r/Narasimha

558.Svadhākārāya means “the One who is invoked by ‘Svadhā’,” signifying Narasimha as the divine recipient of offerings made to the ancestors (pitṛs) in sacred rites.

557.Svāhākārāya means “the One who is invoked by ‘Svāhā’,” signifying Narasimha as the divine recipient of all sacrificial offerings in yajña.

555.Narasimha is called Jñeyāya because the word comes from Sanskrit “Jñeya”, meaning “the one who is to be known” or “the ultimate truth worthy of realization.”

It signifies that Narasimha is the supreme divine reality that seekers try to understand through devotion, wisdom, and spiritual practice.

554.Jyotiṣe means “the Light,” signifying Narasimha as the fundamental source of all illumination—physical, mental, and spiritual.

553.Sanātanāya means “the Eternal One,” signifying Narasimha as the beginningless, endless, and ever-existing reality beyond time.

552.Ātmajyotiṣe means “the Light of the Self,” signifying Narasimha as the inner illumination that shines within all beings as pure consciousness.

550.Sujyotiṣe means “the Supreme Light,” signifying Narasimha as the pure, auspicious radiance that illuminates all and dispels ignorance.

शरभस्य प्रभावेन क्षीयमाणोऽभवत् हरिः ततो नृसिंहः क्रोधेन विकृतः प्रलयं ययौ।।१२ गण्डभेरुण्डरूपेण बहुभुजमुखान्वितः॥ नृसिंहः संप्रकुपितः गण्डभेरुण्डरूपधृत्।।१३ आसीदष्टमुखो घोरो त्रिंशभुजबलान्वितः। दंष्ट्राकोट्याः नखैः तीक्ष्णैः शरभं च विधार्य सः।।१४ स शरभं च संक्रुद्धं नखदंष्ट्रैः समाकुलः।छिनत्ति स्म बलात्तूर्णं समरे दारयन् दृढम्॥१५ व्यथितः शरभो भीतः त्राहि त्राहीति चोदितः। ततस्तु शरभो दुःखात् नृसिंहेनार्दितः भृशम्।। १६

— Atharvana rahasyam, uttarbhaga, 4th sarga

"By Śarabha’s power, Hari weakened; then Narasiṃha, in anger, assumed a destructive transformation, moving toward cosmic dissolution. (12) Taking the form of Gaṇḍabheruṇḍa, with many arms and many faces, Narasiṃha, greatly enraged, assumed that terrible form. (13) He became eight-faced and fearsome, endowed with the strength of thirty arms; with countless fangs and sharp claws, he tore into Śarabha. (14) Furious and overwhelming, with claws and fangs he attacked; in battle he swiftly and forcefully rent Śarabha apart. (15) Afflicted and terrified, Śarabha cried out, “Save me! Save me!” Tormented greatly by Narasiṃha, he suffered in deep distress. (16)"

(Note: This Atharvana Rahasya is different from the Atharva Veda’s Atharvana Rahasya and this one is a Śākta Āgamic text, hence its sectarian portrayal of Narasiṃha being weakened by Śarabha and then assuming Gaṇḍabheruṇḍa. The Vedic and Vaiṣṇava Āgamic understanding on the other hand, says that Gaṇḍabheruṇḍa Narasiṃha is Narasiṃha’s own form. Such manifestations are his divine līlā, assumed freely, not under compulsion, as with his countless other forms. Also, both forms are manifestations of the same Lord Vishnu, so claiming one weakened before Sarabha and the other destroyed him, is theologically inconsistent)

548.Prāṇāya means “the Life Force,” signifying Narasimha as the vital energy that sustains all beings and animates the entire universe.

(in the pic:- swamy wearing the head of Rudra Sharabha as an anklet)

रुद्रशीर्षैकनूपुरः

— Who wears head of Rudra as anklet

भैरवैककपालधृक्

— having the head of akash bhairava in his hands

शिवशीर्षैकनूपुरः

— Who wears head of siva as anklet

नखदलितमहाशारभांङ्गसुभूष

— who crushed the body of Sharabha and wore it

547.Saccidānandavigrahāya means “the One whose form is Existence–Consciousness–Bliss,” signifying Narasimha as the embodiment of absolute reality (sat), pure awareness (cit), and infinite bliss (ānanda).

546.Goptrē means “the Protector,” signifying Narasimha as the One who guards, preserves, and watches over all beings.

545.Satkṛtaye means “the One who is honored and well-worshipped,” signifying Narasimha as the Lord who is revered by the wise and worthy of all sacred offerings.