Other Stories

On this page I will include other stories / information that I find will be interesting and good to know, hope you will all like it.




NARASIMHI



Source:  http://malolamusic.blogspot.com/2007_11_01_archive.html





It is said that when Lord Narasimhadeva, a incarnation of the supreme Lord Vishnu, did not calm down after the slaying of the demon Hiranyakshipu, many great sages were praying for his peaceful form. Even Lord Shiva was asked to appear in his special form as Sharabha (a bird like creature who devours lions and elephants) to cool down Lord Narasimha. However, when Sharabha approached Lord Narasimha, he became even more ferocious and revealed His special form as Asta Muhka Ganda Berundha Narasimha, having 8 heads. Garuda (eagleface; giving health and counteracting poisons), Varahadeva (a boarface; spelling off black magic), Hanuman (monkeyface; protecting from evil forces, and returning lost objects), Baluka (bearface; protectig in darkness and giving opulence), Hayagriva (horseface; giving wishom and lifeforce), Vyagra (tigerface, giving protection in battle and liberating from all kind of diseases, evil spirits and demons), Gandaberundha (two faces of a special bird like phoenix, giving peace of mind) and Lord Narasimha himself (Lionface; giving liberation and devotional service to the Supreme).
The Sharabha Form of Shiva was then torn apart in a hundert pieces, and only Laxmidevi in her secret tantric form as Sri Narasimhi was able to bring Lord Narasimha back to His shanti Rupa, peacefully reclining in company with Laxmi devi on Anantashesha. I have brought out one CD by Sudarshana Narasimha Murthy chanting these special mantras for Lord Narasimha few years ago, and you can get it under my webpage. It cures bad dreams if you play it at night and you get rid of ghosts.

Often i will get questions in this regard, especially about Sri Pratyangira (Nrsimhi) of the 9 Mothers in Sri Vidya worship. She is worshipped for casting off evil spirits and black magic, and often misunderstood and misinterpreted. Even some people worship her for Marana (killing enemies) etc. The same people also used Narasimha worship for such evil acts. But both are the sublime and divine Couple who can liberate one from Samsara and give one the best spiritual activity, serving them! Forget about these cruel thoughts and worship the Lord with divine splendor! Jaya Jaya Sri Nrsimha!
I have included one ancient wallpaintings showing Gandha Berunda Narasimha, and Pratyangira (Sri Narasimhi) in thanjavur style. There is also a tibetan painting showing Nrsimhi. In tibetan tantric worship you will find Sri Nrsimhi (Simha Mukha devi), one who prevents unfit people to enter inside the inner circle of Kailash mountain, and bless the pilgrims who surrender to her with divine wisdom. She is also worshipped to nulifiy negativity in all circumstances.








Gandaberunda- The Two Headed Bird


Source:
http://www.kamat.com/jyotsna/blog/blog.php?BlogID=1149

The mystical bird of Gandabherunda is featured in the emblem of the state of Karnataka. The compound name is made of ganda,the mighty, and bherunda meaning "two headed".Its origin has been traced in hoary past in different ancient civilizations, more than 4,000 years back. The concept of two headed bird existed among Hittites, Egyptians and Sumerians as well as Hindus. The first human beings pondered over the regular movement of the Sun, tree of life and big birds soaring high in the sky all the time. This idea developed perhaps, into a celestial bird, watching in all directions.
In Egypt and Assyria it was associated with a fertility cult. It traveled through trading tribes to different regions of the then known world.
Vedic India had its concept of two birds moving eternally. Garuda in later times, received a divine stature as vehicle of Vishnu, with mythological significance. These two must have been behind the concept of mighty Gandabherunda.
In Indian subcontinent, the sculpture of this mythical bird found in Taxila (a.k.a. Taxasila) is the oldest.
The Legend of Gandabherunda
Lord Vishnu assumed avatar of Narasimha (half man-half beast) to slay demon Hiranyakashipu. But this avatar became so omnipotent that the benevolent gods began to fear of total destruction. Hence they prayed Lord Shiva. Shiva then assumed the form of Sharabha, (a mythical bird) and tamed Narasimha. (man-lion). Vishnu then transformed himself into Gandabherunda and faced Sharabha. Gandabherunda thus came to be known as symbol of immense power. Later this mighty mythical bird was adopted as an emblem by several rulers.
Two Headed Bird
In Karnataka, the Balligave Gandabherunda is the oldest (1047 C.E). Installed on a tall stone pillar, this figure has human form and two heads of a large mythical bird with sharp beak.
This bird appears in many temples built in middle ages.
In Karnataka, Gandabherunda is carved in the scene of "chain of destruction", in the Chennakeshava temple of Belur (1113 C.E). A deer becomes prey to a big python, which in turn is lifted by an elephant. A lion attacks the elephant and the lion itself is devoured by Sharabha. Finally it is Gandabherunda which finishes off Sharabha.
Dr. K.L. Kamat, in his book, "Prani-Parisara" in Kannada has dealt with this sculpture as an ancient concept of food chain, in the environment.
During the Hoysala rule in the 13th century CE, Gandabherunda appeared on coinage as well. Vijayanagara King Achyutadevaraya’s (1530-42 CE) gold & copper coins carry this symbol.
After the Vijayanagar rule, Nayakas of Madura and Keladi, continued the usage. Mysore Wodeyars also followed, by introducing a slight change of a lion and vyali in the paws of the bird.
Today, Gandabherunda occupies pride of place as Karnataka State emblem, carrying 4,000 years of history on its wings!








NRSIMHA APPEARS FROM A SHIVA-LINGA


Source:http://www.nrsimhadeva.com/2011/06/nrsimha-appears-from-shiva-linga.html


In some occasion arises to offer worship to Shiva, a vaisnava offers worship to Vishnu or Krishna in the murti of Shiva, because there is no difference between them, “priyasya sakhyuh”. One example of this is found in the Visnu-dharmottara.

There was a very dear, parama bhagavata devotee of Vishnu names Viswaksena. He was traveling throughout the world. Once, feeling tired, he sat down in a forest. There was a village close by. The son of the village chief happened to come by. Seeing the brahmana Viswaksena, he said, “I am the son of the village chief. I have a very bad headache today so I cannot offer worship to my ista, Shivaji. So I request you, please offer worship to Shivaji today on my behalf.”

Viswaksena said, “I am a Vishnu-bhakta, I am a dear devotee of Vishnu. I offer worship to Krishna and His forms such as Vishnu, Vasudeva, Sankarshana, Pradyumna and Aniruddha. I never offer worship to demigods. I never offer worship to anyone else. You may go elsewhere.” 

The son of the village chief became angry and drew his sword, “if you do not obey me, if you do not worship my ista, Shiva, on my behalf, then I will cut off your head.” 

In order to save himself from death, Viswaksena said, “Yes, yes. I will worship. I will worship.” He thought to himself that Shiva is Rudradev, the incarnation of ignorance, tamo-guna. As Srila Prabhupada writes in the purport to Srimad Bhagavatam 9.9.7:

The material world exists predominately in the mode of ignorance. Therefore Lord Shiva is compared here to the longitude and latitude of the entire universe, which resembles a cloth woven of threads extending for both its length and breadth. 

Rudra is the incarnation of tamo-guna and Nrisinghadev is the killer of the demons, in whom tamo-guna is predominating. So Viswaksena thought, “I must worship Nrisinghadev in the Shiva murti to kill this person’s tamo-guna.” So uttering the mantra “sri nrsimhaya namah” – “I offer my obeisances to Lord Nrsimhadeva” – he offered flower to the Shiva deity. When the son of the village chief heard him chant the mantra he got angry and drew out his sword to cut off his head, “What are you doing? You are uttering Nrisingha mantra? You are not worshiping my ista, Shiva!” When that person drew his sword to cut off Viswaksena’s head, immediately Nrisinghadev appeared from the Shiva murti and cut off the head of that person and all of his family members. All were finished. 

So where is the difference between Shiva and Vishnu? This shiva-linga that Nrisingha came out of is still there in South India. It is known as linga-sphota. You may go and see it.

- Sri Srimad Gour Govinda Swami Maharaja, Sri Krishna Kathamrita; “Lord Shiva, The Greatest Vaishnava – Part One” (No.7) www.gopaljiu.org









Sri Nrsimha Worship in Puri, Part 3
BY: PROFESSOR PURNA C. MOHAPATRA











Sri Sri Prahlada Narasimha


Oct 06, JAGANNATH PURI, ORISSA (SUN) — The last in a three-part exploration of the worship of Lord Nrsimhadev in Jagannath Puri.

Lord Nrsimhadev's Associations with the Shaiva and Jagannath Cults
Traditionally, seven Sahis (avenues) of Puri were set up encircling Sri Jagannath Temple with a view to have Sevas of the Lord and to protect the shrine during times of crises. Each Sahi has an akhada (center). Under each of the akhadas there are some jagaghars (training centers). These jagaghars are the centre of physical and cultural training like kusti (wrestling), Oddisi song, Oddisi dance, Gotipua dance, and special Jaga Sangeetas under reputed gurus.
The term "jaga" in Oriya connotes a "place" like jagar of Himachal Pradesh. These jagagharas in Puri are the genuine centres of cultural awakening at the grass root level. Considering from this angle it may not be out of place to state that the term jaga is derived from the word "jagarana", which means to keep awake. The members of these jagagharas worship Hanuman (Mahavir) and Narasimha as the sources of power and strength. Even some jagashave been named after Lord Narasimha, like Narasimha Ballav and Nrsingha Ghar.
Narasimha is also associated with Saivism, as has been analysed by Eshmann. She states that the representation of Lingodbhava, where Siva appeared from the endless flaming Lingam, is usually represented as a huge column resembling the sense of Narasimha bursting out of the pillar. To support her view, we find a description in Vishnudhramottar Puranapointing to the face of Narasimha and manes surrounded with flames.
The flaming Lingam of Saivism and the flaming manes of Narasimha cult have close affinity. Eschmann has also stated another story from Visnudhramottar Purana where a devotee worships the Lingam until he has a vision of Narasimha appearing from it. This connection is represented in one of the early Siva temples in Orissa, near Baramba called Simhanath. The figure of Simhanath is carved on the front entrance. A standing human figure with a lion head holding a trident is locally known as Simhanath. This speaks of Siva-Narasimha or Siva incorporating Narasimha.
The panels of Bhimeswar and Madhukeswar temples at Mukhalingam contain Narasimha images. In the Lingaraj temple premises there is a Laxmi-Narasimha image. At the Manibhadreswar temple at Bhubaneswar and Nilakantheswar temple at Denua, Sri Narasimha is the Parswadevata. In Puri, the association of Narasimha with Siva is intimately noticed. Near all the Narasimha temples, there are Siva temples. Near Chakra Narasimha temple, there is Panchabati Siva temple. Similarly, near Pandu Narasimha temple, there is Jameswar temple, and inside the Jagamohan of Jameswar temple there is the image of Narasimha. In the temples of Lokanath and Kapalalochana, the images of Narasimha are there.
A Narasimha image was found in the earth while the digging of the compound at Grameswar Siva temple in Kanchi Sasana was going on. The beautiful image was made of chlorite. Another interesting feature of this Siva temple is that there is a Narayan image at the right door-jamb as Dwarapala. Another peculiarity of this temple is that animal sacrifice was given during Dasahara every year at the sanctum of this Siva temple. This shows the close association of tantricism [a degeneration of Vaishnavism].
Another resemblance between Lord Narasimha and Siva is the Ugra form. The Vidarana Narasimha is Ugra as Lokanath of Puri, on whose name the local people fear to take vow. In some Puranas, Siva is Kirtimukha. In some Narasimha images there is Kirtimukha. Ananta is sometimes described as Sankarsana or Siva, as well as Narasimha. Eschmann has rightly pointed out a Saiva element in Narasimha which probably also led to his worship as a tutelary god of the latter Gangas.
H.V. Stetencorn narrated that in western Orissa, people give more emphasis to the Narasimha aspect of Visnu and the trend was finally found in the Jagannath cult of Puri. G.C. Tripathy has tressed the Tantric element, which instigated the devolvement of the Narasimha cult from Vaisnavism. They see some affinity between Lord Jagannath's body and the Lord Narasimha's appearance from the pillar. Eschmann has postulated that the head of Lord Jagannath may be symbolic of a lion head, with the Lord's round eyes being typical features of Lord Narasimha's. According to Indradyumna legend, the satiated god assumed the form of Saumya Narasimha with chakra and bow in His uplifted hands, with His two main hands on the knees. Balabhadra covers the head of Narasimha with a thousand hoods.
Narasimha is the guardian Deity of the temple and all the performances, from cooking to puja, are preceded by offering to Lord Narasimha first. The initiation by a new servitor (sadhibandha) starts with worshipping the Khamba Narasimha (image of Laxmi-Narasimha) on the first pillar of Jagamohana. The Palia Pujapanda sits at this pillar and offers the bhoga of the public to Narasimha, then to the Lord, and at the time of pahuda (door-closed), offerings are also given here.
Lord Narasimha is described as the protector of Lord Jagannath, and the protector of Nandighosha chariot. It is customary that a wooden image of Narasimha after due ritual (rath-pratistha), completed by the deula-purohit, the only strotriya Brahmin servitor of the temple, is to be brought with proper procession with bijekahali and other vadyas to the chariots (Hanuman and Bhubaneswari for Balabhadra and Subhadra, respectively).
Lord Narasimha is also one of the nine parswadevatas of the said chariot. In the Nabakalebara the role of Lord Narasimha is indispensable. The new images of the Lords are to be consecrated in presence of Narasimha and trees selected for image making are to be cut also in the presence of Narasimha. These rituals are called as banajaga.









Sri Nrsimha Pada


In all these above rituals, Mantraraja, the Mantra of Lord Narasimha, are only to be recited by the Brahmins. Yajna- Narasimha is associated in the process of the journey of the logs of the Lord. Narasimha is one of the Vesas of the Lord on the 13th day of the month of Kartik and Lord Jagannatha is worshipped as Narasimha on the 14th day of lunar fortnight of the month of Vaishakha (Narasimha Chaturdasi).
Angyamala (garland) of the Lord is taken on this day to Chakra Narasimha for His birthday-celebration. The birthday celebration of Narasimha is celebrated at the temple of Narasimha, near Muktimandap. On the said day, Lord Narasimha's image (from Dakhinighar) visits Jagannath Ballav Math. On the 9th day of the lunar fortnight of the month of Srabana and the 14th day of lunar fortnight of the month of Margasira, Laxmi-Narasimha move around the city.
Lord Narasimha is treated as the embodiment of valour and energy. Sometimes Sudarsan is linked with Narasimha. Sudarsan is the Ugra aspect and the working force. Similarly, Narasimha is the Ugra form of Visnu. When Sudarsan is consecrated, it is recited that he belongs to Narasimha group. Representation in sculpture is made on the combined aspect of Narasimha and Sudarsan. Sudarsan in the form of the wheel is found at the back of the image of Narasimha in the sculpture Chakra Narasimha. Sudarsan is the moveable image of Narasimha. It is claimed by scholars that Jagannath and Narasimha are inseparable, and all the four Deities of Jagannath pantheon are linked intimately with Narasimha: Balabhadra as Ananta, Subhadra as post, Sudarsan as fury and Jagannath as Narasimha, speak the story of intimacy of Narasimha in Jagannath consciousness.
The Narasimha sculptureS found at Puri are two-armed to twenty-armed images. Important among them are the Garuda-tosana Narasimha, eight-armed Pandu Narasimha, Narasimha sitting on Garuda. All the parswadevatas are in vidarana posture. These images are made of different varieties of stones, but chlorite is common. Metal images of the jagagharas and maths are of astadhatu. Some of these institutions worship the salagramas with Narasimha, chakra and sankha drawn upon them, and are also called Chitra Narasimha.
It is unique in Puri that the amalgamation of several cults are found here. This includes safely the Narasimha Upasana. The most common images of Lord Narasimha found in Puri are Laxmi-Narasimha in utkurita posture. The Ugra aspect of the Deity is not there, rather it represents elements in the character of Purusottama.




The Vadapalli temple


The Vadapalli temple is situated in Nalgonda district near the town of Miryalaguda, at 
the confluence of the River Krishna and Musi River. These two rivers very unusually 
come together in the shape of an "L". Vadapalli is also a famous place of worship for 
Lord Shiva's devotees. The two main temples are the Sri Lakshmi-Narasimha Swami 
temple and a Sri meenakshi Agasteswara temple, which was constructed by the 
Kakatiya rulers in the 12th century. There, a Shivalinga is said to always hold a 
certain level of water, no matter how much water is removed. There are Puranic 
references to the history of Lord Narasimha's appearance at Vadapalli. According to 
the Puranas, Vyasa Bhagavan, knowing the piousness of the place, meditated for a 
long time on the manifestation of Sri Narasimha Swamy. The Lord blessed him by 
manifesting in his ferocious Ugra form. 

Vyasadeva experienced Lord Narasimha at the moment when His breath was filled 
with tremendous anger, so he concluded that the Lord had come to him just after 
killing Hiranyakasipu. Therefore, he prayed to Sri Narasimha Swamy to manifest at 
Vadapalli in that Form only. Accordingly, Lord Narasimhadeva manifested there to 
bless the devotees and to alleviate their suffering. Even now, it is said that the Deity 
breathes in and out. The temple priests have arranged two lamps here. One lights 
the face of the Lord and can be seen to quiver, as evidence of the fact that the Lord 
is continually breathing in and out. The second lamp, kept below, burns without 
flutter. 
The Vadapalli and Vedadri temples in Krishna District are also understood to be two of a group of five Narasimha temples which together, form a holy dhama, or religious 
collective. The other three temples in the group are located at Mattapalli , Ketavaram 
and Mangalagiri in Guntur District. Although built during different time periods, these 
five Sri Narasimha temples are connected historically, by the devotees' worship of 
the Deities, and through their iconography. Author Dr. Anu Vedagiri has published a 
scholarly study of these five temples in her book, "Five Narasimha Temples in 
Andhra Pradesh" (2004). In her book, she identifies three prevalent iconographic 
themes that are associated with the five temples. These include the role of Laksmi 
devi as the primary servant of Narasimhadev, the importance of the Krishna River