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Brahma arrives at Hiranyakasipu's dwelling and grants the
boon. Hiranyakasipu sets about his usual work; he disturbed all
righteous activities and defeat all the gods.
Then Vi峁ａ箛u assumes in N峁泂imh膩vat膩ra, described in majestic
and terrifying imagery.
The Kurma pur膩峁嘺 myth begins in the traditional manner but
offer some unique additions that brilliantly help to elucidate the basic
conflicts of myth the meaning of Prahl膩da's role and in a kind of
epilogue, an insight into the nature of Nrsimha. Here the Hari assumes
the Nrsimha form through yogic meditation. Arriving at the demon
city, the N峁泂imha dramatically eulipses his predecessor. He assumed
like the fire at the time of pralaya. Prahl膩da is despatched to do battle
with the enemy but quickly defeated. Watching the battle progress
from the sidelines Prahl膩da seas the man lion escape the p膩艣upata
weapon, unharmed and, in a flash of insight, he know that He is
Lord N膩r膩ya峁嘺. Unlike his earlier recognisation of paras, this brings
knowledge, an instantaneous conversion and an out pouring of
bhakti. Futilely trying to sway his father from further battle, Prahl膩da
watches as the N峁泂imha tears Hiranyakasipu to pieces his claws. His
brothers suffer a puzzling fate. The other son's headed by Anuhrada
and thousands of demons were led to the valley of death by N峁泂imha.
The full meaning of this act is difficult to discern. The same
episode occurs in Matsya pur膩峁嘺 and in Garu岣峚 pur膩峁嘺.
The Linga pur膩峁嘺 myth begins with a description of Prahl膩da
as a Vi峁ａ箛u bhakta. After repeated efforts on Hira峁噛aka艣ipu's part