Orissa Review * June - 2006

Purusottama Jagannath is Purusottama Narasimha S.S. Panda

The Supreme Lord of the Universe Jagannath Narasimha Purusottamaya //) The three verses is invariably called Purusottama, and his abode immediately follow, narrated the greatness of Sriksetra is known as Purastama or the Lord in his Narasimha avatara. In Purusottama Ksetra. The deep reverence to translation by late Dr. Narayan Rajaguru Lord Purusottama is found in the very it runs like this : "(Vr.1) Let the discuss-holder's beginning of the invocatory verses of the Sirpur foot protect you-the foot whose sharp claws Stone Inscription of the Panduvamsi queen emitted a sound like that of gunji berries Regent Vasata, who ruled Kosala as dowager (shaken) by the gust of strong winds passing queen in the first half of the 8th century A.D. through the long on behalf of her spaces between minor son each other, and Balarjuna (later on (looked) terrific known as (more so) with the Mahasivagupta jaws shining with Balarjuna). In the flame of rays 1904, Henry (emanating) from Cousens the nails, when discovered this they being lifted inscription up, tore through engraved on a thick the mass of dark red-coloured clouds in the sky stone-block of the and revealed the Laksmi Narasimha, Sonepur size of around four star with pearly feet in length and two feet and a half in breadth. brilliance, like a lion who, having overcome This inscription was edited by Hiralal. that storehouse of darkness; - the elephant, (Epigraplia Indica, Volume- XI, PP- 184-202 jumps about scattering brilliant pearls (torn ff). from his temples). (Vr.z) Let that Narasimha In the first line itself the queen paid her protect you, who looking with eagerness at (his deep reverence to god Purusottama. ( ! own) nails, for the enemy ( Hiranyakasipu)

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who had not called Kevala Narasimha or Narasimha. been secured for A third category of Narasimha image is called being torn with Yanaka Narasimha, in which aspect Narasimha these (claws), is depicted as seated upon the shoulders of happened to see Garuda or upon the folds of Adisesa. There him hiding are some images depicting the seated figure through fear in ofYoga Narasimha and goddess Laksmi. Those the cavern-like are called the images of Laksmi Narasimha. cavity in the Although Purusottama Narasimha has interior of the been mentioned in the 8th century Sirpur Stone deep hollow of Inscription of the Panduvamsi queen-regent those (nails), Vasata, the worship of Kevala Narasimha in with a laugh (at the upper Mahandi valley was prevelent also his foolishness in in the Nala kingdom in the 5th-6th century A.D. Narasimha killing Hiranyakasipu, taking shelter in Sarsara, Sundargrah District. due to the influence of the Vakatakas of the place where Nagavardhana, whose titulary deity he could be easily crushed out) joy ( at finding (Istadevata) was Kevala Narasimha. Therefore him out) and contempt ( at the miserable we get three Kavala Narasimha images, one creature) he split the demon at once with the at podagad in the Umerkot Tahsil of print of the other claw and threw him away Nawarangpur district and another two at with wrath like dirt that had collected there. Sarguli-Deulpada and Parua-Simdapada. In the (Vr.3) As if bearing the jaws like a beautiful foot of a hill situated to the north of Podagad conch and the tongue like a sword, with the hill a modern temple has been constructed face burning like the discus (and) with the where the image of Kevala Narasimha called eyebrows (as it carrying) the mace, this form the "Bhairava Narasimha" is worshipped as the of born for devouring, like sins, the central deity. demons, presented the appearance of the god Two-handed of death..." Narasimha in In the Purana and Padma Purana the pacified we get the account of Narasimha avatara (one form is sitting in among ten avataras of Visnu) killing the demon a graceful Hiranyakasipu. In the also we Maharajalila find the brief account about the Narasimha posture, holding avatara or the man-lion incarnation of Visnu. a Cakra in his The Purana also follows the Kurma right hand by Purana in stating a short account. Noted placing it on the iconologist T. Gopinatha Rao has found from ground and the texts Silparatna, Vaikhanasagama and putting his left Visnudharmottara, that the Narasimha images palm on His Parsvadevata Narasimha, are of two types; Girija Narasimha and the right thigh. A Narsinghnath Temple, Paikmal, Sthauna - Narasimha. Girija Narasimha is also Hara is round Bargarh district.

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his neck and occupied the capital city Pushkari (present another on His Podagad) and burnt down and devastated their chest, while a capital city some time in around the 5th-6th Yajnyopabita is century A.D. The association of Yaksa with on his body. Narasimha is found in another Nrsimha image Four front-faced at Sarsara (Banei) in Sundargarh district also. seated Yaksa A huge stone-block, measuring around 48" in figures are height and 30" in breadth is found at Sarsara, carved in a row having the image of a fourhanded standing on the pedestal Narasimha, killing the demon Hiranyakasipu of this image, by placing his body on His right thigh, which measuring is slightly raised. The lion-faced god is depicted eighteen inches as cat-faced, which seems to be a peculiar Parsvadevata Narsimha, Jagannath in length and Temple, Sonepur phenomenon in western Orissa. Such cat-faced four inches in four-handed Narasimha image seated in bredth. In the Narasimha images at Sarguli and Maharajalila on a high pedestal has been Parua the Yaksa figures are absent. The Sarguli discovered from Maraguda in Nuapada district, Kevala Narasimha sculpture is made of black which is dated to the 6th century A.D. Even granite. All the three Kevala Narasimha images cat-faced and lion-bodied feline form of Lord of Podagad, Sarguli and Parua are two-handed Narasimha is worshipped as the central deity and seated in the megestic Maharajalila of the Narsinghnath temple in Bargarh district posture. Srivatsa symbol is carved on the chest as Lord Narsinghnath. The earliest temple at of the Kevala Narasimha image at Parua- Narsinghnath is believed to have been built by Simdapada, which symbol is usually found on Queen Vasata, the mother of the Panduvamsi the chest-portion of the Visnu image. The lion- king Mahasivagupta Balarjuna sometime in the mane of the Lord is flowing from the head- second half of the 8th century A.D. The top portion on His back as well as both shoulders. portion of this His lion face is completely calm and serene. Sarsara stone slab A huge Kevala Narasimha image of the bearing the around five feet height is worshipped in the Narasimha image Garbhagrha of a flat-roofed temple at Ramtek is designed like a near Nagpur city of Maharashtra State, which Caitya window is strikingly similar to all three Kevala with a squatting Narasimha images found at Podagad, Sarguli Yaksa figure and Parua in the Nawarangpur district of Orissa carved inside it. State. As the temple at Ramtek is dated to the This design is 5th-6th centuary A.D. i.e. the Vakataka rule flanked by two from Nagavardhana (present Nagardhan near lotus-rosette Nagpur), the worship of Kevala Narasimha motifs in both might have been instituted by the Vakatakas, sides. Narasimha sitting in Maharajalila, when they attacked the Nala kingdom, Khariar Museum

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A pecified form of Narasimha figure, of two lady attendants. The lady near the Gada, seated in the Lalitasana is found at Khariar wearing a Mukuta seems to be Laksmi. The Museum in Nawapada district of Orissa which eyes of the Lord are half-closed and Jata is four-handed. It is dated to the Sarabhapuriya forming many stripes is hanging on both period, the 6th century A.D. as it has been shoulders. The strange characteristics of this collected from the historic Maraguda valley figure is that, there are long boots covering both and belongs to the Sarabhapuriya period. legs of the Lord up to knee portion. The Lord's Another place, where we get four body is heavily ornamented with all ornaments depictions of Narasimha is in the Narsinghnath like Hara, Keyura and Katisutra etc. The temple at Paikmal in the Bargarh district of figure is of the height of about four feet. Orissa. The Yoga Narasimha images, one The fourth one is the usual image of Lord diminutive images seated in Utkutikasana Narasimha killing the demon king worshipped by a profiled male figure in the Hiranyakasipu, which is fitted to the western gelaba scroll of the eastern doorjamb of the Parsvadevata niche of the Narsinghnath temple. Jagamohana and The lotus-petalled another one in a design of the pedestal small niche in the and the trefoil torana baranda portion of with the Kirtimukha the southeast side of motif in the centre of the vimana. In both its apex occur in this the cases, the Lord sculpture also. In is seated in the both sides of the top Utkutikasana, the portion, there are two legs being round lotus-rosette maintained is motifs. The Lord is required position by seen to be standing in the Yogapatta belt Narasimha killing Hiranyakasipu, Indralath Temple, Ranipur Jharial dvibhanga posture going round them and the back of the body. and killing the demon by putting his body on Another very interesting standing image his slightly raised right thigh and tearing the of Yoga Nrsimha is found at Narsinghnath. To entrails of the demon in the claws of his lower the north of the temple, there is a small room, hands. A gada is in his raised upper left hand, where one four-handed figure of Narasimha is while the upper right hand is broken. A male enshrined. It is a pacified form of the Lord figure with Mukuta on his head and both his known as Yoga Narasimha," He is standing in hands folded in abeisance, probably Prahallad Samabhanga and holding a Sankha and a the son of Hiranyakasipu is standing in the right Cakra in his upper left and right hands side of the pedestal, to the proper left of the respectively. A Gada is in the lower left hand Lord. of the Lord, which is firmly placed on the Another exquisitely carved Narasimha pedestal. His lower right hand is in Varada. In image is founed in the Jagannath temple at both sides of his legs, there are standing figures Sonepur, situated near the completely

153 Orissa Review * June - 2006 destroyed place of the erstwhile Maharaja knee-level from the neck of the Lord. A long (foundetary ruling chief) of Sonepur. The scarf is put round the shoulders of Narasimha, image of Narasimha fitted to the western and hanging in both sides of his body (OHRJ parsvadevata niche exhibits the scene of lord Vol. XLIV, No.1-4). Narasimha killing the demon king Two images, one of four-handed Hiranyakasipu, tearing Mahisamardini apart his belly by piercing and the other of claws, while both his Narasimha killing hands in obeisance, his Hiranyakasipu are body is upheld by the worshipped on one Lord on his right thigh pedestal inside a triratha which is slightly raised, temple, built in the laterite the leg resting on the toe. stone at Belsaragad in The anthromorphic form Sundargarh district. of Garuda in profile and Prahallad, the son of Narasimha cult was so Hiranyakasipu, also in popular in the upper profile are to the proper Mahanadi valley that in right and left of the Lord another small triratha respectively. They both style stone temple at are seen standing in both Gandharla on the right sides of the pedestal bank of river Under in the praying the Lord with opposite side of both hands folded in Sindhekela in the obeisance. Although in Titilagarh sub-division of this pose, Lord Balangir district also till Narasimha has usually a to-day Narasimha is fearful appearance; in enshrined and case of this figure, there worshipped since the 8th prevails a serene calmness Yoga Narasimha, Narsinghnath, century A.D. The Bargarh District on his face and both his Avatara concept eyes are closed. In the upper left and right developed in the 7th-8th A.D. and we find hands, which are raised up, the Lord is seen diminutive figures of Dasavatara (ten holding a sankha and a cakra respectively. incarnations) of Lord Visnu carved in both There is an oval-shapped halo forming the edges and beneath the feet of two Visnu images prabhamandala behind his head. The mukuta found at Saintala. Such depiction of the is conical in shape resembling the top portion Avataras including Narasimha killing of the pidhamundi design. Just above the Hiranyakasipu is found carved in both side- forehead a thin band of beaded strings with a edges of Visnu images found at Dadpur in flower-pendant in the centre is tied on the Kalahandi district and Kapilapur (Pujaripali) mukuta. A long vanamala is hanging upto the in Jharsuguda district also. The Kapilapur and

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Dadpur images belong to the 11th-12th century of Narasimha killing Hiranyakasipu are found A.D. The Dasavatara concept became at Daspur Surda in Balangir district, Topigaon extremely popular all over Orissa by the in Kalahandi district and Godhanesvar in beautiful composition of Gitagovinda by Sonepur district which testifies to the Mahakavi Jayadev in the 12th century A.D. popularity it was enjoying in the upper Even during the reign of the Chauhans at Mahanadi valley. Sambalpur, they have carved out the This cult of Narasimha has affinity with Dasavatara of Visnu in both side of the Saivism from the iconographic aspect as doorjamb of the Garbhagrha of the suggested by the learned scholar late Radhakrisna temple inside the Gopalji Math Anncharlotte Eschmann. "The represontation precinct belonging to the 17th century A.D. of Lingodbhava where Siva appears within or The images of Nrsimha killing Hiranyakasipu from the endless flaming , usually are also found in the Samlei, Bad Jagannath represented as a huge column, resembles the and Radhakrisna temple Parsvadevata niches. scene of Narasimha bursting out of a pillar." It The Narasimha image, depicting the god was probably such an association which stands as killing the demon Hiranyakasipu is found behind an image used in the Visnudharmottara carved in the south Raha niche of the upper Purana, where a devotee worships the Siva- Jangha portion on the north side of the brick- lingam until he has a vision of Narasimha built exquisitely sculptured Indralath temple appearing from it. (Visnudharmottarapurana, at Ranipur Jharial in Titilagarh subdivision of III, 354), Eschmann further writes : "The fact Balangir district, belonging to the 10th century that the imagery of Narasimha has been applied A.D. to Bhairava is very interesting in the connection of Hinduization. Bhairava being a popular god, Images of Narasimha killing the demon he could have had to 'lend' the imagery. It is king Hiranyakasipu are found in the certainly an advantage of the Narasimha Suvarnameru, Gokarnesvar and Ramesvar concept, that it is simulataneously important temples at Sonepur town, all belonging to the in both realms : popular religion and Chauhan period, i.e. 17th -18th century A.D. sophisticated theology." It is important to point The Gundicha temple of Sonepur, rising to a out that the Kevala Narasimha image of height of around sixty feet is dedicated to Lord Podagad in Nawarangpur district is Narasimha. An image of Yoga Narasimha is worshipped as "Bhairava" by the local tribal also fitted in its western Parsvadevata niche populace. In this context it is very interesting of this temple. A very interesting image of that Lord Jagannath is also worshipped both Yoga Narasimha with his consort Laksmi as Bhairava and Narasimha. In the tantric sitting on his lap is found in the Kunjaghar tradition He is even taken as Daksina Kalika complex, just in front of the devastated royal (Niladrou tu Jagannatha Saksat Daksina palace at Sonepur. There is one independent Kalika Mahanirvana Tantra). The discovery image of Narasimha under a tree near the of the uniconic anthropoid stone images of Suresvari temple at Sonepur, which might have Jagannath, Balabhadra and Subhadra at been enshrined inside a temple in the remote Tentelkhunti (Balangir district) from past as the central deity. Even broken images underneath a mound (temple ruins) in 2004

155 Orissa Review * June - 2006 testifies to the fact that the Holy Triad were Indrabhti was and what was the extent of his worshipped during the early Somavamsi period kingdom, as we lack historical or inscriptional (probably by king Yayati). or textual evidences. But this much we know As about the identification of Lord that Indrabhuti's kingdom was situated on the bank of river Mahanadi. While going through Jagannath as Narasimha it has been stated by the Oriya history book, titled 'Anugola Itihas' the noted German scholar H.V. Stietencron that this scholar has come across seven tribal chiefs "Even to-day, Narasimha plays an important (dalapati) ruling over Angul area in the 8th - role in the periodical renewal of the wooden 10th century A.D., the first and last Dalapatis image of Jagannath." Jagannath is also being and Anu. As in the Samal area of worshipped in the Nrsimha Mantra. He further Angul district there is a place called Vajrakot writes. "The worship of Purusottama or Vajrakotta this place might have some Narasimha can be traced back to Sirpur in the connection with Vajrayana or the Tantrik upper Mahanadi valley, the ancient capital of Buddhism, as we get a large number images Daksina Kosala. It is here that during the late of gods and goddesses of Vajrayana in the Panduvamsi period we find one of the germs Talcher, Angul, Rengali, Vajrakot, Riamal and which later developed into the composite Barkot (Deogarh) area, which were probably Jagannath cult of Orissa «.. Here it may be under the rule of Indra dalapati in the 8th noticed only that this development is closely century A.D. A few years back also explorers linked with the political fate of the Panduvamsi have come across a huge brick mound called dynasty which, being driven away from the Baisipahacha in the Angul area near Odsingia political center by the Kalachuris, was forced village (Odrasringa of the historical fame), on to retreat into largely tribal areas of Bolangir the left bank of river Mahanadi. Therefore this and Sambalpur districts of western Orissa." scholar believes that the kingdom of Indra was "Tantricism and Saktism were powerful situated in between the right bank of Brahmani rising movements at this period. These popular river and left bank of Mahanadi upto trends could to some extent be incorporated Sambalpur town. into the Vaisnava creed by means of the This Indra was Indrabhuti, whose Narasimha cult. On the whole, however daughter Laksmikara was married to the son Visnuism was slow and reluctant to adjust itself of the king of Sonepur. Laksmikara propagated to tantric requirements. Therefore, from the 8th Sahajayane another form of Tantrik Buddhism to the 12th century, the general trend was in and is treated as one among the Chaurasi favour of Saivism, which was unrestrictedly Siddhas of Tantrik Buddhism. This Sahajayana free to accept or to promote, Tantric and Sakta of Laksmikara might have influenced the developments and which even absorbed Tantric Sahajia sect in the later period. Buddhim to a large extent". (Stietencron : 12-13) Most probably it is during the 8th We find mention of the terminology century, Purusottama Narasimha got "Jagannath" for the first time in the amalgamated with Lord Jagannath, the Jnanasiddhi, composed by the tantrik Buddhist Supreme God of the Samala or Sambala (Vajrayana) king Indrabhuti of Samalaka. kingdom of Indrabhuti and popularly came to Scholars are yet to identify exactly who be known as Purusottama Jagannath.

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The Indradyumna episode is so 4. Anncharlott Eschmann, Hermann Kulke and Gaya significant that some time Indradyumna, Charan Tripathy (Ed), The Cult of Jagannath and Indrabhuti and Indra Dalapati seem to be the the Regional Tradition of Orissa, Manohar Publications, New Delhi, 2nd Printing, 1986. same personality. But the fact that Indradyumna was a king of Malava and belonged to the 5. S.R. Nema, Political History of the Somavamsi Kings of South Kosala and Orissa, Oriental dynasty of the Pandava although Indrabhuti, Publishers and Distributors, New Delhi, 1978. the king of Samala were of all together different 6. Satyanarayan Rajaguru, Inscriptions of Orissa, origins. While attempting to identify Vol.IV, Orissa State Musum, Bhubaneswar, 1966. Indradyumna of Malava, name of one celebrated king comes to mind of this writer, 7. Satrughna Mishra, Anugola Itihas, Sri Sri Jagannath Mandir Parichalana Samiti, Angul, i.e. Shri Maharaja Indra, or Bharatavala of the 1997. Pandava dynasty, son of Nagavala and 8. Thomas E. Donaldson, Art of grandson of Vatsaraja, grand-son of Jayavala Orissa, Vol.I, E.J. Brill, Leiden, 1985. of Mekala. He was ruling some time in the 5th 9. Donaldson, Ibid, Vol.III, 1987. century A.D., who might be identified with Indradyumna who sent his Minister 10. The Orissa Historical Research Journal Vidyapati to look for Lord Jagannath. As this (Hereafter O.H.R.J.), Vol.XXXV, No.3 & 4, Bhubaneswar. king Indrabala was married to Lokaprakasa, the daughter (princess) of the Amararyakula 11. O.H.R.J., Vol.XXXVIII, No.1-4, Bhubaneswar. of South Kosala kings of which dynasty were 12. O.H.R.J. Vol.XL, No.1-4, Bhubaneswar. great Bhagavata (Parama Bhagavata), he might 13. Orissa Review, Vol.LII, No.9, Bhubaneswar, had been allured to look for the great Lord April, 1996. Jagannath in Odra. 14. Orissa Review, Vol.LIV, No.9, Bhubaneswar, References : April, 1998. 15. O.H.R.J., Vol.XLVI, No.1, Bhubaneswar, 2003. 1. T.A. Gopinatha Rao, Elements of , Vol.I, Part-I, Indological Book House, , 2nd Edition, 1971. 2. Jitendra Nath Banerjee, The Development of Hindu Iconography, Munshiram Manoharlal Publishers Pvt. Ltd., Delhi, 3rd Edition, 1974. 3. R.S. Gupta, Iconography of the , Buddhists and Jains, D.B. Taraporevala Sons & Co. Pvt. Ltd., Bombay (Mumbai), 1972. The researcher lives at VR-23, Unit-6, Bhubaneswar.

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