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Narasimha Avatar
Narasimha is the fourth avatar of the Lord Vishnu. He is believed to have taken the avatar to destroy the demon King Hiranyakashipu. Narasimha is visualised in a human-like body with a lion-like face and claws. In Bhagawat Purana, it is described that as Varaha, Lord Vishnu killed Hiraṇayakṣa.
In continuation, the legend goes as below:
Hiranayaksa’s younger brother, Hiranyakashipu wanted revenge from Lord Vishnu for the death of his brother. After many years of his austere penance, Lord Brahma offered him the boon of immortality on conditions that he cannot be killed by man or beast or devil or god. He cannot die in day or night. Steel or stone or wood, indoors or outdoors, or on earth or sky, Hiranyakashipu can die nowhere and by no one. After securing his death wishes, Hiranyakashipu became a tyrant with his intent to conquer everything.
Hiranyakashipu and his wife Kayadhu gave birth to Prahlad, who grew up to became an ardent devotee of Lord Vishnu. Hiraṇyakaśhipu was furious at the devotion of his son to Lord Vishnu. The king challenged his son to prove his devotion to Lord Vishnu. He heated an iron pillar and then asked Prahlad to embrace it to confirm Lord Vishnu’s presence. Prahlad rushed towards the pillar and squeezed it. The heated iron pillar did not burn him. The king in his fury hit the pillar with his sword. The pillar was transformed into Narasimha, an avatar of Lord Vishnu with a thundering sound.
Narasimha was half lion and half man. This happened during twilight hours, which was neither day nor night. He sat on the threshold of the court room which is neither inside nor outside and pierced his nails into the body of Hiranyakashipu and opened his stomach. The demon king was killed in a moment. Prahlad’s belief in Lord Vishnu was rewarded and once again, the world was saved from a tyrant.
Narasimha Avatar
Narasimha is the fourth avatar of the Lord Vishnu. He is believed to have taken the avatar to destroy the demon King Hiranyakashipu. Narasimha is visualised in a human-like body with a lion-like face and claws. In Bhagawat Purana, it is described that as Varaha, Lord Vishnu killed Hiraṇayakṣa.
In continuation, the legend goes as below:
Hiranayaksa’s younger brother, Hiranyakashipu wanted revenge from Lord Vishnu for the death of his brother. After many years of his austere penance, Lord Brahma offered him the boon of immortality on conditions that he cannot be killed by man or beast or devil or god. He cannot die in day or night. Steel or stone or wood, indoors or outdoors, or on earth or sky, Hiranyakashipu can die nowhere and by no one. After securing his death wishes, Hiranyakashipu became a tyrant with his intent to conquer everything.
Hiranyakashipu and his wife Kayadhu gave birth to Prahlad, who grew up to became an ardent devotee of Lord Vishnu. Hiraṇyakaśhipu was furious at the devotion of his son to Lord Vishnu. The king challenged his son to prove his devotion to Lord Vishnu. He heated an iron pillar and then asked Prahlad to embrace it to confirm Lord Vishnu’s presence. Prahlad rushed towards the pillar and squeezed it. The heated iron pillar did not burn him. The king in his fury hit the pillar with his sword. The pillar was transformed into Narasimha, an avatar of Lord Vishnu with a thundering sound.
Narasimha was half lion and half man. This happened during twilight hours, which was neither day nor night. He sat on the threshold of the court room which is neither inside nor outside and pierced his nails into the body of Hiranyakashipu and opened his stomach. The demon king was killed in a moment. Prahlad’s belief in Lord Vishnu was rewarded and once again, the world was saved from a tyrant.
Story of Lord Narasimha & Narasimha Jayanti
Lord Narasimha incarnated in the form of part lion and part Man for destroying evil forces and ending calamity on Earth, thereby restoring the rule of Dharma and righteousness.
The word Narasimha consists of two words, namely “Nara” meaning man, and “Simha” meaning lion. Together the term “Narasimha” means “man-lion” and refers to a mixed creature avatar of Lord Vishnu.
Narasimha has been called by various names such as Narasingh, Narasimba, Nrusingha, and Narasingha. He is also known by other names such as:
Agnilochana (अग्निलोचन) – the one with fiery eyes
Bhairavadambara (भैरवडम्बर)- He is the one that causes terror by roaring
Karala (कराल)- He is the one with a wide mouth and projecting teeth
Hiranyakashipudvamsa (हिरण्यकशिपुध्वंस) – He is the one that killed Hiranyakashipu
Nakhastra (नखास्त्र) – the one for whom nails are his weapons
Sinhavadana (सिंहवदन) – the whose face is of a lion
Mrigendra (मृगेन्द्र) – king of animals or lion
Narasimha’s iconography depicts him with a human torso and lower body. He has a lion face and claws. He holds the demon Hiranyakashipu in his lap, whom he is about to kill.
The demon Hiranyakashipu was the powerful brother of evil Hiranyaksha, who was previously killed by Lord Vishnu. Hiranyakashipu had got special powers, and he could neither be killed during the day or night, inside or outside, by any weapon nor by any man or animal.
Endowed with these special powers, Hiranyakashipu went on to create chaos all around. He persecuted all devotees of Lord Vishnu and even harassed and tormented his son, Prahlad.
Lord Vishnu understood the demon’s powers and creatively adopted himself in the form of a mixed avatar that is neither man nor animal as Narasimha, who killed the demon at the junction of day and night, inside and outside.
So, Narasimha turns out to be a “Great Protector” who protected his devotees from evil. He overwhelmed and killed Prahlad’s demonic father and tyrant, Hiranyakashipu.
Narasimha has been treated as a popular deity in the Vaishnava traditions of the Hindu religion. Many Hindu temples, texts, and festivals have been dedicated to Lord Narasimha. He is celebrated in many Hindu festivals such as Holika, which falls before the colorful festival of Holi.
Many artworks have been dedicated to Lord Narasimha. The oldest known artworks of Narasimha have been found at several places across Uttar Pradesh as well as Andra Pradesh, including the Mathura archeological site.
Even the Rig Veda contains a verse (Vishnu hymn 1.154) such as “wild beast, dread, prowling, and mountain-roaming” that has been interpreted as a Narasimha legend.
There are also references to Narasimha Avatar in a variety of Puranas including the Valmiki Ramayan, Bhagavata Purana, Agni Purana, Vayu Purana, Kurma Purana, Matsya Purana, Skanda Purana, and many others.
Story of Lord Narasimha
Lord Vishnu took the incarnation of Narasimha in his fourth incarnation. His previous incarnation was in the form of Varaha (Boar), who killed the demon Hiranyaksha.
Hiranyaksha’s brother Hiranyakashipu was very upset by the killing of his brother by Lord Vishnu. He wanted to take revenge by killing Lord Vishnu and his followers.
So, he performed deep penance to please Lord Brahma, the God of Creation. Lord Brahma was impressed by his act and said to Hiranyakashipu that he could ask for any boon.
Hiranyakashipu asked for a tricky boon that he neither could be killed on earth or in space, by man, animal, or God; neither during the day nor at night, nor in fire or water, neither inside nor outside of the home; neither inanimate nor animate being.
Lord Brahma granted this boon to Hiranyakashipu.
Now, Hiranyakashipu had no fear of death. He unleashed terror and declared himself as a God. He ordered his people not to utter any name of God except his.
However, his son, Prahlad, was a devotee of Lord Vishnu and refused to follow his orders. Hiranyakashipu tried to persecute him but with no result. Prahlad declared that Lord Vishnu is omnipresent.
Once Hiranyakashipu pointed to a pillar and asked Prahlad if Vishnu is present in it. Prahlad nodded in affirmation. Angered by his son’s reply, Hiranyakashipu draws out his sword and cuts the pillar. Lord Narasimha appeared out of this broken pillar.
Narasimha was the man-lion form of Lord Vishnu. He killed Hiranyakashipu at the twilit (neither day nor night); on the doorsteps of his palace (which is neither inside nor outside of the home); puts him on his lap (neither on earth nor in space); and used his nails for killing (neither animate nor inanimate).
So, Lord Narasimha made the power of the boon ineffective and killed Hiranyakashipu. The death of Hiranyakashipu is celebrated in India during the festival of Holi, especially in the northern region.
How did Narasimha killed Hiranyakashipu?
Hiranyakashipu was very upset and angry at his son Prahlad’s devotion to Lord Vishnu. Hiranyakashipu regarded Vishnu as his mortal enemy. So, he decided to kill his son Prahlad.
However, all his attempts got failed as Prahlad was protected by Vishnu’s mystical powers. Prahlad refused to accept Hiranyakashipu as the supreme Lord of the Universe and declared that Lord Vishnu is all-pervading and omnipresent.
Once Hiranyakashipu pointed to a nearby pillar and asked Prahlad if Vishnu is present in it. To this, Prahlad replied that He was, He is, and He will be. Hiranyakashipu went furious to hear this reply from Prahlad. He was immensely angry at Prahlad and smashed the pillar with his mace.
A tumultuous sound came out of the pillar, and Lord Vishnu appeared in the form of Narasimha from the broken pillar. Narasimha moved to attack Hiranyakashipu in defense of Prahlad. Lord Vishnu took the incarnation of Narasimha to kill Hiranyakashipu without violating the boon given by Brahma.
According to the boon, Hiranyakashipu cannot be killed by humans, deva, or animals. However, Narasimha is none of these as He is the incarnation of Vishnu as part human and part animal.
Narasimha attacked Hiranyakashipu at twilight, which is neither day nor night. He attacked Hiranyakashipu on the threshold of a courtyard, which is neither indoors nor out.
He put the demon on his thighs, which is neither earth nor space. He used his nails (neither animate nor inanimate) as weapons to disembowel and kill Hiranyakashipu.
Who killed Lord Narasimha?
Once Lord Narasimha tore away, the demon Hiranyakashipu into pieces, He went wild in anger, and his temper could not be subsided. He took a terrible form and moved everywhere with red eyes. Moreover, he assumed terrible forms such as that of Kandaberunda, which is a very rare two-headed bird incarnation.
All the three worlds trembled in fear to see this form of Lord Narasimha. All the Gods became scared and approached Lord Shiva for a solution. They prayed to Lord Shiva and requested him to intervene in the scene.
So, Lord Shiva sent his lieutenant Veerabadhra to pacify Lord Narasimha. However, this went in vain as Veerabadhra could do little even to approach Narasimha. Veerabadhra came back to Lord Shiva and requested Him to do something personally.
What Lord Shiva did for counteracting the anger of Narasimha has been mentioned in the Sarabha Upanishad of Atharva Veda.
Lord Shiva assumed the form of Sarabeshwara (It was a combination of man, eagle, and lion) to end the havoc created by Narasimha.
Sarabeshwara was the thirtieth manifestation of Lord Shiva among his sixty-four incarnations that He took in total.
Sarabeshwara sported two massive wings. He possessed eight legs, and the nose of an eagle. His four arms held fire, deer, ankus, and serpent. He had sharp nails like a thunderbolt.
This fearful and terrible form of Sarabeshwara came flying in the cosmos and landed itself near Lord Narasimha.
He flapped its wings to give comfort and cool down Lord Narasimha. However, Lord Narasimha could not be controlled, and He assumed the form of Kandaberunda and started warring with Sarabeshwara. This divine war lasted for eighteen days.
Now, Sarabeshwara decided to end this sport. So, he released Pratyinkira Devi from his wings which devoured the Kandaberunda bird. Narasimha realized his erroneous action and pleaded pardon from Lord Shiva. This action of Narasimha pleased Lord Shiva, and he then comforted Lord Narasimha.
Narasimha and Brahma sang praises for Sarabeshwara several times, which have become holy chants. Now, Sarabeshwara declared that he manifested to appease the anger of Narasimha. However, the two are the same water and water, milk and milk, and ghee and ghee. So, they are inseparable and should be worshipped together.
Lord Narasimha Temples
Lord Narasimha (half lion and half man) was the fourth incarnation of Lord Vishnu. Here, we share with you the most famous Lord Narasimha temples in India.
Yadagirigutta Narasimha Temple in Telangana: This Lakshmi Narasimha Temple at Yadagirigutta is one of the most famous historic temples of Lord Narasimha in India.
Ahobilam Narasimha Swami Temple in Andhra Pradesh: This beautiful and historic temple is located at Allagadda which is a very beautiful place near Kurnool
Melkote Yoga Narasimha Temple in Karnataka: This beautiful and historic temple is located in Melukote taluk, which is regarded as a sacred place in Karnataka.
Shri Laxmi Narasimha Temple in Maharashtra: This temple of Laxmi Narasimha is located at the confluence of Bhima and Nira Rivers in the Pune district.
Yogananda Narasimha Temple in Telangana: This temple of Narasimha has been located at Bhadrachalam on the way to the main Ramachandra Swamy temple from the riverbank
Lakshmi Narasimha Temple in Kerala: It is one of the most popular temples of Lord Narasimha in Kerala. This temple is located in Kannur in the heart of Thalassery town.
Narsinghji Narasimha Temple in Rajasthan: This temple of Lord Narasimha is located at Hindaun in Rajasthan and is 15 km far from the Hindaun City
Simhachalam Narasimha Temple in Andhra Pradesh: It is one of the most famous Narasimha temples in Andra Pradesh. It is regarded as an important center of Vaishnavism in India.
Narasimha Jayanti
The Vaishakha Shukla Chaturdashi Tithi has been celebrated in the form of Narasimha Jayanti. Lord Narasimha is regarded as the fourth incarnation of Lord Vishnu. It was on the day of Narasimha Jayanti that Lord Vishnu took the form of Narasimha (half lion and half man) for killing the demon Hiranyakashipu.
The Vaishakha Shukla Chaturdashi, in combination with Swati Nakshatra and weekday Saturday, is considered highly auspicious for observing Narasimha Jayanti Vratam. Devotees observe a fast on this day and worship Lord Vishnu.
The rules and guidelines for observing Narasimha Jayanti Vratam are similar to those of Ekadashi Vratam. Devotees take the only signal before one day on Narasimha Jayanti. The eating of grains and cereals has been prohibited on Narasimha Jayanti Vratam. Parana, which is the breaking of the fast is done the next day following Narasimha Jayanti at the most appropriate timing.
On the day of Narasimha Jayanti, devotees take Sankalp during the afternoon period at Madhyahna. They also perform Lord Narasimha Pujan in the Sayankal before sunset. It is believed that Lord Narasimha appeared at the sunset when Chaturdashi was prevailing. Devotees keep night vigil and perform Visarjan Puja the next day following Narasimha Jayanti. The fast is also broken the next day after doing Visarjan Puja and giving donations or Dana to Brahmins.
Narasimha in the Hindu Folklore
Generally, it is conceived that temple is an abode of Hindu gods and goddesses. In the Hindu religion, Narasimha is the fourth avatar of Lord Vishnu, the preserver god in the Hindu ‘Trimurti’ (Trinity), who showed up in old occasions to save the world from a haughty devil figure. As indicated by Hindu folklore, Narasimha’s half-lion, half-man appearance permitted him to dodge the gift got by the evil presence god Hiranyakashipu that he was unable to be killed by any human and creature. The worship of Lord Vishnu is especially famous among the Hindus in India just as Odisha. Narasimha, the part-lion, part-man god is viewed as one of the ten symbols or manifestations of Lord Vishnu. The word Narasimha comprises of two words viz “nara” which means man and “simha” which implies lion. Together the term signifies “man-lion”, alluding to a blended animal symbol of Lord Vishnu, one who embodies as part lion and part man to obliterate wickedness and end strict abuse and catastrophe on earth, in this way re-establishing Dharma.
Death of Hiranyakashipu
The younger brother of Hiranyaksha, Hiranyakashipu wanted revenge on Vishnu and his followers. He undertook many years of austere penance to take revenge on Vishnu: Brahma thus offers the demon a boon and Hiranyakashipu asks for immortality. Brahma tells him this is not possible, but that he could bind the death of Hiranyakashipu with conditions. Hiranyakashipu agreed.
Thus he received invulnerability unless certain conditions were met; he could not be killed by any living thing created by Brahma, the creator god, he could not be killed inside or outside any residence, during the day or night and in the ground or sky. He could not be harmed by any human, animal, weapon, entities living and non-living, demigod, demon or Naga. He could not be harmed on a battlefield and gained sole lordship over all the living entities and presiding deities.
Hiranykashipu asks his son Prahlada who the master of the universe is. Prahlada responds by saying Vishnu is omnipotent and omnipresent. Hiranyakashipu asks if Vishnu is in a pillar. Prahlada says “He was, He is and He will be”. In anger, Hiranyakashipu smashes the pillar with a mace. Vishnu, as Narasimha, part god and part animal, emerges from the pillar and attacks Hiranyakashipu at twilight (neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his lap (neither earth nor space). He disembowels and kills the demon using his nails (neither animate nor inanimate).
The Incomparable Protector
Narasimha is referred to essentially as the “Incomparable Protector” who uncommonly shields and shields his fans from evil. At the point when the evil sways reality, Lord Vishnu takes various manifestations to overwhelm the malevolence and salvage the holy people and honest. The Hindus have faith in the ten manifestations avatars of Lord Vishnu. They are like Matsya, Kurma, Varaha, Narasimha, Vamana, Parshurama, Rama, Balarama, Krushna, Buddha and in current period concentrate on another avatar, for example, Kalki i.e., Jagannatha. Ruler Narasimha was neither completely creature nor completely human, he had the option to kill the evil presence of Hiranyakashipu and save the world. He is otherwise called Narasingh, Narasingha, Nrusingha, Narasimha, Narasimhanatha and Narasinghar in various nearby dialects. Narasimha or Nrusimha turned into the most mainstream divine force of people of Odisha in the early archaic period. After the visit of different Vaishnava ministers to Odisha and foundation of various mathas, worship of Lord Vishnu as Madhava (Madhavananda), Rama, Narasimha, Krushna, Narayana, Varaha, and so on in the Prachi Valley has been widespread. Vaishnavism had profoundly impacted the strict existence of people of Odisha. Images of Narasimha in various structures could be seen in Eastern Odisha are fascinating examination for researchers, savants, archaeologists just as workmanship history specialists from both the strict and iconographical points of view. A decent number of fine Narasimha images are accessible in Eastern Odisha and these require appropriate investigation by researchers.
The Beginning of Narasimha Worship
Historically, the beginning of Narasimha worship can be followed by lion worship in antiquated India. The Rig Veda contains a hymn, which depicts Vishnu as a wild monster, horrendous, mountain roaming (The Rigveda Mandala 1, Hymn 154). Prominent antiquarians like A. Eschmann and numerous others accept that Narasimha more likely than not advanced from a lion divinity adored by tribals in Telengana and Andhra Pradesh. Narasimha worship was discovered to be won in the coastal belt of Odisha during the tenth – eleventh century AD as an old/most punctual image of Narasimha of that period safeguarded in the extra place of worship (Lakshmi-Narasimha) of the Amareshvara Shiva temple complex of Amareswar. In this association, Hansanath Sahu is of the view that Narasimha worship was at first beginning in the Prachi valley during the Somavamsi time frame by basing the image of Lakshmi-Narasimha accessible in the Amareshvar temple complex. Truly, Narasimha worship was pervasive in Eastern Odisha during the middle age time frame especially in the tenth eleventh century A.D. and it turned out to be more mainstream during the Ganga rule in Odisha. Indeed, the name Narasimha was brought into the world by four Ganga rulers of Odisha.
Narasimha iconography shows him with a human middle and lower body with a lion face and paws, commonly with an evil presence Hiranyakashshipu in his lap whom he is currently killing. The devil is an incredible sibling of abhorrent Hiranyaksha who had been recently killed by Vishnu, who despised Vishnu for killing his sibling. Narasimha is constantly displayed with a lion face with torn fingers melded with a human body. Some of the time he is emerging from a column implying that he is all over the place, in all things, in everybody. Considering the heavenly meaning of God Narasimha, Pratapditya Pal comments that Narasimha is a huge notorious image of imaginative obstruction, trusts against chances, triumph against oppression and annihilation of wickedness, yet in addition one’s internal evil of body, discourse and mind. The primary accentuation of his portrayals is frequently positioned upon his force, dauntlessness and autonomy. In certain portrayals Narasimha is savage, with three huge swelling eyes, a vast mouth with teeth exposed, his mane weighty, his tail excoriated upon the ground, and his sharp paws removed. In different portrayals, he is quieter, situated or standing calmly among his consorts and giving yogic indications. Regularly, his legs are crossed in the lotus position, held there by a reflection band or yoga-patta, as though he is occupied with profound examination. These sorts of portrayals are delegated Yoga-Narasimha. Now and again, he is portrayed with a partner, like Lakshmi. In his more savage structures, he is shown conveying the killed Hiranyakashipu (evil presence) on his lap. His tone is generally dazzling yellow. He is most normally portrayed with four arms, however can likewise have two and eight arms. He conveys an assortment of weapons and images related to Vishnu like the club (an image of information), a wheel, a conch, a plate and a hatchet relying upon the number of arms portrayed. One free hand is regularly held in the abhaya mudra, an image of courage. Behind his head there regularly raises a seven-headed snake, addressing the inestimable snake Shesha whereupon he is said to rest. T.A. Gopinatha Rao has separated the images of Narasimha into three sorts, in particular, the Sthauna-Narasimha, Girija-Narasimha and Yanaka Narasimha.
The origination fundamental name Sthauna-Narasimha is that the lion for this situation emerges from the column (Ugra) and this Sthauna-Narasimha image is four furnished situated images, then again, the origination basic the name Girija-Narasimha is that the lion emerges from mountain caves (Yoga) with padmasana in the Utkutikasana pose. The third assortment of Narasimha is known as the Yanaka Narasimha. In this viewpoint, Narasimha ought to be situated upon the shoulder of the Garuda or upon the folds of Adisesha with five hooded overhangs held like an umbrella. At the point when Lakshmi is on the left lap, the image is called Lakshmi-Narasimha. The image of deity (Narasimha) sitting in Utkutikasana with Yogapatta and Lakshmi on the left lap is normal and mainstream in Eastern Odisha.
Twenty-Three Narasimha Images of Eastern Odisha
In Eastern Odisha, a good number of Narasimha images are found to be worshipped as parsvadevatas in some Vaishnavite temples, in some places as presiding deity and in a few sites as loose sculptures found in Shaiva temples. The sites /spots of the surveyed twenty-three Narasimha images from the different Hindu temples of Eastern Odisha are:
Mangala temple of Kakatpur
Madhavananda temple at Madhava
Akhandalesvar temple at Prataprudrapur
Madhava Temple at Mudgala
Narayan temple of Vishnupur
Varaha-Narasimha Temple at Adaspur
Lakshmi-Narasimha temple at Nuapatna
Amaresvara temple of Amaresvara
LakshmiNarasimha Temple at Kenduvilva-Deuli
Dadhivamana temple at Kuanrpur
Narasimhanatha temple at Paribasudeipur
Gopinatha temple at Varahipur
Madhavananda temple at Narasinghpurhat
Madhavanandatemple at Balara
Patita Pavana temple at Ottarasasana
Madhavananda temple at Pahanga
Two Narasimha Images of Mangala Temple of Kakatpur:
The temple of Goddess Mangala is one of the significant Shakta altars of the Prachi Valley in Odisha. It is arranged at Kakatpur, which is precisely situated on the left bank of the holy Prachi stream, around 50 km toward the northeast of the Jagannatha temple of Puri. This temple is likewise 22 km from Nimapara on the Nimapara-Astharanga road. Two Narasimha images are discovered protected in an advanced level rooftop shed, which is firmly joined with the southern side bada mass of the jagamohana of the Mangala temple of Kakatpur.
Two Narasimha Images of Madhavananda Temple of Madhava
Two Narasimha images are found in the temple of Lord Madhavananda, which is situated at the village of Madhava in the Niali Block of the Cuttack district. The temple Lord Madhavananda is arranged around 8 kms from the Niali Bazar on the eastern bank of the stream Prachi. The focal specialities of the three sides of the bada of vimana of the Madhavananda temple are housed with the parshvadevata images of Varaha, Narasimha and nTrivikrama. Narasimha is the parshvadevata of the western side. The four gave image of Narasimha is discovered portrayed in standing stance. The upper right-hand holds chakra and the upper left-hand shows shankha. The lower two hands are locked in to take out the insides of Hiranyakashipu, the evil presence. There is no Garuda figure on the platform of the piece. The image Narasimha is likewise put with present-day concrete. With respect to the parshvadevatas of the primary deula, G.S. Das has referenced that these images seem, by all accounts, to be of ongoing workmanship and likely more established images of these gods were initially positioned there which are missing as of now.
Most likely, the first image of Narasimha was dissolved ordinarily and the previous Narasimha image has been supplanted by the present parshvadevata image having a place in the 20th century. There is a different confined stone chunk containing an image of Narasimha saved close to the southern side limit mass of the temple complex of Madhavananda. The neighbourhood individuals say that this image (Narasimha) was the first parshvadevata of the Madhava temple of that site. Here one of the senior researchers like Hansanatha Sahu is of the view that “this messed up Narasimha image was once protected from the water of stream Prachi close to the Madhava town. From there on, the image has been safeguarded in the temple complex”. The four gave an image of Narasimha being cut in a standing stance as soon as possible petalled lotus platform.
A female orderly figure is portrayed on the left of the piece. The four hands of Narasimha are totally parted from the elbow partitions. The rear of the top of the divinity is embellished with a prolonged diadem or prabhamandala. Apsara figures holding laurels and chamaras are portrayed on both side top corners of the chunk. Hiranyakashipu, the evil spirit is kept on the left upraised knee of the divinity. Here the divinity Narasimha is portrayed in ugra act. The image Narasimha estimates 4 feet 6 creeps in tallness and 2 feet 3 crawls in width. The image Narasimha is made of chlorite stone. The iconographic features of the Narasimha image show the early Ganga speciality of Odisha.
Lakshmi-Narasimha Image of Akhandalesvara Temple of Prataprudrapur
The temple of Akhandaleshvara is one of the significant Shaiva landmarks of the Prachi Valley in Odisha. It is arranged at the village Prataprudrapur under the Balianta Police Station of the Khurda locale. According to the neighbourhood custom, the village Prataprudrapur was set up by Gajapati Prataprudra Deva of Puri. The site of the temple is in the nearby district of Kendulisasana. The temple is situated about a distance of 3 km from Adaspur Bazar. This temple is a remodelled temple of that district and it’s anything but an ensured landmark under the Odisha State Archeology Department, Bhubaneswar. The southern side internal divider speciality of the jagamohana is housed with the image of Lakshmi-Narasimha. The four gave an image of Narasimha is cut in ardhaparyanka present as soon as possible petalled lotus platform. Here the Garuda figure isn’t discovered cut in the platform of the chunk. The upper two hands of divinity are parted from the elbow parcels and the lower two hands lie on the knees of the two sides. A little image of goddess Lakshmi has been introduced on the left lap of Narasimha. Subsequently, the god is said as Lakshmi-Narasimha. Minor figures of Brahma and Shiva are cut on either side base of the platform. The rear of the head of divinity is finished with extended prabhamandala. Underneath the prabhamandala is cut with a trefoil curve; makara heads at the base and the kirtimukha theme at the summit. Apsara figure holding festoon is portrayed on both side top corners of the section. The image Narasimha estimates 1 foot 6 crawls in stature and 11 creeps in width individually. The image Narasimha is made of chlorite stone.
The temple of Mudgala-Madhava (Nila-Madhava) is arranged at the village Mudgala in the Astharanga Block of the Puri region. This temple is situated a good way off of around 5 km. from Jiunti, on a bifurcation away from the Kakatpur-Astharanga street. The focal specialities of the three sides of the bada of vimana are housed with the parshvadevata images of Varaha, Narasimha and Trivikrama. Narasimha is the parshvadevata of the western side. The four gave an image of Narasimha is cut in standing stance right this minute petalled lotus platform. The base piece of the platform is beautified with scrollwork. The upper right hand of God is parted from the elbow parcel. The lower two hands of divinity are locked in to take out the guts of Hiranyakashipu, the evil presence. Garuda figure isn’t found at the foundation of the platform.
Figures of Shridevi and Bhudevi are cut on one or the other side of the divinity. The divinity Narasimha wears a wooden wreath in his body. The head of gada is portrayed on the upper piece of the chunk. Flying apsara figure is finely cut on both side top corners of the piece. The posterior of the head of God is finished with prolonged prabhamandala. The image Narasimha is made of chlorite stone. It estimates 2 foot 9 crawls in tallness and 1 foot 4½ creeps in width individually. The
iconographic features of Narasimha image of the site show the Odishan old-style speciality of the cutting-edge time frame. Most presumably, the Narasimha image isn’t the first side divinity of the temple.
Two Narasimha Images of Narayana Temple of Vishnupur
The temple of Narayana is one of the Vaishnava shrines of Eastern Odisha. It is situated at the village Vishnupur in the Nimapara Block of the Puri district. This temple is arranged about 1½ km from Nimapara town. The temple is underlying the cutting-edge period. The focal specialities of the three sides of the bada of vimana are housed with the parshvadevata images of Trivikrama, Narasimha and Varaha. The four furnished images of Narasimha is cut in standing stance on the platform. Shridevi and Bhudevi figures are flanked on one or the other side of the god. He holds chakra in upper right hand and shankha in upper left hand. The lower two hands are locked in to take out the insides of Hiranya Kashyapu, the devil. Flying apsara figure is cut on both sides top corners of the piece. The image Narasimha is made of Baulamala pathara. It’s anything but another image of the 20th century. The image Narasimha estimates 1 foot 2 crawls in width and 2 feet 1 inch in stature separately. There is a different stone section containing an image of Narasimha discovered safeguarded in the upper east corner of the sanctum. Most likely, the
image Narasimha is the first side god of the temple.
The four equipped image of Narasimha is cut in standing stance pronto petalled lotus platform. Shridevi and Bhudevi figures are flanked on one or the other side of the divinity. He holds gada in upper left hand and the upper right hand is broken. The lower two hands of God are locked in to take out the guts of Hiranya Kashyapa, the evil presence. The rear of the head of divinity is enlivened with a trefoil makara headed curve delegated by the kirtimukha theme. Apsara figure holding laurel is portrayed on both side top corners of the section. The image Narasimha is made of sandstone. The chunk of divinity estimates 1 foot 2 crawls in width and 2 feet 3½ creeps in tallness separately. The creative features of the Narasimha image propose the Odishan speciality of the late Ganga period.
Narasimha Image of Varaha-Narasimha Temple of Adaspur
The temple of Varaha-Narasimha is one of the old Vaishnava sanctums of the Prachi Valley in the waterfront belt of Odisha. It is arranged around 37 kms from Bhubaneswar on the eastern bank of the Prachi stream. The temple is situated at the village Adaspur in the Kantapara Block of the Cuttack region. This temple is based on the remnants of the earlierVishnu temple, which was annihilated naturally. This temple is a great proof for the Varaha-Narasimha worship in the eastern part of Odisha. The sanctum of the temple safeguards the images of Varaha and Narasimha as the managing divinities. Here both the images are together adored as Varaha-Narasimha. These two divinities are introduced on the simhasana of 2 feet high. The four equipped image of Narasimha is found venerated as the directing divinity of the temple. This is a temple whose directing gods are both Varaha and Narasimha. It’s anything but a particular consecrated spot of the Eastern Odisha. The four, outfitted image of Narasimha is cut in standing stance pronto petalled lotus platform. Garuda, the traditional mount of the divinity is cut on the front side of the platform. Humble figures of Shridevi and Bhudevi are flanked on one or the other side of the piece. The rear of the head of God is finished with the trefoil makara headed curve delegated by the kirtimukha theme. He shows chakra in upper right hand and gada in upper left hand. The lower two hands of the god are locked in to take out the guts of Hiranyakashipu, the devil. Here the god is portrayed in ugra pose. Flying apsara figure is cut on both side top corners of the piece. The image Narasimha estimates 4 feet 1 inch in tallness and 1 foot 11 crawls in width individually. It is made of chlorite stone. Noticing the directing gods, T.E. Donaldson comments that these images are the standard iconography of the thirteenth century A.D.. Iconographical features of the Narasimha image demonstrate the creative practice of the Ganga time frame. A messed-up image of Narasimha cut in ugra pose is seen in the jagamohana of the Varaha Narasimha temple.
The temple of Lakshmi-Narasimha is situated, around 54 km from Bhubaneswar on the Nakhara-Madhava street close to the southern bank of the stream Prachi, at the village Nuapatna in the Nimapara Block of the Puri locale. The sanctum of the temple safeguards the image of Lakshmi Narasimha as the managing divinity. The four outfitted image of Narasimha is cut situated with legs crossed and held set up by a fancy yogapatta. He is portrayed on the lotus petalled platform. The upper two hands of the god lay on him both the raised knees. The back right hand of the divinity holds chakra while the back left hand has shankha separately. He is luxuriously ornamented and his tongue projects from his mouth. The posterior of the head of God is adorned with prolonged prabhamandala. The foundation of the section is finished with trefoil curve; makara figures at the base and the kirtimukha theme at the summit. The makara figures of the two sides of the trefoiled curve are mounted by modest human figures with collapsed hands. Flying two or three figures holding chamara and laurel are portrayed on both side top corners of the piece.
The lower piece of the platform is enlivened with two-fold petalled lotus plans. The focal point of the lower piece of the platform is improved with a mounted elephant, the ordinary vahana of goddess Lakshmi. Garuda, the regular mount of divinity (Narasimha) is additionally discovered portrayed on the right of the platform. Figures of aficionados in collapsed hands are additionally cut on the left of the base piece of the platform. The image Lakshmi-Narasimha is made of dark chlorite stone. The little image of goddess Lakshmi is portrayed in situated stance on the left lap of Narasimha. The left hand of goddess Lakshmi holds the tail of a lotus bloom. The image Lakshmi-Narasimha estimates 3 feet 2½ crawls in tallness and 1 foot 8 creeps in width individually. Noticing the iconography of the Lakshmi-Narasimha, P.K. Beam thinks that the image bears similarity to that of the Lakshmi-Narasimha adored inside the Lingaraja temple compound. The managing divinity is introduced on the simhasana of 1½ feet high. As indicated by K.S. Behera and T.E. Donaldson the image Lakshmi-Narasimha might be dated late thirteenth or mid-fourteenth century A.D. The posterior of the piece of divinity is finished with a curve, which is upheld by planned column on each side. Iconographical features of the managing god demonstrate that the image has a place with the Odishan art of the Ganga time frame.
Two Narasimha Images of Amareshvara Temple of Amaresvara
The Amareshvara temple is one of the old Shaiva landmarks of the beach front belt of Odisha. This temple is situated on the right bank of the waterway Prachi a good way off of 60 km. from Bhubaneswar. It is likewise around 3 km from Charichhak on the left half of Nimapara-Astaranga street. It’s anything but a remodelled temple. The neighbourhood individuals say that the temple was in a run-down condition and it was revamped by the State Archaeology Department, Bhubaneswar in 1970s. Inward dividers of the jagamohana are totally plain. There are three old stone figures saved inside the jagamohana corridor. They are Vishnu (Madhava), Narasimha and Lakshmi Narasimha.
Key Takeaways
Narasimha is depicted as a half-man, half-lion figure, and is considered one of the most fearsome and powerful deities in Hinduism.
The story of Narasimha’s birth and actions is described in various Hindu texts, including the Puranas and the Mahabharata.
Narasimha is associated with the qualities of courage, ferocity, and protection. He is often worshipped by devotees seeking protection from evil and adversity.
Narasimha is also associated with the concept of dharma, or righteous behavior, as his actions in the Puranic stories are seen as a way of upholding dharma and defeating evil.
Narasimha is worshipped in various forms and rituals in different parts of India, including the popular Narasimha Jayanti festival celebrated in the month of Vaishakha.
Story of Narasimha
The Hindu mythology has a tale of Narasimha’s origin.
Lord Vishnu takes the form of Narasimha in his fourth incarnation, the previous one being that of a Boar (Varaha). Vishnu kills the demon Hiranyaksha during his Varaha avatar.
Hiranyaksha’s brother Hiranyakashipu wants to take revenge by destroying Lord Vishnu and his followers. He performs penance to please Brahma, the god of creation. Impressed by this act, Brahma offers him anything he wants.
Hiranyakashipu asks for a tricky boon. That he would not die either on earth or in space; nor in fire nor in water; neither during day nor at night; neither inside nor outside (of a home); nor by a human, animal or God; neither by inanimate nor by animate being.
Brahma grants the boon. With virtually no fear of death he unleashes terror. Declares himself as god and asks people to utter no god’s name except his. However his son Prahlada (who a devoted worshiper of Lord Vishnu!) refuses. Repeated pressurization on him yields no results for Hiranyakashipu. Prahlada declares the omnipresence of Lord Vishnu.
Once Hiranyakashipu points to a pillar and asks if Vishnu is present in it. Prahlada nods in affirmative. Angered at it, he draws his sword and cuts the pillar; Narasimha appears out of the broken pillar.
Narasimha (being a man-lion god form) kills Hiranyakashipu. He comes out to kill at the twilit (neither day nor night);on the doorsteps of his palace (neither inside nor outside); uses his nails to kill (neither animate nor inanimate); puts him on his lap before killing (neither earth nor in space). Thus making power of the boon ineffective.
The death of this demon king is celebrated as Holi (the celebration of colors) in India, especially in the northern parts.
You can see an iconic image at Lakshmi Narasimha Temple located a bit south of the Krishna Temple. Also many temples have the scenes from the above story carved on its pillars. For example, in Vittala Temple you can see a hall fully carved with this theme.
Lord Vishnu is known to have taken ten incarnations to stop the reign of evil on this earth and bring peace and prosperity everywhere. Narasimha avatar is considered to be Lord Vishnu’s fourth avatar, and he had taken the form of a half-man half-lion to protect his devotee Prahalad.
It is said, that during the Satya Yuga, Sage Kashyap and his wife Diti had two sons- Hiranyaksha and Hiranyakshipu. Both were known to cause destruction and chaos everywhere, and troubled the humans and devas alike. The gods, being fed up with their atrocities, prayed to Lord Vishnu to come up with a solution to stop the brothers.
Lord Vishnu heard his devotees’ prayer and took the form of a giant boar, known as his Varaha avatar to kill Hiranyaksha. This is considered to be Lord Vishnu’s third incarnation. Hiranyaksha hid the earth, personified as Bhudevi, in the deep ocean. Lord Vishnu’s Varaha avatar finally managed to find the location of the earth, and Hiranyaksha along with it.
The Fight Between Varaha Avatar and Hiranyaksha
The boar and Hiranyaksha had an intense fight, one that shook the whole world. Finally the boar was able to mow down Hiranyaksha with his tusks, and carried the earth on his tusks and placed her in her rightful position in the universe, and restored balance in the world.
This brought a lot of relief to the gods and humans alike, but their happiness was short-lived as Hiranyaksha’s brother Hiranyakshipu swore revenge on Lord Vishnu for killing his brother and caused immeasurable destruction in the world, scaring everyone around.
He led his army of asuras to destroy everything good in the world, but met with the might of the devas. He came to know that the devas were being helped by Lord Vishnu, and he promised to be the reason for the end of Lord Vishnu.
He decided to go deep into the jungles and pray to Lord Brahma for the boon of immortality. He soon forgot about all his worldly desires and senses, and was lost in his meditation.
Lord Indra Destroys Hiranyakshipu’s Army
Meanwhile, Lord Indra realized that the asuras were not being led by Hiranyakshipu. He thought this was the perfect opportunity to attack the asuras as they were without the leader, and it would be easier to win the war between the devas and asuras. So, he attacked the asuras with full force, and as expected, was able to kill most of them and win the war.
He destroyed the whole of Hiranyaskhipu’s capital city in the process, and decided to march on to his palace. Over there, he found Hiranyakshipu’s wife Kayadhu. He thought of taking her as a prisoner and use her as a hostage if Hiranyakshipu ever decided to retaliate.
Right at that moment, Narada Muni arrived and stopped Lord Indra from doing so. He angrily asked Indra why he was forcibly taking the woman as a prisoner. Indra told him that he was going to use her as a hostage just in case Hiranyakshipu decided to attack him again. Hearing this, Narada Muni asked him to release the woman right at that very instance, as she had no role to play in the war between the asuras and the devas. She was just an innocent and helpless woman.
Indra had no other option but to let her go. After he released her, Narad asked her if she was okay, and she told him that she was a bit shaken and shocked, but otherwise she was fine. She also told him that she was pregnant, and she wanted to stay with Narad and serve him just like his daughter, as she had no other place to go.
Narad accepted to this and Kayadhu started living in Narad’s hut. Narad used to tell her stories about Lord Vishnu, and she developed a sense of attachment for Lord Vishnu, after listening to his stories. Her unborn baby also used to listen to the stories, and he would go on to become one of the biggest devotees of Lord Vishnu.
Meanwhile, the heat generated from Hiranyakshipu’s penance was so intense and powerful that the devas could feel it in the heaven. Finally they weren’t able to bear the heat anymore and went to Lord Brahma and requested him to heed to the prayers of Hiranyakshipu.
Brahma Gives Boon to Hiranyakshipu
Brahma was really pleased with Hiranyakshipu’s devotion, and granted him any boon that he wished for. Hiranyakshipu told him that he wanted to be immortal. Brahma told him that such a wish wasn’t possible, as it would distort the order of balance of life. So, after a lot of thinking, Hiranyakshipu finally came up with a plan.
He asked Lord Brahma to grant him a boon that would allow no man, god or animal created by Brahma to kill him. Also, nobody could kill him at day or night, and no one could kill him in heaven or on earth. Also, no can could kill him with a weapon, or kill him either inside or outside his house.
After a lot of thinking, he finally decided to grant the boon to him. Overjoyed, he went back to his kingdom. Over there, he was really saddened to see the condition of his kingdom. He decided to take revenge on Indra for being the cause of all this. He fought with the devas all alone and defeated them, and banished them from Devaloka. Then he became the ruler of the heavens.
Prahlad, a True Devotee of Lord Vishnu
He found his wife and son on earth and brought them back to his kingdom. Unlike the evil and vile Hiranyakshipu, Prahlad, his son, was a big devotee of Lord Vishnu and prayed to him all the time. Once while talking to Prahlad, Hiranyakshipu was surprised to hear him sing the praises of Lord Vishnu. Furious, he punished Prahlad’s teacher and asked him to keep an eye on him.
With time, Hiranyakshipu got more and more furious at Prahlad for praying to Lord Vishnu. Finally he couldn’t take it anymore and asked his guards to kill Prahlad. The guards reluctantly agreed to kill him, but with each blow on Prahlad, their swords crumbled to pieces and Prahlad remained unharmed.
Hiranyakshipu asked for some poisonous snakes to bite Prahlad, but he still remained unharmed. He then let loose mad elephants at him, but the elephants did not attack him at all. He decided to call his sister Holika, and asked her to make him sit on her lap and burn him to his death. He thought that this plan would work at least, but it was Holika, who was immune to fire, who burnt down to ashes.
Now Hiranyakshipu was stumped. He was out of ideas and his anger had reached its peak. He dragged Prahlad and asked him if his Lord Vishnu was present in the room with them. Prahlad told him that the Lord was everywhere, and in frustration Hiranyakshipu mocked Prahlad and asked him if his Lord was present in a pillar next to them. Prahlad told him that he was. In rage, Hiranyakshipu kicked the pillar, and out came a ferocious being who was half man and half lion.
Lord Vishnu Incarnates as Narasimha Avatar
The creature screamed in a booming voice, that he was Narasimha, one among the ten avatars of Vishnu, who had come down to earth to kill Hiranyakshipu. He held Hiranyakshipu in a vice like grip and dragged him to the threshold of the door, which was neither outside nor inside his house. He placed him on his lap, which was neither sky nor the earth, and killed him with his claws at twilight, without using any weapons.
After killing out, the half lion half man gave out a loud roar, which scared away all the asuras in fright. No one dared to approach the beast, but Prahlad went up to him with utter devotion in his eyes and thanked him for saving his life. When asked about his father, Narasimha told him that Hiranyakshipu was actually Lord Vishnu’s gatekeeper Vijay who was cursed, and who needed to take three more births to go back to the heavens.
Prahlad was made the king of his father’s kingdom, and he ruled with utmost honesty and goodwill, which also changed the ways of the asuras.
Thus, Lord Vishnu had taken the incarnation as half lion half man to save both his devotees, Prahlad from the wrath of Hiranyakshipu, and he helped Vijay, his gatekeeper, to somewhat make progress in overcoming the curse.