Sharabha

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Sharabha

Shiva as Sharabha subduing Narasimha (Lord Vishnu),

panel view from Munneswaram temple in Sri Lanka.

Devanagari शरभ

Sanskrit transliteration Śarabha

Tamil script சரபா

Tamil transliteration Caraba

Affiliation Avatar of Shiva

Consort Prathyangira

Sharabha (Sanskrit: शरभ, Śarabha, Kannada: ಶರಭ) or Sarabha 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]
Shaiva scriptures narrate that god Shivaassumed the Avatar (incarnation) of Sharabha to
pacify Narasimha - the fierce man-lion avatar of Vishnu worshipped by Vaishnava sect. This
form is popularly known as Sharabeshwara("Lord Sharabha") or Sharabeshwaramurti.[3]The
Vaishnavas 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. In Buddhism, Sharabha
appears in Jataka Tales as a previous birth of the Buddha.
Sharabha also appears in the emblem of State government of the Indian state
of Karnataka, University of Mysore and the Karnataka Soaps and Detergents Limited.

Contents
  [hide] 

 1Development of character and iconography

o 1.1Shiva's incarnation
 2In Hindu scriptures
o 2.1In Mahabharata
o 2.2Shaivite views
o 2.3Vaishnava views
 3In Buddhist scriptures
 4As emblem
 5See also
 6References

Development of character and iconography[edit]

In Sanskrit literature, Sharabha is initially described as an animal that roared and scared other
animals in the hills and forest areas. Similies compare warriors to Sharabha. In the later
epic Mahabharata, this form of Sharabha was exaggerated as a lion-slaying monster with eight
legs, eyes on the top; living in the forest and which ate raw flesh. It is also mentioned as
residing on Mount Krauncha but not as a monster but as an ordinary beast along with lions and
tigers on mount Gandhamadana. The epic also includes Sharabha in the list of edible animals -
the mrigajatis- the animal group of antelope, deer, hare, bear, ruru deer, sambar, gayal, boar,
and buffalo - which was offered as part of food at dinner to guests. Sharabha also appears as
a name of a monkey-king in the epic Ramayana, also as a proper name of heroes, apes,
demons (danavas) and serpent Nāgas and one of the names of god Vishnu as well as Buddha.
[4][5]
 In defining the ecological theme in Hindu medicine related to jungle and the aroma of
meats, Sharabha has also been listed among the deer natives of Kashmir, Nepal, and Sikkim.
However, the features explained are of an eight legged animal of the size of a camel with huge
horns and conjectured as a large Himalayan goat. [6]
Shiva's incarnation[edit]
In Puranic literature, Sharabha is associated with god Shiva, who incarnates to subdue 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), which exposes the fierce debate aspect.[1][7] According to Roy,
the Narasimha-Sharabha encounter may be a Shiava version of Vedic tale of Vishnu piercing
the boar.[8] Shiva Purana describes Sharabha as thousand-armed, lion-faced and with matted
hair, wings and eight feet.[1][9] Sharabha Upanishad portrays Sharabha with two heads, two
wings, eight legs of the lion with sharp claws and a long tail. [10] Kalika Purana describes
Sharabha as black in colour, with four feet downwards and four feet uplifted, with an enormous
body. It also has a long face and nose, nails, eight legs, eight tusks, a cluster of manes, and a
long tail. It jumps high repeatedly making a loud cry. [8][11]
Two-headed Sharabha with four legs.
The iconography of Sharabeshwaramurti (Shiva as Sharabha) is specifically defined in texts
such as Khamikagama and Sritattvanidhi. In Khamikagama, Sharabha is described in the form
of a bird with golden colour, with two uplifted wings, two red eyes, four legs in the form of a lion
touching the ground, four legs with claws upwards, and with an animal tail. The top part of the
body is shown as human but with the face of a lion with an ornamented crown; side tusks are
also depicted giving an overall frightening sight. 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 Sritattvanidhi, the depiction prescribed for Sharabeshwaramurti is of thirty arms; arms on
the right are to hold thunderbolt, mushti, abhaya, chakra (discus), sakti, staff, goad,
sword, Khatvanga, axe, akshamala, a bone, bow, musala, and fire; and the left hands to
display 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 extolled to usher good luck, cure all diseases and destroy all enemies. [13]
The Chola dynasty in Tamil Nadu was particularly favourable to the beliefs of Shaiva sect. It is
said that the sectarian aspect got highlighted during their reign. This is evident from the four
Sharabha images, the earliest at the Vikramsolishwaram temple near Kumbakonam built
by Vikrama Chola (1118–35). The other images are at Darasuram and Kampahareshvarar
temple, Thirubuvanam built by a Chola ruler, Kulottunga Chola III 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 seen with three legs, with body and face of a lion and a tail. It has four
human arms, the right upper hand holds axe, noose is held in the lower right hand, the deer in
the upper left hand and fire in the lower left hand. Narasimha is shown with eight armsIn
the Airavatesvara Temple at Darasuram, a rare image of the Chola period, in black basalt,
depicts Shiva as Sharabha. It is deified in an exclusive small shrine, as part man, beast and
bird, destroying the man-lion incarnation of Vishnu, Narasimha. This highlights the hostility
between the Shaivite and Vaishnavite sects. In the Chennakeshava
temple of Belur(1113), Karnataka, Gandaberunda (2-faced bird identified with Vishnu)
depiction is a carved scene of "chain of destruction". Initially, a deer is prey to a large python,
followed by being lifted by an elephant and a lion attacking the elephant, and the lion shown as
devoured by Sharabha.[15]In Maharashtra the stone cut Sharabha idol is placed on the outer
walls of the entrance gate of many historic forts.
Sharabha idol on Kothaligad fort.
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 Kaliand Durga to
denote the female powers (shaktis) of Shiva; Sharabha is also shown with a bird head and a
serpent in his beak head.[16]

In Hindu scriptures[edit]
In Mahabharata[edit]
The Mahabharata, the great Hindu epic, narrates: a dog, with the help of a Rishi (sage)
assumes various animal forms - starting from a dog to a tiger then to an elephant followed by a
lion and a sharabha - terrorized every one in the hermitage of the Rishi. Eventually, Sharabha
assumed a further fiercer form. In this fierce form he wanted to devour the Rishi. The Rishi
then narrating the process of change in Sharabha’s development, as a result of his
benevolence, cursed Sharabha to go back to his original form of a dog. [17] The epic does not
relate Shiva to Sharabha.
Shaivite views[edit]

Sharabha (right) with Narasimha killing Hiranyakashipu as Prahlada and his mother
look on.
The legend of Sharabha as an incarnation of Shiva is narrated in many Hindu scriptures and
each presents a different version to suit one’s religious beliefs. But one common refrain in all
these depictions is that Sharabha is a combination of a huge animal-bird beast with enormous
strength manifested with the purpose of pacifying similar ferocious avatars of Vishnu such
as Narasimha (man-lion) or Varaha (the boar).
The Narasimha-Sharabha legend is linked to gods assuming mythical animal forms to slay or
subdue as the case may be. First, Vishnu assumed the form of Narasimha to
slay Hiranyakashipu, an asura (demon) king, who was terrorizing the universe and devotee of
Shiva.[1][7] The Shiva Purana mentions: 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. [18][19] Sharabha then
decapitated and de-skinned Narasimha so Shiva could wear the hide and lion-head as a
garment.[1][9][20] The Linga Purana and Sharabha Upanishad also mention this mutilation and
murder of Narasimha. After the mutilation, Vishnu assumed his normal form and retired to his
abode, after duly praising Shiva. It was from here on that Shiva came to be known as
"Sharabeshamurti" or "Simhagnamurti". [10][20]

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 the lion body of Vishnu was discarded and he got united with his original divine
form. Narasimha struck Sharabha with his body, it was Vishnu who groaned in pain and not
Sharabha who was in an "adamantine body". It was then that Vishnu realised that Sharabha
was none other than Shiva and bowed and praised Sharabha. Shiva then blesses Vishnu and
gives him a boon to kill demons.[20] A Purana ends the story with gods fearing that Sharabha
may not be able to control his rage and thus urging Shiva to give up his Sharabha form.
Thereafter, Shiva dismembered Sharabha’s form; his limbs were given away and his torso
became a Kapalika.[21] The Vamana Purana too discusses the tale, ending with Narasimha
becoming the calm Vishnu again and Sharabha becoming a lingam, the symbol of Shiva.[20]
In the Kalika Purana, Varaha - Vishnu’s boar avatar - had amorous dalliance with the earth
goddess. He and his three boar sons then created mayhem in the world, which necessitated
Shiva to take the form of Sharabha, to kill the Varaha form. Even, Vishnu requests Shiva to
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 fierce forms. Finally, Vishnu defeats Sharabha. [8][11][22]
Vaishnava views[edit]
Narasimha transformed into Gandaberunda, to combat Sharabha. Ashtamukha
Gandaberunda Narasimha slaying Sharabha and Hiranyakashipu, depicted in his lap.
Vaishnava followers including Dvaita scholars, such as Vijayendra Tirtha (1514–93) refute the
portrayal of Narasimha as being destroyed by Sharabha as they consider the Shaivite Puranas
as tamasic - and thus not authoritative - based on their reading of Sattvic
Puranas and Shruti texts. The refutation of the Sharabha legend along with ten other Shaivite
legends is discussed in a text by Vijayindra Tirtha called Shaivasarvasvakhandanam.[23]
Some regional South-Indian scriptures narrate that Narasimha took the form
of Gandaberunda (literally "the mighty two-headed"), a more ferocious two-headed bird-animal,
who combats and destroys Shiva-Sharabha. [15][24]
The Sharabha Upanishad mentions that shara means jiva("soul") and Hari (Vishnu) is
gleaming in the form of Sharabha, and that Hari has manifested as Sharabha who is capable
of granting moksha (salvation).[25] There is a reference to Sharabha in the Vishnu
sahasranama, the 1000 names of Vishnu, and the literal meaning seems to suggest the praise
of Sharabha (the lion-killing animal).[26]
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
Vaishnavitecommentator, Parasara Bhattar and the second interpretation as given by Adi
Sankara, among others.[27] The former is based on the Sanskrit verb SR, which means "to
injure to destroy".[27] 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."[27]
Adi Shankaracharya, as with the reference in the Sharabha Upanishad, 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)." [28] As these commentaries on the Vishnu
sahasranama suggest, none of them refer to the avatar of Shiva.

In Buddhist scriptures[edit]
Sharabha is depicted similar to a deer, folio from Jataka tales.
In the Jataka tales of the Buddha's previous lives, there is narration related to his birth
as Boddhisattva in a forest as a Sharabha, the eight-legged deer. This story is of one
compassion of the deer shown towards the King who wanted to hunt the deer. The King, while
trying to hunt the deer, fell 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 decry stating that hunting was an illegal activity in his
country.[29][30]
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 symbolizes determination, strength and speed. Sometimes,
it is represented additionally with 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).[31][32]

As emblem[edit]

Gandaberunda, the Karnataka state emblem, flanked by red maned yellow lion
elephant Sharabha
The Government of Karnataka, the University of Mysore and the Karnataka Soaps and
Detergents Limited (KSDL-an industrial unit owned by the Government of Karnataka) have
adopted Sharabha, with modifications and also appropriate justifications, as their emblem or
logo.[33]
In Karnataka Soaps and Detergents Limited logo, Sharabha is depicted in the form of a body of
a lion with the head of an elephant to represent the virtues of wisdom, courage and strength.
[34]
 The Royal Emblem of Mysore has also been adopted by the University of Mysore as their
logo too. This logo displays Gandabherunda flanked on either side by the lion-elephant
Sharabha - stronger than the lion and the elephant and defender of uprightness, surmounted
by a lion.[35]