Ontological Position

According to Vedic philosophy, Vishnu descends in a variety of avatars all of whom are non-different from Him. All the avatars are of the nature of sat-cid- ananda: eternity bliss and knowledge. They reside in the spiritual world, Vaikuntha. When They descend into the material world, They are called "avatar a" (literally, "descent"). Any attempt to minimize the transcendental status of any avatar constitutes an offense and is a stumbling block on the path of self-realization. And to understand Lord Narasimha, one must first appreciate the transcendence of Vishnu.

In addition, the scriptures describe Lord Narasimha as prominently manifesting all six attributes of God (strength, wealth, renunciation,
splendor, energy, wisdom): "In Narasimha, Rama, and Krishna, all the six opulences are fully manifest." (nrsimha-rama-krsnesu sad-gunyam
paripuritam--Padma-purana)

Lord Krishna or Lord Narayana is considered to be the origin of the other transcendental forms of God. From Narayana, Vasudeva is manifest, and from Vasudeva, Sankarsana is manifest (Agni-purana 48.13). And according to the scriptures, Lord Narasimha is an expansion (amsha) of Sankarsana. [Padma-tantr a 1.2.31 and Vishnu-dharmottara-purana 3.78(2).5-7 (haris Sankarsanamsena Narasimha-vapur dharah)] Just as Sankarsana destroys the universe, Lord Narasimha destroys all ignorance and all sins arising from body, mind and speech.

Lord Narsimha Himself is recognized in the scriptures by a variety of forms. The Vihagendra-samhita (4.17) of the Pancaratra-Agama enumerate more than seventy forms of Narasimha. Most of these forms are distinguished by the arrangements of weapons in the hands, His different postures, or other subtle distinctions.

Of these seventy-four, nine are very prominent (Nava-vyuha-narasimha):

In Ahobila, Andhra Pradesh, the nine forms are as follows:

(1) Chhatra-vata-narasimha (seated under a banyan tree)
(2) Yogananda-narasimha (who blessed Lord Brahma)
(3) Karanja-narasimha (4) Uha-narasimha
(5) Ugra-narasimha (6) Kroda-narasimha
(7) Malola-narasimha (With Laksmi on His lap)
(8) Jvala-narasimha (an eight armed form rushing out of the pillar)
(9) Pavana-narasimha (who blessed the sage Bharadvaja)

Other forms are as follows:
Stambha-narasimha (coming out of the pillar)
Svayam-narasimha (manifesting on His own)
Grahana-narasimha (catching hold of the demon)
Vidarana-narasimha (ripping open of the belly of the demon)
Samhara-narasimha (killing the demon)

The following three refer to His ferocious aspect:
Ghora-narasimha
Ugra-narasimha
Chanda-narasimha

Jvala-narasimha (with a flame-like mane)
Laksmi-narasimha (where Laksmi pacifies Him)
Prasada-narasimha or Prahlada-varada-narasimha
(His benign aspect of protecting Prahlada)
Chhatra-narasimha (seated under a parasol of a five-hooded serpent)
Yoga-narasimha or Yogesvara-narasimha (in meditation)
Avesha-narasimha (a frenzied form)
Attahasa-narasimha (a form that roars horribly and majestically strides
across to destroy evil)
Chakra-narasimha (with only a discus in hand)
Brahma-narasimha, Vishnu-narasimha, and Rudra-narasimha
Prthvi-narasimha, Vayu-narasimha, Akasa-narasimha, Jvalana-narasimha, and
Amrta-narasimha (representing the five elements)
Pusthi narasimha (worshipped for overcoming evil influences)

There are still other varieties which are standing, riding on Garuda, alone, in company, benign, ferocious, and multi-armed (two-sixteen). All of these
forms point to the diversity in transcendence of the Narasimha-Avatar.

(This page is based on information from S.K. Ramachandra Rao's Pratima-kosa)

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