Narasimha

Template:Short description Template:Other uses Template:Use Indian English Template:Use dmy dates Template:Infobox deity Template:Infobox royalty Template:Vaishnavism

Narasimha (Template:Langx, Template:IAST3, or Template:Langx, Template:IAST3), is the fourth avatara of the Hindu god Vishnu in the Satya Yuga.<ref>Template:Cite book</ref> He incarnated as a part-lion, part-man and killed Hiranyakashipu, ended religious persecution and calamity on earth, and restored dharma.<ref name="Williams2008p223">Template:Cite book</ref><ref>Template:Cite book</ref> Narasimha has three eyes, and is the God of Destruction in Vaishnavism; He who destroys the entire universe through (Pralaya). Hence, He is known as Kala (time), Mahakala (great-time), or Parakala (beyond time) in His names. There exists a matha (monastery) dedicated to Him by the name of Parakala Matha at Mysuru in the Sri Vaishnava tradition.<ref>Template:Cite book</ref> Narasimha is the God of Yoga, as Yoga-Narasimha.Template:Sfn Template:Sfn

Narasimha has a human torso and lower body, with a lion face and claws, with the asura Hiranyakashipu being disemboweled and killed by Him in His lap. Hiranyakashipu was the megalomaniacal elder brother of the evil Hiranyaksha - who had been previously killed by Vishnu's Varaha avatar - and, consequently, harboured profound hatred for Vishnu's devotees.<ref name="dalal2010p148">Template:Cite book</ref> Hiranyakashipu gained a boon from Brahma due to which he could not be killed during the day or night, inside or outside the house; neither in the sky nor on land nor in Svarga nor in Patala, by any weapon or hand, nor by humans, deities, demons, or animals.<ref name="dalal2010p262">Template:Cite book</ref> Endowed with this boon, he began to wreak chaos and havoc, persecuting all the devotees of Vishnu, including his own son Prahlada.<ref name="Williams2008p223"/><ref name="dalal2010p262"/><ref name="Krishna2009p50">Template:Cite book</ref> Vishnu, cognisant of the asura's boon, creatively assumed a mixed form that was neither human nor animal as a lion in the name of Narasimha, and Narashima disemboweled and killed Hiranyakashipu and at evening, which is neither day nor night, at the threshold of his palace, which was neither inside nor outside, upon his lap, which is neither sky nor land, and with his claws, which are neither weapons nor hands.<ref name="Williams2008p223"/> Narasimha is known primarily as the 'Great Protector' who specifically defends and protects his devotees from evil and destroys evil.<ref>Steven J. Rosen, Narasiṁha Avatar, The Half-Man/Half-Lion Incarnation, p5</ref> The most popular Narasimha myth is the legend of his protection of his devotee Prahlada, and the killing of Prahlada's evil father and demon Hiranyakashipu.<ref>Template:Cite book</ref>

Narasimha is one of the major deities in Vaishnavism, and his legends are revered in Vaikhanasas, Sri Vaishnavism, Sadha Vaishnavism,<ref>Template:Cite book</ref> and various other Vaishnava traditions of Hinduism. He is celebrated in many regional Hindu temples, texts, performance arts, and festivals such as the Hindu festival of colours of the spring, called Holi.<ref name="dalal2010p262"/>Template:Sfn Template:Page needed

One of the earliest representation of Narasimha, dating back to the 4th-century CE, is from Kondamotu in Coastal Andhra.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Other older known artworks of Narasimha have been found at several sites across Uttar Pradesh and Andhra Pradesh, such as at the Mathura archaeological site. These have been variously dated between the 2nd century CE and the 4th century CE.<ref name="merister292">Template:Cite journal</ref>

Etymology

File:The God Vishnu in Three Incarnations. Northern India (Mathura), Gupta period, mid-5th century AD. Boston Museum.jpg

Vishnu and his avataras (Vaikuntha Chaturmurti): Depicting Vishnu as Krishna and Rama, Narasimha (lion), and Varaha (boar). Art of Mathura, mid-5th century CE. Boston Museum.<ref name="CS">For English summary, see page 80 Template:Cite journal</ref>

In Sanskrit, the word Narasimha consists of two words "nara" which means man, and "simha" which means lion, referring to the man-lion avatara of Vishnu.<ref name="Williams2008p223"/><ref name="dalal2010p262"/>

His other names are Agnilochana (Template:Lang) – the one who has fiery eyes, Bhairavadambara (Template:Lang) – the one who causes terror by roaring, Karala (Template:Lang) – the one who has a wide mouth and projecting teeth, Hiranyakashipumardana (Template:Lang) – the one who killed Hiranyakashipu, Nakhastra (Template:Lang) – the one for whom nails are his weapons, Simhavadana (Template:Lang) – the one who has a lion face and Simha (Template:Lang) – the one who is a lion.<ref>Template:Cite web</ref>

Texts

File:0101821 Kevala Narasimha Temple, Ramtek Maharashtra 149.jpg

Narasimha, 5th century, Ramtek Kevala Narasimha temple.

Vedas

The Vishnu hymn 1.154 of the Rigveda (1700-1200 BCE) contains a verse which shows Vishnu as Narasimha as a "wild lion, powerful, prowling, mountain-roaming",<ref>The Rigveda Mandala 1 Hymn 154, Ralph T.H. Griffith, Wikisource</ref> which is Vishnu as Narasimha. Another hymn 8.14 says the story of Indra killing Namuci, that with "water foam you tore off, Indra, the head of Namuci and killed him, killing all demons",.Template:Sfn

The full story of Indra killing Namuci is found in Shatapatha Brahmana (7th - 6th century BCE) of the Yajurveda in chapter 12.7.3.v Other references to Narasimha are found in the Vedic texts Vajaseneyi Samhita 10.34, Pancavimsa Brahmana 12.6.8 and Taittiriya Brahmana 1.7.1.6.Template:Sfn

The story of Indra killing Namuci

Narasimha has the same story as Indra killing Namuci in the Vedas.Template:Sfn<ref>Template:Cite journal</ref> Indra is the dharmic King of Heaven of the Devas and Devis who commands lightning, thunder, rain and rivers, while Namuci is a deceptive demon Asura in competition for power. Namuci tells peace to Indra, which Indra accepts. He demands Indra to promise that he will neither try to kill him with his "palm of the hand nor with the fist", neither in day nor in night, neither with "anything that is dry" nor with "anything that is wet". Indra agrees.Template:Sfn<ref>Template:Cite journal</ref>

After the deal is done, Namuci carries away all that nourishes the gods and goddesses: the Soma drink, the essence of food and the strength of Indra. The leader of the gods and goddesses finds himself conflicted and feels bound by his promise. Indra then meets Sarasvati (goddess of knowledge) and the Ashvinas.Template:Sfn They reply they will deal with Namuci, get it all back, if Indra agrees to share his powers, the essence of food and the Soma drink with them. Indra agrees. The gods and the goddess then come up with a creative plan. They pour out a foam of water with a thunderbolt, and Indra takes a thunderbolt in his hand and Indra kills Namuci in evening.Template:Sfn

After Namuci is killed, the gods and goddesses get all the powers back, but discover that Namuci had drunk the Soma already. The good was thus now mixed with his evil of his blood, which they did not want to drink. So, they extract the good out from the evil. Thus, good returns to the gods and goddesses, the evil is destroyed.Template:Sfn

According to Deborah Soifer, this story is the same as the story of Narasimha, it has the same plot, the same "neither-nor" constraints, and the same creative powers of the good kills and destroys the evil. Further, the Sanskrit words and phrasing such as "neither palm nor fist" and "neither day nor night" in the later Hindu texts is the same as in the Vedic texts. This suggests a link and continuity between the Vedic story of Indra killing Namuci and the story of Narasimha killing Hiranyakashipu in the Puranas.Template:Sfn According to Walter Ruben, both stories along with several other stories in ancient and medieval texts reflect the Indian Subcontinental tradition of killing and destroying despots and tyrants who abuse power.<ref>Walter Ruben (1968), Fighting against despotes in old Indian literature, Annals of the Bhandarkar Oriental Research Institute, Vol. 48/49, Golden Jubilee, Volume 1917-1967 (1968), pp. 111-118</ref>

Puranas

Vishnu as Narasimha is mentioned in a variety of Puranas, in 17 Puranas, Vishnu as Narasimha mentioned.<ref>Steven J. Rosen, Narasimha, The Half-Man - Half-Lion Incarnation of Vishnu, p1</ref> The Valmiki Ramayana (7.24), Harivamsa (41 & 3.41-47), Vishnu Purana (1.16-20), Bhagavata Purana (Canto 7),<ref>Template:Cite book</ref> Agni Purana (4.2-3), Brahmanda Purana (2.5.3-29), Vayu Purana (67.61-66), Brahma Purana (213.44-79), Vishnudharmottara Purana (1.54), Kurma Purana (1.15.18-72), Matsya Purana (161-163), Padma Purana (5.42), Shiva Purana (2.5.43 & 3.10-12), Linga Purana (1.95-96) and Skanda Purana (2.18.60-130) all mention Vishnu as Narasimha.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> In all these Puranas, Narasimha is described as the God of Destruction, who does destruction at the time of Pralaya and described as Kala.Template:Sfn Narasimha is also described as having three eyes just like Shiva and does destruction with fire coming from his third eye.Template:Sfn

Sangam literature

The Paripatal (Dated between 300 BCE to 300 CE) (Template:Langx, meaning the paripatal-metre anthology) is a classical Tamil poetic work and traditionally the fifth of the Eight Anthologies (Ettutokai) in Sangam literature.Template:Sfn Kamil Zvelebil states that the hymns dedicated to Vishnu and Murugan has branded the Paripatal as a Sanskrit plagiat within the so-called Sangam texts.<ref>Template:Cite book</ref>

Narasimha in Paripadal <poem> O Lord with faultless red eyes! With burning hatred in his mind and drying up the sandal paste on his chest, Hiranyakashipu, the evil king, fought with his son Prahlada for singing your praises, causing on him great shock. Prahlada was not worried about Hiranyakashipu who deserved disrespect. You placed Prahlada’s away because of your love for him. You attacked and caught Hiranyakashipu with your great strength, catching his mountain-like chest as drums of deities roared like thunder. You disemboweled and killed Hiranyakashipu alive with your claws and wore Hiranyakashipu's organs as a garland and threw Hiranyakashipu's organs away, along with broken pieces of a pillar which you blasted and came out, as Narasimha.

Paripadal, poem 4, Verses 10 - 21<ref name="ReferenceF">Template:Cite web</ref> </poem>

Other texts

Narasimha is also found in and is the focus of Narasimha Tapaniya Upanishad.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

History

Prahlada legend

File:Narasimha Disemboweling Hiranyakashipu, Folio from a Bhagavata Purana (Ancient Stories of the Lord) LACMA M.82.42.8 (1 of 5).jpg

Narasimha disemboweling and killing Hiranyakashipu, manuscript folio from Bhagavata Purana, 1760 CE - 1770 CE.

The Bhagavata Purana says that Vishnu, in his previous avatara as Varaha, killed the evil demon Hiranyaksha. The elder brother of Hiranyaksha, demon king Hiranyakashipu, hated Vishnu and wanted revenge.<ref name="dalal2010p148"/> He undertook many years of austere penance to gain special powers. Thereafter, Brahma offered Hiranyakashipu a boon. Hiranyakashipu asked, "Grant me that I not die within any residence or outside any residence, during the daytime or at nighttime, nor in the ground or in the sky. Grant me that my death not be brought about by any weapons or hands, nor by any human or animal. Grant me that I not meet death from any entity, living or nonliving created by you. Grant me, further, that I not be killed by any deity or demon or by any other organisms and divinities." Brahma granted him the boon, and Hiranyakashipu gained these powers.<ref name="dalal2010p262"/>

Hiranyakashipu, once powerful and invincible with the new boon, began to persecute those who were devotees of Vishnu. Hiranyakashipu had a son, Prahlada, who disagreed and rebelled against his father. Prahlada became a devotee of Vishnu. This angered Hiranyakashipu, who tried to kill the boy but with each attempt, Prahlada was protected by Vishnu's mystical power. When asked, Prahlada refused to acknowledge his father as the supreme lord of the universe and said that Vishnu is omnipresent.

Hiranyakashipu pointed to a nearby pillar and asked if 'his Vishnu' is in it and said to his son Prahlada, "O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?" Prahlada then answered, "He was, He is, He will be."

File:Narasimha Disemboweling Hiranyakashipu, Folio from a Bhagavata Purana (Ancient Stories of the Lord) LACMA M.82.42.8 (4 of 5).jpg

Narasimha emerging from a pillar and disemboweling and killing Hiranyakashipu (detail), manuscript folio from a Bhagavata Purana, 1760 CE - 1770 CE.

Hiranyakashipu, unable to control his anger, smashed the pillar with his mace, and following a tumultuous sound, Vishnu, in the form of Narasimha, appeared from it and moved to attack Hiranyakashipu in defense of Prahlada. In order to kill Hiranyakashipu and not upset the boon given by Brahma, the form of Narasimha was chosen. Hiranyakashipu could not be killed by a human, deity, or animal. Narasimha was none of these, as he is a form of Vishnu incarnated as part-human and part-lion. He came upon Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out) and put the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disemboweled and killed Hiranyakashipu alive.<ref name=":0">Template:Cite web</ref>

Seeing that Narasimha was in rage, Brahma, Shiva and all of the other Hindu gods and goddesses sent Prahlada to pacify him. Prahlada prayed to Narasimha, and Ugra Narasimha became the peaceful Soumya Narasimha.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>

The Kurma Purana describes the preceding battle between the Vishnu and demonic forces in which he destroys the powerful weapons of asuras and asuris and kills the asuras and asuris. According to Soifer, it describes how Prahlada's brothers and sisters, headed by Anuhrada and thousands of other demons, were all led to the valley of death by the man-lion (who was Vishnu as Narasimha) and killed.Template:Sfn The same episode occurs in the Matsya Purana, several chapters after Narasimha disemboweled and killed Hiranyakashipu.Template:Sfn

Iconography

File:Narasimha by Raja Ravi Varma.jpg

Narasimha slays Hiranyakashipu. Painting by Raja Ravi Varma

Narasimha has a lion face with clawed fingers fused with a human body. He is coming out of a pillar signifying that he is everywhere, in everything, in everyone. Some temples such as at Ahobilam, Andhra Pradesh, the iconography is more extensive, and includes nine other icons of Narasimha:<ref name="dalal2010p262"/>

Prahladavarada Narasimha: Narasimha blessing Prahlada.
Yogananda Narasimha: Narasimha as serene and peaceful, teaching yoga.
Guha Narasimha: Narasimha in a pillar of Hiranyakashipu's palace to disembowel and kill Hiranyakashipu.
Ugra Narasimha: Narasimha disemboweling and killing Hiranyakashipu.
Vira Narasimha: Narasimha killing all asuras and asuris.
Lakshmi Narasimha: Vishnu as Narasimha with Lakshmi as Kanakavalli.
Jvala Narasimha: Narasimha emitting flames of power.
Sarvatomukha Narasimha: Narasimha with a powerful face.
Bhishana Narasimha: A ferocious form of Narasimha.
Bhadra Narasimha: Blessing form of Narasimha.
Mrityormrityu Narasimha: Narasimha destroying death of Prahlada by disemboweling and killing Hiranyakashipu.

The earliest known iconography of Narasimha is variously dated to between the 2nd and the 4th-century CE, and these have been found in Uttar Pradesh, Madhya Pradesh and Andhra Pradesh.<ref name=merister292/> Most images and temples of Narasimha are found in the peninsular region of India, but important ancient and medieval archeological sites containing Narasimha icons are also found as Vaikuntha Chaturmurti in Kashmir and Khajuraho temples,<ref>Template:Cite book</ref> while single face versions are found in Garhwa and Mathura (Uttar Pradesh) and in Ellora Caves (Maharashtra).<ref name="dalal2010p262"/> Other major temples with notable icons of Narasimha are found in Himachal Pradesh, Madhya Pradesh, Maharashtra, Odisha, Andhra Pradesh, Tamil Nadu and the Vijayanagara Empire ruins in Karnataka.<ref name="dalal2010p262"/> Some of the oldest surviving Hindu temples, such as those found in Tigava and Eran (Madhya Pradesh), dated to early 5th-century, include Narasimha along with other avatars of Vishnu.<ref name=merister292/> The Thuravoor Temple is the most important shrine to Narasimha in Kerala; the form of Narasimha there is known as Vatakanappan.

Significance

File:Narasimha Musée Guimet 2697.jpg

Narasimha, Chola period, 12th - 13th century CE, Tamil Nadu. from Guimet Museum, Paris.

Narasimha is a significant iconic symbol of creative resistance, hope against odds, victory over persecution, and destruction of evil. He is the destructor of not only external evil, but also one's own inner evil of "body, speech, and mind" states Pratapaditya Pal.<ref>Template:Cite book</ref>

In Indian Subcontinental art – sculptures, bronzes and paintings – Vishnu's incarnation as Narasimha is one of the most chosen incarnations in Dashavatara of Vishnu and amongst all Dashavatara of Vishnu, Narasimha is popular.

Narasimha is worshipped across Telangana and Andhra Pradesh States in numerous forms.<ref>Template:Cite journal</ref> Although, it is common that each of the temples contain depictions of Narasimha in more than one form, Ahobilam contains nine temples of Narasimha dedicated to the nine forms of Narasimha. Statues of Narasimha disemboweling and killing Hiranyakashipu are common, and this image of Narasimha disemboweling and killing Hiranyakashipu is commonly worshipped in temples, and it is drawn.

Coins, inscriptions and terracotta

Narasimha is influential in the 5th-century CE, when various Gupta Empire rulers minted coins with his images or sponsored inscriptions that associated the powers of Narasimha with their own. The rulers thus showed their rule as someone like Narasimha who killed and destroyed evil.<ref>Template:Cite book</ref> Some of the coins of the Kushan era show Narasimha, showing his influence.<ref>Emilia Smagur 92015), Vaishnavite Influences in the Kushan Coinage, Notae Numismaticae. Zapiski numizmatyczne, Issue 10, pages 63-85</ref>

Some of the oldest Narasimha terracotta artworks have been dated to about the 2nd century CE, such as those discovered in Kaushambi.<ref>Template:Cite book</ref> A nearly complete, exquisitely carved standing Narasimha statue, wearing a pancha, with personified attributes near him has been found at the Mathura archeological site and is dated to the 6th century CE.<ref>Template:Cite book</ref>

Performance arts

The story of Narasimha disemboweling and killing Hiranyakashipu is a part of various Indian classical dance repertoire. For example, Kathakali theatre has included the story of Narasimha disemboweling and killing Hiranyakashipu in battle, and performances of Prahlada Charitam with Narasimha has been one of the popular performances in Kerala.<ref>Template:Cite book</ref> Similarly, the Bhagavata Mela dance-drama performance arts of Tamil Nadu traditionally celebrate the annual Narasimha Jayanti festival by performing the story within regional Narasimha temples.<ref>Template:Cite book</ref>

Early images

File:Narasimha statue at National Museum, New Delhi.jpg

A Statue of Narasimha disemboweling and killing Hiranyakashipu

In Andhra Pradesh, a panel dating to third-fourth century CE shows a full theriomorphic squatting lion with two extra human arms behind his shoulders holding a conch and a discus. This lion, flanked by five heroes (Viras), is Narasimha.<ref>Abdul Waheed Khan, An Early Sculpture of Narasimha, Andhra Pradesh Government Archaeological Series 16, Hyderabad: Government of Andhra Pradesh, 1964.</ref> Standing cult images of Narasimha from the early Gupta period, survive from temples at Tigowa and Eran.<ref>Alexander Cunningham, Archaeological Survey of India, Annual Reports IX (1873-75), p.47</ref> These sculptures are two-armed, long maned, frontal, wearing only a lower garment, and with no demon-figure of Hiranyakashipu. Statues of Narasimha disemboweling and killing Hiranyakasipu survive from slightly later Gupta-period temples: one at Madhia and one from a temple-doorway now set into the Kurma Matha at Nachna, both dated to the late fifth or early sixth century CE.<ref name="Michael W. Meiste 1996 pp. 291-301">Michael W. Meiste, Man and Man-Lion: The Philadelphia Narasiṁha, Artibus Asiae, Vol. 56, No. 3/4 (1996), pp. 291–301</ref>

An image of Narasimha supposedly dating to second-third century CE 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 Narasimha as yet known".<ref name="Michael W. Meiste 1996 pp. 291-301" /> This figure depicts a furled brow, fangs, and lolling tongue is same as later images of Narasimha, but the idol's robe, simplicity, and stance set it apart. On Narasimha's chest under his upper garment appears the suggestion of an amulet, which Stella Kramrisch associated with Vishnu's cognizance, the Kaustubha jewel. This upper garment flows over both shoulders; but below Hiranyakasipu, the demon-figure placed horizontally across Narasimha's body, a twisted waist-band suggests a separate garment covering the legs. The Hiranyakashipu's hair streams behind him, catching his head against Narasimha's right knee. He wears a simple single strand of beads. His body is caught and held down. His face is pushed down. His eyes face away below from the face of Vishnu. Hiranyakashipu is caught and pulled down as Narasimha disembowels and kills him. His organs are disemboweled and fall over his right side. In Matsya Purana it is shown Narasimha disemboweled and killed Hiranyakashipu as a plaiter of straw mats shreds his reeds".<ref name="Michael W. Meiste 1996 pp. 291-301" /> Based on the Gandhara style of robe worn by the idol, Michael Meiste altered the date of the image to fourth century CE.<ref name="Michael W. Meiste 1996 pp. 291-301" />

An image of Narasimha, dating to the 9th century CE, was found on the northern slope of Mount Ijo, at Prambanan, Indonesia.<ref>Jan Fontein, et al. (1990). The sculpture of Indonesia, p. 145</ref> Images of Trivikrama and Varāha avatāras were also found at Prambanan, Indonesia. Vishnu and His avataras have iconographic differences characteristic of the art of central Java. This includes physiognomy of central Java, an exaggerated volume of garment, and some elaboration of the jewelry. This decorative scheme once formulated became, with very little modification, an accepted norm for sculptures throughout the Central Javanese period (circa 730–930 CE). Despite the iconographic peculiarities, the stylistic antecedents of the Java sculptures can be traced back to Indian carvings as the Chalukya and Pallava images of the 6th–7th centuries CE.<ref>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.</ref>

Temples

India

Andhra Pradesh

Sri Lakshmi Narasimha Temple, Antarvedi.
Lakshmi Narasimha Temple, Ahobilam, Ahobilam.
Lakshmi Narasimha Temple, Penna Ahobilam, Penna Ahobilam.
Lakshmi Narasimha Temple, Mangalagiri, Mangalagiri.
Varaha Lakshmi Narasimha Temple, Simhachalam, Simhachalam.
Vedadri Narasimha Temple, Vedadri.
Kadiri Sri Lakshmi Narasimha Temple, Kadiri.
Sri Maddileti Lakshmi Narasimha Swamy Temple, Betamcherla, Nandyal District.
Vedagiri Lakshmi Narasimha Swamy Temple, Narsimhakonda, Sri Potti Sriramulu Nellore District.