Adhika Maasa: Gift of Purushottama

Adhika Maasa represents a profound intersection of ancient astronomical mathematics and deep spiritual philosophy within Sanatana Dharma’s culture. Its origin lies in fundamental difference between solar and lunar calendars, which operate on distinct cycles.

Adhika Maasa Graphically Explained

While a solar year spans roughly three hundred sixty-five days, a lunar year concludes in about three hundred fifty-four days, leaving an annual eleven-day deficit. Over a period of approximately thirty-two and a half months, this discrepancy accumulates into a full thirty-day month, prompting Hindu astronomers to insert an extra lunar month to keep seasonal festivals from drifting out of their proper times of year. Sankramana, also widely known as Sankranti, signifies precise astrological moment when sun transits from one zodiac sign, or rashi, into the next. Within solar calendar framework, this movement occurs approximately every thirty days, marking commencement of a new solar month and dividing the year into twelve distinct transits. Each transition is named after the zodiac sign the sun enters, such as Makara Sankranti when the sun moves into the constellation of Capricorn. These moments are traditionally viewed as vital cosmic resets that align human activity with seasonal shifts, rendering them highly auspicious periods for spiritual purification, charity, and ancestral rituals, while conversely serving as the crucial markers whose absence defines the occurrence of an extra month like Adhik Maasa. Astrologically, Adhika masa occurs when a lunar month passes entirely without a solar transit, meaning the sun does not move into a new zodiac sign. This lack of planetary movement led ancient texts to initially label it Mal Maasa, meaning an unaligned or unclean month, because it possessed no ruling zodiac sign, no presiding deity, and no apparent purpose in daily worldly affairs.

Dejected by its perceived worthlessness, the personified month sought refuge with Lord Vishnu in Vaikuntha, weeping over its rejection by humanity. Moved by compassion, Vishnu adopted the extra month, bestowed his supreme name upon it, and transformed it into Purushottam Maasa. He blessed this period with spiritual potency superior to all standard months, decreeing that selfless devotion practiced during this time would yield immense inner growth. Because it lacks a solar transit, the month represents a cosmic pause, prompting people to suspend desire-driven milestones like weddings, business ventures, or housewarmings. Instead, the focus shifts entirely toward internal purification, with devotees prioritizing selfless actions, fasting, scriptural reading, and charitable giving without expecting any material reward.

Unique status of this month as a period existing outside ordinary boundaries is further illustrated in classical legends, a couple of which is related here.

One notable legend involves King Nahusha, whose material arrogance during this sacred month led to his downfall and transformation into a serpent, serving as a timeless warning against feeding the ego when cosmic energies call for humility. His downfall provides a stark illustration of how spiritual discipline of Purushottam Maasa must be respected to maintain moral alignment. Having accumulated immense merit through rigorous penances and virtuous governance on Earth, Nahusha was chosen by celestial sages to temporarily occupy the throne of Indra, King of Devas, who had gone into hiding to atone for a sin. This sudden elevation to ultimate cosmic authority intoxicated Nahusha with pride, blinding him to his earthly wisdom. When the sacred period of the extra month arrived, a time designated strictly for dissolution of ego and performance of selfless deeds, the king chose instead to indulge in unprecedented sensory pleasures and demand absolute subservience from the universe. His arrogance culminated in an outrageous demand to be carried through the heavens in a palanquin borne by the revered Saptarishi, the seven great sages of Hindu tradition. As the sages walked, Nahusha, consumed by impatience and desire, repeatedly kicked the eminent Sage Agastya, urging holy men to move faster. The physical assault, committed during a sacred period meant for absolute humility and reverence, instantly shattered king’s accumulated spiritual merit. Agastya immediately pronounced a curse, casting the proud ruler out of the heavenly realms to dwell on Earth as a serpent (a legless creature) for thousands of years, demonstrating that when the cosmic window for inner reflection is treated with material arrogance, even the highest spiritual achievements can be utterly undone.

In contrast to Nahusha’s moral collapse, destruction of demon king Hiranyakashipu highlights how this unique month functions as an instrument of divine justice operating outside ordinary temporal laws. Hiranyakashipu had attained near-invincibility by extracting a highly complex boon from Brahma, carefully designing conditions that seemed to eliminate every possible vulnerability to death. He specified that his demise could not be brought about by any human, animal, or demigod, nor could it occur indoors or outdoors, during day or at night, or by any weapon forged by hand. To seal his immortality against time itself, the tyrant explicitly demanded protection across all twelve months of the year, confident that he had successfully blocked every path to his destruction.

This absolute immunity fuelled a reign of terror, during which Hiranyakashipu sought to eradicate the worship of Vishnu, eventually attempting to murder his own young son, Prahlada, who remained a steadfast devotee of the Vishnu (preservation) aspect of the cosmos. To honour absolute faith of the child while fully respecting the parameters of Brahma’s boon, Vishnu manifested as Narasimha, an avatara possessing body of a man and head of a lion. He confronted Hiranyakashipu at twilight, an hour that was neither day nor night, and held him on His lap on the threshold of the palace doorway, a location neither indoors nor outdoors. Using bare claws instead of a weapon, Narasimha flawlessly utilized Adhik Maasa, the thirteenth month that sat completely outside the standard twelve-month calendar protected by the boon, as a divine loophole that bypassed ordinary earthly laws. Through this act, extra month became the literal space where human cleverness ended and cosmic balance was restored, serving ultimately as a built-in period for the human mind to slow down, hit pause on material ambitions, and consciously reorient toward internal growth and spiritual alignment.

Ferocious but Friendly – Maddur Shri Ugra Narasimha Temple

On a personal visit for a Upanayana Function in Mysuru, we decided to explore some Devalayas enroute and what we discovered was far more than what we had bargained for. This 5 part piece has common introduction including this paragraph and you can access details of those temples here by clicking the appropriate links (it opens in a new window):

It was a virtual rewind to different Era, each temple belonging to different reigns and the Architectural marvels of Hoysalas, Gangas, Cholas and Vijayanagara Empires in its resplendent best was on display (mention of the sequence of Kingdoms are not chronological but geographical as we drove from Bengaluru). Based on my discussions with the locals and also with the Temple Authorities and Archakas, I have tried to indicate the significance of each temple in brief. As always, open to feedback, suggestions and corrections (with credit). The temples we were blessed to visit are in sequence indicated above:

Shri Ugra Narasimha Temple

उग्रं वीरं महाविष्णुं
ज्वलन्तं सर्वतोमुखम्। 
नृसिंहं भीषणं भद्रं
मृत्युमृत्युं नमाम्यहम् ॥

Ugram Viram Maha Vishnum
Jvalantam Sarvato Mukham
Nirisimham Bhishanam Bhadram
Mrutyur Mrutyum Namamy Aham

Rajagopura of Shri Ugra Narasimha Temple, Maddur
Closer Click of Rajagopura

Shri Ugra Narasimha Temple, Maddur is considered one of the Divya Narasimha Kshetra and this temple reconstructed by Hoysala Kingdom is atleast 800 years old. We happened to be there on the Utsava day (Annual Festival), and the entire Village was decorated and it was a festive Atmosphere all over

About Maddur

There is a school of thought that Maddur is derived from Maddu-Gundu (Gun Powder & Ammunitions) were stored here by the rulers. However, the palm leaf containing the sthala-purana had been examined by Archaeological Department. Maddur is referred to as Arjunapuri and also Kadambakshetra. There are two inscriptions in the Shri Ugra Narasimha temple and one is dated in 1150 A D. Another at the outer entrance has been set down to the 10th century. In the inscriptions, Maddur is called Marudur and also Narashimha-Chaturvedimangala. Thus it goes on to prove that Maddur is derived either from Marudur or Madduramma.

Historically Maddur dates back to the days of Mahabharata and it was in Dwapara Yuga that the place was called Arjunapuri or Kadambakshetra (mentioned earlier). Arjuna had heard a lot about Narasimha Avatara and requested Bhagwan Krishna, an Avatar of Vishnu Himself, to show His Narasimha incarnation; Krishna tells Arjuna that no one can withstand the power of ferocity of the Narasimha form. As an alternate, He suggests that he can manifest into a Vigraha carved by Brahma and give Arjuna a Darshan. Upon this, Vishwakarma based on request from Brahma got a Murti of Sri Ugra Narasimha carved and sent it to Arjunapuri. Arjuna gets the Darshana of Narasimha in His most ferocious form in Arjunapuri (in modern days known as Maddur).

The Main Entrance
Sthala Purana (Translation Below)
Shri Ugra Narasimha, Maddur
Picture Courtesy: www

The Ashtabhuja Murti of Narasimha has eight hands and three eyes. Two hands are tearing Hiranyakashipu apart, who lies on His legs and two hands are ripping intestines of Hiranyakashipu apart, which appears as a garland on the body of Narasimha; In other hands you will find Sudarshana Chakra), Panchajanya Conch, Pasha (a loop or knot used as a weapon to bind an enemy) & Ankusha (goad). In the sanctum sanctorum you will find Bhakta Prahlada towards His right and Garuda on the left. Both in standing posture offering their prayers to Him. Legend has it that His third eye got manifested while killing the demon Hiranyakashipu. It is very rare to see a Agamic Trinetradaari Narasimha Temple (another one I have heard is in Hubballi, but it is a recent temple). Kadamba Rishi used to bathe in the River Kadamba flowing beside the temple and come to the temple to worship, and hence there is a reference to the temple as Kadamba Punyakshetra.

Shri Lakshmi Narasimha Carved on Pillar
Side view of the Garbha Griha

As we step out of inner courtyard, we have upadevalayas of Shri Srinivasa, Maate Yashoda with Shri Krishna, Shri Sowmya Nayaki and Shri Narasimha Nayaki (consorts of Narasimha) on the left side and Pattabhisheka Shri Rama Parivara. Unique feature of Shri Rama Parivara devalaya is that Anjaneya is on the left of Shri Rama (usually He is always on the right)

Shri Rama Parivara with Hanuman on the left
Shri Varadaraja (also called Kanchi Kannvaradaraja)
Picture Courtesy: www

Shri Varadaraja Temple is on the left of Shri Ugra Narasimha and the legend behind this is that Hoysala King Vishnuvardhana’s mother lost her eye-sight. He sought the advice of his Guru Shri Ramanujacharya. Guru suggested him to worship Shri Varadaraja Perumal in Kanchipuram. Since the King’s mother was too old to undertake this arduous journey, the King commissioned artisans from Kanchipuram to create an exact replica of the Kanchi Shri Varadaraja Perumal. After consecration and Prana-Pratishta, King’s mother regained her sight and looked at the amazing form of Deity Shri Varadaraja. Thus, the Deity here is also referred to as Kanchi Kannvaradaraja Swami. (Kannu=Eyes, Vara=Boon)

Pradakshina Path has this Art on the Wall. Shri Ugra Narasimha
Rear of Garbha Griha (Sanctum Sanctorum)
In front of the Sanctum Sanctorum
Keerti Stambha
An Art that is going of fashion. Was amazed to see this lady so quickly doing this

Click here for driving directions and Google map Location to the temple

Jai Shri Ugra Narasimha
Govinda Govinda