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Sri Lakshmi Narasimha Swami Parabrahmane Namaha

 

Dear Members of the Bhakti List,

 

The following is a brief note about Lord Narasimha. Tomorrow (May 20) is

Narasimha Jayanti. Among the Dashavatarams of Lord Narayana NarasimhAvataram

is unique in many respects. The speciality of this avataram is that "Avataram

Khatinam. Avatara Karyam Sulabham" whereas in all other avatarams, the Avatara

Karyam was Khatinam while the avataram itself took place rather easily upon

the Lord's Sankalpam.

 

Several articles on the subject of Lord Narasimha have been posted in this

forum. Sri Dileepan posted an excellent article on Sri Adivan Sadagopa

Mahadesikan (founder of Ahobila Matham). The Ahobila Matham homepage has a

wonderful article by Sri Devanathan on the Nava Narasimhas of Ahobilam. Sri

Rengarajan had an excellent post on the Tala Puranam of Sholingar. Sri

Sadagopan's note on the joint worship of Sudarshana-Narasimha was very

eloquent and insightful.

 

Hiranyakashipu had obtained a boon from Brahma that he could not be killed

either by day or by night, neither inside nor outside, neither in the

earth nor in the sky, and no weapon could kill him. Additionally, his killer

could not be any creation of Brahma or the any one among the trinity.

The Narasimhavataram was difficult because, the avataram itself could not

be any creation of Brahma. By emerging from the pillar (Sthambam) in the

form of Narasimha (half man-half lion), the Lord satisfied the condition of

not being any creation of Brahma. Since he emerged at twilight (neither

day nor night), the second condition was also satisfied. By carrying

Hiranyakashipu to the doorstep (neither inside nor outside), the third

condition was met. By placing Hiranyakashipu on his lap, Bhagavan Narasimha

satisifed the condition of Brahma's boon that Hiranya could not be killed

either on the earth or in the sky. Finally by using his finger-nails to tear

Hiranyakashipu apart, Lord Narasimha upheld the last condition of

Brahma's boon (no weapons could kill Hiranyakashipu).

 

Furthermore, the Lord had to remain in the pillar for a long time before

incarnating. The Avatara Karyam was accomplished by Narasimha rather

swiftly compared to those of the other Avatarams. Another useful reference

in this context is Sri Thyagaraja Swami's Prahlada

Bhakti Vijayam where Sadguru Thyagaraja portrays Lord Narasimha as his

Abhimana Daivam Sri Rama in the Kriti Daya Rani Daya Rani. Interestingly,

this work is devoid of the Ugra (violent) aspect of Lord Narasimha and

focusses exclusively on Prahlada's Bhakti. The Krithi Kambadinda Vodadu

Bandayo Narasimha, provides a very moving description of Lord Narasimhar

emerging from the pillar to the rescue of his Bhakta, Prahlada.

 

Further references to Bhagavan Narasimha can be found in the Panchamruta

Stotram of Lord Rama (cf: Harivamsha PuraNam). Sriman Sadagopan posted an

excellent translation of this Stotram. The Stotram begins with

Ahobilam Narasimham Gatva Rama PratapavAn. It is important to note that this

Stotram includes salutations of Lord Narasimha in Para, Vyuha, Vibhava, Archa

and Antaryamitva forms. In particular, the line "Narayana Achyuta Nrisimho

Namo Namaste" dwells on the Antaryamitva aspect of Lord Narasimhar and points

to the fact that Narasimha is Achyutan personified. At the arrival of Lord

Krishna during her Swayamvara, Rukmini exclaims "KalE Narasimha Narasimha", in

reference to the timely appearance of Lord Krishna, akin to that of

Lord Narasimha. The line Meena Krute... of the Venkateshwara Suprabatham

dealing with the Dashavataram dwells on Bhagavan Narasimha as "Nrisimha

VarNin".

 

The greatness of Bhagavan Narasimha is brilliantly described by Swami

Desikan in the KamasikAshtakam. This Stotram containing eight verses,

dwells on the Archa Murthy of Bhagavan Narasimhar seated in Yogic posture on

the banks of the Vegavathi river. Bhagavan Narasimha is considered to have

arrived at this Kshetram on his own accord and worship offered to him

confers the seekers with the boon of fulfilling their desires. In the

salutation "Tapaneeya RahasyaNAm Sara: KamAsikhA Hari:" Bhagavan

Narasimhar is extolled as the secret of the (Purva and Uttara) Tapaneeya

Upanishad of the AtharvaNa Vedam. This Upanishad contains a brilliant

Gayathri Mantram in praise of Bhagavan Narasimha. Perhaps in keeping with

the statement of Tapaneeya RahasyaNam, this Gayathri Mantram is not very

well known and is seldom used in Homams.

 

Swami Desikan uses the description Adbhuta Kesari to salute Bhagavan

Narasimha. This salutation ties in very nicely with the

reference "Narasimhavapu Sriman Keshava Purushottama" from the Vishnu

Sahasranam. The import of Swami Desikan's message is that the half-man-

half lion was beautiful to look at. The beauty (Adbhuta) of Narasimhar was

that he had manifested himself in every atom surrounding the Sabha of

HiraNyakashipu in his anxiety to help Prahlada. Bhagavan Narasimha decided to

reveal his omnipresence in this manner so that he could be found anywhere

HiraNyan went looking for proof of His all-pervasiveness.

 

KamasikAshtakam dwells on the three eyes of Bhagavan Narasimhar (Sun, Moon and

Agni). A benevolent glance of Lord Narasimhar is capable of curing anyone

from the three kinds of illness (Adhyatmika, Adi Bhowdika and Adi Daivika).

The hands (competing with each other to destroy Hiranyan and grace Prahlada)

and eyes of Bhagavan Narasimha simultaneously radiating compassion

for Prahlada and striking terror in HiraNyan is beautifully brought out by

Swami Desikan in the salutations Vikasvara Nakhasvarukshata: Hiranya

Vakshasthalee and SatapatalabheeshaNe SarabasAttahasOtpateh, respectively.

This symbolizes the Pida Pariharam (for Bhaktas) and Pida Pradanam

(for Dushtas) attributes of Bhagavan Narasimha. Further connections between

the Pida Pradanam and Pida Pariharam aspects of Bhagavan

Narasimhar can be inferred from the Vishnu Sahasranamam salutation

"ParitrANaya SadhUnAm VinAshayacha DushkritAm" with emphasis on

ParitrANaya SadhUnAm, i.e., protection of Sajjanas. The destruction of

evil is only a by product which results from the protection of the righteous.

Further indications of the Pida Pariharam and Pida Pradanam aspects

of Bhagavan Narasimhar are evident from the fact that he is the only

incarnation of Lord Narayana who is seen wearing his Padhukas constantly, i.e.,

he is ever willing and ready to rush to the succour of his Bhaktas.

 

The movement of Bhagavan Narasimhar in pursuit of

HiraNyan is wonderfully captured by Swami Desikan's (Shardoola Vikridita meter)

description in the KamasikAshtakam. Daya for Prahlada is described in the

salutation SatApatala bheeshaNe.... DayE Danura Dimba DattastanAm. An

identical salutation is used by Swami Desikan in the Daya Shatakam to

describe the merciful nature of Lord Srinivasa. Perhaps this points to the

connections between Bhagavan Narasimha and the Lord of Seven Hills. The

concluding salutation (Tvayi Rakshati...) of the KamasikAshtakam refers to

the ultimacy of Bhagavan Narasimhar. In this salutation, Swami Desikan

states "When you have decided to protect someone where is the need for other

protectors? If you have decided not to protect someone, of what use are other

protectors?"

 

In the Ahirbudhnya Samhita (a Pancharatra Agama text), Ahirbudhnya

conclusively establishes the all pervasiveness of Bhagavan Narasimha in the

Mantra Raja Pada Stotram. Sri Narasimha Priya carried a series of articles

about this Stotram last year. Several connections between the Sudarshana

Chakram and Bhagavan Narasimha are established in the Ahirbudhnya Samhita and

a related reference-the Sudarshana Kavacham. According to both the

Pancharatra and Vaighanasa Agamams, Lord Narasimha is worshipped in four

places- below the earth (Patalam), in pillars, on hills and in the Sudarshana

Yantram. Lord Narasimha and the Sudarshana Chakram share deep connections.

The joint worship of Sudarshana and Narasimha is prescribed in both Agamams.

 

The Chakram has the attribute of Pida-Pradanam for Dushtas and Pida Pariharam

for Bhaktas, which is also a characteristic of Lord Narasimha. The Chakram is

the mighty Jwala which forms the center of the Kalanala (fire at the end of

time). This Jwala has the radiance of a thousand Adityas and therefore

dispels all forms of darkness and ignorance. This mighty Jwala connotes the

Jwala Narasimhar aspect. Lord Narasimhar destroyed Hiranyakashipu in the form

of Jwala Narasimhar, bringing instant relief to Prahlada from his sufferings

(Pida Pariharam). The presence of Lord Narasimha in the wheel is mentioned

for the first time in the Padma Samhita, a Pancharatra Agama text. Also, a

description of Lord Narasimhar with sixteen arms (Shodasa Ayudha aspect) is a

trait shared by the Sudarshana Chakram. Consequently, these references may be

used to infer that Lord Narasimha is resident in the Sudarshana Chakram.

 

The Chakram is the protector of the Devas, destroyer of the Asuras and is the

bestower of true knowledge, while tearing to shreds every pretence of false

knowledge, as can be seen from Swami Desikan's Sudarshana

Ashtakam (Dhanuja VistAra Kartana Janita Misra Vikartana....). This is also

the attribute of Lord Narasimha in Jwala and Yoga Narasimhar forms. It can

also be argued that the Sudarshana Chakram destroys one's sins (Papa

Nashanam). This is the first step towards realizing Lord Narayana. The

realization of the Lord comes about due to the grace of Lord Narasimhar in

Yoga Narasimhar form. There is a Saligramam symbolizing the back-to-back

forms of Sudarshana and Narasimhar in support of this argument. There is also

a Temple in Srirangam where the Murthis of Sudarshana Chakram and Lord

Narasimhar are seen in a single Peetham.

 

Lord Narasimha is known to be Vara Prasadi. In other words even contemplating

on him even for a single moment is sufficient to being instant relief

from sufferings and untold prosperity. Before his marriage to Padmavati

Thayar Lord Srinivasar was required to perform Tadiaradhanai and feed 108

Brahmins. Lord Srinivasar made a pilgrimage to Ahobilam, performed

Tiruvaradanam for Lord Narasimhar and obtained his blessings. Upon

receiving Lord Narasimha's blessings Lord Srinivasa fed the 108 Brahmins and

returned to marry Padmavati Thayar. There is a Sannidhi in Ahobilam

symbolizing this aspect of Lord Narasimhar.

 

Finally, an important aspect of the NarasimhAvataram is that the Lord

grants Sharanagati entirely by himself. Nobody

can control the Lord in the matter of granting Sharanagati. All attempts to

abate the fury of Lord Narasimha (upon killing Hiranyakashipu) were futile.

The Lord was furious on account of Bhagavata Apacharam to his devotee

(Prahlada) by Hiranyakashipu. This fury threatened to destroy the three

worlds. The pleas of all the Devas and Sri were of no avail. It was only

Prahlada's prayers that made Lord Narasimha come back to his Shanta

Swaroopam.

 

Everything correctly stated in the above post is entirely due to the grace of

my Acharyan. All errors are due to my shortcomings.

 

Aho Viryam Aho Shouryam Aho Bahu Parakramaha

Narasimham Param Daivam Ahobilam Ahobalam

 

Muralidhar Rangaswamy