சரபா ( கன்னடம்: ಶರಭ) இந்துதொன்மவியலில் பகுதி சிங்கமாகவும் பகுதி பயங்கர பறவையாகவும் உள்ள ஓர் விலங்கு. சில சமசுகிருத இலக்கியங்களில் இது எட்டு கால்களை உடைய, சிங்கம் மற்றும் யானையையும் கொல்லக்கூடிய வலுவுள்ள மிருகமாக சித்தரிக்கப்படுகிறது. மேலும் சில இலக்கியங்களில் எட்டு காலுடைய மானாக விவரிக்கப்படுகிறது. [1][2]சைவ சமயத்தில் சிங்கத் தலையும் மனித உடலும் கொண்ட விஷ்ணுவின் நான்காவது அவதாரமான நரசிம்மரை அவரது பெருங்கோபத்திலிருந்து கட்டுப்படுத்த சிவன் எடுத்த அவதாரம் என்று நம்பப்படுகிறது.அவரது அவதாரம் சரபேசுவரர் அல்லது சரபேசுவரமூர்த்தி என வழிபடப்படுகிறது. [3] வைணவர்கள் திருமாலின் பெயராக நம்புகின்றனர். புத்த மதத்தில் புத்தரின் முன்பிறப்பாக ஜாதகக் கதைகளில் கூறப்படுகிறது.
திருபுவனத்தில்சரபமூர்த்திக்கு(கம்பகரேஸ்வரர்க்கு)ஆலயம் சோழர்களில் கடைசிப் பேரரசர் மூன்றாம் குலோத்துங்கன் நிர்மாணித்தான்.உலகிலேயே இங்கு தான் சரபமூர்த்திக்கு(கம்பகரேஸ்வரர்க்கு) பிரேத்தியகமான ஆலயம் உள்ளது. சோழர் கால கட்டடகலைக்கு உதாரணமாக இவ்வாலயத்தையும்,தஞ்சை பிரகதீஸ்வரர் ஆலயத்தையும், தாராசுரம் ஐராவதீஸ்வரர்ஆலயத்தையும், கங்கை கொண்ட சோழபுரம் ஆலயத்தையுமே குறிப்பிடுகிறார்கள்.
கருநாடக அரசு சின்னம் -இருபுறமும் சிவப்புப்பிடரி கொண்ட மஞ்சள்நிற சிங்க யானை சரபா
சரபா கருநாடக அரசின் சின்னமாகவும் மைசூர் பல்கலைக்கழகம் மற்றும் கருநாடகா அரசு சோப்பு தயாரிப்பு நிறுவனம் ஆகியவற்றின் சின்னங்களிலும் இடம் பெற்றுள்ளது.
Sharabha (Sanskrit: शरभ, Kannada: ಶರಭ, Śarabha) is a part-lion and part-bird beast in Hindu mythology, who, according to Sanskrit literature, is eight-legged and more powerful than a lion or an elephant, possessing the ability to clear a valley in one jump. In later literature, Sharabha is described as an eight-legged deer.[1][2]
Shaivite scriptures relate that god Shiva assumed the avatar (incarnation) of Sharabha in order to tame Narasimha, the fierce man-lion avatar of Vishnu. This manifestation is popularly known as Sharabeshwara ("Lord Sarabha") or Sharabeshwara-murti.[3] The tale usually ends with the defeat of Narasimha and Vishnu becoming a devotee of Shiva. Dynastic rulers of the Chola dynasty in Tamil Nadu contributed to promotion of the Shaivite cult by deifying Sharabha images in temples in Tamil Nadu in South India.
The Vaishnavites refute the portrayal of Narasimha as being destroyed by Shiva-Sharabha and regard Sharabha as a name of Vishnu. Another tale narrates that Vishnu assumed the form of the ferocious Gandaberunda bird-animal to combat Sharabha. A broader philosophical interpretation of the use of the word Sharabha has also been provided by sages and scholars.
In Buddhism, Sharabha appears in Jataka Tales as an earlier incarnation of the Buddha. It also appears in Tibetan Buddhist art, symbolizing the perfection of effort. As a figure of power and majesty, Sharabha has appeared in numerous emblems, such as those of the Karnataka government, the University of Mysore, and Karnataka Soaps and Detergents Limited.
Shaivite scriptures relate that god Shiva assumed the avatar (incarnation) of Sharabha in order to tame Narasimha, the fierce man-lion avatar of Vishnu. This manifestation is popularly known as Sharabeshwara ("Lord Sarabha") or Sharabeshwara-murti.[3] The tale usually ends with the defeat of Narasimha and Vishnu becoming a devotee of Shiva. Dynastic rulers of the Chola dynasty in Tamil Nadu contributed to promotion of the Shaivite cult by deifying Sharabha images in temples in Tamil Nadu in South India.
The Vaishnavites refute the portrayal of Narasimha as being destroyed by Shiva-Sharabha and regard Sharabha as a name of Vishnu. Another tale narrates that Vishnu assumed the form of the ferocious Gandaberunda bird-animal to combat Sharabha. A broader philosophical interpretation of the use of the word Sharabha has also been provided by sages and scholars.
In Buddhism, Sharabha appears in Jataka Tales as an earlier incarnation of the Buddha. It also appears in Tibetan Buddhist art, symbolizing the perfection of effort. As a figure of power and majesty, Sharabha has appeared in numerous emblems, such as those of the Karnataka government, the University of Mysore, and Karnataka Soaps and Detergents Limited.
Evolution of character and iconography
In Sanskrit literature, Sharabha is initially described as an aggressive creature that roared and intimidated the other animals in the hills and forests. In the later epic Mahabharata this form of Sharabha is exaggerated as a lion-slaying monster with eight legs and eyes on the crown of its head; living in the mountain forest and feasting on raw flesh.[4] It is also mentioned as residing on Mount Krauncha but not as a monster. However, other accounts minimise the monstrous nature of the creature and describe Sharabha as living as an ordinary beast along with lions and tigers on Mount Gandhamandana. The Mahabharata cites the Sharabha in the list of edible animals, known as the mrigajatis, an animal group consisting of antelope, deer, hare, bear, ruru deer, sambar, gayal, boar, and buffalo which were commonly served to dinner guests. In the epic Ramayana, Sharabha appears as a name of monkey-king, and a name of heroes, apes, demons (danavas), Nāgas and one of the names of Vishnu and the Buddha. Similes in Sanskrit literature often equate warriors to Sharabha.[4][5] Sushruta, as quoted in Dalhana's 12th century commentary on his Ayurvedic medicine treatise, Sushruta Samhita, lists a group of large herbivores called janghala ("those with splendid legs") and the Sharabha is listed among them as a deer species, native to Kashmir. Sharabha is described as an eight-legged animal of the size of a camel with great horns and conjectured as a large Himalayan goat.[6]
[edit] Shiva's incarnation
In Puranic literature, the god Shiva is said to appear as Sharabha in order to subdue the fierce manifestations of Vishnu. The legend of Sharabha fighting Narasimha, the man-lion form of Vishnu, brings to fore the overt rivalry between the devotees of Vishnu (Vaishnavite sect) and those of Shiva (Shaivite sect).[1][7] According to Janmajit Roy, the Narasimha-Sharabha encounter may be a Shaivite version of Vedic tale of Vishnu piercing the boar, something also related in the Kalika Purana account which mentions Shiva as Sharabha subduing Varaha, the boar form of Vishnu.[8] It describes Sharabha as having an enormous body and being black in colour, with four feet facing downwards and four feet uplifted. Sharabha is said to have a long face and nose, nails eight tusks, a cluster of manes, and a long tail. Further, Sharabha is described to jump high repeatedly making a loud cry.[8][9] Shiva Purana describes Sharabha as lion-faced, with matted hair, wings and eight feet, and a thousand arms.[1][10] Sharabha Upanishad portrays Sharabha with two heads, two wings, and eight lion-legs with sharp claws and a long tail.[11]
The iconography of Sharabeshwaramurti (Shiva as Sarabha) is specifically defined in texts such as Khamikagama and Sritattvanidhi. In Khamikagama, Sharabha is described in the form of a golden bird, with two uplifted wings, two red eyes, four legs in the form of a lion touching the ground, four legs with upwards facing claws, and with an animal tail. The top part of the body is human but possesses a lion's face and an ornamented crown with side tusks. It also shows the Narasimha beneath Sharabha’s legs as a lion-faced human with anjali (hands folded prayer gesture). (See Infobox image)[12]
In the iconographic treatise Sritattvanidhi, the Sharabeshwaramurti is described as having thirty arms, with its arms on the right holding a thunderbolt, mushti, abhaya, chakra (discus), sakti, staff, goad, sword, Khatvanga ("skull-staff"), axe, akshamala, a bone, bow, musala, and fire, and its left arms carrying a noose, varada, mace, arrow, flag, and another type of sword, a snake, a lotus flower, skull-cup, pustaka, plough, and mrudanga with one hand encircling Durga in a hug. This form is said to bring good luck, cure all diseases and destroy all enemies.[13]
The Chola dynasty in Tamil Nadu was well-documented as following the Shaiva cult. This is evident from the four Sharabha images, the earliest being that at the Vikramsolishwaram temple near Kumbakonam, built by Vikrama Chola (1118–35). The other images are at Darasuram and the Kampahareshvarar temple of Tribhuvanam which was built by the last Chola ruler, Kulottunga Chola III, and where Sharabha's image is housed in a separate shrine.[14]
A sculpture of Sharbeshwaramurti in the Tribhuvanam temple, a Shiva temple in Tanjore district, in Tamil Nadu, is depicted with three legs, with the body and face of a lion and tail. However, it has four human arms, the right upper hand holding an axe, the right lower hand holding a noose, the left upper hand holding a deer and the left lower hand holding fire. Narasimha is shown with eight arms, flaying and struggling under Sharbeshwaramurti’s feet.[15] In the Airavatesvara Temple at Darasuram, a rare black basalt image of the Chola period depicts Shiva as Sharabha, deified in an exclusive small shrine as being part man, beast and bird, and destroying Narasimha, the man-lion incarnation of Vishnu. This demonstrates the hostility between the Shaivite and Vaishnavite cults.[16] In the Chennakeshava temple of Belur, Karnataka, built in 1113, Gandaberunda, the two-faced bird identified with Vishnu appears in a carved scene of animal mutilation. Initially, a deer is prey to a large python, which is then lifted by an elephant and results in the lion attacking the elephant. The lion is then shown as being devoured by Sharabha, with the last scene depicting Gandaberunda destroying Sharabha.[17]
In iconographic representations of the myth of Shiva vis-à-vis Vishnu, Sharabha form has been built around Narasimha but substantially embellished with wings to represent Kali and Durga to denote the female powers (shaktis) of Shiva. Sharabha is also shown with the head of a bird and a serpent in his beak.[18]
[edit] In Hindu scriptures
Sharabha (right) with Narasimha killing Hiranyakashipu as Prahlada and his mother look on.
[edit] In Mahabharata
The Hindu epic, Mahabharata, mentions nothing of Shiva to Sharabha. It tells the story of a dog, who with the help of a Rishi (sage), assumes various animal forms. First, the dog manifests as a tiger, followed by an elephant and a lion and finally a sharabha, who terrorizes every one in the hermitage of the Rishi. Eventually, as his strength grows, Sharabha becomes wilder and attempts to devour the Rishi himself. The Rishi subsequently curses Sharabha and demotes him to his original form of a dog.[19]
[edit] Shaivite views
The legend of Sharabha as an incarnation of Shiva is narrated in many Hindu scriptures, although the exact narration is often subject to variation to adhere to particular religious beliefs. However, it is mandatory to all accounts that Sharabha is described as being a massive animal-bird beast with enormous strength, which manifested itself with the purpose to tame the avatars of Vishnu such as Narasimha (man-lion) or Varaha (the boar). The Narasimha-Sharabha legend is generally linked to gods assuming mythical animal forms with the purpose to slay or subdue.
In the Shiva Purana, Vishnu is said to assume the form of Narasimha to slay Hiranyakashipu, an asura (demon) king, who terrorized the universe and devotees of Shiva.[1][7]
"After slaying Hiranyakashipu, Narasimha’s wrath was not appeased. The world trembled, fearing what he might do. The Devas (the gods) requested Shiva to tackle Narasimha. Initially, Shiva brings forth Virabhadra, one of his terrifying forms, in order to calm Narasimha. When that failed, Shiva manifested as the human-lion-bird Sharabha. Shiva then assumed the Sharabha form. Sharabha then attacked Narasimha and seized him up until he was immobilized. He thus quelled Narasimha’s terrifying rage. Narasimha became a devotee of Shiva after being bound by Sharabha." - Shiva Purana [20][21]
Sharabha then decapitated and de-skinned Narasimha so Shiva could wear the hide and lion-head as a garment.[1][10][22] The Linga Purana and Sharabha Upanishad also mention this mutilation of Narasimha and describe how Vishnu then assumed his normal form and retired to his abode, after duly praising Shiva. This has led to Shiva also being referred to as "Sharabeshamurti" or "Simhagnamurti".[11][22][23]
The Skanda Purana considers Narasimha as a mere irritation and not a threat to the world, contrary to what was brought out in the Shiva and Linga Puranas. The perception was that Vishnu may permanently adopt the fierce form of Narasimha, which would be detrimental to his role of doing good deeds. Hence, the purpose of Shiva assuming the form of Sharabha was to ensure that he returned to his original divine form. Narasimha is said to have struck Sharabha with his body, but it was Vishnu who groaned in pain, rather than Sharabha who had endured the blow, being in an "adamantine body". At that moment, Vishnu realised that Sharabha was none other than Shiva and bowed down and praised Sharabha. Shiva then forgives and blesses Vishnu and gives him a boon to kill demons.[22] A Purana ends the story with gods fearing that Sharabha may not be able to control his rage and thus urging Shiva to abandon his Sharabha form for good. As a result of their concerns, Shiva dismembered Sharabha’s form; his limbs were discarded and his torso became a Kapalika.[24] The Vamana Purana also discusses the tale, but the story ends with Narasimha becoming the serene figure of Vishnu again and Sharabha becoming a lingam, the symbol of Shiva.[22] One version also mentions that Sharabha, after subduing Narasimha, assumed his original form of a lion, the mount of goddess Durga and returned to rest at her feet.[20]
In the Kalika Purana, Vishnu’s boar avatar, Varaha, had sexual relations with the earth goddess Prithvi, who bore him three boar sons, creating mayhem in the world. This necessitated Shiva to take the form of Sharabha, to kill the Varaha form. Even Vishnu is said to have requested that Shiva destroy Varaha, unable to control his own form. Here, Narasimha appears to aid Varaha. Sharabha kills Narasimha first and then kills Varaha, allowing Vishnu to reabsorb the energies of both his belligerent manifestations as well as the three boar sons. Finally, Vishnu defeats Sharabha.
In Sanskrit literature, Sharabha is initially described as an aggressive creature that roared and intimidated the other animals in the hills and forests. In the later epic Mahabharata this form of Sharabha is exaggerated as a lion-slaying monster with eight legs and eyes on the crown of its head; living in the mountain forest and feasting on raw flesh.[4] It is also mentioned as residing on Mount Krauncha but not as a monster. However, other accounts minimise the monstrous nature of the creature and describe Sharabha as living as an ordinary beast along with lions and tigers on Mount Gandhamandana. The Mahabharata cites the Sharabha in the list of edible animals, known as the mrigajatis, an animal group consisting of antelope, deer, hare, bear, ruru deer, sambar, gayal, boar, and buffalo which were commonly served to dinner guests. In the epic Ramayana, Sharabha appears as a name of monkey-king, and a name of heroes, apes, demons (danavas), Nāgas and one of the names of Vishnu and the Buddha. Similes in Sanskrit literature often equate warriors to Sharabha.[4][5] Sushruta, as quoted in Dalhana's 12th century commentary on his Ayurvedic medicine treatise, Sushruta Samhita, lists a group of large herbivores called janghala ("those with splendid legs") and the Sharabha is listed among them as a deer species, native to Kashmir. Sharabha is described as an eight-legged animal of the size of a camel with great horns and conjectured as a large Himalayan goat.[6]
[edit] Shiva's incarnation
In Puranic literature, the god Shiva is said to appear as Sharabha in order to subdue the fierce manifestations of Vishnu. The legend of Sharabha fighting Narasimha, the man-lion form of Vishnu, brings to fore the overt rivalry between the devotees of Vishnu (Vaishnavite sect) and those of Shiva (Shaivite sect).[1][7] According to Janmajit Roy, the Narasimha-Sharabha encounter may be a Shaivite version of Vedic tale of Vishnu piercing the boar, something also related in the Kalika Purana account which mentions Shiva as Sharabha subduing Varaha, the boar form of Vishnu.[8] It describes Sharabha as having an enormous body and being black in colour, with four feet facing downwards and four feet uplifted. Sharabha is said to have a long face and nose, nails eight tusks, a cluster of manes, and a long tail. Further, Sharabha is described to jump high repeatedly making a loud cry.[8][9] Shiva Purana describes Sharabha as lion-faced, with matted hair, wings and eight feet, and a thousand arms.[1][10] Sharabha Upanishad portrays Sharabha with two heads, two wings, and eight lion-legs with sharp claws and a long tail.[11]
The iconography of Sharabeshwaramurti (Shiva as Sarabha) is specifically defined in texts such as Khamikagama and Sritattvanidhi. In Khamikagama, Sharabha is described in the form of a golden bird, with two uplifted wings, two red eyes, four legs in the form of a lion touching the ground, four legs with upwards facing claws, and with an animal tail. The top part of the body is human but possesses a lion's face and an ornamented crown with side tusks. It also shows the Narasimha beneath Sharabha’s legs as a lion-faced human with anjali (hands folded prayer gesture). (See Infobox image)[12]
In the iconographic treatise Sritattvanidhi, the Sharabeshwaramurti is described as having thirty arms, with its arms on the right holding a thunderbolt, mushti, abhaya, chakra (discus), sakti, staff, goad, sword, Khatvanga ("skull-staff"), axe, akshamala, a bone, bow, musala, and fire, and its left arms carrying a noose, varada, mace, arrow, flag, and another type of sword, a snake, a lotus flower, skull-cup, pustaka, plough, and mrudanga with one hand encircling Durga in a hug. This form is said to bring good luck, cure all diseases and destroy all enemies.[13]
The Chola dynasty in Tamil Nadu was well-documented as following the Shaiva cult. This is evident from the four Sharabha images, the earliest being that at the Vikramsolishwaram temple near Kumbakonam, built by Vikrama Chola (1118–35). The other images are at Darasuram and the Kampahareshvarar temple of Tribhuvanam which was built by the last Chola ruler, Kulottunga Chola III, and where Sharabha's image is housed in a separate shrine.[14]
A sculpture of Sharbeshwaramurti in the Tribhuvanam temple, a Shiva temple in Tanjore district, in Tamil Nadu, is depicted with three legs, with the body and face of a lion and tail. However, it has four human arms, the right upper hand holding an axe, the right lower hand holding a noose, the left upper hand holding a deer and the left lower hand holding fire. Narasimha is shown with eight arms, flaying and struggling under Sharbeshwaramurti’s feet.[15] In the Airavatesvara Temple at Darasuram, a rare black basalt image of the Chola period depicts Shiva as Sharabha, deified in an exclusive small shrine as being part man, beast and bird, and destroying Narasimha, the man-lion incarnation of Vishnu. This demonstrates the hostility between the Shaivite and Vaishnavite cults.[16] In the Chennakeshava temple of Belur, Karnataka, built in 1113, Gandaberunda, the two-faced bird identified with Vishnu appears in a carved scene of animal mutilation. Initially, a deer is prey to a large python, which is then lifted by an elephant and results in the lion attacking the elephant. The lion is then shown as being devoured by Sharabha, with the last scene depicting Gandaberunda destroying Sharabha.[17]
In iconographic representations of the myth of Shiva vis-à-vis Vishnu, Sharabha form has been built around Narasimha but substantially embellished with wings to represent Kali and Durga to denote the female powers (shaktis) of Shiva. Sharabha is also shown with the head of a bird and a serpent in his beak.[18]
[edit] In Hindu scriptures
Sharabha (right) with Narasimha killing Hiranyakashipu as Prahlada and his mother look on.
[edit] In Mahabharata
The Hindu epic, Mahabharata, mentions nothing of Shiva to Sharabha. It tells the story of a dog, who with the help of a Rishi (sage), assumes various animal forms. First, the dog manifests as a tiger, followed by an elephant and a lion and finally a sharabha, who terrorizes every one in the hermitage of the Rishi. Eventually, as his strength grows, Sharabha becomes wilder and attempts to devour the Rishi himself. The Rishi subsequently curses Sharabha and demotes him to his original form of a dog.[19]
[edit] Shaivite views
The legend of Sharabha as an incarnation of Shiva is narrated in many Hindu scriptures, although the exact narration is often subject to variation to adhere to particular religious beliefs. However, it is mandatory to all accounts that Sharabha is described as being a massive animal-bird beast with enormous strength, which manifested itself with the purpose to tame the avatars of Vishnu such as Narasimha (man-lion) or Varaha (the boar). The Narasimha-Sharabha legend is generally linked to gods assuming mythical animal forms with the purpose to slay or subdue.
In the Shiva Purana, Vishnu is said to assume the form of Narasimha to slay Hiranyakashipu, an asura (demon) king, who terrorized the universe and devotees of Shiva.[1][7]
"After slaying Hiranyakashipu, Narasimha’s wrath was not appeased. The world trembled, fearing what he might do. The Devas (the gods) requested Shiva to tackle Narasimha. Initially, Shiva brings forth Virabhadra, one of his terrifying forms, in order to calm Narasimha. When that failed, Shiva manifested as the human-lion-bird Sharabha. Shiva then assumed the Sharabha form. Sharabha then attacked Narasimha and seized him up until he was immobilized. He thus quelled Narasimha’s terrifying rage. Narasimha became a devotee of Shiva after being bound by Sharabha." - Shiva Purana [20][21]
Sharabha then decapitated and de-skinned Narasimha so Shiva could wear the hide and lion-head as a garment.[1][10][22] The Linga Purana and Sharabha Upanishad also mention this mutilation of Narasimha and describe how Vishnu then assumed his normal form and retired to his abode, after duly praising Shiva. This has led to Shiva also being referred to as "Sharabeshamurti" or "Simhagnamurti".[11][22][23]
The Skanda Purana considers Narasimha as a mere irritation and not a threat to the world, contrary to what was brought out in the Shiva and Linga Puranas. The perception was that Vishnu may permanently adopt the fierce form of Narasimha, which would be detrimental to his role of doing good deeds. Hence, the purpose of Shiva assuming the form of Sharabha was to ensure that he returned to his original divine form. Narasimha is said to have struck Sharabha with his body, but it was Vishnu who groaned in pain, rather than Sharabha who had endured the blow, being in an "adamantine body". At that moment, Vishnu realised that Sharabha was none other than Shiva and bowed down and praised Sharabha. Shiva then forgives and blesses Vishnu and gives him a boon to kill demons.[22] A Purana ends the story with gods fearing that Sharabha may not be able to control his rage and thus urging Shiva to abandon his Sharabha form for good. As a result of their concerns, Shiva dismembered Sharabha’s form; his limbs were discarded and his torso became a Kapalika.[24] The Vamana Purana also discusses the tale, but the story ends with Narasimha becoming the serene figure of Vishnu again and Sharabha becoming a lingam, the symbol of Shiva.[22] One version also mentions that Sharabha, after subduing Narasimha, assumed his original form of a lion, the mount of goddess Durga and returned to rest at her feet.[20]
In the Kalika Purana, Vishnu’s boar avatar, Varaha, had sexual relations with the earth goddess Prithvi, who bore him three boar sons, creating mayhem in the world. This necessitated Shiva to take the form of Sharabha, to kill the Varaha form. Even Vishnu is said to have requested that Shiva destroy Varaha, unable to control his own form. Here, Narasimha appears to aid Varaha. Sharabha kills Narasimha first and then kills Varaha, allowing Vishnu to reabsorb the energies of both his belligerent manifestations as well as the three boar sons. Finally, Vishnu defeats Sharabha.
Vaishnavite views
Narasimha transformed into Gandaberunda, to combat Sharabha
Vaishnavite followers, notably Dvaita scholars such as Vijayindra Tirtha (1539–95), refute the portrayal of Narasimha as being destroyed by Sharabha as they consider the Shaivite Puranas as tamasic with little credibility, based upon their reading and understanding of the Sattvic Puranas and Shruti texts. The dismissal of the Sharabha legend along with ten other Shaivite legends is discussed in a text by Vijayindra Tirtha called Shaivasarvasvakhandanam.[26][27]
Some regional South-Indian scriptures narrate that Narasimha took the form of Gandaberunda, a more ferocious two-headed bird-animal, to combat Shiva-Sharabha.[17][28]
There is a reference to Sharabha in the Vishnu sahasranama, the 1000 names of Vishnu. The literal meaning seems to indicate the praise of Sharabha (the lion-killing animal).[29] However, Adi Shankaracharya refers to this 356th name of Vishnu sahasranama as not mentioning the lion-killing animal at all and instead interprets the name to mean, "As the Lord shines in the body as the indwelling self, he is called Sharabha, while the body is sara (perishable)."[30]
Narasimhan Krishnamachari, a scholar on Vishishtadvaita philosophy, states that the name "Sharabha" has been interpreted in two ways namely; the first interpretation means “the Destroyer (of those who transgress the bounds of ethics),” as given by the Sri Vaishnavite commentator, Parasara Bhattar and the second interpretation as given by Adi Sankara, among others.[31] The former is based on the Sanskrit verb SR, which means "to injure to destroy".[31] According to C. V. Radhakrishna Sastri, "Sara" also refers to an arrow, and the perishable body shines if it is aimed at Bhagavan, because he shines in that body."[31] As these commentaries on the Vishnu sahasranama suggest, none of them refer to the avatar of Shiva.
Narasimha transformed into Gandaberunda, to combat Sharabha
Vaishnavite followers, notably Dvaita scholars such as Vijayindra Tirtha (1539–95), refute the portrayal of Narasimha as being destroyed by Sharabha as they consider the Shaivite Puranas as tamasic with little credibility, based upon their reading and understanding of the Sattvic Puranas and Shruti texts. The dismissal of the Sharabha legend along with ten other Shaivite legends is discussed in a text by Vijayindra Tirtha called Shaivasarvasvakhandanam.[26][27]
Some regional South-Indian scriptures narrate that Narasimha took the form of Gandaberunda, a more ferocious two-headed bird-animal, to combat Shiva-Sharabha.[17][28]
There is a reference to Sharabha in the Vishnu sahasranama, the 1000 names of Vishnu. The literal meaning seems to indicate the praise of Sharabha (the lion-killing animal).[29] However, Adi Shankaracharya refers to this 356th name of Vishnu sahasranama as not mentioning the lion-killing animal at all and instead interprets the name to mean, "As the Lord shines in the body as the indwelling self, he is called Sharabha, while the body is sara (perishable)."[30]
Narasimhan Krishnamachari, a scholar on Vishishtadvaita philosophy, states that the name "Sharabha" has been interpreted in two ways namely; the first interpretation means “the Destroyer (of those who transgress the bounds of ethics),” as given by the Sri Vaishnavite commentator, Parasara Bhattar and the second interpretation as given by Adi Sankara, among others.[31] The former is based on the Sanskrit verb SR, which means "to injure to destroy".[31] According to C. V. Radhakrishna Sastri, "Sara" also refers to an arrow, and the perishable body shines if it is aimed at Bhagavan, because he shines in that body."[31] As these commentaries on the Vishnu sahasranama suggest, none of them refer to the avatar of Shiva.
In Buddhist scriptures
Sharabha is depicted similar to a deer, folio from Jataka tales.
In the Jataka tales of the Buddha's previous lives, Buddha was said to have been born as a Boddhisattva in a forest as the eight-legged deer. The king, while trying to hunt Sharabha is said to have falling into a precipice with his horse. The deer, instead of abandoning the king to his fate, rescued him. The king was deeply touched by the compassion shown by the deer and thereafter promulgated a decree stating that hunting was an illegal activity in his country.
Sharabha is depicted similar to a deer, folio from Jataka tales.
In the Jataka tales of the Buddha's previous lives, Buddha was said to have been born as a Boddhisattva in a forest as the eight-legged deer. The king, while trying to hunt Sharabha is said to have falling into a precipice with his horse. The deer, instead of abandoning the king to his fate, rescued him. The king was deeply touched by the compassion shown by the deer and thereafter promulgated a decree stating that hunting was an illegal activity in his country.
In Tibetan Buddhism, Sharabha is represented as a beast with a goat's head and horns, a lion's mane and horse's body and legs. It symbolises determination, strength and speed. Sometimes, it is depicted additionally with the horns of an antelope and claws of an eagle. Sometimes, the goat head is replaced by a lion's, horse's feet by a lion's and horns can be of a ram. A common feature of all representations is the horse's body. It is often depicted as mounts of young Devas or dwarfs in a Torana – a six-level archway behind an enlightenment throne of a Buddha or Boddhisattva. Together with the devas, they symbolize the perfection of effort (virya).
If you wish to hear Mantras of Sarabha murthy it is http://www.raaga.com/channels/sanskrit/moviedetail.asp?mid=S0000418
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