Nrsimhadeva (CC and other books)

Expressions researched:
"Narasimha" |"Nrsimha" |"nrsimhadeva"

CC Adi-lila

CC Adi 2.67, Purport:

This statement of Śrīmad-Bhāgavatam (1.3.28) definitely negates the concept that Śrī Kṛṣṇa is an avatāra of Viṣṇu or Nārāyaṇa. Lord Śrī Kṛṣṇa is the original Personality of Godhead, the supreme cause of all causes. This verse clearly indicates that incarnations of the Personality of Godhead such as Śrī Rāma, Nṛsiṁha and Varāha all undoubtedly belong to the Viṣṇu group, but all of Them are either plenary portions or portions of plenary portions of the original Personality of Godhead, Lord Śrī Kṛṣṇa.

CC Adi 3.71, Purport:

In the category of viṣṇu-tattva there is no loss of power from one expansion to the next, any more than there is a loss of illumination as one candle kindles another. Thousands of candles may be kindled by an original candle, and all will have the same candle power. In this way it is to be understood that although all the viṣṇu-tattvas, from Kṛṣṇa and Lord Caitanya to Rāma, Nṛsiṁha, Varāha and so on, appear with different features in different ages, all are equally invested with supreme potency.

CC Adi 5.41, Purport:

In all Vaiṣṇava literature it is said that worshiping these quadruple forms is as good as worshiping the Supreme Personality of Godhead Vāsudeva, who in His different expansions, complete in six opulences, can accept offerings from His devotees of the results of their prescribed duties. Worshiping the expansions for pastimes, such as Nṛsiṁha, Rāma, Śeṣa and Kūrma, promotes one to the worship of the Saṅkarṣaṇa quadruple. From that position one is raised to the platform of worshiping Vāsudeva, the Supreme Brahman.

CC Adi 5.132, Purport:

Araṇi wood is used to ignite a sacrificial fire without matches or any other flame. Just as fire appears from araṇi wood, the Supreme Lord appears when there is friction between devotees and nondevotees. When Kṛṣṇa appears, He appears in full, including within Himself all His expansions, such as Nārāyaṇa, Vāsudeva, Saṅkarṣaṇa, Aniruddha and Pradyumna. Kṛṣṇa is always integrated with His other incarnations, like Nṛsiṁhadeva, Varāha, Vāmana, Nara-Nārāyaṇa, Hayagrīva and Ajita. In Vṛndāvana Lord Kṛṣṇa sometimes exhibits the functions of such incarnations.

CC Adi 6.42, Purport:

"My dear Lord, I do not wish to become a man of religion or a master of economic development or sense gratification, nor do I wish for liberation. Although I can have all these from You, the supreme bestower of benedictions, I do not pray for any of these. I simply pray that I may always be engaged as a servant of Your lotus feet." Nṛsiṁhadeva offered Prahlāda Mahārāja all kinds of benedictions, but Prahlāda Mahārāja did not accept any of them, for he simply wanted to engage in the service of the lotus feet of the Lord.

CC Adi 7.92, Purport:

Bhajanānandī refers to one who is satisfied to cultivate devotional service for himself, and goṣṭhy-ānandī is one who is not satisfied simply to become perfect himself but wants to see others also take advantage of the holy name of the Lord and advance in spiritual life. The outstanding example is Prahlāda Mahārāja. When he was offered a benediction by Lord Nṛsiṁhadeva, Prahlāda Mahārāja said:

naivodvije para duratyaya-vaitaraṇyās

tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ

śoce tato vimukha-cetasa indriyārtha-

māyā-sukhāya bharam udvahato vimūḍhān

"My dear Lord, I have no problems and want no benediction from You because I am quite satisfied to chant Your holy name. This is sufficient for me because whenever I chant I immediately merge in an ocean of transcendental bliss. I only lament to see others bereft of Your love. They are rotting in material activities for transient material pleasure and spoiling their lives toiling all day and night simply for sense gratification, with no attachment for love of Godhead. I am simply lamenting for them and devising various plans to deliver them from the clutches of māyā." (SB 7.9.43)

CC Adi 9.13-15, Translation:

Paramānanda Purī, Keśava Bhāratī, Brahmānanda Purī and Brahmānanda Bhāratī, Śrī Viṣṇu Purī, Keśava Purī, Kṛṣṇānanda Purī, Śrī Nṛsiṁha Tīrtha and Sukhānanda Purī—these nine sannyāsī roots all sprouted from the trunk of the tree. Thus the tree stood steadfastly on the strength of these nine roots.

CC Adi 10.35, Translation and Purport:

The thirteenth branch was Pradyumna Brahmacārī. Since he was a worshiper of Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu changed his name to Nṛsiṁhānanda Brahmacārī.

Pradyumna Brahmacārī is described in the Antya-līlā, Second Chapter, of Śrī Caitanya-caritāmṛta. He was a great devotee of Lord Caitanya, who changed his name to Nṛsiṁhānanda. While coming from the house of Rāghava Paṇḍita at Pānihāṭi to the house of Śivānanda, Lord Caitanya Mahāprabhu appeared in the heart of Nṛsiṁhānanda Brahmacārī. To acknowledge this, Nṛsiṁhānanda Brahmacārī used to accept as eatables the food of three Deities, namely Jagannātha, Nṛsiṁhadeva and Lord Caitanya Mahāprabhu.

CC Adi 10.35, Purport:

All of a sudden, however, he broke his meditation and told the other devotees that this time Lord Caitanya Mahāprabhu would not go to Vṛndāvana but would travel only as far as the place known as Kānāi Nāṭaśālā. This is described in Madhya-līlā, Chapter One, verses 155 through 162. The Gaura-gaṇoddeśa-dīpikā (74) says, āveśaś ca tathājñeyo miśre pradyumna-saṁjñake: Śrī Caitanya Mahāprabhu changed the name of Pradyumna Miśra, or Pradyumna Brahmacārī, to Nṛsiṁhānanda Brahmacārī, for in his heart Lord Nṛsiṁhadeva was manifest. It is said that Lord Nṛsiṁhadeva used to talk with him directly.

CC Adi 12.23, Translation:

Advaita Ācārya Prabhu became very unhappy. Taking His son on His lap, He began to chant the Nṛsiṁha mantra for his protection.

CC Adi 13.105, Translation:

Dressing themselves as the wives of brāhmaṇas, all the celestial ladies, including the wives of Lord Brahmā, Lord Śiva, Lord Nṛsiṁhadeva, King Indra and Vasiṣṭha Ṛṣi, along with Rambhā, a dancing girl of heaven, came there with varieties of gifts.

CC Adi 17.91, Translation and Purport:

As he read the thousand names of the Lord, in due course the holy name of Lord Nṛsiṁha appeared. When Caitanya Mahāprabhu heard the holy name of Lord Nṛsiṁha, He became fully absorbed in thought.

The Caitanya-maṅgala, Madhya-khaṇḍa, describes this incident as follows: Śrīvāsa Paṇḍita was performing the śrāddha ceremony for his father, and as is customary, he was hearing the thousand names of Lord Viṣṇu. At that time Gaurahari (Lord Caitanya) appeared on the scene, and He also began to hear the thousand names of Viṣṇu with full satisfaction. When He thus heard the holy name of Lord Nṛsiṁha, Lord Caitanya became absorbed in thought, and He became angry like Nṛsiṁha Prabhu in His angry mood.

CC Adi 17.92, Translation:

In the mood of Lord Nṛsiṁhadeva, Lord Caitanya ran through the city streets, club in hand, ready to kill all the atheists.

CC Adi 17.93, Translation:

Seeing Him appearing very fierce in the ecstasy of Lord Nṛsiṁha, people ran from the street and fled here and there, afraid of His anger.

CC Adi 17.95, Translation:

The Lord became morose and said to Śrīvāsa Ṭhākura, "When I adopted the mood of Lord Nṛsiṁhadeva, people were greatly afraid. Therefore I stopped, since causing fear among people is an offense."

CC Adi 17.97, Translation:

"There was no offense in Your appearing as Nṛsiṁhadeva. Rather, any man who saw You in that mood was immediately liberated from the bondage of material existence."

CC Madhya-lila

CC Madhya 1.41, Purport:

All the paraphernalia used in the service of the Lord is transcendental, beyond the three qualities of this material world. There is also a description of twenty-five līlā-avatāras, namely Catuḥsana (the Kumāras), Nārada, Varāha, Matsya, Yajña, Nara-nārāyaṇa Ṛṣi, Kapila, Dattātreya, Hayagrīva, Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Dāśarathi, Kṛṣṇa-dvaipāyana, Balarāma, Vāsudeva, Buddha and Kalki. There are also fourteen incarnations of Manu: Yajña, Vibhu, Satyasena, Hari, Vaikuṇṭha, Ajita, Vāmana, Sārvabhauma, Ṛṣabha, Viṣvaksena, Dharmasetu, Sudhāmā, Yogeśvara and Bṛhadbhānu.

CC Madhya 1.103, Translation:

After visiting Kūrma-kṣetra, the Lord visited the South Indian temple of Jiyaḍa-nṛsiṁha and offered His prayers to Lord Nṛsiṁhadeva. On His way, He introduced the chanting of the Hare Kṛṣṇa mahā-mantra in every village.

CC Madhya 6.99, Purport:

"However," the Lord told Sanātana, "I shall explain the chief līlā-avatāras."

matsya, kūrma, raghunātha, nṛsiṁha, vāmana

varāhādi—lekhā yāṅra nā yāya gaṇana

Thus the Lord's incarnations were enumerated, including Matsya, the fish incarnation; Kūrma, the tortoise; Lord Rāmacandra; Nṛsiṁhadeva; Vāmanadeva; and Varāha, the boar incarnation. Thus there are innumerable līlā-avatāras, and all of these exhibit wonderful pastimes. Lord Varāha, the boar incarnation, lifted the entire planet earth from the depths of the Garbhodaka Ocean. The tortoise incarnation, Lord Kūrma, became a pivot for the emulsification of the whole sea, and Lord Nṛsiṁhadeva appeared as half-man, half-lion. These are some of the wonderful and uncommon features of līlā-avatāras.

In his book Laghu-bhāgavatāmṛta, Śrīla Rūpa Gosvāmī has enumerated the following twenty-five līlā-avatāras: Catuḥ-sana, Nārada, Varāha, Matsya, Yajña, Nara-Nārāyaṇa, Kapila, Dattātreya, Hayaśīrṣa (Hayagrīva), Haṁsa, Pṛśnigarbha, Ṛṣabha, Pṛthu, Nṛsiṁha, Kūrma, Dhanvantari, Mohinī, Vāmana, Paraśurāma, Rāghavendra, Vyāsa, Balarāma, Kṛṣṇa, Buddha and Kalki.

CC Madhya 8.4, Translation:

Upon seeing the Deity of Lord Nṛsiṁha in the temple, Śrī Caitanya Mahāprabhu offered His respectful obeisances by falling flat. Then, in ecstatic love, He performed various dances, chanted, and offered prayers.

CC Madhya 8.5, Translation and Purport:

“"All glories to Nṛsiṁhadeva! All glories to Nṛsiṁhadeva, who is the Lord of Prahlāda Mahārāja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune."

The goddess of fortune is always embraced by Lord Nṛsiṁhadeva. This is mentioned in the commentary on Śrīmad-Bhāgavatam written by the great commentator Śrīla Śrīdhara Svāmī.

CC Madhya 8.5, Purport:

"Lord Nṛsiṁhadeva is always assisted by Sarasvatī, the goddess of learning, and He is always embracing the goddess of fortune to His chest. The Lord is always complete in knowledge within Himself. Let us offer obeisances unto Nṛsiṁhadeva."

Similarly, in his commentary on the First Canto of Śrīmad-Bhāgavatam (1.1.1), Śrīdhara Svāmī describes Lord Nṛsiṁhadeva in this way:

prahlāda-hṛdayāhlādaṁ bhaktāvidyā-vidāraṇam

śarad-indu-ruciṁ vande pārīndra-vadanaṁ harim

"Let me offer my obeisances unto Lord Nṛsiṁhadeva, who is always enlightening Prahlāda Mahārāja within his heart and who always kills the nescience that attacks the devotees. His mercy is distributed like moonshine, and His face is like that of a lion. Let me offer my obeisances unto Him again and again."

CC Madhya 8.6, Translation:

""Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hiraṇyakaśipu, Lord Nṛsiṁhadeva is very, very soft and kind to devotees like Prahlāda Mahārāja.""

CC Madhya 8.7, Translation:

In this way Lord Śrī Caitanya Mahāprabhu recited different verses from the śāstra. The priest of Lord Nṛsiṁhadeva then brought garlands and the remnants of the Lord's food and offered them to Śrī Caitanya Mahāprabhu.

CC Madhya 9.17, Translation and Purport:

Upon seeing the Ahovala-nṛsiṁha Deity, Caitanya Mahāprabhu offered many prayers unto the Lord. He then went to Siddhavaṭa, where He saw the Deity of Rāmacandra, the Lord of Sītādevī.

Siddhavaṭa, also known as Sidhauṭa, is ten miles east of the village of Kuḍāpā. Previously this place was also known as the southern Benares. There is a great banyan tree there, and it is therefore known as Siddhavaṭa. Vaṭa means banyan tree.

CC Madhya 9.67, Translation:

In great ecstatic love, Śrī Caitanya Mahāprabhu offered obeisances and prayers unto Lord Nṛsiṁha. The people were astonished to see Lord Caitanya's influence.

CC Madhya 9.244, Purport:

The list of the disciplic succession from Śaṅkarācārya is available, and the names of the ācāryas and the dates of their accepting sannyāsa, according to the Śaka Era (or Śakābda), are as follows (for approximate Christian-era dates, add 78 years): Śaṅkarācārya, 622 Śaka; Sureśvarācārya, 630; Bodhanācārya, 680; Jñānadhanācārya, 768; Jñānottama-śivācārya, 827; Jñānagiri Ācārya, 871; Siṁhagiri Ācārya, 958; Īśvara Tīrtha, 1019; Narasiṁha Tīrtha, 1067; Vidyātīrtha Vidyā-śaṅkara, 1150; Bhāratī-kṛṣṇa Tīrtha, 1250; Vidyāraṇya Bhāratī, 1253; Candraśekhara Bhāratī, 1290; Narasiṁha Bhāratī, 1309; Puruṣottama Bhāratī, 1328; Śaṅkarānanda, 1350; Candraśekhara Bhāratī, 1371; Narasiṁha Bhāratī, 1386; Puruṣottama Bhāratī, 1398; Rāmacandra Bhāratī, 1430; Narasiṁha Bhāratī, 1479; Narasiṁha Bhāratī, 1485; Dhanamaḍi-narasiṁha Bhāratī, 1498; Abhinava-narasiṁha Bhāratī, 1521; Saccidānanda Bhāratī, 1544; Narasiṁha Bhāratī, 1585; Saccidānanda Bhāratī, 1627; Abhinava-saccidānanda Bhāratī, 1663; Nṛsiṁha Bhāratī, 1689; Saccidānanda Bhāratī, 1692; Abhinava-saccidānanda Bhāratī, 1730; Narasiṁha Bhāratī, 1739; Saccidānanda Śivābhinava Vidyā-narasiṁha Bhāratī, 1788.

CC Madhya 12.136, Translation and Purport:

Śrī Caitanya Mahāprabhu also cleansed the Nṛsiṁha temple inside and outside. Finally, He rested a few minutes and then began dancing.

The Nṛsiṁha temple is a nice temple just outside the Guṇḍicā temple. In this temple there is a great festival on the day of Nṛsiṁha-caturdaśī. There is also a Nṛsiṁha temple at Navadvīpa where the same festival is observed, as described by Murāri Gupta in his book Caitanya-carita.

CC Madhya 12.146, Translation:

Advaita Ācārya and others began to chant the holy name of Lord Nṛsiṁha and sprinkle water. The roaring of the chant was so great that it seemed to shake the entire universe.

CC Madhya 12.152, Translation:

After bathing, the Lord stood on the bank of the lake and put on dry garments. After offering obeisances to Lord Nṛsiṁhadeva, whose temple was nearby, the Lord entered a garden.

CC Madhya 14.18, Purport:

The greatest achievement for a devotee is to become a servant of the servants of the Lord. Actually, no one should desire to become the direct servant of the Lord. That is not a very good idea. When Prahlāda Mahārāja was offered a benediction by Nṛsiṁhadeva, Prahlāda rejected all kinds of material benedictions, but he prayed to become the servant of the servants of the Lord. When Dhruva Mahārāja was offered a benediction by Kuvera, the treasurer of the demigods, Dhruva could have asked for unlimited material opulence, but he simply asked for the benediction of becoming the servant of the servants of the Lord.

CC Madhya 19.102, Purport:

Those who are filled with ecstatic love for Kṛṣṇa always see the form of Śyāmasundara within their hearts. Raghupati Upādhyāya confirms that the Absolute Truth, the Supreme Personality of Godhead, has many incarnations—Nārāyaṇa, Nṛsiṁha, Varāha and others—but Kṛṣṇa is distinguished as the supermost. According to Śrīmad-Bhāgavatam (1.3.28), kṛṣṇas tu bhagavān svayam: "Kṛṣṇa is the original Personality of Godhead." Kṛṣṇa means Śyāmasundara, who plays His flute in Vṛndāvana.

CC Madhya 20.174, Purport:

In the beginning, Kṛṣṇa has three bodily features: (1) svayaṁ-rūpa, as a cowherd boy in Vṛndāvana; (2) tad-ekātma-rūpa, which is divided into svāṁśaka and vilāsa; and (3) āveśa-rūpa. The svāṁśaka, or expansions of the personal potency, are (1) Kāraṇodakaśāyī, Garbhodakaśāyī, Kṣīrodakaśāyī and (2) incarnations such as the fish, tortoise, boar and Nṛsiṁha. The vilāsa-rūpa has a prābhava division, including Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha.

CC Madhya 20.204, Translation:

"The eight pastime expansions are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra.

CC Madhya 20.206, Translation:

“The pastime forms of Pradyumna are Nṛsiṁha and Janārdana, and the pastime forms of Aniruddha are Hari and Kṛṣṇa.

CC Madhya 20.209, Translation:

“Of Them, Padmanābha, Trivikrama, Nṛsiṁha, Vāmana, Hari, Kṛṣṇa and so on all have different bodily features.

CC Madhya 20.220, Translation:

“Of these forms, some are considered incarnations. Examples are Lord Viṣṇu, Lord Trivikrama, Lord Nṛsiṁha and Lord Vāmana.

CC Madhya 20.223, Translation and Purport:

“According to the Siddhārtha-saṁhitā there are twenty-four forms of Lord Viṣṇu. First I shall describe, according to the opinion of that book, the location of the weapons, beginning with the disc.

The twenty-four forms are (1) Vāsudeva, (2) Saṅkarṣaṇa, (3) Pradyumna, (4) Aniruddha, (5) Keśava, (6) Nārāyaṇa, (7) Mādhava, (8) Govinda, (9) Viṣṇu, (10) Madhusūdana, (11) Trivikrama, (12) Vāmana, (13) Śrīdhara, (14) Hṛṣīkeśa, (15) Padmanābha, (16) Dāmodara, (17) Puruṣottama, (18) Acyuta, (19) Nṛsiṁha, (20) Janārdana, (21) Hari, (22) Kṛṣṇa, (23) Adhokṣaja and (24) Upendra.

CC Madhya 20.234, Translation:

“Lord Nṛsiṁha holds the disc, lotus, club and conch. Lord Janārdana holds the lotus, disc, conch and club.

CC Madhya 20.242, Translation and Purport:

“"The nine personalities mentioned are Vāsudeva, Saṅkarṣaṇa, Pradyumna, Aniruddha, Nārāyaṇa, Nṛsiṁha, Hayagrīva, Varāha and Brahmā."

This verse is found in the Laghu-bhāgavatāmṛta (1.451). The Brahmā mentioned herein is not a living entity. Sometimes, when there is a scarcity of living entities to take charge of Brahmā’s post, Mahā-Viṣṇu expands Himself as Lord Brahmā. This Brahmā is not considered to be a living entity; He is an expansion of Viṣṇu.

CC Madhya 20.244, Purport:

The puruṣa-avatāras are the Lords of the universal creation. These are Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu and Kṣīrodakaśāyī Viṣṇu. There are also līlā-avatāras, and these include (1) Catuḥsana, or the four Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-Nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣā, (10) Haṁsa, (11) Dhruvapriya, or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava Paraśurāma, (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha and (25) Kalki.

CC Madhya 20.298, Translation:

“Some of the pastime incarnations are the fish incarnation, the tortoise incarnation, Lord Rāmacandra, Lord Nṛsiṁha, Lord Vāmana and Lord Varāha. There is no end to them.

CC Madhya 20.299, Translation:

“"O Lord of the universe, best of the Yadu dynasty, we are offering our prayers unto You mainly to diminish the heavy burden of the universe. Indeed, You diminished this burden formerly by incarnating in the form of a fish, a horse (Hayagrīva), a tortoise, a lion (Lord Nṛsiṁha), a boar (Lord Varāha) and a swan. You also incarnated as Lord Rāmacandra, Paraśurāma and Vāmana, the dwarf. You have always protected us demigods and the universe in this way. Now please continue."

CC Madhya 22.76, Translation and Purport:

“"In one who has unflinching devotional faith in Kṛṣṇa, all the good qualities of Kṛṣṇa and the demigods are consistently manifest. However, he who has no devotion to the Supreme Personality of Godhead has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord."

This was spoken by Prahlāda Mahārāja and his followers, who were offering prayers to Nṛsiṁhadeva (Śrīmad-Bhāgavatam 5.18.12).

CC Madhya 24.330, Purport:

The word sarva-mantra-vicāraṇa in the present verse of Śrī Caitanya-caritāmṛta means "considering all different types of mantras." There are different kinds of mantras for different kinds of devotees. There is the mantra known as the dvādaśākṣara mantra, composed of twelve syllables, and there is the mantra composed of eighteen syllables. Similarly, there are the Nārasiṁha mantra, the Rāma mantra, the Gopāla mantra and so on. Each and every mantra has its own spiritual significance. The spiritual master has to select a mantra for his disciple according to the disciple's ability to chant different mantras.

CC Antya-lila

CC Antya 2.61, Translation:

He also separately offered dishes to Nṛsiṁhadeva, his worshipable Deity. Thus he divided all the food into three offerings. Then, outside the temple, he began to meditate upon the Lord.

CC Antya 2.64, Translation:

“My dear Lord, You are one with Jagannātha; therefore I have no objection to Your eating His offering. But why are You touching the offering for Lord Nṛsiṁhadeva?

CC Antya 2.65, Translation:

"I think that Nṛsiṁhadeva could not eat anything today, and therefore He is fasting. If the master fasts, how can the servant live?"

CC Antya 2.66, Translation:

Although Nṛsiṁha Brahmacārī felt jubilation within his heart to see Śrī Caitanya Mahāprabhu eating everything, for the sake of Lord Nṛsiṁhadeva he externally expressed disappointment.

CC Antya 2.67, Translation:

Śrī Caitanya Mahāprabhu is the Supreme Personality of Godhead Himself. Therefore there is no difference between Him, Lord Jagannātha and Lord Nṛsiṁhadeva.

CC Antya 2.71, Translation:

"He alone has eaten the offerings for all three Deities. Because of this, both Jagannātha and Nṛsiṁhadeva remain fasting."

CC Antya 2.73, Translation:

When Śivānanda Sena was thus perplexed, Nṛsiṁhānanda Brahmacārī said to him, "Bring more food. Let me cook again for Lord Nṛsiṁhadeva."

CC Antya 2.74, Translation:

Then Śivānanda Sena again brought the ingredients with which to cook, and Pradyumna Brahmacārī again cooked and offered the food to Nṛsiṁhadeva.

CC Antya 3.213, Purport:

Kṛṣṇa, however, cannot tolerate any insults or blasphemy against a Vaiṣṇava. For example, Prahlāda Mahārāja was chastised by his father, Hiraṇyakaśipu, in so many ways, but although Prahlāda tolerated this, Kṛṣṇa did not. The Lord therefore came in the form of Nṛsiṁhadeva to kill Hiraṇyakaśipu. Similarly, although Śrīla Haridāsa Ṭhākura tolerated the insult by Gopāla Cakravartī, Kṛṣṇa could not. The Lord immediately punished Gopāla Cakravartī by making him suffer from leprosy. While instructing Śrīla Rūpa Gosvāmī about the many restrictive rules and regulations for Vaiṣṇavas, Śrī Caitanya Mahāprabhu has very vividly described the effects of offenses at the lotus feet of a Vaiṣṇava.

CC Antya 9.10, Purport:

According to the opinion of some historians, Prahlāda Mahārāja was born in Tretā-yuga in the city of Multan, in the state of Punjab. He was born of Hiraṇyakaśipu, a king of the dynasty of Kaśyapa. Prahlāda Mahārāja was a great devotee of Lord Viṣṇu, but his father was very much against Viṣṇu. Because the father and son thus differed in their consciousness, the demon father inflicted all kinds of bodily pain upon Prahlāda. When this torture became intolerable, the Supreme Lord appeared as Nṛsiṁhadeva and killed the great demon Hiraṇyakaśipu.

CC Antya 16.50, Translation:

On the southern side, behind and above the twenty-two steps, is a Deity of Lord Nṛsiṁhadeva. It is on the left as one goes up the steps toward the temple.

CC Antya 16.51, Translation:

Śrī Caitanya Mahāprabhu, His left side toward the Deity, offered obeisances to Lord Nṛsiṁha as He proceeded toward the temple. He recited the following verses again and again while offering obeisances.

CC Antya 16.52, Translation:

“‘I offer my respectful obeisances unto You, Lord Nṛsiṁhadeva. You are the giver of pleasure to Mahārāja Prahlāda, and Your nails cut the chest of Hiraṇyakaśipu like a chisel cutting stone.

CC Antya 16.53, Translation:

""Lord Nṛsiṁhadeva is here, and He is also there on the opposite side. Wherever I go, there I see Lord Nṛsiṁhadeva. He is outside and within my heart. Therefore I take shelter of Lord Nṛsiṁhadeva, the original Supreme Personality of Godhead.""

CC Antya 16.54, Translation:

Having offered obeisances to Lord Nṛsiṁhadeva, Śrī Caitanya Mahāprabhu visited the temple of Lord Jagannātha. Then He returned to His residence, finished His noon duties and took His lunch.

CC Antya 18.57, Translation:

“I wander alone at night killing fish in solitary places, but because I remember the hymn to Lord Nṛsiṁha, ghosts do not touch me.

CC Antya 18.58, Translation:

“This ghost, however, overcomes me with redoubled strength when I chant the Nṛsiṁha mantra. When I even see the form of this ghost, great fear arises in my mind.

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 7:

The four forms (Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha) are also expanded in the vilāsa-mūrti. These are eight in number, and their names are Puruṣottama, Acyuta, Nṛsiṁha, Janārdana, Hari, Kṛṣṇa, Adhokṣaja and Upendra. Out of these eight, Adhokṣaja and Puruṣottama are the vilāsa forms of Vāsudeva. Similarly, Upendra and Acyuta are the forms of Saṅkarṣaṇa; Nṛsiṁha and Janārdana are the forms of Pradyumna, and Hari and Kṛṣṇa are the vilāsa forms of Aniruddha. (This Kṛṣṇa is different from the original Kṛṣṇa.)

Teachings of Lord Caitanya, Chapter 7:

The different forms of Kṛṣṇa are distributed throughout the universe to give pleasure to the devotees. It is not that devotees are born only in India. There are devotees in all parts of the world, but they have simply forgotten their identity. These forms incarnate not only to give pleasure to the devotee but to reestablish devotional service and perform other activities which vitally concern the Supreme Personality of Godhead. Some of these forms are incarnations mentioned in the scriptures, such as the Viṣṇu incarnation, Trivikrama incarnation, Nṛsiṁha incarnation and Vāmana incarnation.

Teachings of Lord Caitanya, Chapter 7:

In the spiritual sky the representations of Nārāyaṇa are twenty in number and are described as follows: Śrī Keśava (flower, conch shell, disc, mace), Nārāyaṇa (conch, flower, mace and disc), Śrī Mādhava (mace, disc, conch and flower), Śrī Govinda (disc, mace, flower and conch), Viṣṇu-mūrti (mace, flower, conch and disc), Madhusūdana (disc, conch, flower and mace), Trivikrama (flower, mace, disc and shell), Śrī Vāmana (conch, disc, mace and flower), Śrīdhara (flower, disc, mace and shell), Hṛṣīkeśa (mace, disc, flower and conch), Padmanābha (shell, flower, disc and mace), Dāmodara (flower, disc, mace and shell), Puruṣottama (disc, flower, shell and mace), Acyuta (mace, flower, disc and shell), Nṛsiṁha (disc, flower, mace and shell), Janārdana (flower, disc, shell and mace), Śrī Hari (shell, disc, flower and mace), Śrī Kṛṣṇa (shell, mace, flower and disc), Adhokṣaja (flower, mace, shell and disc), and Upendra (shell, mace, disc and flower).

Teachings of Lord Caitanya, Chapter 7:

According to the Hayaśīrṣa-pañcarātra, there are sixteen forms, and these forms are named differently according to the situations of the disc and mace. The conclusion is that the Supreme Original Personality of Godhead is Kṛṣṇa. He is called līlā-puruṣottama, and He resides principally in Vṛndāvana as the son of Nanda. It is also learned from the Hayaśīrṣa-pañcarātra that there are nine forms protecting each of the two Purīs known as the Mathurā Purī and the Dvārakā Purī: Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha protect one, and Nārāyaṇa, Nṛsiṁha, Hayagrīva, Varāha and Brahmā—protect the other. These are different manifestations of the prakāśa and vilāsa forms of Lord Kṛṣṇa.

Teachings of Lord Caitanya, Chapter 7:

A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haṁsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiṁha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki. Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras.

Teachings of Lord Caitanya, Chapter 8:

Lord Caitanya next described the līlā-avatāras, or "pastime" avatāras, and of these the Lord points out that there is no limit. However, He describes some of them—for example, Matsya, Kūrma, Raghunātha, Nṛsiṁha, Vāmana and Varāha.

Teachings of Lord Caitanya, Chapter 23:

The Lord then recited many verses from authoritative scriptures like Śrīmad-Bhāgavatam, Bhagavad-gītā and Nṛsiṁha-tāpanī. In particular, he quoted the following verse from Bhagavad-gītā.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

"One who is transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." (BG 18.54)

When a person reaches this brahma-bhūta (SB 4.30.20) platform, he sees all living entities equally and becomes a pure devotee of the Supreme Lord. In the Nṛsiṁha-tāpanī (2.5.16) it is said that when a person is actually liberated he can understand the transcendental pastimes of the Supreme Lord and thus engage in His devotional service.

Teachings of Lord Caitanya, Chapter 27:

When Lord Caitanya visited the southern part of India, He first went to the great temple known as Jiyara-nṛsiṁha-kṣetra. This temple is situated in a place known as Siṁhācalam, five miles from the Viśākhāpattana railway station. The temple is situated on the top of a hill. There are many temples in that area, but Jiyara-nṛsiṁha-kṣetra temple is the largest of all. This temple is filled with beautiful sculpture, of interest to many students, and due to its popularity it is a very rich temple.

Teachings of Lord Caitanya, Chapter 27:

"Although Lord Nṛsiṁha is very severe to demons and nondevotees, He is very kind to His submissive devotees like Prahlāda." Lord Nṛsiṁha appeared as a half-man, half-lion incarnation of Kṛṣṇa when Prahlāda, a boy devotee of the Lord, was harassed by his demoniac father Hiraṇyakaśipu. Just as a lion is very ferocious to other animals but very kind and submissive to his cubs, so Lord Nṛsiṁha appeared ferocious to Hiraṇyakaśipu and very kind to His devotee Prahlāda.

After visiting the temple of Jiyara-nṛsiṁha, the Lord proceeded further south into India and ultimately reached the bank of the Godāvarī. While on the bank of this river, the Lord remembered the Yamunā River in Vṛndāvana, and He considered the trees on the bank to be the forest of Vṛndāvana.

Nectar of Devotion

Nectar of Devotion Introduction:

Generally, however, we should understand "Kṛṣṇa" to mean Kṛṣṇa and His personal expansions. Kṛṣṇa expands Himself as Baladeva, Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna, Rāma, Nṛsiṁha and Varāha, as well as many other incarnations and innumerable Viṣṇu expansions. These are described in the Śrīmad-Bhāgavatam to be as numerous as the uncountable waves. So Kṛṣṇa includes all such expansions, as well as His pure devotees. In the Brahma-saṁhitā it is stated that Kṛṣṇa's expansions are all complete in eternity, blissfulness and cognizance.

Nectar of Devotion 1:

In the Hari-bhakti-sudhodaya it is stated that Prahlāda Mahārāja, a great devotee of the Lord, prayed to Nṛsiṁhadeva (the half-lion, half-man incarnation) as follows: "My dear Lord, I repeatedly pray unto Your lotus feet that I may simply be stronger in devotional service. I simply pray that my Kṛṣṇa consciousness may be more strong and steady, because happiness derived out of Kṛṣṇa consciousness and devotional service is so powerful that with it one can have all the other perfections of religiousness, economic development, sense gratification and even the attainment of liberation from material existence."

Nectar of Devotion 1:

In the Hari-bhakti-sudhodaya Prahlāda Mahārāja, while satisfying Lord Nṛsiṁhadeva by his prayers, says, "My dear Lord of the universe, I am feeling transcendental pleasure in Your presence and have become merged in the ocean of happiness. I now consider the happiness of brahmānanda to be no more than the water in the impression left by a cow's hoof in the earth, compared to this ocean of bliss."

Nectar of Devotion 4:

Similarly, in the same Seventh Canto, Eighth Chapter, verse 42, when the demigods are offering prayers to Lord Nṛsiṁha, Indra the King of heaven says, "O supreme one, these demons talk of our share of participation in the performances of ritualistic sacrifices, but simply by Your appearance as Lord Nṛsiṁhadeva You have saved us from terrible fears. Actually, our shares in the sacrificial performances are due to You only, because You are the supreme enjoyer of all sacrifices.

Nectar of Devotion 4:

In the same Hayaśīrṣa-pañcarātra, after Nṛsiṁhadeva wanted to give benedictions to Prahlāda Mahārāja, Prahlāda did not accept any material benediction and simply asked the favor of the Lord to remain His eternal devotee. In this connection, Prahlāda Mahārāja cited the example of Hanumān, the eternal servitor of Lord Rāmacandra, who also set an example by never asking any material favor from the Lord. He always remained engaged in the Lord's service. That is the ideal character of Hanumān, for which he is still worshiped by all devotees.

Nectar of Devotion 8:

One should begin the worship of the demigod Gaṇapati, who drives away all impediments in the execution of devotional service. In the Brahma-saṁhitā it is stated that Gaṇapati worships the lotus feet of Lord Nṛsiṁhadeva and in that way has become auspicious for the devotees in clearing out all impediments. Therefore, all devotees should worship Gaṇapati. The Deities should not be bathed in water which has been touched by the nails or fingers. When a devotee is perspiring, he should not engage himself in worshiping the Deity.

Nectar of Devotion 9:

In the Seventh Canto, Ninth Chapter, verse 18, of Śrīmad-Bhāgavatam, Mahārāja Prahlāda offers the following prayers to the Lord: "My dear Lord Nṛsiṁha, if I can be elevated to the position of Your servant, then it will be possible for me to hear about Your activities. You are the supreme friend, the supreme worshipable Deity. Your pastimes are transcendental, and simply by hearing of them one can counteract all his sinful activities. Therefore, I shall not care for all those sinful activities, because simply by hearing about Your pastimes I shall get out of all the contamination of material attachment."

Nectar of Devotion 22:

Jayadeva Gosvāmī, in his Gīta-govinda, has sung as follows: "The Lord has saved the Vedas in His form as a fish, and He has borne the whole universe on His back in the form of a tortoise. He has picked up this earthly planet from the water in the form of a boar. He has killed Hiraṇyakaśipu in the form of Nṛsiṁha. He has cheated Mahārāja Bali in the form of Vāmana. He has annihilated all the dynasties of the kṣatriyas in the form of Paraśurāma.

Nectar of Devotion 27:

One gopī informed Kṛṣṇa that when Śrīmatī Rādhārāṇī was singing about His glories, She enchanted all of Her friends in such a way that they became stonelike and dull. At the same time, the nearby stones began to melt away in ecstatic love.

When Nārada Muni was chanting the Hare Kṛṣṇa mantra, he chanted so loudly that it was apprehended that Lord Nṛsiṁha had appeared. Thus all the demons began to flee in different directions.

Nectar of Devotion 34:

Direct devotional services are as follows: neutrality, servitude, fraternity, paternity and conjugal love. Indirect devotional service is divided into laughter, compassion, anger, chivalry, dread, astonishment and ghastliness. Devotional service can therefore be divided into twelve types, each of which has a different color. The colors are white, multicolored, orange, red, light green, gray, yellow, off-whitish, smoky, pink, black and cloudy. The twelve different kinds of transcendental humors are controlled by different incarnations of God, such as Kapila, Mādhava, Upendra, Nṛsiṁha, Nanda-nandana, Balarāma, Kūrma, Kalki, Rāghava, Bhārgava, Varāha and Matsya.

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

Kṛṣṇa, the Supreme Personality of Godhead, thus entered the body of Devakī from the body of Vasudeva without being subject to any of the conditions of an ordinary living entity. Since Kṛṣṇa was there, it is to be understood that all His plenary expansions, such as Nārāyaṇa, and incarnations like Lord Nṛsiṁha and Varāha, were with Him, and They also were not subject to the conditions of material existence. In this way, Devakī became the residence of the Supreme Personality of Godhead, who is one without a second and the cause of all creation.

Krsna Book 3:

After this prayer of Vasudeva, Devakī, the mother of Kṛṣṇa, offered her prayers. She was very frightened because of her brother's atrocities. Devakī said, “My dear Lord, Your eternal forms, like Nārāyaṇa, Lord Rāma, Hayaśīrṣa, Varāha, Nṛsiṁha, Vāmana, Baladeva and millions of similar incarnations emanating from Viṣṇu, are described in the Vedic literature as original. You are original because all Your forms as incarnations are outside of this material creation. Your form was existing before this cosmic manifestation was created."

Krsna Book 40:

“Let me therefore offer my respectful obeisances unto the fish incarnation, who appeared in the ocean of devastation although Your Lordship is the cause of all causes. Let me offer my respectful obeisances unto the Hayagrīva incarnation, who killed the two demons Madhu and Kaiṭabha; let me offer my respectful obeisances unto You, who appeared as the gigantic tortoise that held up the great mountain Mandara and who appeared as the boar that rescued the earth planet, which had fallen into the water of the Garbhodaka. Let me offer my respectful obeisances unto Your Lordship, who appeared as Nṛsiṁhadeva to deliver all kinds of devotees from the fearful condition of atheistic atrocities. Let me offer my respectful obeisances unto You, who appeared as Vāmanadeva and covered the three worlds simply by extending Your lotus feet."

Krsna Book 63:

You are the supreme cause of everything, but of You there is no cause. You Yourself cause Your own appearance and disappearance. Despite Your transcendental position, my Lord, in order to show Your six opulences and advertise Your transcendental qualities, You have appeared in Your different incarnations—fish, tortoise, boar, Nṛsiṁha, Keśava and others—by Your personal manifestation; and You have appeared as different living entities by Your separated manifestations. By Your internal potency You appear as the different incarnations of Viṣṇu, and by Your external potency You appear as the phenomenal world.

Krsna Book 70:

Baladeva is the first expansion of Kṛṣṇa, and from Baladeva expand Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha. From Saṅkarṣaṇa there is an expansion of Nārāyaṇa, and from Nārāyaṇa there is a second quadruple expansion of Saṅkarṣaṇa, Vāsudeva, Pradyumna and Aniruddha. Similarly, there are innumerable other expansions of Kṛṣṇa, but all of them are one. Kṛṣṇa has many incarnations, such as Lord Nṛsiṁha, Lord Boar, Lord Fish and Lord Tortoise, but there is no difference between Kṛṣṇa's original two-handed form, like that of a human being, and these incarnations of gigantic animal forms.

Krsna Book 87:

The Vedas continued: "All the conditions of material existence are opposing elements for persons who are not surrendered unto You. But for those who are surrendered souls and are in full Kṛṣṇa consciousness, these things cannot be a source of fear." When Lord Nṛsiṁhadeva appeared, Prahlāda Mahārāja was never afraid of Him, whereas his atheist father was immediately faced with death personified and was killed. Therefore, although Lord Nṛsiṁhadeva appears as death for an atheist like Hiraṇyakaśipu, He is always kind and is the reservoir of all pleasure for the devotees like Prahlāda. A pure devotee is not, therefore, afraid of birth, death, old age and disease.

Krsna Book 88:

The Supreme Lord descends to this material world just to protect His devotees from distress. In other words, if devotees were not in a distressed condition, the Lord would not have come down. As for His killing the demons, or miscreants, this can be easily done by His various energies, just as many asuras are killed by His external energy, goddess Durgā. Therefore the Lord does not need to come down personally to kill such demons, but when His devotee is in distress He must come. Lord Nṛsiṁhadeva appeared not in order to kill Hiraṇyakaśipu but to save Prahlāda and to give him blessings. In other words, because Prahlāda Mahārāja was put into very great distress, the Lord appeared.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.2:

Another class of men who do not surrender to Lord Kṛṣṇa are the demons, those who are staunchly inimical to Him. Famous and powerful demon kings like Rāvaṇa, Hiraṇyakaśipu, Jarāsandha, and Kaṁsa acquired many mystic powers through learning and severe austerities. But because they always challenged the various incarnations of the Supreme Lord, such as Lord Rāma, Lord Nṛsiṁhadeva, Lord Viṣṇu, and Lord Kṛṣṇa, they are known as demons. Often the demons do not lack education or intelligence, but because of their fiendish mentality toward the Supreme Lord, their learning and brain capacity come to naught.

Renunciation Through Wisdom 4.5:

I worship Govinda the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.

All these incarnations of the Supreme Lord are full-fledged divinities. They are not influenced by anyone's whims; they do not become impersonal or formless upon someone saying so. They are eternally present. When They deem it necessary, They appear in their original transcendental forms, and then They disappear, just as the sun rises and sets. After Their appearance They perform manifest pastimes, and after Their disappearance They continue with Their unmanifest pastimes.

Renunciation Through Wisdom 5.1:

I worship Govinda, the primeval Lord, who manifested Himself personally as Kṛṣṇa and the different avatāras in the world in the forms of Rāma, Nṛsiṁha, Vāmana, etc., as His subjective portions.

The cycle of four yugas, or millenniums—namely, Satya, Tretā, Dvāpara, and Kali—goes around a thousand times in one day of Lord Brahmā. The Bhagavad-gītā (8.17) confirms this: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ. "By human calculation, a thousand ages taken together form the duration of Brahmā's one day." According to the Vedic calculation, one day of Brahmā sees the coming and going of fourteen Manus.

Sri Isopanisad

Sri Isopanisad 5, Purport:

When the child saint Prahlāda Mahārāja was in the presence of his atheist father, his father asked him, "Where is your God?" When Prahlāda replied that God resides everywhere, the father angrily asked whether his God was within one of the pillars of the palace, and the child said yes. At once the atheist king shattered the pillar in front of him to pieces, and the Lord instantly appeared as Nṛsiṁha, the half-man, half-lion incarnation, and killed the atheist king. Thus the Lord is within everything, and He creates everything by His different energies. Through His inconceivable powers He can appear at any place in order to favor His sincere devotee. Lord Nṛsiṁha appeared from within the pillar not by the order of the atheist king but by the wish of His devotee Prahlāda.

Sri Isopanisad 8, Purport:

The Lord's worshipable form (arcā-vigraha), which is installed in temples by authorized ācāryas who have realized the Lord in terms of Mantra Seven, is nondifferent from the original form of the Lord. The Lord's original form is that of Śrī Kṛṣṇa, and Śrī Kṛṣṇa expands Himself into an unlimited number of forms, such as Baladeva, Rāma, Nṛsiṁha and Varāha. All of these forms are one and the same Personality of Godhead. Similarly, the arcā-vigraha worshiped in temples is also an expanded form of the Lord. By worshiping the arcā-vigraha, one can at once approach the Lord, who accepts the service of a devotee by His omnipotent energy.

Sri Isopanisad 11, Purport:

Since Brahmā told him that he could not grant the gift of immortality, Hiraṇyakaśipu requested that he not be killed by any man, animal, god or any other living being within the 8,400,000 species. He also asked that he not die on land, in the air or water, or by any weapon. In this way Hiraṇyakaśipu foolishly thought these guarantees would save him from death. Ultimately, however, although Brahmā granted him all these benedictions, he was killed by the Personality of Godhead in the form of Nṛsiṁha, the Lord's half-lion, half-man incarnation, and no weapon was used to kill him, for he was killed by the Lord's nails. Nor was he killed on the land, in the air or in the water, for he was killed on the lap of that wonderful living being, Nṛsiṁha, who was beyond his conception.