15 narasimha jayantī

Importance of this Parva:

Narasimha jayantī is a prominent parva that comes after akshaya tṛtīya in the month of vaiśākha. To fecilitate the devotees to have the experience of the glory of one of the important incarnations of Mahāvishṇu, the great sages of Sanātana Arya Bhārata who were jnānavijnāna tṛptātmas have marked this as a nodal day in the body (form) of the almighty in the form of time. It is a great day which is auspicious, holy and the day which reminds (us) of the all pervasivenss and unequalled jnāna, bala, aiśvarya, śakti, vīrya, tejas and the motherly affection and love of that God towards devotees. It is a day in which the rituals are performed with great devotion in all the places in India where the Upāsana of Vishṇu and especially of Lord Narasimha is in vogue in the homes of devotees, who worship Lord Narasimha as either their family deity or a tutelary deity, and in maṭhas, āshramas and in temples. It is the day when his upāsana is taken up with austereness, both with the fear that any apacāra (an offence) to God may chance, and with devotion combined with great and full confidence that he will receive the upacāras with great affection. Some Śaivas also worship Lord Narasimha on that day.

Detailed description of the name of the festival

This festival is also called by the name Nṛsimhacaturdaśī or Narasimha caturdaśī. The term Nṛsimha jayantī (Narasimha jayantī) connotes that, being the day of the incarnation of Lord Narasimha, it is also a day of special potential which provides success and puṇya to the devotees.

“जयं पुण्यं च तनुते जयन्तीं तेन तां विदुः”

The second name (i.e. Narasimhacaturdaśī) like the name Rāmanavamī, indicates the tithi earmarked for the observation of this festival.

Various opinions on the reigning deity:

As done in the case of the other parvas, it is appropriate to discuss the time, modalities and science etc. pertaining to this festival. But, before that, we shall take up the discussion about Lord Narasimha, the (deity-in-worship) of this festival. The conclusions obtained by such a discussion will help grasp other matters pertaining to the festival, in an easy and a satisfactory way.

Various views expressed by scholars belonging to different categories and levels being diverse and strange, invade our minds. They need to be examined with discernment. These opinions may be compiled as follows:

1. “We see a conjunct formtwo beings viz. the human being and the animal lion, in the mūrti of Lord Narasimha. This concept of man-lion deity occurred to Indians, by the study of an animal by name Griffin appearing in Greek mythology. Griffin is a bloodthirsty animal, with the body of a lion and the head and wings of an eagle. It’s body became the upper part of the body above the neck of Narasimha. Its head and the wings became the eagle ‘garuḍa’, the vehicle of lord Narasimha. The fearful features and natures are common to both Griffin and Narasimha.

“When did the Indians get this not so valuable concept from the Greeks? It was after the conquest of India by Alexander. During that period, exchange of ideas between Indians and Greeks took place in the fields of knowledge and arts. Then, Indians took the concept of Griffin from the Greeks and making some modifications, conceived the deity of Narasimha. In the imagery of the field of Arts, Griffin and Narasimha are the antecedent and subsequent forms” − This is one opinion.

2. Earlier, the word Narasimha meant just “The best of men”. Though the word Simha means a distinguished animal, in usage it stands for the meaning ‘best’, at the end of a compound. (Narah Simha Iva = Narasimhah-upamita Samāsa) Even the lexicons say that words Simha, śārdūla, Nāga, Vyāghra etc. appearing at the latter part of a compound denoting a man, convey the meaning ‘best’ only.

(‘स्युरुत्तरपदे व्याघ्‌रअपुङ्गवर्षभकुञ्जराः ।
सिंह्म्शार्दूल नागाद्याः पुंसि श्रेष्ठार्थगोचराः’ अमरकोश III-59)
“आश्रमं तु तयोः शून्यं प्रविश्य नरसिंह्म्योः” (वाल्मीकिरामायण, सुन्दर 21-31)

Thus, either overlooking the well known figurative meaning viz. ‘the best’ for the word Simha, or to introduce an element of poetic charm, the word (Simha) was made here to mean the animal lion, and conceiving a deity consisting of a man-animal form, Indians weaved a mythological story accordingly (see the book “The man-lion” by B. Narayana Iyengar). This change must have taken place in the post Christian era. There are several instances which go to show that Indians are experts in creating (such new godheads) (Please refer to Śaivadharma of Dr. Yaduvīra.) The famous mythological word ‘Śikhīvāhana’ is a clear example of this. Shaṇmukha is the son of Rudra i.e. the son of Agni. As Agni has flames, it is called Śikhī. Since the peacock has sikha (i.e. a plume on it’s head) it is also called Śikhī in Sanskrit. Shaṇmukha was called Śikhivāhana as he was being carried by Śikhī (Agni), his father. So, a new strange meaning for the word Śikhivāhana viz. the one whose vehicle is a peacock was fabricated subsequently. Later, this meaning itself became famous and the principal meaning. i.e. the son of Agni, faded out. The portrait of Shaṇmukha riding a peacock flourished widely in Purāṇas, literature and Arts, (and fine arts). Thus, by the power of double entendre, the peacock became the vehicle of Shaṇmukha, and similarly by the power of the association of the meaning of the word Simha, the animal Simha became the part of the body of the form of Narasimha.

3). There are some ‘great’ men who in their explanation of the concept of ‘Daśāvatāra’ on the lines of the evolution theory propounded by modern scientists, interpret the incarnation of Narasimha also. According to them, fish, the aquatic animal is the earliest animal in evolution. So matsyāvātāra was declared as the first incarnation. The tortoise, an amphibian, being the animal of the second stage in the evolution, led to the imagination of ‘Kūrma Avatāra’. The Varāhāvatāra took place next, which has a face of a boar a ferocious animal, (which is) more evolved. Thereafter, the Narasimhāvatāra took place, with the face of a lion which is the king of the forest and a superior animal vis-a-vis the boar. In these (avatāras) the features of both humans and animals are blended. The Vāmanāvatāra which has purely a human form, displays a much higher evolution. With the progress of evolution, many avatāras such as of Paraśurāma, Śrī Rāma, Śrī Kṛshṇa, and at the end, the Buddha, the ultimate in evolution, took place. Among these, the middle state of the features of man-boar nature and Vāmana-man-nature is the origin for the concept of Narasimhvatāra. This is the argument of some scholars.

4). Some critics say “Earlier, the Vaishṇavas used to worship only dieties with a pleasing form and who were merciful. Whereas, worshipping of deities such as Vīrabhadra, Bhairava and others with frightful forms and acts, was in vogue among Śaivas, and such deities became dear to a section of them (Vaishṇavas). In order to attract such people, Vaishṇavas also conceived a fierce looking god engaged in ferocious acts. That deity itself is Narasimha.”

5). In the wordly parlance, the expression ‘The Narasimhāvatāra has arrived’ means someone is overcome with uncontrollable anger and is also in a spell of invincible and ferocious prowess. For example several years ago, a person in our village used to chase during night time whomever he saw, with a loud cry.—“I am under the spell of Māramma,” and used to chase people and beat them up. Seeing this, when another person started chasing him with a stick in his hand and yelling—“I am under the spell of god Narasimha”, within no time, the person in the ‘spell’ of Māramma fled! Bot these were dramas! But this incident goes to show that the word Narasimha has come to mean only something very ferocious in the mind of people.

The worship of these terrifying forms is called ‘Raudradhyāna’. People who practice it are bound to meet with the evil fate of those who indulge in such ferocious acts. But those who meditate upon nonviolent and benign images, obtain peaceful nature and salvation as the result of that peace (full nature). This conforms to the axim of the Mimamsakas viz “Tatkratu nyāya” which states that “a person reaps the fruits there, which match his upāsana here.”

And there are some who, displaying their cleverness in wild conjectures, say-“But people were not ready to give up the worship of Narasimha (though identified) with the features of ferociousness and beastly culture, as the worship was in their tradition. So the words Lakshmī, Bhoga, Yoga, Saumya, Śānta etc were associated (with NaraSimha) and accordingly, some changes were effected in the image of the deity, it’s form and retinue, and the custom of worshipping (Narasimha in the new form) came into vogue”.

6). “The episode of Narasimhāvatāra is not a vestige of any beastly culture. It is a divine story which proclaims how the extraordinary strength lying latent in people expresses itself at the right time. It is a beautiful metaphor. Hiraṇyakaśipu represents cruel tyranny and an unbearable autocracy. People somehow do put up with such a reign for some time. But, at the end, the lion-power, latent in the people, manifests all of a sudden and surely destroys that autocracy. The leader of the mass who instigates the lion power is Prahlāda.”—This is the explanation (interpretation) of the mystery of Narasimhavatāra given by some scholars. (Please see the English poem ‘Prahlāda’ by Torudatt).

7). Some others provide a spiritual commentary as follows: “The story of the incarnation of Narasimha is not a metaphor to teach ethics to the world. It is an allegory woven by sages to teach spirituality. In that (allegory) Hiraṇyakaśipu means ignorance. Narasimha is indeed the Mahāguru who tears the knots of the (inner) heart, and here he has done it in the form of tearing open the chest of Hiraṇyakaśipu.”

Another commentary with the same view point is like this: “We see the seed of the story of incarnation of Narasimha in the vedic literature itself. A line in Atharvaveda says When there is conflict between Dharma and adharma a lightning strikes between them instantly. In this story Prahlāda stands for Dharma that is steady, and Hiraṇyakaśipu stands for adharma that does not move from its place. When a clash ensued between them, the lightning which instantly struck is the effulgent Narasimha which is the paratattva“. This is a commentary which spells out a very lofty (philosophical) principle.

In these explanations we see the following purport—“The story of the incarnation of Narasimha is just a metaphor of symbols, and of ethics and principles, and not a narration of the actual events that occurred. Even the form of Narasimha is only an imagination.”

8). There are some who interpret that the incarnation of Narasimha was an event that actually took place and there is no metaphor of any kind in it.

9). Many works such as the Mahābhārata, Harivamśa, Vishṇupurāṇa, Narasimha purāṇa, Śrīmadbhāgavata, Śivapurāṇa etc describe the incarnation of Narasimha. Though some descriptions are common in (those works), there is no unanimity in all the topics. Which among them is reliable? And which is not?—These are the doubts that arise.

(These are some of the interpretations of critics pertaining to Narasimhāvatāra) Let us now study what is said about his form and incarnation in the śāstras of Sanātana Aryabhārata Maharshis.

Śrī Narasimha is an incarnation of Lord Vishṇu. All our spiritual texts, Itihāsas and purāṇas tell that his incarnation is the fifth among the famous ten avatāras of Vishṇu. The Narasimhagāyatrīmantra appearing in the Andhra version of the Mahānārāyaṇopanishad meditates upon him as a (god) with (diamond like) hard claws, sharp pointed teeth, and, as Lord Narasimha and prays to incite our intellect वज्रनाखाय विद्महे तीक्ष्णदग्ँष्ट्राय धीमहि । तन्नो नारसिँहः प्रचोदयात् ॥

Nṛsimhatāpini upanishad, which is categorized as belonging to Atharvaveda, has quoted Nṛsimha mantra along with the Ṛshi, deity and metre and describes him as “kshīrasāgaraśāyī, the goal of yogis, Parampada, ṛta, Satya, Parambrahma, Purusha, Kṛshṇapiṅgala, Ūrdhvareta, Virūpāksha etc.

(“क्षीरोदार्णवशायिनं नृकेसरिविग्रहं योगिध्येयं परम्पदम् ।” “ऋतं सत्यं परब्रह्म पुरुषं कृष्णपिङ्गलम् । ऊर्ध्वरेतं विरूपाक्षं शङ्क,अरं नीललोहितम् ॥”) It associates him with the mantras of Vishṇusūkta, Mahānārāyaṇīya and Taittirīyopanishad and proclaims his glory, and also states the Phalaśruti of this Upanishad.

The StotraPūjakalpa prescribing his Divyamaṅgalavigraha for meditation says “He is the Trinity and Parabrahmasvarūpi, He has the form of Brahma upto the navel, form of Vishṇu upto the neck, and form of Rudra upto the head. Above that, the form of Śiva (Parabrahma) on the whole.

“आनाभि ब्रह्मणो रूपं आगलाद्वैषणवं वपुः ।”
“आशीर्षं रुद्रमीशानं तदूर्ध्वं सर्वतः शिवः ॥”

Śrīmadbhāgavata is the most popular work among the ones which describe the incarnation of Narasimha. We briefly narrate here the story appearing in that. Having that at the centre, we may focus only on those parts (in the story) which appear differently in the famous itihāsas and purāṇas.

“Jaya and Vijaya, the gate keepers of Vaikunṭha who offended the sages Sanaka and others, on being cursed by them were born as demons. They were born as Hiraṇyāksha and Hiraṇyakaśipu in their first birth. Mahāvishṇu in his avatāra of Varāha killed Hiraṇyāksha. Enraged by this, Hiraṇyakaśipu began hating Mahāvishṇu and started cruelly torturing the devotees of God, pious people and devas. He performed severe penance addressing Lord Brahma, and obtained a boon as follows: “Let there be no death to me either from humans, animals, gods, demons, serpents or any animal created by Brahma, either during night or day, either on earth or in the sky, either inside or outside a house. I should have suzerainty over everyone.”

Puffed up with pride by the boon, he became a thorn to the world. Unable to bear his harassment, the devas beseeched the almighty (Lord Vishṇu). And he assured them protection by stating that he himself will kill the demon in course of time.

Prahlāda the son of Hiraṇyakaśipu, was a Paramabhāgavatottama, right from his birth. As per the orders of the king, the disciples of Śukrācārya taught him the philosophy of the demons. But he did not like those lessons. Once his father lovingly took him on his lap and asked − My child! Tell me the quintessence of what you have learnt’. The child naturally answered. ‘Devotion to Vishṇu is the means of highest good’. In the beginning this was taken as amusement by the father. Some time later also, Prahlāda said that worshipping of Nārāyaṇa through Navavidhabhakti is the supreme deed.

श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम्
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ।
इति पुंसार्पिता विष्णौ भकिश्चेन्नवलक्षणा ॥ (भागवत-स्कन्ध VII5-23)

And with this reply Hiraṇyakaśipu became enraged beyond bounds. He took the teachers of Prahlāda to task. But Prahlāda appealed that they did not teach him the above philosophy and that it has naturally occurred to him by the grace of the supreme entity. The anger of the demon king knew no bounds. He ordered his demon soldiers. − “Even though a limb happens to be a part of the body, it should be severed if daubed with poison. So, this rascal should be killed, even though he is my son.” Accordingly, they subjected him to various atrocities such as piercing him with weapons like spear, poisoning by snakes, trampling by elephants, acts of black magic, dropping from mountain top etc. But the boy was unscathed by any of these as he was always immersed in meditation of God and was being protected by him. (Not just that). He started teaching his philosophy to the demon boys also, who were his classmates.

Now Hiraṇyakaśipu felt that he had no other option than to kill Prahlāda by his own hands. He summoned him to the assembly at the time of the evening twilight. Brandishing his sword in front of the boy he roared—“Where is your omnipresent Vishṇu”? Why is he not seen in this pillar? If you do not show him here, “I will decapitate you”. And he banged a pillar nearby by his fist. Immediately a terrifying roar was heard from the pillar. A marvelous form that was neither completely human nor completely of an animal, but (a fusion of) both, came out of the pillar. A terrifying form it was, gigantic in shape , and reaching the heavens; with dreadful fangs, and a protruded tongue that was sharp like the edge of a sword, with dishevelled manes and with diamond hard claws. It manifested with a ferocious laughter.

सत्यं विधातुं निजभृत्यभाषितम् व्याप्तिं च भूतेष्वखिलेषु चात्मनः ।
अदृश्यतात्यद्भुतरूपमुद्वहन् स्तम्भे सभायां न मृगं न मानुषम् ॥

Hiraṇyakaśipu who went to attack him met with the fate of a moth rushing towards fire. Like a Garuḍa catching a snake, Narasimha effortlessly caught hold of Hiraṇyakaśipu, and sitting on the region of the entry door of the assembly, he tore open his chest, and garlanding himself with his intestines, furiously roared again and again. Other demons who came to attack him were also destroyed. Greatly rejoicing at this, gods showered flowers and danced. They praised the Lord in various ways. But no one dared to go near that fierce form to pacify him. Then at the instance of Lord Brahma, child Prahlāda the supreme devotee, fearlessly came near the Lord and prostrated. The Lord took him on his lap with affection and placing his protecting right hand on the child’s head, conferred supreme blessings.* Prahlāda* with his voice choked with devotion praised the Lord of Lords. Though lured by the Lord himself, the supreme devotee did not ask (for) any boons .When pressed further by the Lord, he only prayed “May the sins of my father be absolved. May he (obtain) deliverance” The Lord commanded “It has been already arranged. Seven generations of your lineage have been reemed. They are blessed with deliverance. (Now) You get crowned as the king in your father’s place. In the framework of supreme devotion, perform deeds that propitiate me and in the end you may come to me”. And then blessing “Brahma and other deities he disappeared.”

The story appering in Vishṇupurāṇa also is very much akin to this. There, Hiraṇyakaśipu embraces son Prahlāda with love combined with repentance, after he (Prahlāda) comes out safe from perils like the poisonous snake bite etc. Prahlāda also pleases his father by serving him. But there are no details which state under what circumstance Hiraṇyakaśipu was slain by Lord Narasimha.

According to Harivamśa Purāṇa, Mahavishṇu enters the (court) of Hiraṇyakaśipu taking the help of only praṇava. All the demons are astonished on seeing it and ask themselves “What is this strange figure?” Only Prahlāda recognizes it with divine vision, that it is God. He tells the demons that the whole cosmos is hidden in that divine body. Then Narasimha kills Hiraṇyakaśipu and other demons who provoke him. After being praised by the devas, he proceeds to the northern shore of the ocean of milk and installs his man lion body there, and assuming his previous form of Vishṇu, returns to his abode.

“क्षीरोदस्योत्तरं कूलं जगाम प्रभुरीश्वरः ।
नारसिंहीं तनूं त्यक्त्वा स्थापयित्वा च तद्वपुः ।
पौराणं रूपमास्थाय ययौ स गरुडध्वजः ॥ (हरिवंश-21)

Even though there are a few significant aspects in this Purāṇa, the incidents of Hiraṇyakaśipu tormenting Prahlāda in bizarre ways do not figure at all in this Purāṇa.

Śrīmanmahābhārata which is renowned as “pañcamaveda”, “Smrti”, Ithihāsottama and “purāṇapūrnacandra” depicts the story of Nrisihmāvatāra briefly in the thirtyeigth chapter of the sabhāparva. But the story of Prahlāda does not appear there. The rest of the story is on the lines of the story in Śrīmadbhāgavata. In NaraSimhapurāṇa, a minor purāṇa, the story of Narasimha is expounded largely on the lines of Śrīmadbhāgavata and Vishṇupurāṇa. Now we shall observe a few significant points here.

1. This purāṇa quotes here, a humorous and a strange incident when the Lord killed Hiraṇyakaśipu. When Lord Narasimha ripped open Hiraṇyakaśipu’s heart in a maddening fury , the two halves of the body get embedded into the slits between the fingers and the claws of the Lord. The Lord was surprised when the dead body was not to be seen and got worried and said. “Where did this brute go?” Has he escaped? Then my exploit has gone in vain!” Then he shook his hands vigorously. Immediately the two halves of the body of Hiraṇyakaśipu fell off from the interstice of his claws like particles of dust” − This is the interesting description given there.

शकले द्वे तिरोभूते नखरन्ध्रे महात्मनः ।
ततः क्व यातो दुष्टोसाविति देवोतिविस्मितः ॥

निरीक्ष्य सर्वतो राजन् वृथैतत्कर्म मेभवत् ।
इति सैन्त्य राजेन्द्र नरसिह्मो महाबलः ॥

व्यधूनयत्करावुच्चैस्तस्ते शकले नृप।

नखरन्ध्रन्निपतिते भूमौ रेणुसमे हरेः” ॥ (अध्याय 44, श्लॊ, 32-34)

2. After blessing Prahlāda, Lord Narasimha, being worshipped by gods, has gone to the summit of Śrīśaila and stays there to bless his devotees and to destroy those who are non-devotees.

श्रीशैलशिखरं प्राप्य विश्रुतः सुरपूजितः ।
स्थितो भक्तहितार्थाय अभक्तानां क्षयाय च ॥” (अ. 44, श्लॊ.39)

Though there are slight differences in the narration of the story, Śrīmadbhāgavata, Vishṇupurāṇa, Harivamśa, Mahābhārata and Narasimha purāṇa state the purport that Lord Narasimha is Parātpara Parabrahman, the remover of the perils of the world, the protector of the devotees, the unconquerable and the possessor of invincible prowess.

We also see some works in our tradition, which depict Lord Narasimha as an ordinary god, arrogant, haughty and the one subjugated by lord Rudra.

For example, in the recently available Śātarudrasamhitā of the Śiva-purāṇa version, we find the rendering as follows:-“After killing Hiraṇyakaśipu, Narasimha became very arrogant and went on destroying the world by his prowess and haughtiness. Then Vīrabhadra, on the orders of Lord Śiva approached him and tried to appease him but to no avail. Narasimha attacked that Vīrabhadra himself.

On the orders of Śiva, Vīrabhadra manifested himself the form of a ferocious śarabha (an eight legged animal stronger than a lion). The moment he saw that form, Narasimha became deprived of his effulegene and strength, like a glow worm in front of the sun. Śarabha did not leave him at that. He took him captive, beat him up, lifted him to the sky, tore his body and presented the corpse to Śiva. Lord Śiva used Narasimha’s skin as his garment, and added Narasimha’s head to his garland of skulls. Narasimha punished Hiraṇyakaśipu, and in turn Rudra punished Narasimha himself!

“हरिँ हरन्तमनुयन्ति देवाः ।
विश्वस्येशानं वृषभं मतीनाम्

अथ विभ्रम्य पक्षाभ्यां नाभिपादान्विदारयन् ।
पादान्बबन्ध पुच्छेन बाहुभ्यां बाहुमण्डलम् ॥

भिन्दन्नुरसि बाहुभ्यां निजग्राह हरो हरिम् ।

ततो जगाम गगनं देवैस्सह महर्षिभिः।।

उड्डीयोड्डीय भगवान्पक्षघातविमोहितम् ।
हरिं हरस्तं वृषभं विवेशानन्त ईश्वरः ॥

वीरभद्रोऽपि भगवान् गणाध्यक्षे महाबलः ।
नृसिह्मकत्तिं निष्कृष्य समादाय ययौ गिरिम् ॥

नृसिह्मकृत्तिवसनस्तदाप्रभृति शङ्करः ।
तद्वक्त्रं मुण्डमालायां नायकत्वेन कल्पितम् ”॥ अध्याय 12, श्लॊ 12…. .36)

We come across some sentences in Śarabhopanishad, a work of recent origin, which goes to state that Śiva not only killed Narasimha but also killed the other incarnations of Vishṇu as well i.e., Matsya, Kūrma, Varāha and Trivikrama and, wore their body parts on his body.

“यो घोरं वेषमास्थाय शरभाख्यं महेश्वरः ।

नृसिंहं लोकहन्तारं सञ्जघान महाबलः ॥

यो मत्स्यकूर्मादिवराहसिह्मान् ।

विष्णुं क्रमन्तं वामनमादिविष्णुम् ॥
विविक्लबं पीड्यमानं जघान”

There is a mantra by name mṛuthyusūkta in the Anuvāka 315, of Kṛshṇayajurveda Taittirīyāraṇyaka praśna. Some Raudravīras (heroic devotees of Rudra) interpret it to mean that Rudra subdued Vishṇu.

हरिँ हरन्तमनुयन्ति देवाः ।
विश्वस्येशानं वृषभं मतीनाम्

(The translation of the mantra according to these people is − “gods follow Rudra the lord of the universe, the ultimate of deities, and the one who slew Narasimha.”)

The Vaishṇavavīras reject the above story which is narrated by Raudraviras, as a statement of a tāmasa purāṇa. Also, they quote a sentence from a work called Vishṇurahasya which gives the meaning that Vishṇu incarnated as Ganḍabherunḍa (mythical bird with two heads) and killed the Śarabha incarnation of Rudra. Not just that. They interpret the above said first Ṛk from mrutyusūkta to mean that gods follow Hari who is the lord of the universe, the supreme deity and the slayer of Rudra.

The Raudravīras continue the story—“Then Kālī who took birth from the forehead of Śarabha devoured Vishṇu who had incarnated as Ganḍabherunḍa”.

We come across many poetic works and religious texts that are composed based on the purport of the above stories, by heroic devotees of recent times.

Leave alone the matter of real Vishṇu and Rudra! The gods Vishṇu and Rudra fancied in the minds of these Vīrabhaktas, forgetting their work of protecting the world and destruction of the wicked. (to the world) demons and daityas, have instead engaged themselves in destroying each other. A surprise indeed! If the statements of these two categories of Vīrabhaktas are true, then both Vishṇu and Rudra have already slain each other. That is why they are not to be found anywhere in the world! It is a tough thing to decide which statement of the above said scriptural works in the continued tradition is authentic and which is not? We do not opine that all that is ancient is correct and all that is new is erroneous. But, at a time when it was believed that all that is ancient is authentic, many have indulged in composing ślokas and prose pieces that serve their views and have inscribed and inserted them in the manuscripts of Śruti, smṛti, purāṇas, itihāsas etc. written either on palm leaves or birch leaves, and have tried to fetch respectability of ancientness to them. These parts of texts that have been added like that are called interpolations. Ancient texts that are free from such interpolations have become rare now-a-days.

It may be easy to clearly filter such interpolations by observing a change in style in some places, contradictory opinions, and statements contradicting historical evidence etc. But there are some interpolated parts, that have been added with great cleverness, and beyond the above detectable differences. These can be separated only with the help of self-realized great souls who are jnānavijnānatṛptātmas and who have visualized the ultimate truth. Without that help, writings aimed at mutual mud-slinging caused by intellectual outery, and tumult of passion and enmity throwing dirt at each other have come up in large numbers in our country, and have tresspassed their way into all areas such as Upanishads, smṛti, itihāsa, purāṇas etc. If people read those works without filtering the interpolations (from the original) they may tend to think.—“All these religious texts are full of contradictions. All these are webs of imaginations. They are compositions written from time to time to advocate the importance of the gods imagined by them. None of these are trustworthy. Let us leave this Hindu religion which worships many gods and instead, resort to some modern religion, which advocates oneness of god, or else, let us cling to atheism which states that there is no god or godmen” But it will be wise to give up these feelings, and take to the path of truth established by rationality and experience. We have to accept the truth in the matter of Lord NaraSimha, after examining on that touchstone the views of the moderns also.

“One text says that Rudra incarnated as Śarabha tore open Narasimha. Another says that Vishṇu incarnated as Ganḍabherunḍa tore open Rudra. Which of the two is true? We cannot decide the truth by mere persistence. The truth has to be found out from those gods themselves. Books of truth adorn the hands of both Śrī Hayagrīva, the knowledge form of Mahāvishṇu and Dakshiṇāmūrtī the Sadaśiva. Truth emerges only when those books are read directly. The minds of the wise also takes that path”ṝThese are the guiding words of Śrī Raṅgamahāguru pertaining to this, which we respectfully wish to recall here, and we wish to continue the discussion on truth and myth.

No prejudice should be entertained when this discussion is taken up.

1. No blind belief such as “all the opinions in ancient texts are correct and all the opinions of moderns are wrong, should be entertained. (पुराणमित्येव न साधु सर्वम्)

2. The supersitition that all that is said by moderns is acceptable because they have a highly evolved intellect, the opinion of the ancient days have emerged when the intellect was not well evolved, and they are not fit for acceptance, has (also) to be given up “नवीनमित्येव न साधु सर्वम्”

3. Even if our wisdom tells us that the opinions of ancients are wrong, we should not give them up. Blind devotion born out of pride, as evident from the feelings like “This is the banyan tree planted by my father. Somehow it has to be protected”, should also be given up.

4. When it occurs to our mind that some of the opinions of the moderns are not correct, or that they are still controversial, a thought may come to our mind viz. “People may call us bigots. And may accuse us as persons with vested interests. Or our popularity may fade. So it is better to somehow substantiate the view of the moderns”-This fear— complex or hesitation has also to be shed.

Without being influenced by feelings, honor or fear, truth should be placed before the seekers of satya with honesty and boldness. With the intention of facilitating the entry of discernment in the minds of the readers, we shall present our opinions in the question-answer format hereby.

Question no 1. Some modern scholars argue that the Greeks had the concept of Griffin, a deity with the body of a lion and the head of an eagle. Influenced by this, Bhāratīyas conceived the image of NaraSimha who had the head of a lion and the body resembling humans. Which of these is true?

Answer: This question has two parts. One, that NaraSimha is a mere imagination. Two, that the concept is the gift of the Greeks.

To think that Narasimha is an imagination, is itself an imagination. In time honoured literature, no-where is he referred to by scholars as an imaginary form.

Secondly, There is no unambiguous evidence to draw this opinion that Bhāratīyas were inspired by Greeks. Some may say—“Greeks who came to Bhārata saw the idols of God Narasimha. They could not understand the mystery of the idol. Why can’t it be that they happened to conceive the deity Griffin, by imitating a little, the external form of Narasimha and adding some imagination of their own to it?” Some people may question. In actuality, the similarity between the idols of Narasimha and the Greek deity Griffin is very little. It is not even necessary to guess that they have been inspired by each other. Both are independent subject matters which have manifested independently in their respective intellectual realms. Narasimha is the form who can be truly experienced in the suprasensory state, and who was visualized by the (spiritually) refined souls who remained in the discipline of yogic science: (that form) is being visualized (even now) and can be visualized always (and in future also) by such souls. Presently, no records are available in Greek mythology to tell that deities like Griffin etc. happen to be universal truths perceived in the yogic state. If modern scholars interpolate Ashṭāṅgayoga in Greek works and try to establish that (Greek) deities are also the visions in the yogic state, they alone will be responsible for that. Akin to interpolations done in our ancient texts in the middle age, neoteric persons may interpolate Greek mythology also and fetch fame. But, that wont be a result of an honest enquiry.

Question 2: Some have explained the ten avatāras of Vishṇu on the lines of the evolution theory.

The first incarnation is a creature which lives only in water i.e. the fish. The second one is the incarnation of the tortoise which lives both on land and in water, i.e. the Kūrmāvatāra. The third is Varāhāvatāra which is a much stronger one than the tortoise and a fusion of the head of a boar (wild boar) and the human body. Then comes the Narasimhāvatāra, that has the head of a lion which is stronger than the boar and the body of a man. The fifth one is Vāmanāvatāra a form of a dwarf. Then come the progressive and superiorly evolved incarnations in the human form. As per the evolution theory, the Narasimhāvatāra, appearing between Varāha and Vāmana in the incarnation series, brings out the animal-man culture that appears between a cruel animal and a human being, represented by the boar-man nature and the bare-man nature. Is this argument correct? This is the question.

Answer: This line of argument is not correct. Because, there is a state called Parāprakṛti which is beyond the meritorious nature of the deities, which, in turn, is beyond human nature which is an admixture of puṇya and pāpa, and (the Parāprakṛti) is above the beastly and demoniacal dispositions. As is evident from the statement ‘प्रकृतिं विद्धि मे पराम्” of the Lord in the Bhagavadgīta, Lord Narasimha is related to the parā prakṛti.

He possesses a form which surpasses the universe and can be visualized only in the state of Parāprakṛti which is described as supreme in the statement— ‘स्थूलं परं चेति त्रिविधं ब्रह्मणो वपुः’ Those who describe him, who is a form of Parāprakriti, as a representative of the fusion of the dispositions of a great animal and a human being, do so as per their own nature and (obviously) have not described it after climbing to the state of Parāprakṛti which is natural to Narasimha. Their commentary may touch only the Prākṛta Narasimha of their own imagination, and does not at all touch the form of the true Narasimha who is Aprākṛta or the Lord of ParāPrakṛti, as expounded by jnānis.

Question 3.The argument that the story of Narasimha is an allegory which tells a worldly truth that, humanity indeed exists and it destroys autocracy and oppression after tolerating it for a long time, and the argument that it is again an allegory which proclaims the spiritual truth that a jnāni tears apart the core of ajnāna. Do these arguments stand to reason?

Answer: We do appreciate this moral and the spiritual truth. But it is not necessary to whimsically drag the story of Narasimha to those areas, to drive home the intended moral or principles, as it is done either literally or suggestively by many upākhyānas such as Vena’s story, purañjanopākhyāna etc. in our itihāsas and purāṇas. Looking into these (substories) one can satisfy for himself the thirst for literary aesthetic experience. There is no internal or external evidence to show that Lord Narasimha’s story is didactic alleogory.

Question 4: “Earlier the word Narasimha was used only in the sense of the best among men. After sometime, the main meaning ‘king of animals’ for the word ‘simha’ there, was wrongly imposed and the story of Narasimha was woven by the ancients“—Is not this argument beautiful?

Answer: The flower of this argument looks attractive from a distance, but when approached and seen, it will be found out that there is neither the fragrance nor the tenderness nor the sweet nectar. It does also not develop into a fruit. It is true that these Vādisimhas (lion like debators) possess the knowledge of the literal meaning and the figurative meaning of the word simha in Sanskrit. But we wish to state that these debators have only woven an imagined story out of false prestige, and also with the impression that the great writers of Itihāsa and Purāṇa didn’t have as much knowledge of Sanskrit as they (the debators) possess, and so have woven a story by mistaking the word simha in the word Narasimha, to stand for a distinct animal. Why should they (the debators) fancy that the great sages didn’t have the elegance and poetic talent to suitably use the word simha in the sense of either a distinct animal or the best of men?

Question 5: How can one get peace by meditating on the ferocious form of Narasimha? Worship of god is performed mainly for peace, isn’t it? Instead of meditating upon a benign beautiful form, why should one meditate upon this terrifying form?

Answer: It is not proper to think or swear that whatever appears terrifying for the mere eyes remains in the same terrifying form, in the state of Samādhi also. Only jnānis who have the experience of both the external vision and the inner vision during the state of deep meditation, will be (able to give) an honest explanation.* Jnānis* state that some forms of gods who may appear ferocious for the external eyes, appear extraordinarily beautiful when seen with the pure vision of Dhyānasamādhi in the backdrop of worship performed with devotion. It may be kindly noted that devotees who are jnānasiddhas have called Lord Narasimha as Alahiya Śingar (Celuva Narasimha) (handsome Narasimha) based on their experience.

This is a statement borne out of inner experience. In the external world also, when things are to be viewed aesthetically, the unique truth can be known only when it is done with discernment. Artists call either a person or an animal beautiful, only when they are in the natural state. Real beauty lies in being natural. A lion looks beautiful only if it is ferocious with thick manes. At the same time, a deer with fickle eye movements and with a face of a gentle animal, looks beautiful. This applies to humans also. So, if we expect human beauty in an animal or some other beauty of our liking, we become a laughing stock in aesthetics.

Question 6: What you say is indeed true in aesthetics. But all generally agree that the lion is a ferocious animal. A lion may appear beautiful to an other lion. But is it not a ferocious animal in the eyes of the humans? Isn’t it that something which looks ferocious to the external eyes, should be ferocious in the inner meditation also?

Answer: There is no such rule. Even in the physical world there will be no such fear or shyness during some attractions. When it is so, it won’t be correct to guess that there will always be fear even while one is happily roaming in the suprasensory world, which is beyond the worldly activities. After advancing a few steps in the spiritual path, there will be no room even for an iota of fear for a Sādhaka.

Question 7: How far does fear bother in meditation? After which point the grip of fear ceases?

Answer: Śrī Raṅgamahāguru, the supreme Yogi, has stated that fear vanishes after one crosses the Mahattattva and moves upwards. If there were to be fear even in Dhyāna samādhi how could child Prahlāda go near Narasimha fearlessly and prostrate before him, praise him and enjoy the supreme bliss?

Question 8: In that case, why did even gods get scared when they first saw Narasimha?

Answer: Even gods will be gripped by fear, if they do not get immersed in deep meditation in like Prahlāda.

Question 9: Have the sages stated anywhere that there will be no fear in Dhyāna samādhi?

Answer: The teachings of our Gurumahāraj who was a Samādhisiddha by experience, have been already narrated by us. If one is established in the blissful paramātman, there will be no fear at all. Taittirīya upanishad clearly proclaims that even if a small deviation takes place in the continuous blissful experience of god, fear occurs.

अभयं प्रतिष्ठां विन्दते । अथ सोभयं गतो भवति ।
यदा ह्येवैष एतस्मिन् उदरमन्तरं कुरुते अथ तस्य भयं भवति ॥

If Lord Narasimha were to appear ferocious to devotees, then even in Dhyānasamādhi, alarmed by visualizing Him directly, Sādhakas would flee to the streams of senses, giving up meditation.

One more thing has to be noted here. Śrī Raṅgamahāguru who knew the mystery of Māna and Meya used to say-“If at all the yardstick that is used to measure the objects in the world of senses (i.e. the worldly objects) is taken to measure (the experience etc. of) spirituality, it (the yardstick) will be shattered into pieces at the entry point itself.” This has to be always remembered.

Question no 10: Then, should we accept all that is stated in spiritual science without subjecting them to discernment?

Answer: We have not said so. They have to be necessarily examined. We have only stated that mere intelligence cannot be the yardstick for all the experiences of the spiritual field. But, even though the intellect of the physical world cannot be a full fledged measuring stick for the spiritual world, it can be useful as an upamādaṇḍa in many aspects. It has to be used appropriately for that work. Otherwise superstition will grow. The interpolations that have crept into the śāstras may become authentic!

That is why jnānis insist that discernment should be in the parameters of satya, and what is arrived by that should be taken as a proven truth by experience and experiments.

2. In the description of Lord Narasimha, we come across statements such as “He is death to the death”, “one who helps us pass over death”, “the ordainer of the wheel of time.” etc.. We also see quotations in śāstras, that he is a divine incarnation of god who is described as “The one who makes the god of death run away on seeing him,” “the one who uses brahmakshatras as food and death as curry”, and, the one who swallows everything”.

“मृत्युमृत्युं नमाम्यहम्” “मृत्युभीतिविनाशकः” “यदायत्तं जगच्चक्रं
कालचक्रं च शाश्वतम्” “मृत्युर्धावति पाम इति”

“यस्य ब्रह्म च क्षत्रं च उभे भवत ओदनः।
मृत्युर्यस्योपसेचनं क इत्था वेद कुत्र सः ॥”

To state that such a god ‘met with death’ or ‘passed away’ amounts to an awful offence against truth indeed.

3. Brahma, Vishṇu and Rudra are authorized to carry out the duties of creation, sustenance and destruction (of universe) respectively. Vishṇu provides sustenance. The killing of demons who are thorns to the world, is also his regular work, as he is ‘Daityāri’ (enemy of demons). It is the work of Rudra to control the perilous demons at times, and to destroy the world during the great deluge. When such is the case, to state that, Rudra violating his limits, vanquished the sustaining god himself, is against the code of the Almighty. Again, to say—“Śiva probably endorsed the killing of Hiraṇyakaśipu by Narasimha. But after vanquishing him, Narasimha began to destroy the world itself. And therefore he was punished for that” − is also against truth. Because, it is the work of Rudra to destroy the world and he does it at the time of deluge. So, either Vishṇu doing Śiva’s work or carrying it out in the improper time, is an impossibility in the reign of God who is a Satyakāma and a Satyasaṅkalpa.

4. The raudravīras continue their story saying that Rudra not only destroyed Nārāyaṇa’s Narasimhāvatāra, but also tore open his other incarnations viz matsya, kūrma, varāha and trivikramamūrtī. (We have to note that) all these incarnations are upākhyānas which are full of divine principles. Matsyamūrtī is the savior of the vedas. Even though he descends to the ocean of the world to liberate souls, he not only returns to his original form, but also takes the devotees along with him. He is a Yogapurusha who travels across both the banks of the ocean. Kūrma provided great help to devas during the great churning for ambrosia He stabilized the movement of Meru the Mountain used as a churning staff, by making it rest firmly on his back. He is the king of samyamis (those who control their (passions), He makes the Merudaṇḍa to get steady by controlling its movements caused during the meditation of Yogis. Yajnavarāha (the boar incarnation) carried the earth to the pātāla (nether worlds) and saved the earth by slaying Hiraṇyāksha. Saving the earth from the rule of demon, he made it stand firm on his mountain top of (Dharma). Trivikrama put an end to Bali’s arrogance and restored to Indra his kingdom. He vanquished the demonic nature of Bali who was a Paramabhāgavatottama and bestowed a divine post upon him. He made known to the world the principle that he is the progenitor of jnānagaṅga, and that he is omnipresent and beyond the universe. The work and function of Śiva also convey the same yogic principles but in a different way. Annihilation of the demons, guarding of the Dharmasetu, and the position of Yogacārya are natural to him also.

The Raudravīras, mistaking the stories which are full of principles for mundane episodes, have woven elaborate stories. For example, Śiva is also called `Kūrmeśvara’. Instead of describing him as the king of Samyamis (people who can withdraw their senses like a tortoise), and a Yogācārya, they have regrettably chosen to describe him as the one who killed Vishṇu in his Kūrmāvatāra.

5. Śāstras state that during the meditation of the divya maṅgala vigraha of Lord Narasimha, He appears to the Sādhakas as Brahma upto the navel, Vishṇu upto the neck, Rudra from that point upto the head, and in the form of Parabrahman beyond.

आनाभि ब्रह्मणो रूपं आगलाद्वैष्णवं वपुः ।
आशीर्षं रुद्रमीशानं तदूर्ध्वं सर्वतः शिवम् ॥

Thus, Rudra is a part of the divine sacred form of god Narasimha himself. To say that Rudra tore open Narasimha, it amounts to say that Rudra tore open himself. Only Śiva knows what made him to committ suicide to escape suffering! These stupids, having woven the story with some obsession have brought calamity to their own worshipful god! They have indeed become a good example for the adage—“Devotees are a curse to god and disciples are a curse to the guru!”

5. Again the story of Vishṇu in the form of Ganḍabheruṇḍa slaying Śiva in the form of Śarabha, is equally absurd. If Vishṇu happens to kill Śiva who is assigned with the task of destruction of the universe at the time of deluge well before that time, it will be against divine principles. How can Vishṇu, who has Śiva as the right part of his body, as evident in the saying “valattanan tirupura merittavan” of the Ālvārs, and who is united with him in the heart, kill him, and for what purpose?

Question: Some people interpret that the Āranyakasruti ‘harigm harantam’ means that Śiva slew Barsimha. Is not that Sruti an authority?

Answer: Some have explained this Śrutivikya as—“gods follow Rudra who has slain Vishṇu.” But we wish to keep away both, on the lines of the adge—“That also is a broken argument, this is also a broken argument. Throw both of them out” And, this line appears in ‘mṛtyu sūkta.’ Why should either śarabha or Gaṇḍabheruṇḍa intrude there all of a sudden ? Neither of the two great commentators Bhatta Bhāskara or Śāyaṇa have commented in that sense. According to Sāyaṇa, the meaning is-“O almighty! gods, like servants, follow you who happen to be Mahāvishṇurūpi, a redeemer of sins of the devotees, and the Lord of the universe. And being supreme, you inspire the intellect of all the beings.” Bhattabhāskara also considers this mantra as one addressed to Prāṇadevata.

Question: An Upanishad by name ‘śarabhopanishat’ states that Rudra slew Vishṇu who was in the form of Śarabha. And Vishṇu rahasya proclaims that Vishṇu in the form of Ganḍabheruṇḍa slew Rudra! What is all this?

Answer: The raudravīras continue the story claiming that Rudra subjugated Vishṇu again, who came in the form of ganḍabherunḍa to slay him. Vaishṇavavīras may further continue the story stating that, later, Vishṇu in another form slew that Rudra. Persistence of untruth should be kept away, even if it makes an appearance in the guise of any text, be it Upanishads, Purāṇas, Āgamas or any such book. None of the Ācāryas in the Vedic tradition have quoted Śarabhopanishad as an authority. But we do not have to reject any parts of that Upanishad if they contain truthful aspects. Only the parts that are against truth should be ignored.

Question: How to detect interpolations in the books?

Answer: Interpolations can be detected by standards such as the difference of styles that may be in the book, contradictions, comparision with other authoritative books, historical happenings, review etc. But the inner experience ofjnānis is the strongest proof. Because it is a universal truth that has been tested practically and can be done so for all the times.

Question: Why did our ancestors insert these interpolations in the religious literature?

Answer: It is because of false pride, hatred and also because of the evil desire to somehow defend their own side and gain fame.

Question: Who among Śaivas and Vaishṇavas spoke first with contempt for the other God? Who provoked first?

Answer: It is not possible to tell that. Somehow, both have the abundance of Rāga and Dvesha.

Vīravaishṇavas may boast-“Rāvaṇa is a devotee of Śiva. Mahāvishṇu in the form of Śrīrāma slew him. Hiraṇyakaśipu is also a devotee of Śiva. Vishṇu in the form of Narasimha tore him apart.” To this, the Raudravīras may reply “Why a mere a devotee of Vishṇu? Our god Rudra tore apart Vishṇu himself”, and may have kept on extending the story. The disputants who argue inconsistently like this, seem to have failed to note the following:

1) The divine forms of Śiva and Vishṇu are indeed adorable to both Śaivas and Vaishṇavas. Because, according to Vaishṇava Purāṇas, Vishṇu is revered as ‘para devatā’ (supreme deity) and Śiva is respected as ‘parama Bhāgavata’. And according to Śaiva Purāṇas, Śiva is ‘paradevatā’ and Vishṇu is his ‘parama bhakta’ (supreme deovtee) A devotee honestly worshipping either of them, can attain parañjyoti .

2) Rāma killed Rāvaṇa, not for the reason that he worshipped Śiva. Because Rāvaṇa grew arrogant by the boon given by Śiva and became a bane to the world. Slaying of Rāvaṇa was acceptable to Śiva also. The reason why Narasimha killed Hiraṇyakaśipu was that he was a bane to the world. And he misused the siddhis (boons) he obtained from Lord Brahma. To establish his philosophy viz. “The body is the soul, Artha and Kāma are the only values of life, I Hiraṇyakaśipu am the Lord of everything, “ईश्वरोऽहमहं भोगी सिद्धो ऽहं बलवान् सुखी“ etc, he began to torture deities, sādhus (pious people) and devotees of god. And not because he worshipped either Brahma or Śiva was he subjugated. Even Brahma and Rudra felt happy that he was killed.

Question: Then, is the episode of Śarabha and Ganḍabheruṇḍa which appear in the purāṇas completely unfounded? Are all the parts of that episode interpolations?

Answer: Not that all the parts are interpolations. The basic form and figure do have credibility. The Vīrabhaktas have spiced it up and enhanced the “Līlās” !

Question: Which are then the credible parts?

Answer: Ugranarasimha, Śarabha and Ganḍabheruṇḍa are all divine forms. All the three are ferocious in their form. We see them in a group in the yogabhūmi. For a short period a friction of pretence ensues there and soon their peaceful, benign forms manifest to the sādhaka. Their acts become complimentary to each other.

Question: How does it happen?

Answer: When the yoga occurs between Vishṇu in the ferocious form of Narasimha and Rudra in the Śarabha form, Śarabha draws the ferocious part in Narasimha. His divine consort ‘Narasimha nāyaki’ becomes ‘saumyanāyaki’. Then the form of Lakshmī Narasimha is visualized. And when he places Lakshmi on his bosom and sits in deep meditation, we become blessed on visualizing HIS form of Yogānarasimha.

When śarabha is united with Gaṇḍabheruṇḍa, Gaṇḍabheruṇḍa attracts the power of Mahāraudra (great terror) from śarabha. Then śarabha becomes benign, peaceful and grants vision as ŚāntasadāŚiva. When Uma, (his divine consort) manifests and adores his left lap, he grants the blessed vision as ‘Umāmaheśvara’. When she merges as divine power in the left half of his body, he becomes a feast to the eyes as he grants inner vision as Yogarūḍha Dakshiṇāmūrti immersed in deep meditation. Gaṇḍabheruṇḍa grants the vision of Paramahamsayoga with even wings and flies away to the supreme divine abode.

This story of the sacred yoga has been magnified by the handiwork of “Vīrabhaktas” and thus, the mutual “killing” has taken this distorted form.

Question: Can Narasimha, śarabha and Gaṇḍabheruṇḍa be worshipped in their ferocious forms also?

Answer: Yes, it can be done. We see such idols in temples too. In temples of Śiva, Śarabha is also called Jvaraharamūrti. As is evident from the line “भावशुद्धाय साध्याय सिद्धाय शरभाय च” in Śrī Narasimha Sahasranāma stotra, Narasimha is called also by the name Śarabha. As all the three are known to remove the three kinds of fever namely Ādhyātmika, Ādhidaivika and Ādhibhautika, all the three are called “jvaraharamūrtī”.

Question: Is Narasimhavātāra an incarnation in the inner realms or an event that (actually) took place in the external world?

This has been suggested already. This is a hapening of the glory of the eternal truth that took place, taking place now, and continues to take place in future also, in the realm of the internal world.

Hiraṇyakaśipu is the Lord of astonishing demoniacal powers endeavouring to establish the evil philosophy that wealth itself is food, clothing and everything in life. He is a marvellously accomplished person. But he uses the occult powers gifted by gods in the path of wickednes. Encroaching upon the positions and honor of devatās, he employs them in his service and harasses them. He tortures people who live a virtuous life. His glorious son Prahlāda is a crest jewel among the devotees of god who lead a life full of Brahmānanda. As evidenced from the line “प्रह्लादो जन्मवैष्णवः” he was a great devotee (of vishṇu) since birth. This Hiraṇyakaśipu, his retinue of demons and Prahlāda the Bhāgavataśiromaṇi, will manifest in their forms to the sādhakas in their inner world in a distinct time. Demons can do no harm to Prahlāda who is steadfast in devotion. But they cause unbearable distress to the travellers in the Brahma mārga. They have to invariably suffer this tyranny for some time. But god will protect them in due course of time. For this to happen, the companionship of Prahlāda provides help for that. In yoga śāstra ‘merustambha’ means the spinal column. That itself is the pillar in the court hall of Hiraṇyakaśipu. Light emanates all of a sudden from the hole of the central sushumnā nādi which is at the centre of that (Merustambha). Ugranarasimha jumps out instantly with a boisterous laughter, clapping of hands, the sound of Praṇava, roar of a lion and his red tongue emitting fire, with flashes of lightning, and with the terrifying roar that frightens the demons. He possesses the human form below the neck. He weilds the conch, the discuss, the mace, the bow pinaka, and a bell in his hands. Even though frightened, the king of demons Hiraṇyakaśipu, pretending boldness, rushes to attack him, but is grasped with ease by Narasimha. Narasimha swallows many astras (missiles) shot at him by the demon who had escaped from his hands. Then hundreds of Narasimhas spring up from his body. They take care of the other demons who come to attack the Lord. As a last weapon, Hiraṇyakaśipu spits masses of tamas (darkness) at the Lord. Swallowing even them, the effulgent Lord Narasimha pulls Hiraṇyakaśipu with his long arms and placing him on his lap and positioning himself on the pedestal of the door, tears open his breast with his diamond hard claws (easily), like splitting a blade of grass. HE Removes his intestines, and wearing them as a garland, roars again and again. Then gods (from heaven) rain ambrosia and sound the musical instruments loudly and praise him with divine hymns.

ॐ नमो भगवते नरसिंहाय नमस्तेजस्तेजसे आविराविर्भव
वानख वादंष्ट्र

कर्माशयान् रन्धय रन्धय तमो ग्रस ग्रस ओं स्वाहा
अभयमभयमात्मनि भूयिष्ठा ओं क्ष्मौम् ॥”

Even as Śarabha attracts his ferocious element, Narasimha becomes a śāntamūrti (a benign form). He proceeds to the throne and sits on it, in the benign form and gives darshan along with Śrī (Lakshmi). Only then Pahlāda becomes blessed. This is not a poetic story. These are scenes clearly seen in the yogic field.

In the upper right hand he weilds the cakra which represents the principle of the upward manastattva, in the left upper hand he has the conch, which represents the principle of ego, in the lower right hand, he sports the jnānamudrā and the abhayamudrā alternately. He has embraced prakṛti ie (Lakshmi) with his left arm firmly so that she may not slide down from the Brahmabhāva.

एकेन चक्रमपरेण करेण शङ्खम् अन्येन सन्धुतनयामवलम्ब्य तिष्ठन् ।
वामे करेण वरदाभयपद्मचिह्नम् लक्ष्मीनृसिह मम देहि करावलम्बम् ॥

The white complexioned Ādiśesha, who is prāṇasvarūpa, is holding all his enlarged seven hooks like an umbrella above the head of Narasimha, offering him the service of embellishment. On the right side, boy Prahlāda joining his hands together in the form a cup stands blissfully, gazing at the face of the Lord.

In a short time Narasimha transforms himself into Yogānarasimha and becomes a feast to the eyes.

Though this form of Narasimha has his tongue stretched out with visible fangs, his countenance is highly benign; the gaze is pointing upwards, crossing the level of the brows; the broad forehead is shining with a line pointing upwards; He sports the divine crown, and theJālandhara bandha in the throat, The upward pointing disc and the conch are representing the principles of mind and ahankāra held in the two upper hands, the region of the heart has the Prāṇa and Āpana regulated, Yogamahālakshmi is shining in the subtle form, in the right part of the chest. He shows the Uḍyāṇabandha and has swirly (haired) navel and shows the Bhūsparśamudrā in the lower hands. Salutations again and again to this auspicious form of Yogānarasimha who is teaching this very yogavidyā to those (devotees) who keep looking at him from foot to head, being completely absorbed in him.

“योगारूढमतिप्रसन्नवदनं योगानृसिंह भजे”

Let us become fulfilled in this sacred evening worship of Narasimha Jayantī by worshipping, praising and meditating upon the forms of both Bhogaśrisameta and Yogaśrīsameta Narasimha who grants a pleasant darshan immediately after (the withdrawl of) his ferocious form.

चेतोभृङ्गा भ्रमसि वृथा भवमरुभूमौ विरसायाम् ।
भज भज लक्ष्मीनरसिह्मानघपदसरसिजमकरन्दम् ॥

“Lord Narasimha is divine truth incarnate. He is experienced (by devotees) in the suprasensory Yogasamādhi and blesses (devotees) with divine knowledge, eternal bliss, prosperity and peace. He fulfills the wants of the devotees who have desires. He is the inner incarnation of lord Nārāyaṇa Parañjyothi.” These points have been brought to our mind by the abovesaid discussions in the question answer format. Now we shall have an insight to the other aspects of Narasimhajayantī which is to be observed in a special way.

The Importance and specialty of this Parva:

1. This is one of the religious festivals celebrated with devotion and awe in all parts of Bhārata.

2. People of all varṇas have the right and eligibility to celebrate this festival.

“सर्वेषामेव वर्णानामधिकारोस्ति मद्दिने ।

मद्भक्तैस्तु विशेषेण कर्तव्यं मत्परायणैः ॥

3. All devotees of Vishṇu, and especially those who worship Narasimha as their family deity or a chosen deity, celebrate this parva. Even some Śaivas celebrate this jayantī.

4. As śāstras state that one would incur sin if this vrata is not observed, this festival can be considered a ‘nitya’ Vrata also. And also, as it is stated that sins will be removed and puṇya and purushārthas are obtained by observing this vrata this, can be termed a kāmyavrata also.

“अन्यथा नरकं याति यावच्चन्द्रदिवाकरौ”
“मज्जन्मसम्भवं पुण्यं व्रतं पापप्रणाशनम्”
“वर्षे वर्षे तु कर्तव्यं मम सन्तुष्टिकारणम्”
“हत्याकोटिविनाशनम्”

5. Though the number of people who observe this Vrata is small, śāstras state that this festival is equally significant and great as Rāmanavamī or Kṛshṇa jayantī and other great festivals. As in the case of other great parvas, laudatory stories are narrated, associated with this parva also. For example: “At the beginning of the creation (of universe) lord Brahma observed this vrata and acquired the power to create this world comprising of the movable and the immovable. Only by observing this vrata, Rudradeva got the ability to kill the demon tripurāsura. Bhakta prahlāda was deeply immersed and devoted towards a prostitute in his previous life. Once, on the day of Narasimha jayantī either unknowingly or for some reason, he and his harlot maintained a vow of silence and fasted. As a result of this, the prostitute obtained a place among the nymphs. And this person who was passionate in that harlot was born as the supreme devotee Prahlāda in his next birth. This vrata is like a wish yielding cow kāmadhenu, which grants male issues to the childless, and power, kingdom, wifehood and wealth and fortunes to people who seek them. It grants all wealth, enjoyments and fortunes in this world, and also emancipation in the other world. Either Brahma or Śiva or even god Narasimha for that matter, cannot describe the complete greatness of this vrata”. We see in Vratakalpas that stories carrying this purport were told by Narasimha himself to Prahlāda. Stories of this kind are called as ‘Ārthavāda’. Their intention is only to describe the greatness of this vrata to people and to create an interest in them. They need not be considered as historical truths.

6) This Vrata demands a high level of Ācāraśuddhi (Purity)

When to perform this (vrata)and at what time?

There is no difference of opinion regarding the observance of this vrata which falls on on vaiśākha śukla caturdaśī.

नरसिह्मश्चतुर्दश्यां वैशाखे शुक्लपक्षके”
“वैशाखे शुक्लपक्षे तु चतुर्दश्यां निशामुखे ।
मज्जन्मसम्भवं पुण्यं व्रतं पापप्रणाशनम्”॥

Should this parva be celebrated as per as per sauramāna or cāndramāna? We should note that both these are in practice. But as is evident from “vrathe cāndramasam śastam”, it is best to observe this vrata according to the lunar calendar. If any (unforeseen) problems or obstacles occur in the Narasimha jayantī of cāndramāna, then it may be observed according to the sauramāna. But it may be remembered that the observance according to cāndramāna is more in vogue.

It is clear that Narasimha jayantī should be observed on vaiśākha śuddha caturdaśī. But, what should be the extent of caturdaśī on that day? Should the star, yoga and Karaṇa of the day also be given importance along with caturdaśī? This needs to be discussed now.

Caturdaśī tithi is the most important factor in deciding the day of Narasimha Jayanti. Caturdaśi must prevail at sun-set on that day. “If the pradosha of caturdaśi extends on both the days, when should the vrata is to be observed?”—In such a case it should be observed on the second day. Even if the Pradosha does not extend to both the days, celebration of the vrata should be done on the second day only. Even if it extends to both the days partly and evenly, then the observation will be the same (i.e. on the second day). “What should be the day of observance if Caturdaśi happens to extend unevenly on both the days?” Nirṇayasindhu says that the day of observance is the day on which the Vyāpti of Caturdaśi is more.

“दिनद्वयेऽपि तद् व्याप्तौ, अंशतः समव्याप्तौ च परा, विषमव्याप्तौ

त्वधिकव्याप्तिमती, दिनद्वयेऽपि अव्याप्तौ परा”

The special worship of Narasimha jayantī should be performed on the day when caturdaśī tithi is beyond the vedhī of trayodaśī for a period of three muhūrtas (one muhūrta is equal to 48 minutes). If such a vedhā occurs, that day should be omitted, and observance should be on the day when there is no vedhā i.e. on the next day. Even if that (next) day happens to be a full moon day Narasimha Jayanti should be observed on that day only.

त्रिमुहूर्तत्रयोर्दशीवेधरहितायाम्
वैशाखशुद्धत्रयोदश्यां प्रदोषकाले
श्रीनरसिह्मजयन्ती विशेषाराधनं कृत्वा. . . .
न च पौर्णमास्यां नृसिह्मजयन्ती सम्भवे” (दशनिर्णयी अनुबन्ध)

Some śāstras state that Narasimhajayantī should not be observed when there is the vedhā of Trayodaśi, and some other Śāstras state that if caturdaśi prevails during Pradosha, the vrata should be observed on that day. To clear this contradiction, some people say that Vaishṇavas should observe the vrata on the first day, and Smārtas on the second day. Here the word Vaishṇava means those who follow āgamas like Pāñcarātra, Vaikhānasa etc. But these attributes viz Smārta, Śrīvaishṇava and Vaishṇava are of recent origin. These differences were not known to ancient religious scholars who laid down religious rules and regulations. So this elucidation does not appear satisfactory.

However, Śrī Raṅgamahāguru had in this regard, commanded as follows:

“Paramaikāntis and paramahamsas who have not an iota of attachment towards wordly benefits, should observe this vrata on a clear day which does not have the vedhā. Others i.e. those who desire both Moksha and Purushārthas, should observe it on the day of Caturdaśi even if there is vedhā“ We humbly remember this and beg to state that this elucidation is objective.

Just as the Śuklapaksha caturdaśī is dear to Lord Narasimha, star svāti, Monday, Saturday, Siddhayoga and Vaṇijakaraṇa are dear to him. So, if the above happen to occur on the day of Narasimhajayantī that day will be most commendable.

वैशाखस्य चतुर्दश्यां सोमवारेनिलर्क्ष्यके,
अवतारो नृसिह्मस्य” (टोडरानन्द-स्कान्दवचन)

“स्वातीनक्षत्रयोगे च शनिवारे तु मद्व्रतम्
सिद्धयोगस्य संयोगे वणिजे करणे तथा ।
पुंसां सौभाग्ययोगेन लभ्यते दैवयोगतः,
सर्वैरेतैस्तु संयुक्तं हत्याकोटिविनाशनम् ।
एतदन्यतरे योगे मद्दिनं पापनाशनम् ॥

Although the above said tithi, vāra, nakshatra, yoga and karaṇa are all most commendable for the observance of narsimha jayantī, the most important is the caturdaśī tithi.

“केवलेऽपि प्रकर्तव्यं तद्दिनं व्रतमुत्तमम्”

Even if the above said vara, Nakshatra, yoga and Karaṇas do not eventuate, the vrata should be observed if it is caturdaśī. If the other ones (such as Vāra, nakshatra etc) happen to occurr, it is fine and if all of the happen to occur on that day, it will be best.

As per the above, the day of observance of Narasimhajayantī, may be decided.

But, at what time on that day the special worship of God has to be performed, remains a controversy.

अवतारो नृसिह्मस्य प्रदोषसमये द्विजाः”
“महाप्रदोषसमयो नृहरेः समुपागतः”

सम्भृताश्चैव सम्भाराः कल्पितान्यासनान्यपि
“कूर्मस्सिह्मो बौद्धकल्की च सायम्”
“चतुर्दश्यां निशामुखे । मज्जन्मसम्भवं पुण्यम्”

When it is clear from the above ślokas that the incarnation of Lord Narasimha happened in the Pradosha only, why should there be any doubt at all? The above ślokas are not considered trustworthy. A work on Dharmaśāstra Mīmāmsa makes a strong comment as follows: “The abovesaid ślokas are not to be taken as authentic. There is no proof that the incarnation happened in the evening time. Instead, there are authentic ślokas which state that the festival should be observed in the afternoon, and especially in the latter part of caturdaśī tithi, when there is the pervasion of Vaṇija Karaṇa.

ततो मध्याह्नवेलायां नद्यादौ विमले जले ।
परिधाय ततो वासः व्रतकर्म समाचरेत् ॥

So, it should be observed in the afternoon only, as per this authentic verse. It is foolish to worship in the evening”.

But it has to be noted that the above ślokas which state that Narasimhavatāra took place in the evening are not unauthentic. The first śloka appearing there, is quoted in the vratamālā. (p.415 Narasimhajayantī Vratam) The other ślokas too are found in Nṛshmapurāṇa and Nṛshima pūjakalpas. Texts such as Śrīmadbhāgavatam indicate that Narasimha incarnated in the evening only. It is because Hiraṇyakaśipu sought a boon from Brahma that he should not meet with death either in the night or during day time or either on earth or in the sky. Śrīmadbhāgavatam skandha 7, chapter 4). If that has to be honoured, the incarnation of the Lord must have happened in the evening only. So, the opinion that the worship on Narasimha jayantī should be done in the evening is correct.

Those who cannot fast till the evening because of physical weakness or due to the pressure and burden of other worldly occupations, can perform it at least in the afternoon. Generally, such people worship god during Śrī Kṛshṇajayantī and Śivaratri, in the afternoon itself. If it is not possible to do it in the stipulated time, it can be performed in the nearest possible time.

Then, why is afternoon stipulated for the vrata, as per the statement “Bath should be had in the afternoon itself in the pure waters of river etc, and vrata should be begun with the wearing of clean clothes”? The purport is, the parts of the Vrata such as bath, vow, worship, Pārāyaṇa etc., should be begun in the afternoon itself. The main worship should be done in the evening only. Nowhere has it been stated that the main worship should be done in the afternoon. And also, no statement of authority is found enjoining that worship should not be done in the evening. But there are statements of authority which stipulate that the main worship should be performed in the evening. Customarily also, we see that the worship is being performed in the evening only, by and large.

Even in everyday worship, the evening time has been specially commended for the darshan of Lord Nṛsimha. Idols of Vishṇu should not be seen (for darśana) at pradosha.

“न प्रदोषे हरिं पश्येत् ऋते नृहरिराघवौ।”

Thus, when Pradosha is recommended for Narasimha even in daily worship, it is not justifiable to argue that the main worship on the day of Narasimhajayanti should not be performed in the evening. In an authentic text by name kālamādhavīya, the evening pūja itself is enjoined conclusively, in the chapter caturdaśī vratamīmāmsa.

“नैतत्सारं यथा विनायकव्रतं मध्याह्ने पूजयेन्नृपाः” इतिमध्याह्नः कर्मकालत्वेन विहितः नात्र तथा विधिरस्ति, उदाहृतं तु लिङ्गं अर्थवादवत् न स्वातन्त्रेण कस्यचित् अर्थस्य प्रापकं, किन्तु सति प्रमाणान्तरे तस्य उपोद्बलकं भवति। न चात्र प्रमाणान्तरं पश्यामः अतः मध्याह्नः कर्माङ्गकालः न विहितः (page 153 Kannada script edition)

“Which is the right time for observing Nṛsimha jayanti”? ŚrīRaṅgamahāguru had commanded as follows in this regard: “Any time for that matter, at which the darśana of Lord Narasimha in the Merustambha in us is being had, will be the time for the observance of Nṛsimha jayanthi. Śāstra texts state that the time at which the souls are taken naturally towards such a yoga, is the time of Nṛsimha Jayantī.” Remembering these words which throw light on the truth and which provide inspiration, we wish to conclude as follows: “pradosha samaya of Vaiśākha Śuddha Caturdaśi is excellent for the special worship of Narasimha Jayanti. If star Svātī, Monday or Saturday, siddha yoga and the vanijakaraṇa also happen to occur on (that day) it will be more precious.”

Next, we will take up for discussion, the modalities of the worship of Śrīnṛsimha jayanti and the reasons for that.

Madivantike (ritualistic purity) :

Narasimhajayanthi is a day when God in the form of Narasimha should be worshipped specially. Pūjā kalpas have stipulated special purity to falicitate that special worship. Here ‘madi’ means purity of all kinds and virtuous conduct. Only if purity is accomplished in the five sense organs, the body, intellect, mind, materials, place and deeds, it can be termed as Śāstrīya purity.

पोन्द्रियस्य देहस्य बुद्धेश्च मनसस्तथा ।
द्रव्यदेशक्रियाणां च शुद्धिराचार इष्यते ॥

Some say—“madi (purity) is the opposite of ‘mailige’ (impurity). A (cloth or a) thing which is cleansed at the time of madi (purity) and which is not touched while in mailige is madi” Ordinary people think that even unclean clothes satisfying the above description will be ‘madi’. But dirty clothes will be treated as mailige only in the eyes of the śāstras, even if they happen to be madi of madis.

Incidentally we may remember the words “ अश्रीकरमसौम्यं च मलिनं नैव धारयेत् ”

a) Special reason for this madivantike

“Purity conforming to the śāstras should be observed in all the rituals, śubha or puṇya. But in the worship of Śrī Narasimha, Śrī Hayagrīva and Śrī Mṛtyuñjaya etc, there is a tradition of observing extraordinary madivantike. The reason attributed by ordinary people is that these gods are prone to anger and so even if there is a small slip in the procedures during worship, they get angry and cause torment to the worshipper. But this is not correct. Because, these gods also have benign pleasant forms and not just the ferocious forms. Even there, the ferocious actions are directed only against evil people, and not towards devotees who are immersed in god. We see words in the composition of devotees such as “Cheluva Narasimha” “Śānta Narasimha” “Alahiya Śingar” etc,.

Though these deities are divine evolutions of the almighty who is beyond the three guṇas (viz sattva, rajas and tamas), at times and at their own will, they put on the coats of rajas or tāmas. If they are worshipped in such forms, the devotees can obtain fulfillments related to those virtues. Some worship them for relief from slow poison administered with food, blackmagic, downfall from legitimate position, loss of money etc. Some devotees may aspire for wealth and desires also. Paramaikāntis may pray for Moksha only. Some others may pray for other Purushārthas along with Moksha, but not opposed to it. So, keeping in mind their wishes, the devotees worship the Sāttvic, * Rājasic* or Tāmasic forms of this God, or the ones beyond them. Whatever may be the forms, they do not cause fear, but cause love only.

The following incident, described vividly in Śrīmadbhāgavata makes it clear that Narasimha even in the ferocious form does not terrify his devotees who are unique.

प्रह्लादं प्रेषयामास ब्रह्मावस्थितमन्तिके ।
तात प्रशमयोपेहि स्वपित्रे कुपितं प्रभुम् ॥ (भागवत VII-9-2)

Lord Ugranarasimha started roaring, after tearing open Hiraṇyakaśipu and making a garland of his intestines and wearing it. Hiraṇyakaśipu was terribly tormenting Prahlāda the great devotee. Even though Brahma and other devotees praised the Lord, no one would dare to go near him. Then God Brahma went near Prahlāda and said. “My child! Lord Narasimha is angry with your father. Please pacify him”, and sent him near Narasimha. That supreme child-devotee fearlessly went near the Lord and prostrated at his lotus feet. Lord Narasimha lifted the child devotee with affection and made him sit on his lap, placed his ambrosial hand which was a destroyer of the fear of death, on Prahlāda’s head. Immediately Prahlāda had the vision of the supreme deity and praised the Lord with a voice choked with devotion.

The enigmatic question here is, why Prahlāda did not fear even a little when great gods such as Brahma and others were afraid with terror, on seeing the terrible form of Narasimha? It won’t be correct to say that Prahlāda was just a child and so did not have fear. We can see that many things which are just a matter of fun for elders can cause fear in children.

If someone merely says—“Prahlāda is a devotee. And so he was not afraid,“ a question arises whether Brahma did not have devotion towards the almighty.

“The cause of fear is said to be from something which is different from oneself. “द्वितीयस्माद्वै खलु भयं"भवति”. But Prahlāda was a Paripūrṇa with the experience that there existed nothing different from him and everything was paramātmamaya, and so he felt no fear”-some say. Pertaining to this incident some people quote a statement from Taittirīya Upanishad “उदरमन्तरं कुरुते, अथ तस्य भयं भवति” and explain it as follows:-Even if a very slight difference is felt between onself and the supreme entity, there will be a cause for fear. As Prahlāda felt that there was no difference between himself and Lord Narasimha, he was least afraid.

Some try to explain-“This is a matter related to Dhyāna. Sometimes a break called Antara happens during meditation. Only in the event of such an Antara, fear is felt. Since Prahlāda was in a state of unbroken meditation without any Antara, he experienced no fear.

So, a question arises whether even a devotee could be disturbed by a vega (A kind of an agitational impulse) of fear during meditation till a particular level and, if so, does that vega cease after that level. Here, we would like to quote the explanation provided by Śrī Raṅgamahāguru who was a Dhyānasiddha. He said—

“There will be no vega of fear during dhyāna after one crosses the Mahattattva. Even gods many experience fear when they are below that. As Prahlāda had crossed even the Mahattattva during Dhyāna, he felt no fear even on seeing the exceedingly ferocious form of Lord Śrī Narasimha. The other gods were below that level of Mahattattva at the time of seeing the Lord, and so were frightened. There would be no fetters like fear or shyness, when the Mahattattva is crossed.“

Thus, even the form of Ugranarasimha is indeed dear to the devotees. So, the insisting of a higher level of madi in his worship is not because of the ferocious form and dispositions of Narasimha. The real reason is that a state of complete purity in the devotee is a must to ascend to the Samādhi state in the meditation of that deity. As even a trace of impurity may bring about a disturbance in the meditation, that (much of a high) level of purity is insisted. This rule applies in the worship of Śrī Hayagrīva, Śrī Mṛtyuñjaya and such other deities.

c) Materials and the condition of the body and the mind needed for the worship.

Brahmacarya, restraint of the mind, speech and actions, compassion towards all living beings etc are the inner accomplishments required for the worship on that day. Sandal Paste, flowers, incense, Dīpa and Naivedya etc are the materials needed externally, which the devotees should arrange for, depending on the means.

d) Rules and precepts of worship

After taking bath early in the morning and completing the daily religious rituals, a vow should be made for the worship, and a prayer should be made to God to grace an obstacle free accomplishment of the same. Special worship should be offered in the evening. Fasting should be observed at least till the time of worship. Those who cannot afford to fast, may have some light food, allowed by the śāstras.

e) Naivedya and leaves and flowers

Which are the special things that are to be offered for the worship of lord Narasimha? Laymen may say that the food dear to a lion should be offered, as Lord Narasimha is lion faced! Such people should note here that the ‘lion’ described as the face of the lord is not a physical material (as animal lion) seen in the external world.

Scriptures prescribe a sweet rice cake called ereyappa as a special naivedya to Śrī Narasimha. “गुडापूपं नृसिंहाय”. By offering this sāttvik food to God and taking the prasāda, the tranquility of the dhātus is brought about, and the centers pertaining to the visualization of Lord Narasimha open up, and so the śāstras prescribe these dravyas (materials/preparations) for the worship.

Other than this, greengram and bengalgram preparations, and juices of wood apple and lemon are offered in the special worship of the Lord. ŚrīRaṅgamahāguru used to explain—“When one reaches the Samādhi state, upheavels take place (in the body). These things (materials and offerings for worship) help in bringing (the upheavel in the devotee) back to the normal state.”

It should be noted that the above said items prescribed as Naivedya to Lord Narasimha are not meant to relieve him of thirst and hunger. But they are prescribed to help the Sādhakas to easily ascend to the Bhāva of Narasimha, and to keep their body and mind in good shape. We come across śastravacanas like “यदन्नः पुरुषो भवति तदन्नास्तस्य देवताः” When such is the case, why should a special naivedya be prescribed? The above rule is a general one. But when one cannot afford the special items stated above (for naivedya), the general rule ( i.e. the food of the person can be offered as naivedya) itself, can be followed with full devotion.

As Narasimha possesses a dual form of both Vishṇu and Rudra, tulasi and lotus recommended for the worship of Nārāyaṇa, and Bilva and red hibiscus etc prescribed for the worship of Śiva, can be offered for the special worship on that day.

Medium of worship

Lord Narasimha can be worshipped in the forms of sāligrāma yantra, idols or through sacrificial fire. Special worship should be offered by way of chanting Śrī Narasimha mantra, upanishads and vedas.

Fasting and breaking the fast

The practice of Pāraṇa after the offering of special worship in the evening is also there. “उत्सवान्ते च पारणम्”

The custom of fasting for the whole day (on the day of Narasimhajayanti) and doing Pāraṇa the next morning is also prevalent. ŚrīRaṅgamahāguru had explained that both these customs are approved by the scriptures. The first custom is to be followed by those who are Paramaikāntis who seek only moksha, and the second one is for sādhakas who observe the vrata seeking the four fold purushārthas.

It will be most proper to spend the night of that festival by listening to stories related to Śrī Narasima, and in singing his glories. There is also a tradition in some devotees who fast on that day and, after performing Uttarārādhana the next day, gift the idol of ŚrīNarasimha to the deserving ones.

Those who fast for the whole day on the day of Narsimhajayantī, should perform the concluding worship early in the morning on the next day. As part of worship, some people do ‘Śrī Nṛsimhajapa, chant the mantra, invoke him in the holy fire and perform worship through homa. After the Pārāyaṇa of the Nrsimhatāpinī Upanishad, cooked rice and ghee should be offered as Havis in the Homa by chanting Purushasūkta and the Narasimha Gāyatri mantra. (ॐ वानाखाय विद्महे | तीक्ष्णदग्ँष्ट्राय धीमहि । तन्नो नारसिँहः प्रचोदयात्॥) There is also a custom of performing Jalatarpaṇapūja with Nrsimhagāyatrī itself. The custom of performing this Homa after doing Shoḍaśopacāra and gifting the idol of god which was worshipped, to the deserving ones is also there.

There upon, tīrtha and prasāda should be had, and after Bhāgavata samārādhana, pāraṇa prasada should be taken. Those who complete the worship on the day of Narasimhajayanti itself, can do paraṇa after the Shoḍaśopacārapūja, Japa and homa and Bhāgavatārādhana in the same night.

If affordable, devotees can perform shoḍaśopacāra pūja, Homa, Tarpaṇa etc. Those who cannot afford in terms of money, time and health, should meditate upon god, do the japa and chant the stotras. If any materials needed for worship happen to be unavailable, their presense should be sentimentally felt and worship should be offered to God.

There is no need of (the regular) external materials at all to perform hṛdyāga or Mānasārādhana. If one can offer his dispositions of the mind, the conscience, and the Jīva to the paramātma who is at their summit in the form of fire, it also amounts to a Homa. “प्रत्यग्रूपे हविषि युवयोरेकशेषित्वयोगात्” श्रीस्तुति वेदान्त देशिक, “आत्मनि स्वप्रकाशाग्नौ चित्तमेकाहुतिं क्षिपेत्” श्रीशङ्क,अरभगवत्पाद) Let us give the holy bath to Lord Narasimha with the stream of the mind which is absorbed in god. Let us offer all services to God like Arghya, Pādya, Āchamanīya, Snāna and Pāna from the water viz the pure mind taken from the river viz śraddhā (pure devotion). Let us offer the Mānasa Pushpañjali to God from the flowers of Bhāva (feelings) and Samādhi. Let us offer as Naivedya our very pure souls, to the God of Gods.

श्रद्धानदीविमलचित्तजलाभिषेकै-
र्नित्यं समाधिकुसुमैरपुनर्भवाय”
शेषभूतं स्वमात्मानं शेषिणे परमात्मने ।
अर्पयेत्परया भक्त्या महानैवेद्यमेव तत् ॥

Even those who are financially poor can perform the spiritual pūja using their own senses, mind, soul etc which are not dependant on others. If this spiritual worship is not done, the benefit obtained from external worship will be meagre. If the spiritual worship is done well, no blemish can be there even if the external worship cannot be performed for some reasons. Those who can afford should perform the external worship also. Because, the things used for external worship, should also be offered to God in the form of a Yajna and they can become fruitful. Ordinary people too are rendered holy by taking that prasāda (of the worship). For this very reason, this śloka is included in the Pūja Kalpa:

भगवन् पुण्डरीकाक्ष हृद्यागं तु मया कृतम् ।
आत्मसात्कुरु देवेश बाह्ये त्वां सम्यगर्चये ॥

(O lotus eyed Lord residing in my lotus heart! I have (just now)done the Hṛdyāga. (Please accept this!) Now I am going to worship you externally. O Lord of Gods!

As per the words ‘ न प्रदोषे हरिं प्रश्येत् ’ the worship of Mahāvishṇu is prohibited during Pradosha. Then how come Lord Narasimha who is an avatāra of Vishṇu is worshipped in the twilight only? It is because the purāṇas state that the incarnation time of Śrīnarasimhasvāmi is the evening itself. If one turns his vision inwards and meditates, even the external nature becomes helpful and takes him to the experience of the glory of the natural manifestation of Narasimha. Yogaśāstras call our backbone “maha merustambha”.

“आस्फालयेन्महामेरुं कम्पन्ते तत्र देवताः”

When our inner self is invaded by demoniacal forces, it becomes the pillar of the court of Hiraṇyakaśipu. By the influence of the highest devotion of a pure soul in the form of Prahlāda, Lord Narasimha roars the Praṇava and manifests with a form which terrifies the demons, after breaking asunder that pillar. He sits on the threshold which is the middle region of the abode of the interior.

लयविक्षेपयोस्सन्धिः मनस्तत्र निरामयम् ।
स सन्धिस्साधितो येन स मुक्तो नात्र संशयः ॥ (सदाचारस्तुति)

Our Gurudeva had expounded this as follows:-“At the evening time which is the meeting moment of Laya and Vikshepa (the Lord) tears open the chest of the demon king who is the embodiment of Avidyā and sits on his throne, mounting it. In reality it is the throne of meditation of god. Liberating it from the invasion of the demons, and purifying it, he sits on it and reestablishes the kingdom of devatās”. Thus, the sandhyākāla is indeed the most commendable time for the worship of the inner Lord.

In the divine form of Narasimha, the part above his neck is the region of Lord Rudra. “आशीर्षं रुद्रमीशानम्” So, it is indeed highly proper to worship him in the Pradosha. The Āgamas state that the darśan of Śiva during the evening twilight redeems all sins.

Which form of Narasimha should be worshipped on Narasimhajayanti? Is it his ferocious form? Or is the benign pleasing form? The answer to this is as follows:—The ferocious form should be worshipped in Sandhyākāla. He, the eight armed Lord of Lords, who holds the conch, the disc, the mace, the bow, the goad and the bell in six hands, and he who tears open the chest of the demon king in the remaining two hands, should be worshipped. He should be worshipped as Narasimha parañjyoti . He (The Lord) who holds upwards the conch, the disc, the bow, the mace and the goad which represent the tattvas viz manas, buddhi, ahaṅkāra, mahattatva, and sukshmajnāna; he whose vitality is upwards, as is evident from the words “ऊअर्ध्वरेतं विरूपाक्षं विश्वरूपाय वै नमः” and he who sounds loudly the omkāra with the divine bell; he the yogācārya who terrifies the demons and tears open the chest of the demon the epitome of Avidyā, and He who contains the three guṇas (viz sattva, rajas and tamas) and yet beyond them, should be meditated upon.

One should meditate upon Prahlāda who appears with joined cupped hands and who is endowed with child-like nature. (The Upanishads state that a great Yogi should be child like) “बाल्येन तिष्ठासेत् “ Also Brahma and other gods who are hailing victory with joined cupped hands, the attendants of Vishṇu and Garuḍa who are his retinue, should be meditated upon.

At the latter part or the concluding part of the worship, one should meditate upon Saumyalakshmīnarasimha as (the Lord) who has Lakshmī as his Parāprakṛti (supreme nature) sitting on his lap and who has embraced her. Prahlāda in the posture with joined cupped hands, should also be worshipped along with this form of Narasimha. The five vital airs, unidirectional and proceeding upwards even beyond the head and in the form of Kunḍaliniśeshanāga serving the Lord as an umbrella, should be meditated upon. Those who have a special desire for Yogasiddhi should later meditate upon the form of Yogānarasimha and worship him.

“Lord Yogānarasimha, is adorned with the conch and the disc both facing upwards in the two upper hands. Though his two lower hands are pointing downwards because of the Bhūsparśamudrā, he holds them in such a way that the vrittis move upwards. He is bound by Yogapatta at the knees. He looks graceful in the Mūlabandha, Uddyāṇabandha and the Jālandharbandha in the region of Mulādhāra, udara and kanṭha. His sight has gone above and beyond the pair of eyebrows. The tongue displaying the Lambikāyoga is protruding outside. He is the Paramapurusha whose Prakṛti is not exhibited but has been made to merge within. He is a form of pure white complexion”-with this comprehension, Lord Yogānṛsimha should be meditated upon.

We hereby (wish to) offer this service (i.e. the discussion regarding Narasimhajayanti) along with a mantravarṇa which is stated in Śrīmadbhāgavatam as a Mahāmantra which, Prahlādarāyaru keeps chanting and praising.

“ॐ नमो भगवते नरसिह्माय नमस्तेजस्तेजसे आविराविर्भव वानख वादंष्ट्र कर्माशयान् रन्धय रन्धय तमो ग्रस ग्रस ओं स्वाहा अभयमभयमात्मनि भूयिष्ठा ओं क्ष्मौम् ॥