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Meaning of Vanara
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This doctrine has had a great impact on Hindu religious life, for to many it means that God has manifested Himself in a form that could be appreciated even by the least sophisticated. Rama and Krishna have remained prominent as beloved and adored manifestations of the Divine for thousands of years among Hindus. The Upanishadic concept of the underlying unity of Brahman is revered by many to be the pinnacle of Hindu thought, and the concept of the avatars has purveyed this concept to the average Hindu as an expression of the manifestation of the Hindu's highest single divinity as an aid to humanity in difficult times. The Hindu cycle of creation and destruction contains the essence of the idea of "avatars" and indeed relies on a final avatar of Vishnu, that of [[Kalki]], as the final destructive force at the end of the world.
This doctrine has had a great impact on Hindu religious life, for to many it means that God has manifested Himself in a form that could be appreciated even by the least sophisticated. Rama and Krishna have remained prominent as beloved and adored manifestations of the Divine for thousands of years among Hindus. The Upanishadic concept of the underlying unity of Brahman is revered by many to be the pinnacle of Hindu thought, and the concept of the avatars has purveyed this concept to the average Hindu as an expression of the manifestation of the Hindu's highest single divinity as an aid to humanity in difficult times. The Hindu cycle of creation and destruction contains the essence of the idea of "avatars" and indeed relies on a final avatar of Vishnu, that of [[Kalki]], as the final destructive force at the end of the world.


Aside from Rama and Krishna there are many other human or animal forms which appeared on earth or elsewhere in the universe. Scriptures do not describe any appearance as an avatar by [[Brahma]] or [[Shiva]] (they are themselves listed as [[guna]] avatars) of nirguna [[Brahman]], but emanations of [[Vishnu]] have appeared a number of times. Some Hindus, based on the [[Ramayana]], aver that Shiva incarnated once as the monkey-god [[Hanuman]]. Hanuman is more well-known as the son of [[Vayu]], the [[deva]] of wind or his emanation. (Hanuman lived in a jungle and is called [[vanara]], which means people who live in the jungle, and was one of the greatest devotees of Vishnu).
Aside from Rama and Krishna there are many other human or animal forms which appeared on earth or elsewhere in the universe. Scriptures do not describe any appearance as an avatar by [[Brahma]] or [[Shiva]] (they are themselves listed as [[guna]] avatars) of nirguna [[Brahman]], but emanations of [[Vishnu]] have appeared a number of times. Some Hindus, based on the [[Ramayana]], aver that Shiva incarnated once as the monkey-god [[Hanuman]]. Hanuman is more well-known as the son of [[Vayu]], the [[deva]] of wind or his emanation. (Hanuman lived in a jungle and is called [[vanara]], which means people having characteristics of monkey, and was one of the greatest devotees of Vishnu).


==The ten Avatars, or Dasavatara==
==The ten Avatars, or Dasavatara==

Revision as of 23:20, 25 December 2005

See Avatar (disambiguation) for other meanings.
The 10 avatars of Lord Vishnu

In Hinduism, an avatar or avatara (Sanskrit अवतार), is the incarnation (bodily manifestation) of an Immortal Being, or of the Ultimate Supreme Being. It derives from the Sanskrit word avatāra which means "descent" and usually implies a deliberate descent into mortal realms for special purposes. The term is used primarily in Hinduism, for incarnations of Vishnu the Preserver, whom many Hindus worship as God. The Dasavatara (see below) are ten particular "great" incarnations of Vishnu.

Unlike Christianity, and Shaivism, Vaishnavism believes that God takes a special (including human) form whenever there is a decline of righteousness (dharma) and rise of evil. Lord Krishna, an avatar of Vishnu, according to Vaishnavism that is espoused by Ramanuja and Madhva, and God in Gaudiya Vaishnavism, said in the Gita: “For the protection of the good, for destruction of evil, and for the establishment of righteousness, I come into being from age to age.” (Bhagavad Gita, Chapter 4, verse 8.) In any event, all Hindus believe that there is no difference between worship of Vishnu and His avatars as it all leads to Him.

The word has also been used by extension by non-Hindus to refer to the incarnations of God in other religions, notably Christianity, for example Jesus.

Teachings and significance

The philosophy reflected in the Hindu epics is the doctrine of the avatar (incarnation of Vishnu or God as an animal or a human form). The two main avatars of Vishnu that appear in the epics are Rama, the hero of the Ramayana, and Krishna, the friend of the Pandavas in the Mahabharata. Unlike the superhuman devas (gods) of the Vedic Samhitas and the abstract Upanishadic concept of the all-pervading Brahman, the avatars in these epics are intermediaries between the Supreme Being represented as either Saguna Brahman or Nirguna Brahman and mere mortals.

This doctrine has had a great impact on Hindu religious life, for to many it means that God has manifested Himself in a form that could be appreciated even by the least sophisticated. Rama and Krishna have remained prominent as beloved and adored manifestations of the Divine for thousands of years among Hindus. The Upanishadic concept of the underlying unity of Brahman is revered by many to be the pinnacle of Hindu thought, and the concept of the avatars has purveyed this concept to the average Hindu as an expression of the manifestation of the Hindu's highest single divinity as an aid to humanity in difficult times. The Hindu cycle of creation and destruction contains the essence of the idea of "avatars" and indeed relies on a final avatar of Vishnu, that of Kalki, as the final destructive force at the end of the world.

Aside from Rama and Krishna there are many other human or animal forms which appeared on earth or elsewhere in the universe. Scriptures do not describe any appearance as an avatar by Brahma or Shiva (they are themselves listed as guna avatars) of nirguna Brahman, but emanations of Vishnu have appeared a number of times. Some Hindus, based on the Ramayana, aver that Shiva incarnated once as the monkey-god Hanuman. Hanuman is more well-known as the son of Vayu, the deva of wind or his emanation. (Hanuman lived in a jungle and is called vanara, which means people having characteristics of monkey, and was one of the greatest devotees of Vishnu).

The ten Avatars, or Dasavatara

The Maha Avatara (Great Avatars) of Vishnu are usually said to be ten and this is popularly known as the Dasavatara (dasa (dasha) in Sanskrit means ten). The first four of the ten avatars have appeared in the Krita Yuga (the first of the four Yugas or Ages that comprise one Mahayuga - for more details please read the section above on Lord Brahma). The next three avatars appeared in the Treta Yuga, the eighth incarnation in the Dwapar Yuga and the ninth in the Kali Yuga. The tenth is expected to appear at the end of the Kali Yuga.


  1. Matsya, the fish, appeared in the Satya Yuga.
  2. Kurma, the tortoise, appeared in the Satya Yuga.
  3. Varaha, the boar, appeared in the Satya Yuga.
  4. Narasimha, the Man-Lion (Nara = man, simha = lion), appeared in the Satya Yuga.
  5. Vamana, the Dwarf, appeared in the Treta Yuga.
  6. Parashurama, Rama with the axe, appeared in the Treta Yuga.
  7. Rama, Sri Ramachandra, the prince and king of Ayodhya, appeared in the Treta Yuga.
  8. Krishna (meaning dark or black; see also other meanings in the article about him.), appeared in the Dwapar Yuga.
  9. Balarama (meaning one who holds a plough). Balarama is said to have appeared in the Treta Yuga (along with Krishna).
  10. Kalki ("Eternity", or "time", or "The Destroyer of foulness"), who is expected to appear at the end of Kali Yuga, the time period in which we currently exist, which will end in the year 428899 CE.

The 25 Avatars of the Puranas

Puranas list twenty-five avataras of Vishnu. A description of these is found in the Bhagavata Purana, Canto 1.

1) Catursana 2) Narada 3) Varaha 4) Matsya 5) Yajna 6) Nara-Narayana 7) Kapila 8) Dattatreya 9) Hayasirsa 10) Hamsa 11) Prsnigarbha 12) Rsabha 13) Prithu 14) Narasimha 15) Kurma 16) Dhanvantari 17) Mohini 18) Vamana 19) Parasurama 20) Raghavendra (Rama) 21) Vyasa 22) Balarama 23) Krishna 24) Buddha 25) Kalki

Types of avatars

File:Madhvacharya avatars.jpg
Avatars(as believed) of Madhvacharya. From top (in order of occurrence): Hanuman, Bhima and Shri Madhvacharya
  • According to Madhvacharya, all avatars of Vishnu are alike in potency and every other quality. There is no gradation among them, and perceiving or claiming any differences among avatars is a cause of eternal damnation. (See Madhva's commentary on the Katha Upanishad, or his Mahabharata-Tatparya-Nirnaya.)
  • According to Vaishnava doctrine, there are two type of avatars, primary avatars and secondary avatars. The most common type of primary avatars are called Svarupavatars, in which He manifests Himself in His Sat-cid-ananda form. In the primary avatars, such as Narasimha, Rama, Krishna, Vishnu directly descends. The Svarupavatars are subdivided into Amsarupavatars and Purna avatars. In Amsarupavatars, Vishnu is fully present in the body but He is manifest in the person only partially. Such avatars include the first five avatars from Matsya to Vamana except for Narasimha. Narasimha, Rama and Krishna, on the other hand, are types of Purna avatars, in which all the qualities and powers of the Lord are expressed. Narasimha and Rama are also additionally considered to be Lila avatars.
  • Other avatars are secondary avatars, such as Parashurama in which Vishnu does not directly descend. Parashurama is the only one of the traditional ten avatars that is not a direct descent of Vishnu. There are two types of secondary avatars: 1) Vishnu enters a soul with His form. (e.g., Parashurama) or 2) Vishnu does not enter a soul with His own form, but gives him extraordinary divine powers. (e.g., Veda Vyasa.) The secondary avatar class is sometimes called Saktyamsavatar, Saktyaveshavatar or avesha avatar.
  • Note that the secondary avatars are not worshipped. Only the direct, primary avatars are worshipped. However, in practice, the direct avatars that are worshipped today are the Purna avatars of Narasimha, Rama and Krishna. Krishna, among most Vaishnavites, is considered to be the highest kind of Purna avatar. However, followers of Chaitanya (including ISKCON), Nimbarka, Vallabhacharya differ philosophically from other Vaishnavites, such as Ramanuja and Madhva and consider Krishna to be the ultimate Godhead, and not simply an avatar. In any event, all Hindus believe that there is no difference between worship of Vishnu and His avatars as it all leads to Him.
  • References are cited and given below.
  • A number of people in more recent times have are considered to be avatars by themselves or by others. See List of other people considered to be avatars.

The Ninth Avatar: Balarama or Buddha?

Balarama is the ninth avatar according to Puranic tradition. According to Puranas, Buddha is never considered as a part of Dasa Avatar. Infact Buddha is against Hinduism and its' concepts. Hence it is not at all possible for Hinduism to accept Buddha as one of it's avatars. The only avatar in Kali Yuga is that of Kalki and He is yet to appear.

Symbolism

Many claim that the ten avatars represent the evolution of life and of mankind on earth. Matsya, the fish, represents life in water. Kurma, the tortoise, represents the next stage, amphibianism. The third animal, the boar Varaha, symbolizes life on land. Narasimha, the Man-Lion, symbolizes the commencement development of mammals. Vamana, the dwarf, symbolizes this incomplete development of human. Then, Parashurama, the forest-dwelling hermit armed with an axe, connotes completion of the basic development of humankind. The King Rama signals man's ability to govern nations. Krishna, an expert in the sixty-four fields of science and art according to Hinduism, indicates man's advancement in cultural and civilization. Buddha, the Enlightened one, symbolizes the enlightenment and social advancement of man. Balarama, whose weapon was a plough could stand for the development of agriculture.

Note that the time of the avatars also has some significance: Thus, kings rule reached its ideal state in Treta Yuga with Rama Avatar and social justice and Dharma reached its ideal state in Dwapar Yuga with the avatar of Krishna. Thus the avatars represent the evolution of life and society with changing epoh from Krita Yuga to Kali yuga. The animal evolution and development connotations also bear striking resemblances to the modern scientific theory of Evolution.

List of other people considered to be avatars

Further information: List of people considered to be avatars

Besides the ten traditional avatars of Hinduism, some other Indian Hindus are considered to be avatars by themselves or by others. Some of these include:

Some Hindus with a universalist outlook view the central figures of various non-Hindu religions as avatars. Many others Hindus reject the the idea of avatars outside of traditional Hinduism. Some of these religious figures include:

The label of avatar has been used by others outside of the Indian subcontinent and the umbrella of mainstream religions. Some of these are:

- Animation Project based on Vishnu's Ten Incarnations

References


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