a hitherto unknown piece of oral literature says that the valorous lion-faced God once fell in love with a tribal girl and even begged her to marry Him!
Coimbatore: Lord Narasimha, an Avatar of the Hindu God Vishnu, ferociously disemboweled the demon Hiranyakasibu and killed him. The mythological piece is quite popular among Hindus. However, with the roots of most such legends being found in folklore, a hitherto unknown piece of oral literature says that the valorous lion-faced God once fell in love with a tribal girl and even begged her to marry Him!
The story is documented in the book Sirpam – Thonmam, penned by 'Senthee' Natarasan, a Nagercoil-based popular cultural historian, poet, and epigraphist.
“The aboriginal Chenchu tribe in Andhra Pradesh still recites a song, in which Lord Narasimha begs a girl from their community to reciprocate His love and marry Him†informs Natarasan.
As Narasimha approaches the girl, admiring her looks, she reprimands Him with a consequence of being killed with her arrow. She also teases the Hindu deity as 'Mundakanna' (Large-eyed fellow), 'Sadaimudiya' (Man with matted locks), 'Korapalla' (You, a fellow with deformed teeth), and 'Gundappa' (Ugly fat man). Nevertheless, the tribal girl finally reciprocates His love and marries Him.
“And the hunter Chenchu tribe accepts the Hindu deity as their son-in-law“ says Natarasan.
“The sculpture depicting this tale can be seen at the Ahobilam Temple in Andhra Pradesh. It portrays the lion-faced God Narasimha standing close to the tribal girl, who is seen stiff with her bow and arrow. And the posture of the Hindu God implies his request for her love†Natarasan adds.
The author, who is known for his deep researches into the history behind theology, explains:
“People’s perspective of such mythologies on Gods is different from the 'standard' ones narrated by religious literature. Also, the devotion, which people have to deities, makes even regard the Gods as their affectionate children at home. And it is usual to come across people call their favorite deities 'Unni Krishna' and ‘Balamuruga’ as if they were their dear children. However, the rigid Hindu religion, without a priest's representation in temples, hardly allows commoners to have their communion with God. At the same time, the concept of God is deep-rooted in the soul of mankindâ€
In another interesting chapter, Natarasan interprets the artistic features in a sculpture representing a Devadasi at the Ramappa Temple in Andhra Pradesh.
“All of us have seen and admired the sculptures found in different temples. But, I wonder who must have been the 'models' for the sculptors to depict women in their statues? They must have been none other than the temple dancers calledDevadasis. The sculptors could have observed their dance performances before chiseling the stone†he assumes.
'Senthee' Natarasan, a school physics teacher- turned cultural historian and epigraphist has penned his bookSirpam – Thonmam on the sculptures found at various temples and the mythologies behind them. He says that a deep study of works in theology can throw new light on the cultural history of mankind. Because, theological works, particularly the sthalapuranas, have been written based on the cultural aspects of the society. Natarasan's book, which contains images of rare sculptures, traces the mythologies behind them. The author reveals an erudite scholar in him while researching the sculptures and substantiating his points with various pieces of literature – from classical to contemporary.
The story is documented in the book Sirpam – Thonmam, penned by 'Senthee' Natarasan, a Nagercoil-based popular cultural historian, poet, and epigraphist.
“The aboriginal Chenchu tribe in Andhra Pradesh still recites a song, in which Lord Narasimha begs a girl from their community to reciprocate His love and marry Him†informs Natarasan.
As Narasimha approaches the girl, admiring her looks, she reprimands Him with a consequence of being killed with her arrow. She also teases the Hindu deity as 'Mundakanna' (Large-eyed fellow), 'Sadaimudiya' (Man with matted locks), 'Korapalla' (You, a fellow with deformed teeth), and 'Gundappa' (Ugly fat man). Nevertheless, the tribal girl finally reciprocates His love and marries Him.
“And the hunter Chenchu tribe accepts the Hindu deity as their son-in-law“ says Natarasan.
“The sculpture depicting this tale can be seen at the Ahobilam Temple in Andhra Pradesh. It portrays the lion-faced God Narasimha standing close to the tribal girl, who is seen stiff with her bow and arrow. And the posture of the Hindu God implies his request for her love†Natarasan adds.
The author, who is known for his deep researches into the history behind theology, explains:
“People’s perspective of such mythologies on Gods is different from the 'standard' ones narrated by religious literature. Also, the devotion, which people have to deities, makes even regard the Gods as their affectionate children at home. And it is usual to come across people call their favorite deities 'Unni Krishna' and ‘Balamuruga’ as if they were their dear children. However, the rigid Hindu religion, without a priest's representation in temples, hardly allows commoners to have their communion with God. At the same time, the concept of God is deep-rooted in the soul of mankindâ€
In another interesting chapter, Natarasan interprets the artistic features in a sculpture representing a Devadasi at the Ramappa Temple in Andhra Pradesh.
“All of us have seen and admired the sculptures found in different temples. But, I wonder who must have been the 'models' for the sculptors to depict women in their statues? They must have been none other than the temple dancers calledDevadasis. The sculptors could have observed their dance performances before chiseling the stone†he assumes.
'Senthee' Natarasan, a school physics teacher- turned cultural historian and epigraphist has penned his bookSirpam – Thonmam on the sculptures found at various temples and the mythologies behind them. He says that a deep study of works in theology can throw new light on the cultural history of mankind. Because, theological works, particularly the sthalapuranas, have been written based on the cultural aspects of the society. Natarasan's book, which contains images of rare sculptures, traces the mythologies behind them. The author reveals an erudite scholar in him while researching the sculptures and substantiating his points with various pieces of literature – from classical to contemporary.