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Similar legends
D.A. Soifer, M.L. Varapande, and other academics such as Bharatiya Prachin Charitra Kosha believe that Vedic legends of Indra involving the Asuras Namuci (and to a lesser extent) Vritra are the origin of the Puranic legend of Narasimha and the Asura HIranyakashipu. Of the similarities shared between these legends, most notable is that all concern Asuras that could not be killed under certain conditions (e.g. during the night or day, by weapons that are dry or wet, etc.), essentially making them invincible.

About the Indra-Namuci legend, Sofier states (emphasis added) 'first, Namuci is an, like his Puranic counterpart [Hiranyakashipu]; second, Namuci steals Indra's source of strength, the, which may be seen as structurally analogous [i.e. broadly similar] to Hiranyakashipu's power from the boon granted by Brahma and by his usurpation of Indra's sovereignty... [and] third, and most strikingly similar are the neither-nor conditions of the pact made between Namuci and Indra. That this myth prefigures the Narasimha myth is dramatically evident in the presence of [these conditions]'.

W. Doniger also notes a similar legend of Shiva in the Mahabharata where three Asuras called Taraksa, Kamalaksa, and Vidyunmalin, 'undertook fierce asceticism, observing the highest vow, wasting away their bodies with asceticism. The Grandfather [Brahma], giver of boons, was pleased by their self-restraint, asceticism, and vow, and he granted them boons. They all asked... that they could not be slain by any creatures, ever'. Although this boon was not granted by Brahma as 'there is no complete immortality', he did grant them invincibility for 1,000 years (and while they lived in separate cities).

Another legend with broadly similar elements is found in an account of Vamana in the  Padma Purana (Part 1: chapter 30). In this, Bali obtains a boon of invincibility from Brahma and defeats Indra, and drives the Devas out of the heavens. The gods seek refuge in Vishnu, who agrees to incarnate as the Dwarf-Brahmin Vamana to defeat Bali... by begging to be gifted only three steps of land.

Rig Veda
The last verse of the above quote from the RigVeda is cited by Shatapatha Brahmana in what is believed by some academics to be the 'prototype' of the later legend of Narasimha and Hiranyakashipu (see below).

S. Sharva states in relation to both accounts that (emphasis added) the 'earth has been given different names according to its properties. Bhumi or the [Goddess] earth in its original name when Prajapati or Purusha created it with the pronouncement of Bhuh. This Bhuh word had another name, the Upadaka or watery, the moist or wet world... water, a special privilege of this planet, may not be the privilege of other planets... Foam was the first stage in the formation of the earth. The co-mingling of apah [water] and agni [fire] produced foam or fena. The hot apah had produced them... In this stage [foam] the Bhumi was neither dry nor wet... The solid stage of foam [forming the earth] is narrated in the Santi-parva of the Mahabharata'. As illustrated below, the relevance of this is that Namuchi could not be killed by anything dry or wet, and foam is neither dry nor wet.

Also developed in Mahabharata.

Samhita
"Indra, accept at break of day our Soma mixt with roasted corn, With groats, with cake, with eulogies!

With waters' foam thou torest off, Indra, the head of Namuchi, When thou o'ercamest all the foes.

Thine are these Soma juices, thine, Indra, those still to be expressed: Enjoy them, Lord of princely wealth!"

The translator, R.T.H. Griffith, states about the the SamaVeda in the preface that 'Its Sanhita, or metrical portion, consists chiefly of hymns to be chanted by the Udgatar priests at the performance of those important sacrifices in which the juice of the Soma plant, clarified and mixed with milk and other ingredients, was offered in libation to various deities. The Collection is made up of hymns, portions of hymns, and detached verses, taken mainly from the Rgveda, transposed and re-arranged, without reference to their original order, to suit the religious ceremonies in which they were to be employed'.

Panchavimsha Brahmana
"Indra and the Asuric Namuci made an agreement: 'of us two not (one) shall kill the other either by night or by day, either with (what is) wet or (what is dry)'. Indra cut off his [Namuchi's] head at dawn before sunrise with foam of water; what is at dawn before sunrise, is neither night nor by day, and foam of water is neither wet nor dry. This head, a greater evil, (than the unslain himself had been) rolled after him, (calling out): 'Man-slayer, thou hast cheated, thou hast cheated!' Neither by verse not by chant could he repel it (this head), (but) by means of the finale of the harivarna-(saman) he repelled it.

He who lauds with the harivarna(-saman) repels, by its finale, distress and comes to fortune (sriyam) and energy."

The above-quoted summary of the legend of Indra-Namuci is given in respect to the harivarna saman, a melody clearly intended to benefit the chanter by dispelling negative influences. A.A. Macdonell states that the above-quoted verses refer to a sage called Harivarna Angirasa, a descendant of the rishi called Angiras, who is 'the seer of a Saman or chant in the Pancavimsa Brahmana'.

The Indra-Namuchi legen

Yajur Veda
"8. Thou art the inner caul of princely power, Thou art the outer caul of princely power. Of princely power thou art the womb, the navel. Thou art the Vritra-slaying arm of Indra. Mitra's art thou, thou Varuna's possession. With thee to aid may this man slaughter Vritra. Cleaver art thou; thou Render; thou art Shaker. Protect him ye in front, protect him rearwards; protect him sidewards; from all quarters guard him...

14. Ascend the Zenith. Pankti be thy keeper, Sâkvara, Raivata the pair of Sâmans, Praise-songs the thirty-threefold and thrice-ninefold, both seasons, Winter, Dews, that treasure lustre. The head of Namuchi hath been cast from me...

33. Ye Asvins, Lords of Splendour, drank full draughts of grateful Soma juice, And aided Indra in his deeds with Namuchi of Asura birth."

Note Reference to RV 8.14

Shukla (White) YajurVeda: Shatapatha Brahmana
"By means of the Surâ-liquor Namuki, the Asura, carried off Indra's (source of) strength, the essence of food, the Soma-drink. He (Indra) hasted up to the Asvins and Sarasvatî, crying, 'I have sworn to Namuki, saying, "I will slay thee neither by day nor by night, neither with staff nor with bow, neither with the palm of my hand nor with the fist, neither with the dry nor with the moist!" and yet has he taken these things from me: seek ye to bring me back these things!

They spake, 'Let us have a share therein, and we will bring them back to thee.'--'These things (shall be) in common to us,' he said, 'bring them back, then!'

The Asvins and Sarasvatî then poured out foam of water (to serve) as a thunderbolt, saying, 'It is neither dry nor moist;' and, when the night was clearing up, and the sun had not yet risen, Indra, thinking, 'It is neither by day nor by night,' therewith struck off the head of Namuki, the Asura.

Wherefore it has been said by the Rishi (Rig-veda S. VIII, 14, 13), 'With foam of water, Indra, didst thou sever the head of Namuki, when thou wert subduing all thine enemies.' Now, Namuki is evil: having thus, indeed, slain that evil, his hateful enemy, Indra wrested from him his energy, or vital power. Let him who has an enemy perform the Sautrâmanî: he thereby slays that evil, his hateful enemy, and wrests from him his energy, or vital power. In his (Namuki's) severed head there was the Soma juice mixed with blood. They loathed it. They perceived that (means of) drinking separately (one of) the two liquids,--'King Soma, the drink of immortality, is pressed;'--and having thereby made that (Soma) palatable, they took it in (as food)." D.A. Soifer states that 'Brahmana literature yields what must be considered as the prototype of that [Narasimha] myth, the Indra-Namuci [or 'Namuki'] myth... Although segments are scattered throughout Brahmana literature (cf. VS [ Vajaseneyi Samhita] 10.34 [actually 10.33]; PB [ Pancavimsa Brahmana] 12.6.8, MS [ Maitrayani Samhita] IV.34; TB [ Taittiriya Brahmana] 1.7.1.6), the fullest version of the Namuci myth is [in Shatapatha Brahmana] XII.7.3.1-4...the story of the man-lion incarnation seems to have its root in the Namuci legend of the Shatapatha Brahmana... It may be further noted that the author of the legend himself points to [ RigVeda] VIII.14.13 as its original source'.

Mahabharata
in regards to what appears to be a general academic consensus that the Vedic legend of Indra and Namuci probably forms the basis of the later Puranic legend of Narasimha and Hiranyakashipu, D.A. Soifer states that '[it is] a Mahabharata myth that seems to form the link between Namuci and Narasimha myths. In [Mahabharata] V.10.23ff. (CE), Vritra pervades the whole universe; Indra goes to Visnu for help, who advises the making of a pact [making Vrtra virtually invincible]: "Let me not be killed



Nrisimha Tapaniya Upanishad
The Nrisimha Tapaniya Upanishad is a Vaishnava text connected with the AtharvaVeda.

Narasimha Cult Scriptures
Varapande states that there 'are certain scriptures related to the cult of Narasimha', and lists them as follows:

Nrisimhashatchakropanishada

Nrisimhachampu (written by Sankarshana in 16th century)

Nrisimhapujapaddhati and Nrisimhaparicharya: methods of worship

Narasimha Purana

ALso there is: Karavalambana stotra composed by Sri Adi Sankaracharya.

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