The History of Indian Literature c8.508

c8.508

The second form under which we find Vishṇu worshipped is *Nṛisiṅha*. The earliest mention of him hitherto known appears in the Taitt. Ár., x. 1. 8 (in the Náráyaṇíyop.), under the name of Nárasiṅha, and with the epithets *vajranakha* and *tíkshṇadaṅshṭra*. The only Upanishad in which he is worshipped is the *Nṛisiṅhatápaníyopanishad* (in prose). It is relatively of considerable extent, and is also counted as six separate Upanishads (66–71), as it consists of two parts,∗ the first of which is in turn subdivided into five distinct Upanishads. The first part treats of the Anushṭubh-formula† sacred to Nṛisiṅha, the *mantrarája nárasiṅha ánushṭubha*, with which the most wondrous tricks are played; wherein we have to recognise the first beginnings of the later Málámantras with their Tantra-ceremonial. A great portion of the Máṇḍúkyopanishad is incorporated into it, and the existence also of the Atharvaśikhá is presupposed, as it is directly quoted. The contents of the second part are of a more speculative character; but in respect of mystical trifling it does not yield to the first part. In both, the triad—Brahman, Vishṇu, and Śiva—is repeatedly mentioned. As regards language, the expression *buddha* for the supreme Átman, which occurs (along with *nitya*, *śuddha*, *satya*, *mukta*, &c.) in the second part, is of peculiar interest; and the expression is still retained in Gauḍapáda and Śaṃkara; originally it belongs evidently to the Sáṃkhya school (see above, pp. 27, 129).