 12 ||
I have been bound by hundreds of snares of worldly attachments.
The soldiers of Yama (Death) have cast their noose around my neck and are
dragging me along, threatening me. I am alone, frightened, and without any
independence. O compassionate Lakshmi-nrisimha, please lend me your helping
hands!
Lakshhmeepate kamalanaa-bha suresa vishhno
vaikuntha krishna madhusoodana pushhkaraaksha |
brahmanya kesava janaardana vaasudeva
lakshhmeenrisimha mama dehi karaavalambam.h || 13 ||
vaikuntha krishna madhusoodana pushhkaraaksha |
brahmanya kesava janaardana vaasudeva
lakshhmeenrisimha mama dehi karaavalambam.h || 13 ||
O Lord of Lakshmi, from whose navel emanates a lotus, O Lord of
gods, O Vishnu, O Vaikuntha, O Krishna, O Madhusudana (slayer of Madhu), O
Lotus-eyed One, O Brahmanya (the most exalted knower of Brahman), O Keshava, O
Janardana, O Vasudeva, O Lakshmi -nrisimha, please lend me your helping hands!
Ekena chakramaparena karena shankha-
manyena sindhutanyaaam avalambya tishthan |
vaame karena varadaabhaya-padma-chihnam
lakshhmeenrisimha mama dehi karaavalambam. || 14 ||
manyena sindhutanyaaam avalambya tishthan |
vaame karena varadaabhaya-padma-chihnam
lakshhmeenrisimha mama dehi karaavalambam. || 14 ||
In one hand You hold the
(sudarshana) discus; in another You hold the (paanchajanya) conch; another hand
rests on (the waist of) the daughter of the ocean, Lakshmi; and the (fourth)
hand signifies that You bestow boons and drive away the fear (of the devotees).
O Lakshmi-nrisimha please lend me your helping hands!
Samsaara-saagara-nimajjana-muhyamaanam
dieenam vilokaya vibho karunaanidhe maam |
prahlaada-kheda-parihaarapara-avataara
lakshhmeenrisiMha mama dehi karaavalambam || 15 ||
dieenam vilokaya vibho karunaanidhe maam |
prahlaada-kheda-parihaarapara-avataara
lakshhmeenrisiMha mama dehi karaavalambam || 15 ||
Being drowned in the ocean of samsaaric existence, I am deluded. O
Lord! O Treasure of compassion! Turn your glance toward me who am helpless.
(Just as You) assumed the Supreme avatar for the purpose of eradicating the
sorrow of Prahlaada, do You, Lakshmi-nrisimha, pleaswe lend me your helping
hands!
Prahlaada-naarada-paraashara-pundareeka-
vyaasaadi-bhaagavata-pungavahrinnivaasa |
bhakta-anurakta-paripaalana-paarijaata
lakshhmeenrisimha mama dehi karaavalambam || 16 ||
vyaasaadi-bhaagavata-pungavahrinnivaasa |
bhakta-anurakta-paripaalana-paarijaata
lakshhmeenrisimha mama dehi karaavalambam || 16 ||
You dwell in the hearts of the best of the Bhagavatas, such as
Prahlada, Narada, Parashara, Pundarika, and Vyasa. You are like the
desire-fulfilling tree in protecting the loyal devotees. O Lakshmi-nrisimha, plese
k lend me your helping hands!
Lakshhmeenrisimha-charanaabja-madhuvratena
stotram kritam shubhakaram bhuvi sankarena |
ye tatpatanti manujaa haribhaktiyuktaa-
ste yaanti tatpada-sarojam-akhandaroopam || 17 ||
stotram kritam shubhakaram bhuvi sankarena |
ye tatpatanti manujaa haribhaktiyuktaa-
ste yaanti tatpada-sarojam-akhandaroopam || 17 ||
This auspicious hymn has been composed by Sankara who is the bee
engaged in drinking the nectar of the lotus feet of Shri Lakshmi-nrsimha. In
this world, anyone who recites it will be filled with devotion to Hari and will
attain the undivided lotus feet of Brahman.
|| Sree Lakshhmeenrsimhaarpanamastu
||
--Translation courtesy
IndiaDivine.org
AHOBILAM
This place has witnessed many miracles, a place where it is believed Lakshmi Narasimha Swamy takes a
stroll in the night, sometimes even in the day time. Its plush greenery,
mountain covered with a green blanket of trees, remains as a visual treat for
the eyes, as a display of nature’s magnanimity.
In the place of Ahobilam one can have the darshan of Nava Narasimha’s.
The basement has 5 of them:
Prahladha Varadha Lakhmi Narasimha
Bhargava Narasimha
Shri Chatravada Narasimha
Yogananda Narasimha and
Karancha Narasimha
Bhargava Narasimha
Shri Chatravada Narasimha
Yogananda Narasimha and
Karancha Narasimha
From the basement to the top, it
is around 10 kilo meters. The reason why this place is so famous is because of
the shrine of Ugra Narasimha who appeared as a Swayambhu (who or that which
appeared all by itself) inside a cave, where Bhakta Prahlada, Shri Garuda,
Mahalakshmi did penance to whom Lord Narasimha revealed. .
Here in the top, the other four Narasimha can be seen:
Ugra Narasimha (ugra – ferocious)
Shri Bhaavana Narasimha
Shri Varaaha Narasimha and
Shri Jwaalaa Narasimha
Shri Bhaavana Narasimha
Shri Varaaha Narasimha and
Shri Jwaalaa Narasimha
The other important places are:
the birth place of Bhava Naasini, Ugra Sthambam, Shri Malola Narasimha and the
cave of Bhakta Prahlada.
It is dense with trees and plants, the wild
animals were roaming around freely maintaining the beauty of nature, flora and fauna. So one needs to carefully proceed further specially during nights.
There is a similarity between
Ahobilam and Thirupathi. The head of Adi Shesha (the serpent which Lord Vishnu
reclines) being Thirupathi, the tail being Shri Shaila and the torso being
Ahobila, why I was ordained to visit Ahobila when I was in Thirupathi, I
thought.
The place where Hiyanyakasipu’s
stomach was torn apart looks like Adi Shesha. The Jwala Narasimha’s shrine, is
the stomach part of the mountain.
Namakkal
Bala Narasimha brings all traditions together
(By courtesy Sri Ranga Sri)
Have you heard of Bala Narasimha
in a cave? Aadi Perukku day is a local holiday in Srirangam and Trichy. People
go to Namakkal on this day to worship Lord Narasimha as Parabrahaman and Parasakti
westward into the dry Kongu region. We As you bypass Karur and turn right towards
Salem and catch the National Highway the roads are superb. This amazing change
in the roadscape in Tamil Nadu, over the last one and half decades never ceases
to amaze us. Before you know it you have
reached your destination.
At Nammakal Mother Namagiri with Narasimha can be witnessed in this ancient cave
temple. The 65 meters high single rock is Namagiri. The name came about
because, Mahalakshmi did nama japa there. The
legend behind it is as follows: Aanjaneya
flies to the Himalayas to get the herbs to rejuvenate Rama and Lakshmana. He
uproots the very mountain and takes it back once the mission is over. On his
way back to Lanka, he gets the Narasimha saligrama moorthy and when he reaches
this spot he spots the pond Kamalalaya on whose banks Kamala-Mahalakshmi is
doing nama japa to have darshan (exposition) of Nrisimhaavatara. He requests Devi
to hold the saligrama so that he can finish his nityakarma (daily durties). She
issues the caveat that if he is late she will place the saligrama and leave. By
divine intentions Anjaneya is delayed and when he returns the saligrama
is placed near the edge of the pond. Are
you reminded of the Ramaeswara episode in the same manner? In spite of using
all his humongous strength Hanuman is unable to lift the small saligrama. It
suddenly becomes the huge rock and an awesome Narasimha manifests and tells
Aanjaneya that He wants to stay and so asks him to leave it there.
He tells His devotee to go to Lanka and then to Ayodhya with Sri Rama finish
all his duties in that avatar and then come here, worship Him forever and also
bless and show the way to devotees. Namagiri Thayar (Divine Mother) was the muse of the famous
mathematician Ramanujan and showed the way to him through the complex mazes of
higher mathematics.
According to authentic history
learnt learnt through the media of popular Internet http://www.heritageonline.in/wpcontent/uploads/2013/12/Namakkal:
there are two cave temples cut into this massive single rock. On the west at
the foot of the rock is the Namagiri Narasimha temple. Midway to the top on the
east face is a Ranganatha cave temple. Though showing influences of Pallava and
Pandya styles these actually belong to the Adiyamaan kings who belong to the
Tamil Sangam Era, and one of them Neduman Anji was the patron of Auvaiyar the
well -known saint poetess. As in all
temples in Tamil Nadu successive rulers added to the original structure.
As we proceed eastwards, climbing a few
steps we can get the
first view of Lord Narasimha . It is
said that Lord Narasimha's foot and the eyes of the 18
feet Aanjaneya outside, are at the same level. He is in the seated posture with
the left knee folded and the right foot on the floor. His massive left lower
hand is on the left knee and the right hand with very sharp nails (vajranakha),
has a reddish hue to it. Narasimha holds a rod in this hand to drive
away malefic spirits. Regarding the red color of the palm of the right lower
hand, it is believed to be the blood of
Hiranyakasipu. Abhisheka to this deity is done once a year on Vaikasi visakam, and it is believed Abhisheka (bathing ritual) outpours turn red
as they flow over the right hand!
Narasimha wears a necklace with Mahalakshmi on
it. In the official paintings we can make out a Srivatsa Lakshmi too. Coming to
His face, He has eyebrows, moustache, nose and ferocious teeth made of silver. The eyebrows are bow shaped.
He has unique ear ornaments and two sons of Brahma, Sanaka and Sanandana, whispering news about the world into His ears,
as we are told. Flanking them are Surya
to Narasimha’s right and Chandra to the
left. They have chamara (fly whisks) in
their hands. To the right of Surya Lord Narasimha holds the chakra in His right upper hand. It is a Prayoga (action) Chakra. Rudra stands in the right extreme and the four
faced Brahma to the far left. The conch
graces Narasimha’s left upper hand between Brahma and his son. Brahma's sons, Surya and Chandra on either
side lean inwards. Rudra and Brahma list
outwards.
The side walls of this cave have four
panels with unique images in bas relief - sculptural relief in which forms
extend only slightly from the background; no figures are undercut. As we face
Lord Narasimha to our right is a floor to ceiling panel that shows the
Trivikrama avatar. Narasimha has a long crown and His right upper arm and
leg are raised. His right lower hand has a baseball bat like mace and He
appears to be kicking someone who is shown upside down, upwards. May be he is Namuchi, one of the sons of Bali
who objected to the manner in which Vamana/Trivikrama measured the steps.
Quizzically there is a monkey figure nearby, Hanuman? Beneath Narasimha’s raised right lower limb Garuda is seen pummeling someone. To the right and
well below, we have the small Vamana with kamandalu (water jug) and umbrella
watching Bali about to sprinkle water from a kettle in his hands, and a figure
behind him, who may be his displeased guru. There is an umbrella depicted at
the top of his crown. Another puzzle is
the neck and head of a horse at the top right corner, reminding Hayagriva.
On the left wall is another
amazing panel. It shows Vaikuntanathan seated on Adisesha in that famous
posture called the Maharaja lilaasana (playful seat of a king), with His right
knee bent and foot on the serpent bed, shown here in the tip toe pose. His left
leg is hanging down with the left heel on Adisesha's coils. He
has four hands; the upper two hands hold the Chakra and Sankha, held a little
above his fingers standing in the air and sets them apart from Pallava and
Pandya sculpture. The fire tong on the top of each weapon is unique. This
feature is to be seen in all the Nammakal reliefs... Rudra and Brahma flank Him
and there are many other minor deities. But the unique feature, not to be seen
elsewhere, is down to our right, below is Brahma who is not seen in other
temples except on northern wall panels. The
seated Narasimha is Abhaya Narasimha and which the historical
post says is Bala Narasimha. This
panel depicts our Lord Vaikuntanathan showing to the other gods the form He is
going to adopt to finish off Hiranyakasipu. The leonine face is very beautifully carved by
the sculptor: mane, ears, eyes, and wide open jaws are superimposed by a
peaceful expression, indicative perhaps of the deliverance that he will bring
about. His upper left hand holds the Sankha (conch), but his upper right
is in Bhuddhasramana, the mudra (like Buddha) of salutation... This mudra(posture)
is like the Abhaya mudra hence the name Abhaya Narasimha.
On the eastern wall of the cave
on either side of the sanctum sanctorum two panels are seen. Next to the Vaikuntanatha panel is a panel showing
Lord Narasimha in a ugra (ferocious)
form, tearing apart Hiranya who is in a hyperextended pose on His left thigh
which is on a pedestal. He is in an ashtabuja - eight armed - form and is
bhayankara - frightening to watch. Of the four pairs one pair holds down the
asura (Demon) while the nearby pair is finger deep in his abdomen. Narasimha appears to be looking at us!
The panel on the left of the main
deity is that of Varaha uplifting Bhumidevi (Mother Earth) from the mire. His
feet cannot be seen. The left lower limb is buried up to the knee and the right
up to the lower leg just above the ankle. It is believed that His feet will be seen only
when Kaliyuga comes to an end! He holds
up Bhumidevi in the crook of His bent right elbow with His left hand supporting
Her feet. He has an affectionate look on His porcine face, though His left ear
bears a kundalam (ear ornament) that has elongated it, human style. She is
looking at Him lovingly with folded hands. Down below on the panel's right is Adisesha, Nagadevata with the left hand
pointing to Lord. On the left is Neela devi. Above Lord's flattened head are four figures, which are the
four Vedas or they
are four sons of Brahma-- Sanaka,
Sanandana, Sanatana and Sanatkumara who are always seen in the form of youths.
This pilgrim center is considered
a rare Trinity center because Rudra, Vishnu and Brahma are seen
together and worshiped together. Surprisingly Nammakal does not have any other
Siva temple. All Saivites flock here. Here I Narasimha avatar is worshiped invoking three aspects of Brahman--Siva, Vishnu
and Brahma—Sa
Brahma, sa Vishnu sa Sivah. Also Narasimha is visualized at once as
Ugra Narasimha (ferocious) and Baala Narasimha (innocent) leaving no place for
sectarian squabbles.
APPENDIX
The Legend of Glorious Lord Sarabeshwara Shiva
By K. Bharath Kumar
| Mar 17, 2017
Lord Shiva has taken many forms to
rescue humanity and other Gods from calamities. One significant but lesser
known avataar is that of Sri Sarabeshwara. Lord Sarabeshwara incarnated to calm
down Lord Narasimha (Man-Lion Avataar of Lord Vishnu) whose wrath was
unstoppable even after His work of slaying demon king Hiranyakashipu was
completed.
Sarabeshwara is Lord Shiva’s cosmic form with His crescent moon and Ganga
on His divine head, face of a Sarabha bird with two wings representing His
Shaktis – lion-headed Prathyangira Devi and Trident-holding Shoolini Durga
Devi.
Sarabeswara’s middle portion of the
body is human-like with four arms holding fire, snake and two weapons. His
lower portion (with four legs and a tail) is that of the animal called ‘Yaali’
supposed to be mightier than a lion. Thus one can see this is Lord Shiva’s
cosmic hybrid form encompassing man, woman, animal, bird and several inanimate
natural elements as well – earning Him the appellations
‘Sarvapakshimrugaaakaaraa’ (single-form manifestation of all birds and beasts)
and ‘Sarvapakshimrugaadipaa’ (Lord of all birds and beasts).
Vaishnavaite legend contends that Lord
Narasimha was calmed down by child devotee Prahlada himself for whom this
avataar was taken by Lord Vishnu. However puranic evidences such as Sarabha
Upanishad, numerous Sarabeshwara verses by sages such as Sage Vyasa, Lord
Brahma and even a prayer by calmed-down Lord Narasimha Himself point to the
existence and greatness of Lord Sarabeshwara Shiva.
He is reputed to calm down negative
energies, bestow resoluteness of mind, reduce wild aggression and injustices in
society, offers protection from various natural calamities and reduces
ill-effects of jealousy and witchcraft (all commonly seen even in this modern
dark age – ‘Kaliyuga’).
In this incarnation, Lord Shiva
displays His placatory and calm side unlike His reputed wildness and anger –
thereby displaying that He simultaneously possesses and transcends all basic
‘gunaas’ (qualities) of ‘Satthva’ (calm, balanced, righteous nature), ‘Rajas’
(aggressive, fighting, restless and conquering nature) and ‘Tamas’ (dull,
inert, immobile nature).
This avataar is available to all today
– relevant especially in this age of unrests, hidden dangers, enmities,
falsehoods and insecurity. Lord Sarabeshwara is worshipped during the ‘pradosha
kaalam” that occurs on the twilight hour of the fourteenth day of each
fortnight. This was the time when Lord Narasimha emerged out of a pillar long
back in an earlier yuga.
His bheejaakshar mantra is “Aum Kaym
Kaam Kam”. His Gayatri mantra is as follows:
“Aum Ashtapaadaaya Vidmahe
Pakshiraajaaya Dheemahi
Thanno Sarabeshwara Prachodhayaath”.
Pakshiraajaaya Dheemahi
Thanno Sarabeshwara Prachodhayaath”.
A second version is as follows:
“Aum Saaluvesaaya Vidmahe
Pakshiraajaaya Dheemahi
Thanno Sarabeshwara Prachodhayaath”.
Pakshiraajaaya Dheemahi
Thanno Sarabeshwara Prachodhayaath”.
(Sarabeshwara was the family deity of
the Saalukya kings of South India).
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