अवतार

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

अवतारः, पुं, (अव + तॄ + करणे घञ् ।) अवतरणं । पुष्करिण्यादिः । तीर्थः । इति मेदिनी ॥ (सोपान- पद्धतिः । प्रस्तावना । आभासः । उपक्रमणिका । यथा । “दूरे गुरुप्रथितवस्तुकथावतारः” । इति शान्तिशतके ।) देवानां विशेषतोविष्णोर्मूर्त्त्यन्तरेण पूर्णांशावेशरुपेण पृथिव्यामवतरणं । अवतारास्त्र- संख्येयाः तेष्वेते प्रसिद्धाः । ब्रह्मा १ वराहः २ नारदः ३ नरनारायणौ ४ कपिलः ५ दत्तात्रेयः ६ यज्ञः ७ ऋषभदेवः ८ पृथुः ९ मत्स्यः १० कूर्म्मः ११ धन्वन्तरिः १२ मोहिनी १३ नृसिंहः १४ वामनः १५ परशुरामः १६ वेदव्यासः १७ रामः १८ बलरामः १९ कृष्णः २० बुद्धः २१ कल्की २२ ॥ इति श्रीभागवते ॥ यथा, -- “सएव प्रथमं देवः कौमारं सर्गमाश्रितः । चचार दुश्चरं ब्रह्मा ब्रह्मचर्य्यमखण्डितं ॥ द्वितीयन्तु भवायास्य रसातलगतां महीं । उद्धरिष्यन्नुपादत्त यज्ञेशः शौकरं वपुः ॥ तृतीयमृषिसर्गं वै देवर्षित्वमुपेत्य सः । तन्त्रं सात्वतमाचष्ट नैष्कर्म्मं कर्म्मणां यतः ॥ तुर्य्ये धर्म्मकला सर्गे नरनारायणावृषी । भूत्वात्मोपशमोपेतमकरोद्दुश्चरं तपः ॥ पञ्चमः कपिलोनाम सिद्धेशः कालविप्लुतं । प्रोवाचासुरये सांख्यं तत्त्वग्रामविनिर्णयं ॥ षष्ठमत्रेरपत्यत्वं वृतः प्राप्तोऽनसूयया । आन्वीक्षिकीमलर्काय प्रह्लादादिभ्य ऊचिवान् ॥ ततः सप्तम आकूत्यां रुचेर्य्यज्ञोऽभ्यजायत । स यामाद्यैः सुरगणैरपात् स्वायम्भुवान्तरं ॥ अष्टमे मेरुदेव्यान्तु नाभेर्जात उरक्रमः । दर्शयन् वर्त्म धीराणां सर्व्वाश्रमनमस्कृतं ॥ ऋषिभिर्य्याचितो भेजे नवमं पार्थिवं वपुः । दुग्धेमामोषधीर्विप्रास्तेनायं स उशत्तमः ॥ रूपं स जगृहे मात्स्यं चाक्षुषोदधिसंप्लवे । नाव्यारोप्य महीमय्यामपाद्वैवस्वतं मनुं ॥ सुरासुराणामुदधिं मथ्नतां मन्दराचलं । दध्रे कमठरूपेण पृष्ठ एकादशे विभुः ॥ धान्वन्तरं द्वादशमं त्रयोदशममेव च । अपाययत् सुरानन्यान् मोहिन्या मोहयन् स्त्रिया ॥ चतुर्दशं नारसिंहं बिभ्रद्दैत्येन्द्रमूर्जितं । ददार करजैरूरावेरकां कटकृद्यथा ॥ पञ्चदशं वामनकं कृत्वागादध्वरं बलेः । पदत्रयं याचमानः प्रत्यादित्सुस्त्रिपिष्टपं ॥ अवतारे षोडशमे पश्यन् ब्रह्मद्रुहो नृपान् । त्रिःसप्तकृत्वः कुपितो निःक्षत्रामकरोन्महीं ॥ ततः सप्तदशे जातः सत्यवत्यां पराशरात् । चक्रे वेदतरोः शाखा दृष्ट्वा पुंसोऽल्पमेधसः ॥ नरदेवत्वमापन्नः सुरकार्य्यचिकीर्षया । समुद्रनिग्रहादीनि चक्रे वीर्य्याण्यतः परं ॥ एकोनविंशे विंशतिमे वृष्णिषु प्राप्य जन्मनी । रामकृष्णाविति भुवो भगवानहरत् भरं ॥ ततः कलौ संप्रवृत्ते संमोहाय सुरद्विषां । बुद्धोनाम्नाञ्जनसुतः कीकटेषु भविष्यति ॥ अथासौ युगसन्ध्यायां दस्युप्रायेषु राजसु । जनिता विष्णुयशसो नाम्ना कल्किर्जगत्पतिः ॥ अवतारा ह्यसंख्येया हरेः सत्वनिधेर्द्विजाः । यथा विदासिनः कुल्याः सरसःस्युः सहस्रशः ॥ ऋ षयो मनवो देवा मनुपुत्रा महौजसः । कलाः सर्व्वे हरेरेव सप्रजापतयः स्मृताः ॥ एते चांशकलाः पुंसः कृष्णस्तु भगवान् स्वयं । इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे” ॥ इति श्रीभागवते १ स्कन्धे ३ अध्यायः ॥ (दश- अवतारा एव प्रधानतया प्रसिद्धाः । ते च यथा, -- “मत्स्यः कूर्म्मो वराहश्च नरसिंहोऽथ वामनः । रामो रामश्च रामश्च बुद्धः कल्की च ते दश” ॥) (आविर्भावः । जन्म । उत्पत्तिः । यथा, -- “अगच्छदंशेन गुणाभिलाषिणी नवावतारं कमलादिवोत्पलम्” । इति रघुः । अपसारणं । हरणं । यथा, -- “भूमेर्भारावताराय ब्रह्मणाप्रार्थितः पुरा । स एव जातो भवने कौशल्यायां तवानघ” ॥ इति अध्यात्मरामायणे ।

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

अवतार¦ पु॰ अव + तृ करणे घञ्।

१ तीर्थे, (पुष्करिण्यादेः सोपा-नपद्धतौ)
“रुद्धे गजेन सरितः सरुषाऽवतारे” माघः। भावे घञ्।

२ प्रादुर्भावे
“नवावतारं कमलादिवोत्पलम्” माभूत्परीवादनवावतारः” इति च रघुः

३ देवानामंशावेशवशेनप्रादुर्भावे च।
“अवताराह्यसंख्येया” इत्युक्तेः तेषांबहुत्वेऽपि प्राधान्याद्दशैव विष्णोरवतारा शास्त्रप्रसिद्धाः यथा
“मत्स्य
“कूर्म्मोवराहश्च नरसिंहोऽथ वामनः। रामो रामश्चरामश्चबुद्धः कल्की च ते दश” पुरा॰ मुण्डमालायां तु प्रकृतेरेवएते अवताराउक्ताः
“प्रकृतिर्विष्णुरूपात्र पुंरूपश्च महेश्वरः। एवंप्रकृतिभेदेन भेदास्तु प्रकृतेर्दश। कृष्णरूपा कालिका स्यात्रामरूपा च तारिणी। वगला कूर्म्ममूर्त्तिः स्यात् मीनोधूमावती भवेत्। छिन्नमस्ता नृसिंहः स्याद्वराहश्चैव भैरवी। सुन्दरी जामदग्न्यः स्यात् वामनो भुवनेश्वरो। कमला[Page0422-a+ 38] बौद्धरूपा स्यात् मातङ्गी कल्किरूपिणी। स्वयं भगवतीकाली कृष्णस्तु भगवान् स्वयम्। स्वयं च भगवान् कृष्णः काली-रूपोऽभवद् ब्रजे”। भागवते

१ स्क॰ तु प्राधान्यतः अन्येऽप्यव-तारा उक्ताः यथा
“लीलावतारानुरतोदेवतिर्य्यङ्नरादिषु” इत्युपक्रम्य।
“जगृहे पौरुषं रूपं भगवान् महदादिभिः। संभृतं षोडशकलमादौ लोकसिसृक्षया। यस्याम्भसिशयानस्य योगनिद्रां वितन्वतः। नाभिह्रदाम्बुजादासीद्व्रह्मा विश्वसृजां पतिः। यस्यावयवसंस्थानैः कल्पितोलोकविस्तरः। तद्वै भगवतोरूप विशुद्ध सत्वमूर्ज्जितम्। पश्य-न्त्यदोरूपमदभ्रचक्षुषा सहस्रपादोरुभुजाननाद्भुतम्। सहस्रमूर्द्धश्रवणाक्षिनासिकं सहस्रमौल्यम्बरकुण्डलोल्लसत्। एत-न्नानावताराणां निधानं वीजमव्ययम्। यस्यांशांशेनसृज्यन्ते देवतिर्यङ्गरादयः। स एव प्रथमं देवः कौमारंसर्गभाश्रितः। चचार दुश्चरं ब्रह्मा ब्रह्मचर्य्यमखण्डितम्

१ । द्वितीयस्तु भवायास्य रसातलगतां महीम्। उद्धरिष्यन्नुपादत्तयज्ञेशः शौकरं वपुः

२ । तृतीयमृषिसर्गं वै देवर्षित्वमुपेत्य सः। तन्त्रं सात्वतमाचष्ट नैष्कर्म्म्यं कर्म्मणां यतः

३ । तुर्य्ये धर्म्म-कलासर्गे नरनारायणावृषी। भूत्वात्मोपशमोपेतमकरोद्दुश्च-रन्तपः

४ । पञ्चमः कपिलो नाम सिद्धेशः कालविप्लुतम्। प्रोवाचासुरये सांख्यं तत्त्वग्रामविनिर्ण्णंयम्

५ । षष्ठमत्रेरपत्य-त्वं वृतः प्राप्तोऽनुसूयया। आन्वीक्षिकीमलर्काय प्रह्लादा-दिभ्य उचिवान्

६ । ततः सप्तम आकूत्यां रुचेर्यज्ञोऽभ्यजायतसतामाद्यैः सुरगणैरपात् स्वायम्भुवान्तरम्।

७ अष्टमे मेरु-देव्यान्तु नाभेर्जात उरुक्रमः। दर्शयन् वर्त्म धीराणां सर्व्वा-श्रमनमस्कृतम्

८ । ऋषिभिर्याचितोभेजे नवमं पार्थिवंवपुः। दुग्धेमामोषधीर्विप्रास्तेनयः स उशत्तमः

९ । रूपं सजगृहे मात्स्यं चाक्षुषान्तरसंप्लवे। नाव्यारोप्य महीमय्यामपाद्वैवस्वतं मनुम्

१० । मुरासुराणामुदधिं मथ्नतां मन्दरा-चलम्। दध्रे कमठरूपेण पृष्ठ एकादशे विभुः

११ । धान्व-न्तरं द्वादशमं त्रयोदशममेव च

१२ । अपाययत् सुरा-नन्यान्मोहिन्याऽमोहयत् स्त्रिया

१३ । चतुर्द्दशं नार-सिंहं बिभ्रद्दैत्येन्द्रमूर्जितम्। ददार करजैरूरावेरकां कट-कृद्यथा

१४ । पञ्चदशं वामनकं कृत्वागादध्वरं बलेः। पदत्रयं याचमानः प्रत्यादित्सुस्त्रिपिष्टपम्।

१५ । अवतारेपोडगमे पश्यन् धर्म्मद्रुहोनृपान्। त्रिसप्तकृत्वः कुपितोनिःक्षत्रामकरोन्महीम्

१६ । ततः सप्तदशे जातःसत्यवत्यांपराशरात्। चक्रे वेदतरोः शाखा दृष्ट्वा पुंसोऽल्पमेधसः।

१७ । नरदेवत्वमापन्नः सुरकार्य्यचिकीर्षया। समुद्रनिग्रहादीनि[Page0422-b+ 38] चक्रे वीर्य्याण्यतःपरम्

१८ । एकोनविंशेविंशति मे वृष्णिषुप्राप्य जन्मनी। रामकृष्णाविति भुवो भगवानहरद्भरम्

१९ ।

२० । ततः कलौ संप्रवृत्ते संमोहाय सुरद्विषाम्। बुद्धो-नाम्नाजिनसुतः कीकटेषु भविष्यति।

२१ । अथासौ युगसन्ध्या-यां दस्युप्रायेषु रौजसु। जनिता विष्णुयशसो नाम्ना कल्कि-र्जगत्पतिः

२२ । अवताराह्यसङ्ख्येया हरेः सर्वर्निधेर्द्विजाः। यथा विदासिनः कुल्याः सरसः स्युः सहस्रशः। ऋषयोमनवोदेवा मनुपुत्रा महौजसः। कलाः सर्व्वे हरेरेव सप्रजापतयः स्मृताः। एते चांशकलाः पुंसः कृष्णस्तु भगवान्स्वयम्। इन्द्रादिव्याकुलं लोकं गूढयन्ति युगे युगे”।
“कस्मिन् काले स भगवान् किंवर्ण्णः कीदृशोनृभिः। नाम्ना-केन विधानेन पूज्यते तदिहोच्यताम्”। इति प्रश्ने।
“कृतं त्रेता द्वापरञ्च कलिरित्येषु केशवः। नाना-वर्ण्णाभिघाकारो नानैव विधिनेज्यते। कृते शुक्लश्चतुर्बाहु-र्जटिलोवल्कलाम्बरः। कृष्णाजिनोपवीताक्षान् विभ्र-द्दण्डं कमण्डलुम्। मनुष्यास्तु तदा शान्ता निर्व्वैराःसुहृदःसमाः। यजन्ति तपसा देवं शमेन च दमेन च। हंसःसुपर्ण्णो वैकुण्ठोधर्म्मोयोगेश्वरोऽमलः। ईश्वरः पुरुषोऽ-व्यक्तः परमात्मेति गीयते। त्रेतायां रक्तवर्णोऽसौ चतुर्बाहु-स्तु मेखलः। हिरण्यकेशस्त्वव्यक्तः स्रुक्स्रुवाद्युपलक्षणः। तं तदा मनुजा देवं सर्व्वदेवमयं हरिम्। यजन्ति विद्ययात्रय्या धर्म्मिष्ठा ब्रह्मवादिनः। विष्णुर्यज्ञः पृश्निगर्भःसर्व्वदेव उरुक्रमः। वृषाकपिर्जयन्तश्च उरुगाय इतीर्य्यते। द्वापरे भगवान् श्यामः पीतवासा निजायुधः। श्रीवत्सादि-भिरक्षोभ्यलक्षणैरुपलक्षितः। तं तदा पुरुषं मर्त्या महा-राजोपलक्षणम्। यजन्ति वेदतन्त्राभ्यां परं जिज्ञासवोनृप!। नमस्ते वासुदेवाय नमःसङ्कर्षणाय च। प्रदा म्राया-निरुद्धाय तुभ्यं भगवते नमः। नारायणाय ऋषये पुरुषायमहात्मने। विश्वेश्वराय विश्वाय सर्ब्धभूतात्मने नमः। इतिद्वापर उव्वींश स्तुवन्ति जगदीश्वरम्। नाना तन्त्रविधानेनकलावपि यथा शृणु। कृष्णवर्ण्णं त्विषाऽकृष्णं साङ्गो-पाङ्गास्त्रपार्षदम्। यज्ञैः संकीर्त्तनप्रायैर्यजन्ति हि सुमेध-सः। ध्येयं सदापरिभवघ्नमभीष्टदोहं तीर्थास्पदंशिवविरि-ञ्चिनुतं शरण्यम्। भूत्यार्त्तिहं प्रणतपालभवाब्धिपोतंवन्देमहापुरुष! ते चरस्मारविन्दम् भा॰

११ स्कन्द॰। अन्यत्र अवतारभेदस्तत्रैवोक्तः
“हंसस्वरूप्यवददच्युत-आत्मयोगं दत्तः कुमार ऋषभोभगवान् पिता नः। विष्णुः शिवाय जगतां कलयावतीर्णस्तेनाहृतामधुभिदा[Page0423-a+ 38] श्रुतयोहयास्ये। गुप्तोऽप्यये मनुरिलौषधयश्च मात्स्येक्रौडेहतो दितिजौद्धरताम्भसः क्ष्माम्। कौर्म्मे धृतोऽद्रिर-मृतोन्मथने स्वपृष्ठे ग्राहप्रपन्नमिभराजममुञ्चदार्त्तम्। संस्तुन्वतोनिपतितान् श्रमणानृषींश्च शक्रञ्च वृत्रबधतस्तमसि-प्रविष्टम्। देवस्त्रियोऽसुरगृहे पिहिता अनाथा जघ्नेऽसुरेन्द्रमभयाय सतां नृसिंहे। देवासुरे युधि च दैत्यपतीन् सुरार्थे-हत्वान्तरेषु भुवनान्यदधत् कलाभिः। भूत्वाथ वामन इमामह-रद्बलेःक्ष्मां याच्ञाच्छलेन समदाददितेः सुतेभ्यः। निःक्ष-त्रियामकृत गाञ्च त्रिसप्तकृत्वोरामस्तु हैहयकुलाप्ययबाड-वाग्निः। सोऽब्धिं बबन्ध दशवक्त्रमहन् सलक्षं सीता-पतिर्जयति लोकमलघ्नकोर्त्तिः। भूमेर्भरावतरणाय यदु-ष्वजन्मा जातः करिष्यति सुरैरपि दुष्कराणि। वादै-र्विमोहयति यज्ञकृतोऽतदर्हान् शूद्रान् कलौ क्षितिभुजोन्यहनिष्यदन्ते। एवंविधानि जन्मानि कर्म्माणि चजगत्पतेः। भूरीणि भूरियशसोवर्णितानि महाभुज!”। सुरासुराद्यंशावतारा भारते आदिपर्व्वणि दर्शिताः यथा
“इत्युक्त्वा स महीं देवो ब्रह्मा राजन्! विसृज्य ताम्। आदि-देश तदा सर्व्वान् विबुधान् भूतकृत्स्वयम्। अस्या भूमेर्निर-सितुं भारं भागैः पृथक्पृथक्। अस्यामेव प्रसूयध्वं विरो-धायेति चाब्रवीत्। तथैव च समानीय गन्धर्ब्बाप्सरसांगणान्। उवाच भगवान् सर्व्वानिदं वचनमर्थवत्”। इत्युप-क्रम्य
“स्वैस्वैरंशैः प्रसूयध्वं यथेष्टं मानुषेषु च। अथशक्रादयः सर्व्वोश्रुत्वा सुरगुरोर्व्वचः। तथ्यमर्थ्यञ्च पथ्यञ्चतस्य ते जगृहुस्तदा। अथ ते सर्व्वशींऽशैः स्वैर्गन्तुं भूमिंकृतक्षणाः। नारायणममित्रघ्नं वैकुण्ठमुपचक्रमुः। यःस चक्रगदापाणिः पीतवासाः शितिप्रभः। पद्मनाभःसुरारिघ्नः पृथुवक्षीऽञ्चितेक्षणः। प्रजापतिपतिर्द्देवः सुर-नाथो महाबलः। श्रीवत्साङ्को हृषीकेशः सर्व्वदैवतपू-जितः। तं भुवः शोधनायेन्द्र उवाच पुरुषोत्तमम्। अंशे-नावतरेत्येवं तथेत्याह च तं हरिः” इत्युपक्रम्य च
“अथ नारायणेनेत्थं चकार सह संविदम्। अवतर्त्तुं महींस्वर्गादंशतः सहितः सुरैः। आदिश्य च स्वयं शक्रः सर्व्वा-नेव दिवौकसः। निर्जगामं पुनस्तस्मात्क्षयान्नारायणस्य च। तेऽमरारिविनाशाय सर्व्वलोकहिताय च। अवतेरुः क्रमे-णैव महीं स्वर्गाद्दिवौकसः। ततो ब्रह्मर्षिवंशेषु पाथि-वर्षिकुलेषु च। जज्ञिरे राजशर्दूल! यथाकामं दिवौकसः”। इति सामान्यत उक्त्वा।
“मानुषेषु मनुष्येन्द्र! संभूता येदिवौकसः। प्रथमं दानवाश्चैव तांस्ते वक्ष्यामि सर्व्वशः। [Page0423-b+ 38] विप्रचित्तिरिति ख्यातो य आसीद्दानवर्षभः। जरासन्धइति ख्यातः स आसीन्मनुजर्षभः। दितेः पुत्त्रस्तुयो राजन्। हिरण्यकशिपुः स्मृतः। स जज्ञे मानुषेलोके शिशुपालो नरर्षभ!। संह्लाद इति विख्यातःप्रह्णादस्यानुजस्तु यः। स शल्य इति विख्यातो जज्ञेवाह्लीकपुङ्गवः। अनुह्लादस्तु तेजस्वी योऽभूत् ख्यातोजघन्यजः। धृष्टकेतुरिति ख्यातः स बभूव नरेश्वरः। यस्तु राजञ्छिविर्नाम दैतेयः परिकीर्त्तितः। द्रुम इत्य-भिविख्यातः स आसीद्भुवि पार्थिवः। वास्कलो नामयस्तेषामासीदसुरसत्तमः। भगदत्त इति ख्यातः स जज्ञेपुरुषर्षभ!। अयःशिरा अश्वशिरा अयःशङ्कुश्च वीर्य्यवान्। तथा गगनमूर्द्धा च वेगवांश्चात्र पञ्चमः। पञ्चैते जज्ञिरेराजन् वीर्य्यवन्तो महासुराः। केकयेषु महात्मानः पार्थिवर्ष-भसत्तमाः। केतुमानिति विख्यातो यस्ततोऽन्यः प्रताप-वान्। अमितौजा इति ख्यातः सोऽग्रकर्म्मा नराधिपः। खर्भानुरिति विख्यातः श्रीमान् यस्तु महासुरः। उग्रसेनइति ख्यात उग्रकर्म्मा नराधिपः। यस्त्वश्वैति विख्यातःश्रीमानासीन्महासुरः। अशोको नाम राजाऽभून्महावी-र्य्योऽपराजितः। तस्मादवरजो यस्तु राजन्नश्वपतिःस्मृतः। दैतेयः सोऽभवद्राजा हार्द्दिक्यो मनुजर्षभः। वृषपर्व्वेति विख्यातः श्रीमान् यस्तु महासुरः। दीर्घप्रज्ञइति ख्यातः पृथिव्यां सोऽभवन्नृपः। अजकस्त्ववरो राजन्! यआसीद्वृषपर्व्वणः। स शाल्व इति विख्यातः पृथिव्यामभव-न्नृपः। अश्वग्रीवैति ख्यातः सत्ववान् यो महासुरः। रोचमान इति ख्यातः पृथिव्यां सोऽभवन्नृपः। सूक्ष्मस्तुमतिमान्राजन्! कीर्त्तिमान् यः प्रकीर्त्तितः। वृहद्रथ इति-ख्यातः क्षितावासोत्स पार्थिवः। तुहुण्ड इति विख्यातोय आसीदसुरोत्तमः। सेनाविन्दुरिति ख्यातः स बभूवनराधिपः। इषुपोनाम यस्तेषामसुराणां बलाधिकः। नग्नजिन्नाम राजासीद्भुवि विख्यातविक्रमः। एकचक्रैतिख्यात आसीद्यस्तु महासुरः। प्रतिविन्ध्य इति ख्यातो बभूवप्रथितः क्षितौ। विरूपाक्षस्तु दैतेयश्चित्रयोधी महासुरः। चित्रधर्म्मेति विख्यातः क्षितावासीत्स पार्थिवः। हरस्त्वरि-हरो वीर आसीद्यो दानवोत्तमः। सुबाहुरिति विख्यातःश्रीमानासीत्स पार्थिवः। सुहरस्तु महातेजाः शत्रुपक्षक्षय-ङ्करः। वाह्लीको नाम राजा स बभूव प्रथितः क्षितौ। निचन्द्रश्चन्द्रवक्त्रस्तु य आसीदसुरीत्तमः। मुञ्जकेश इतिख्यातः श्रीमानासीत् स पार्थिवः। निकुम्भस्त्वजितः संख्ये[Page0424-a+ 38] महामतिरजायत। भूमौ भूमिपतिश्रेष्ठो देवाधिप इतिस्मृतः। शरभो नाम यस्तेषां दैतेयानां महासुरः। पौरवोनाम राजर्षिः स बभूव नरोत्तमः। सुक्रथस्तु महावीर्य्यःश्रीमान् राजन्महासुरः। सुपार्श्व इति विख्यातः क्षितौजज्ञे महीपतिः। क्रथस्तु राजन्! राजर्षिः क्षितौ जज्ञेमहासुरः। पार्व्वतेय इति ख्यातः काञ्चनाचलसन्निभः। द्वितीयः शलभस्तेषामसुराणां बभूव ह। प्रह्लादो नामबाह्लीकः स बभूव नराधिपः। चन्द्रस्तु दितिजश्रेष्ठो लोकेताराधिपोपमः। चन्द्रवर्म्मेति विख्यातः काम्बोजानां नरा-धिपः। अर्क्कैत्यभिविख्यातो यस्तु दानवपुङ्गवः। ऋषिको नाम राजर्षिर्ब्बभूव नृपसत्तमः। मृतपा इति वि-ख्यातो य आसीदसुरोत्तमः। पश्चिमानूपकं विद्धि तं नृपंनृपसत्तम!। गविष्ठस्तु महातेजा यः प्रख्यातो महासुरः। द्रुमसेन इति ख्यातः पृथिव्यां सोऽभवन्नृपः। मयूर इतिविख्यातः श्रीमान् यस्तु महासुरः। स विश्वैति विख्यातोबभूव पृथिवीपतिः। सुपर्ण इति विख्यातस्तस्मादवरजस्तुयः। कालकीर्त्तिरिति ख्यातः पृथिव्यां सोऽभवन्नृपः। चन्द्रहन्तेति यस्तेषां कीर्त्तितः प्रवरोऽसुरः। शुनकोनाम राजर्षिः स बभूव नराधिपः। विनाशनस्तु चन्द्रस्य यआख्यातो महासुरः। जानकिर्न्नामंविख्यातः सोऽभवन्मनु-जाधिपः। दीर्घजिह्वस्तु कौरव्य य उक्तो दानवर्षभः!। काशिराजः स विख्यातः पृथिव्यां पृथिवीपते!। ग्रहन्तु सुषुवे यन्तु सिंहिकाऽर्केन्दुमर्द्दनम्। सक्राथ इति विख्यातो बभूव मनुजाधिपः। अना-युषस्तु पुत्त्राणां चतुर्णां प्रवरोऽसुरः। विक्षरो नामतेजस्वी वसुमित्रो नृपः स्मृतः। द्वितीयो विक्षराद्यस्तुनराधिप! महासुरः। पाण्ड्यराष्ट्राधिप इति विख्यातःसोऽभवन्नृपः। बलीन इति विख्यातो यस्त्वासीदसुरोत्तमः। पौण्ड्यमात्स्यक इत्येवं बभूव स नराधिपः। वृत्र इत्यभि-विख्यातो यस्तु राजन्महासुरः। मणिमान्नाम राजर्षिःस बभूव नराधिपः। क्रोधहन्तेति यस्तस्य बभूवावरजोऽ-सुरः। दण्ड इत्यभिविख्यातः स आसीन्नृपतिः क्षितौ। क्रोधवर्द्धन इत्येव यस्त्वन्यः परिकीर्त्तितः। दण्डधार इतिख्यातः सोऽभवन्मनुजर्षभः। कालेयानान्तु ये पुत्त्रास्तेषा-मष्टौ नराधिपाः। जज्ञिरे राजशार्द्दूल! शार्द्दूलसमवि-क्रमाः। मगधेषु जयत्सेनस्तेषामासीत्स पार्थिवः। अष्टा-नाम्प्रवरस्तेषां कालेयानां महासुरः। द्वितीयस्तु ततस्तेषांश्रोमान्हरिहयोपमः। अपराजित इत्येवं स बभूव नरा-[Page0424-b+ 38] धिपः। तृतीयस्तु महातेजा महामायो महासुरः। निषादाधिपतिर्जज्ञे भुवि भीमपराक्रमः। तेषामन्यतमोयस्तु चतुर्थः परिकीर्त्तितः। श्रेणिमानिति विख्यातःक्षितौ राजर्षिसत्तमः। पञ्चमस्त्वभवत्तेषां प्रवरो यो महा-सुरः। महौजा इति विख्यातो बभूवेह परन्तपः। षष्ठस्तुमतिमान् यो वै तेषामासीन्महासुरः। अभीरुरिति विख्यातःक्षितौ राजर्षिसत्तमः। समुद्रसेनस्तु नृपस्तेषामेवाभवद्गणात्। विश्रुतः सागरान्तायां क्षितौ धर्म्मार्थतत्त्ववित्। वृहन्नामाष्टमस्तेषां कालेयानां नराधिप!। बभूव राजाधर्म्मात्मा सर्व्वभूतहिते रतः। कुक्षिस्तु राजन्! विख्यातोदानबानां महाबलः। पार्व्वतीय इति ख्यातः काञ्चनाचलसन्निभः। क्रथनश्च महावीर्य्यः श्रीमान्नाजन्महासुरः। सूर्य्याक्ष इति विख्यातः क्षितौ जज्ञे महीपतिः! असु-राणान्तु यः सूर्य्यः श्रीमांश्चैव महासुरः। दरदो नामवाह्लीको वरः सर्व्वमहीक्षिताम्। गणः क्रोधवशो नामयस्ते राजन्! प्रकीर्त्तितः। ततः सञ्जज्ञिरे वीराः क्षिताविहनराधिपाः। मद्रकः कर्णवेष्टश्च सिद्धार्थः कीटकस्तथा। सुवीरश्च सुबाहुश्च महावीरोऽथ वाह्लिकः। क्रथो विचित्रःसुरथः श्रीमान्नीलश्च भूमिपः। चीरवासाश्च कौरव्य!भूमिपालश्च नामतः। दन्तवक्रश्च नामासीद्दुर्ज्जयश्चैव दा-नवः। रुक्मी च नृपशार्दूलो राजा च जनमेजयः। आषाढोवायुवेगश्च भूरितेजास्तथैव च। एकलव्यः सुमि-त्रश्च वाटधानोऽथ गोमुखः। कारुषकाश्च राजानः क्षेम-धूर्त्तिस्तथैव च। श्रुतायुरुद्वहश्चैव वृहत्सेनस्तथैव च। क्षेमोऽग्रवीर्य्यः कुहरः कलिङ्गेषु नराधिपः। मतिमांश्चमनुष्येन्द्र ईश्वरश्चेति विश्रुतः। गणात् क्रोधवशादेष राज-पूगोऽभवत् क्षितौ। जातः पुरा महाभागो महाकीर्त्ति-र्म्महाबलः। कालनेमिरिति ख्यातो दानवानां महाबलः। स कंस इति विख्यात उग्रसेनसुतो बली। यस्त्वासी-द्देवको नाम देवराजसमद्युतिः। स गन्धर्ब्बपतिर्मुख्यःक्षितौ जज्ञे नराषिपः। वृहस्पतेर्वृहत्कीर्त्तेर्द्देवर्षेर्विद्धिभारत!। अंशात्द्रोणं समुत्पन्नं भारद्वाजमयोनिजम्। धन्विनां नृपशार्दूल! यः मर्व्वास्त्रविदुत्तमः। महाकीर्त्ति-र्म्महातेजाः स जज्ञे मनुजेश्वर!। धनुर्वेदे च वेदे चयं तं वेदविदो विदुः। गरिष्ठं चित्रकर्म्माणं द्रोणं स्ववुल-वर्द्धनम्। महादेवान्तकाभ्याञ्च कामात् क्रोधाच्च भारत!। एकत्वमुपपन्नानां जज्ञे शूरः परन्तपः। अश्वत्थामा महा-वीर्य्यः शत्रुपक्षक्षयावहः। वीरः कमलपत्राक्षः क्षितावा-[Page0425-a+ 38] सीन्नराधिप!। जज्ञिरे वसवस्त्वष्टौ गङ्गायां शान्तनोः सुताः। वशिष्ठस्य च शापेन नियोगाद्वासवस्य च। तेषामवरजोभीष्मः कुरूणामभयङ्करः। मतिमान्वेदविद्वाग्मी शत्रुपक्ष-क्षयङ्करः। जामदग्न्येन रामेण सर्वास्त्रविदुषां वरः। योऽयुध्यत महातेजा भार्गयेण महात्मना। यस्तु राजन्!कृपोनाम ब्रह्मर्षिरभवत् क्षितौ। रुद्राणान्तु गणाद्विद्धिसंभूतमतिपौरुषम्। शकुनिर्नाम यस्त्वासीद्राजा लोकेमहारथः। द्वापरं विद्धि तं राजन्! संभूतमरिमर्द्दनम्। सात्यकिः सत्यसन्धश्च यौऽसौ वृष्णिकुलोद्वहः। पक्षात् सजज्ञे मरुतां देवानामरिमर्द्दनः। द्रुपदश्चैव राजर्षिस्ततएवाभवद्गणात्। मानुषे नृप! लोकेऽस्मिन् सर्वशस्त्रभृतां-वरः। ततश्च कृतवर्म्माणं विद्धि राजन्!! जनाधिपम्। तम-प्रतिमकर्म्माणं क्षत्त्रियर्षभसत्तमम्। मरुतान्तु गणाद्विद्धिसञ्जातमरिमर्दनम्। विराटं नाम राजानं परराष्ट्रप्रता-पनम्। अरिष्टायास्तु यः पुत्री हंस इत्यभिविश्रुतः। सगन्धर्वपतिर्जज्ञे कुरुवंशविवर्द्धनः। धृतराष्ट्र इति ख्यातःकृष्णद्वैपायनात्मजः। दीर्घबाहुर्महातेजाः प्रज्ञाचक्षुर्न्नरा-धिपः। मातुर्देशादृषेः कीपादन्ध एव व्यजायत। तस्यै-वावरजो भ्राता महासत्त्वो महाबलः। स पाण्डुरितिविख्यातः सत्यघर्म्मरतः शुचिः। अत्रेस्तु सुमहाभागंपुत्रं पुत्त्रवतांवरम्। विदुरं विद्धि तं लोके जातं बुद्धि-मतांवरम्। कलेरंशस्तु सञ्जज्ञे भुवि दुर्य्योधनोनृपः। दुर्बुद्धिर्द्दुर्म्मतिश्चैव कुरूणामयशस्करः। जगतो यस्तु सर्वस्यविद्विष्टः कलिपूरुषः। यः सर्व्वां घातयामास पृथिवींपृथिवीपते। उद्दीपितं येन वैरं भूतान्तकरणं महत्। पौलस्त्या भ्रातरश्चास्य जज्ञिरे मनुजेष्विह। शतं दुःशा-सनादीनां सर्व्वेषां क्रूरकर्मणाम्। दुर्मुखो दुःसहश्चैवये चान्ये नानुकीर्त्तिताः। दुर्य्योघनसहायास्ते पौलस्त्या भर-तर्षभ!। वैश्यापुत्त्रो युयुत्सुश्च धार्त्तराष्ट्रः शताधिकः” इति।
“धर्मस्यांशन्तु राजानं! विद्धि राजन्! युधिष्ठिरम्। भीम-सेनन्तु वातस्य देवराजस्य चार्ज्जुनम्। अश्विनोस्तु तथैवांशौरूपेणाप्रतिमौ भुवि। नकुलः सहदेवश्च सर्व्वभूतमनोहरौ। यस्तु वर्च्चा इति ख्यातः सोमपुत्रः प्रतापवान्। सोऽभि-मन्युर्वृहत्कीर्त्तिरर्जुनस्य सुतोऽभवत्। यस्यावतरणेराजन्!सुरान्सोमोऽब्रवीदिदम्। नाहं ददाम्प्रियं पुत्रं ममप्राणैर्गरीयसम्। समयः क्रियतामेष न शक्यमतिवर्त्ति-तुम्। सुरकार्य्यं हि नः कार्य्यमसुरःणां क्षितौ बधः। तत्र यास्यत्ययं वर्च्चा नच स्थास्यति वै चिरम्। ऐन्द्रि-[Page0425-b+ 38] र्न्नरस्तु भविता यस्य नारायणः सखा। सोऽर्ज्जुनेत्यभि-विख्यातो पाण्डोः पुत्रः प्रतापवान्। तस्यायं भवितापुत्रो बालो भुवि महारथः। ततः षोडश वर्षाणि स्थास्य-त्यमरसत्तमाः!। अस्य षोडशवर्षस्य स संग्रामो भविष्यति। यत्रांशा वः करिष्यन्ति कर्म वीरनिसूदनम्। नरनारा-यणाभ्यां तु स संग्रामो विनाकृतः। चक्रव्यूहं समस्थाययोधयिष्यन्ति वः सुराः। विमुखाञ्छात्रवान् सर्व्वान् कार-यिष्यति मे सुतः। बालः प्रविश्य च व्यूहमभेद्यं विच-रिष्यति। महारथानां वीराणां कदनञ्च करिष्यति। सर्व्वेषामेव शत्रूणां चतुर्थांशं नयिष्यति। दिनार्द्धेनमहाबाहुः प्रेतराजपुरं प्रति। ततो महारथैर्व्वीरैः समेत्यबहुशो रणे। दिनक्षये महाबाहुर्मया भूयः समेष्वते। एकं वंशकरं पुत्रं वीरं वै जनयिष्यति। प्रनष्टं भारतंवंशं स भूयो घारयिष्यति। एतत् सोमवचः श्रुत्वा तथा-ऽस्त्विति दिवौकसः। प्रत्यूचुः सहिताः सर्व्वे ताराधिपम-पूजयन्। एवं ते कथितं राजंस्तव जन्म पितुः पितुः। अग्नेर्भागन्तु तं विद्धि धृष्टद्युम्नं महारथम्। शिखण्डि-नमथोराजन्! स्त्रीपूर्ब्बं विद्धि राक्षसम्। द्रौपदेयाश्चये पञ्चबभूवुर्भरतर्षभ!। विश्वान्देवगणान् विद्धि सञ्जातान्भरतर्षभ!। प्रतिविन्ध्यः सुतसोमः श्रुतकीर्त्तिस्तथाऽपरः। नाकुलिस्तु शतानीकः श्रुतसेनश्च वीर्य्यवान्। शूरी नामयदुश्रेष्ठो वसुदेवपिताऽभवत्”। सूर्य्यस्य कर्ण्णरूपेणावतारःयथा
“प्रकाशकर्त्ता भगवांस्तस्यां गर्मं दधौ तदा। अजीजनत् सुतं चास्यां सर्वशस्त्रभृतां वरम्। सकु-ण्डलं सकवचं देवगर्भश्रियान्वितम्। दिवाकरसमं दीप्त्याचारुसर्व्वाङ्गभूषितम्। निगूहमाना जातं वै बन्धु-पक्षभयात्तदा। उत्ससर्ज्ज जले कुन्ती तङ्कुमारं यश-स्विनम्। तमुत्सृष्टं जले गर्भं राधाभर्त्ता महा-यशाः। राघायाः कल्पयामास पुत्रं सोऽधिरथिस्तदा”।
“पुरा नाम च तस्यासीद्वसुषेण इति क्षितौ। ततो वैकर्त्तनःकर्णः कर्म्मणा तेन सोऽभवत्। आमुक्तकवचो वीरोयस्तु जज्ञे महायशाः। स कर्णैति विख्यातः पृथायाःप्रथमः सुतः। स तु सूतकुले वीरोववृधे राजसत्तम। कर्णं नरवरश्रेष्ठं सर्वशस्त्रभृतां वरम्। दुर्य्योघनस्यसचिवं मित्रं शत्रुविनाशनम्। दिवाकरस्य तं विद्धिराजन्नंशमनुत्तमम्”।
“यस्तु नारायणोनाम देवदेवः सना-तनः। तस्यांशो मानुषेष्वासीद्वासुदेवः प्रतापवान्। शेपस्यांशश्चनागस्य बलदेवो महाबलः। सनत्कुमारं प्रद्युम्नं विद्धि-[Page0426-a+ 38] राजन्महौजसम्। एवमन्ये मनुष्येन्द्रा बहवोंऽशा दिवौकसाम्। जज्ञिरे वसुदेवस्य कुले कुलविवर्द्धनाः। गण-स्त्वप्सरसां यो वै मया राजन् प्रकीर्त्तितः। तस्य भागःक्षितौ जज्ञे। नियोगाद्वासवस्य ह। तानि षोडश देवीनांसह्स्राणि नराधिप। बभूवुर्म्मानुषे लोके वासुदेवपरि-ग्रहाः। श्रियास्तु भागः सञ्जज्ञे रत्यर्थं पृथिवीतले। भीष्मकस्य कुले साध्वी रुक्मिणी नाम नामतः। द्रौपदीत्वथ सञ्जज्ञे शचीमागादनिन्दिता। द्रुपदस्य कुले कन्यावेदिमध्यादनिन्दिता। नातिह्रस्वा न महती नीलोत्प-लसुगन्धिनी। पद्मायताक्षी सुश्रोणी स्वसिताञ्चितमूर्द्धजा। सर्वलक्षणसम्पूर्ण्णा वैदूर्य्यमणिसन्निभा। पञ्चानां पुरुषे-न्द्राणां चित्तप्रमथनी रहः। सिद्धिर्धृतिश्च ये देव्यौपञ्चानाम्मातरौ तु ते। कुन्ती माद्री च जज्ञाते मतिस्तुसुबलात्मजा। इति देवासुराणां ते गन्धर्ब्बाप्सरसां तथा। अंशावतरणं राजन्! राक्षसानाञ्च कीर्त्तितम्। ये पृथिव्यांसमुद्भूता राजानो युद्धदुर्मदाः। महात्मानो यदूनाञ्च येजाता विपुले कुले” इति। भा॰ व॰ प॰ रामावतारकथने।
“न स देवासुरैः शक्यो युद्धे जेतुं विभावसो!। विहितं तत्रयत् कार्य्यमभितस्तस्य निग्रहः। तदर्थमवतीर्णोऽसौ मन्नि-योगाच्चतुर्भुजः। विष्णुः प्रहरतां श्रेष्ठः स तत् कर्मकरिष्यति। पितामहस्ततस्तेषां सन्निधौ शक्रमब्रवीत्। सर्वैर्देवगणैः सार्द्धंसम्भव त्वं महीतले। विष्णोः सहायानृ-क्षीषु वानरीषु च सर्वशः। जनयध्वं सुतान् वीरान् कामरूपबलान्वितान्। ततो भागानुभागेन देवगन्धर्वदानवाः। अवतर्त्तुं महीं सर्वे मन्त्रयामासुरञ्जसा। तेषां समक्षंगन्धर्ब्बीं दुन्दुर्भी नाम नामतः। शशास वरदो देवो गच्छकार्य्यार्थसिद्धये। पितामहवचः श्रुत्वा गन्धर्वी दुन्दुभीततः। मन्थरा मानुषे लोके कुब्जा समभवत्तदा। शक्र-प्रभृतयश्चैव सर्वे ते सुरसत्तमाः। वानरर्क्षवरस्त्रीषु जनयामासुरात्मजान्। तेऽन्ववर्त्तन् पितॄन् सर्वे यशसा चबलेन च। भेत्तारो गिरिशृङ्गाणां शालतालशिलायुधाः। वज्रसंहननाः सर्वे सर्वे चातिबलास्तथा। कामवीर्य्यबलाश्चैवसर्वे युद्धविशारदाः। नागायुतसमप्राणा वायुवेगसमा जवे। यत्रेच्छकनिवासाश्च केचिदत्र वनौकसः” इति। एवमन्ये-प्यवताराः पुराणादौ ज्ञेयाः। अवतरत्यनेन रूपेण करणे घञ्। येन रूपेणाविर्भूतस्तस्मिन्

४ रूपे
“मत्स्यादिभिरवतारैरवतारवता वताऽवता वसुधाम्। परमेश्वर! परिपाल्यो भवता भवतापभीतोऽहम्” शङ्करः। [Page0426-b+ 38]

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

अवतार¦ n. (-रं)
1. Descent, especially of a deity from heaven; the appear- ance of any deity upon earth, but more particularly the incarna- tions of VISHNU in ten principal forms which are well known, viz.
1. The fish.
2. The tortoise.
3. The boar.
4. The man-lion.
5. The dwarf.
6. and
7. The two RA4MAS.
8. KRISHNA.
9. BUDD'HA and
10. KALKI. A pious or distinguished person, in the language of respect or flattery, is also called an Avata4ra, a descent or incarna- tion of the deity.
2. A Tirtha or sacred place.
3. Translation, translating
4. Descent.
5. Crossing. E. अव before, तॄ to cross, affix घञ्। [Page064-b+ 60]

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

अवतारः [avatārḥ], [अव-तृ करणे घञ्]

Descent, alighting; descending or going down into; (fig) accepting, resorting to पाखण्डिपथावतारः Dk.47; advent, setting in; वसन्तावतारसमये Ś.1.

Form, manifestation; मत्स्यादिभि-वतारैरवतारवता$वसुधाम् Śaṅkara.

Descent of a deity upon earth, incarnation in general; को$प्येष संप्रतिवः पुरुषावतारः U.5.33; धर्मार्थकाममोक्षाणामवतार इवाङ्गवान् R.1.84; ऋष्यवतारो$यं नृपतिः Ks.7.18.

An incarnation of Viṣṇu; विष्णुर्येन दशावतारगहने क्षिप्तो महासंकटे Bh. 2.95. (There are ten incarnations of Viṣṇu; the following verse from Gīt. describes them; वेदानुद्धरते जगन्निवहते भूगोलमुद्विभ्रते दैत्यं दारयते बलिं छलयते क्षत्रक्षयं कुर्वते । पौलस्त्यं जयते हलं कलयते कारुण्यमातन्वते म्लेच्छान्मूर्छयते दशाकृतिकृते कृष्णाय तुभ्यं नमः ॥ मत्स्यः कूर्मो वराहश्च नरसिंहो$थ वामनः । रामो रामश्च कृष्णश्च बुद्धः कल्की च ते दश ॥ Varāh. P.

Any new appearance, growth, rise; नवावतारं कमलादिवोत्पलम् R. 3.36; परीवादनवावतारः 5.24; यौवनावतारे K.289; Ve.3; Śānti.2.26;3.14; Ks.8.3;

Any distinguished person (who, in the language of respect, is called an अवतार or incarnation of a deity).

Aiming at object.

A landing place; रुद्धे गजेन सरितः सरुषावतारे Śi.5.33.

A sacred bathing place.

Translation.

A pond, tank,

Introduction, preface.

Crossing; ˚रं लभ् To gain one's object (with gen.).-Comp. -कथा account of an अवतार, N. of a chapter in शङ्करविजय. -मन्त्रः the prayer causing the descent of a deity.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

अवतार/ अव-तार m. ( Pa1n2. 3-3 , 120 ) descent (especially of a deity from heaven) , appearance of any deity upon earth (but more particularly the incarnations of विष्णुin ten principal forms , viz. the fish tortoise , boar , man lion , dwarf , the two रामs , कृष्ण, बुद्ध, and कल्किMBh. xii , 12941 seqq. )

अवतार/ अव-तार m. any new and unexpected appearance Ragh. iii , 36 and v , 24 , etc. , (any distinguished person in the language of respect is called an अवतारor incarnation of a deity)

अवतार/ अव-तार m. opportunity of catching any one Buddh.

अवतार/ अव-तार m. a तीर्थor sacred place L.

अवतार/ अव-तार m. translation L.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

AVATĀRA : (Incarnation). The incarnations of Mahā- viṣṇu:--

1) General information. God takes three kinds of incar- nations such as avatāra, āveśa and aṁśa. That which has full power is avatāra; that which has power only for the time being is āveśa and partial incarnation in aṁśāvatāra.(** See Aṁśāvatāra.**) The incarnations of Viṣṇu are count- less. Hermits, Manus, Devas (gods) and sons of Manus are incarnations in part (aṁśāvatāras) of Viṣṇu. Com- plete avatāras are ten in numbers of which Balabhadra Rāma is not considered as an avatāra by some. In- stead of him they place Buddha.

b) Reason for the incarnations. Mahāviṣṇu has taken so many incarnations in the world. In the Śrī Mahādevī Bhāgavata a story occurs to the effect that Mahāviṣṇu was forced to take so large a number of incarnations due to the curse of the great hermit Bhṛgu. The story is as follows: Kaśyapa had a son named Kaśipu. He was daring and brave and ruled the country as an enemy of the Gods. There arose a severe battle between the gods and the Asuras. Kaśipu was killed in that battle. After Kaśipu his son Prahlāda became King. He too was an enemy of the Gods. So there was a battle between Indra and Prahlāda. The battle conti- nued for a hundred years. At last Prahlāda was defeat- ed. He felt very sorry at the defeat. So he anointed Bali, son of Virocana, as King and leaving the Kingdom he went to the Gandhamādana and began to do penance. The fight continued between Bali and Indra.

In this fight Mahāviṣṇu helped Indra. The Asuras were completely destroyed. The defeated Asuras went to their teacher Śukra who promised to protect them by spells and incantations and herbs. The Gods knew that Śukra had undertaken to protect the asuras.

Leaving the asuras behind, Śukra went to Kailāsa to get more power of spells and incantations from Śiva. Before going to Kailāsa Śukra had asked the Asuras to wait for him with faith. After this the Asuras sent Prahlāda to the Gods for a truce. Prahlāda, though an Asura was in good favour with the Gods. He reached the court of Indra and said, “Gods, we have no desire at all for war. We have decided to spend the remain- ing period in penance wearing barks of trees and tufts of hair. How wicked a deed is battle and how delight- ful it is to become a devotee of God! So hereafter you will not be troubled by us. Likewise I hope you will not do us innocent people any harm.”

The gods believed Prahlāda. The Asuras, in the guise of hermits waited for Śukra in the hermitage of Kaś- yapa. Śukra reached Kailāsa and bowed before Śiva and requested that he might be given the power of defeat- ing the Gods by some means quite unknown to Bṛhas- pati the teacher of the devas (Gods). Śiva was in trouble. He could refuse neither Śukra nor the Gods. At last he told hermit Śukra that to come by such a spell he had to stand head downwards, inhaling smoke for a thousand years. Śiva said so thinking that when the dreadful nature of the feat was considered, Śukra might desist from the attempt. But Śukra began that penance instantly.

The Gods understood everything. The deceit of the Asuras, the crookedness of Śukra all were now clear to them. They trembled with fear and began to consult how to get over the difficult situation. Finally they decided to go to war with the Asuras. The gods did accordingly. The Asuras were in trouble. They were not strong enough to face the Gods. So they all went to Kāvyamātā, the mother of Śukra. The devas (gods) with Mahāviṣṇu at their head chased the Asuras. Kāvya- mātā, by the merits of her devotional meditation petrified Mahāviṣṇu and Indra. Mahāviṣṇu thought of his Sudarśana (wheel-weapon of Viṣṇu) which instant- ly made its appearance and cut off the head of Kāvya- mātā. The great hermit Bhṛgu got angry because Mahā- viṣṇu committed woman-slaughter, and cursed him thus: “You are a crooked being, a viper, a deceit. The hermits who adore you as the seat of all that is good are mere fools; you are wicked, of a black character, and I curse you to take countless incarnations in the world, and painful confinement by and by because of your sins.” (Śrī Mahādevī Bhāgavata, 4th Skandha).

Thus having cursed Viṣṇu, the hermit Bhṛgu took some water from his water-pot and sprinkled it on the face of Kāvyamātā, who woke up as if from sleep. (For the remaining portion of the story see Śukra).

2) Daśāvatāras. (The ten Incarnations). Owing to the curse of Bhṛgu, mentioned above, Mahāviṣṇu had to under- take so many incarnations, complete as well as partial. Complete incarnations are ten in number. They are called Daśāvatāras (The Ten Incarnations).

Matsyaḥ Kūrmo Varāhaśca
Narasiṁhaśca Vāmanaḥ /
Rāmo Rāmaśca Rāmaśca
Kṛṣṇaḥ Kalkir janārdanaḥ //


Matsya (Fish), Kūrma (Turtle), Varāha (Pig), Nara- siṁha (Lion-man), Vāmana (Dwarf), Rāma (Paraśu- rāma), Rāma (Śrī Rāma), Rāma (Balabhadrarāma), Kṛṣṇa (Śrī Kṛṣṇa), Kalki (Yet to come). These are the ten incarnations of Janārdana.

The daśāvatāras. are described one by one below.

1) Matsyāvatāra. (Fish Incarnation). To Kaśyapa, the son of Marīci, and the grandson of Brahmā a son was born, by his wife Aditi. He was called Vivasvān and the Manu who was the son of Vivasvān is known as Vaivasvata Manu or Satyavrata Manu. It was dur- ing the time of this Manu that Viṣṇu incarnated as a Matsya (fish).

Once, while Brahmā was reciting the Vedas (the Scrip- tures) Hayagrīva, an asura, stole the Vedas from the side of Brahmā and with them he went under water to the bottom of the ocean and hid himself there. So Mahāviṣṇu decided to take the form of a fish to recover the stolen Vedas.

Vaivasvata Manu, the first and foremost of the godfear- ing, was once doing penance in a place known as Badarī. He got down into the river Kṛtamālā to take a bath. Then a small fish said to the Manu: “Oh King, I am afraid of large fishes. So please don't forsake me”. Hear- ing this the Kind Manu took the fish in his hand and put it in an earthenware pot and brought it up. In a few days the fish began to grow. When the pot became insufficient the King put it in a larger pot. When that also became too small, the King put the fish in a pond. When the pond could not hold the fish any longer the King put it in the Ganges at its request. After a few days the Ganges also became too small for the fish. Finally the fish told the King: “Oh, King, within seven days there will be a great flood in the world. You should make a boat and take the seven hermit-sages with you in the boat and escape. I will help you.”

Hearing this he got an immensely large boat ready and obeyed the instructions of the fish. Within seven days rain started in torrents. Everything in the world, the moving and the not moving, were under the flood. A horn began to sprout from the head of the fish. Manu tied his boat on that horn. The fish reached the summit of the Himālayas with the boat, which was tied to the highest peak. Since the peak came to be called ‘Nau- bandhana Śṛṅga’ (The peak to which boat is tied). The rain ceased to pour. It was seen that everything in the world had been destroyed except the Manu and the seven hermit-sages and some of the germs, saved in the boat. (This story occurs in the great Hindi work ‘Kāmāyanī’ of Jayaśaṅkar Prasād). (M.B., Araṇya Parva, Chapter 187; Agni Purāṇa, Chapter 2; Bhāgavata 8th Skandha, Chapter 24).

This story of the incarnation of Viṣṇu as fish is seen in the Bible figuratively. “In the order of the generations of Adam, the first creation of God, Śeth, Enos; Kainān, Mahalīl, Jāred, Enoch, Methūselah, Lamech and Noah were born. When Noah was five hundred years old he begot Shem, Ham and Japheth.

There was a great flood during the time of Noah. God said to him: “The end of all flesh is come before one; for the earth is filled with violence through them, and behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark and shalt paint it within and without with pitch. And this is the fashion which thou shalt make it of. The length of the ark should be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark and in a cubit shall thou finish it above and the door of the ark shalt thou set in the side thereof, with lower, second and third stories shalt thou make it. And behold, I, even I, do bring a flood of water up on the earth. to destroy all flesh wherein is the breadth of life from under heaven and everything that is in the earth shall die. But with thee will I establish my covenant, and thou shalt come into the ark, thou and thy sons and thy wife and thy sons' wives with thee, and of every living thing of all flesh, two of every sort, shalt thou bring into the ark to keep them alive with thee; they shall be male and fe- male. Of fowls after their kind, and of cattle after their kind, and of every creeping thing of the earth after their kind, two of every sort shall come unto thee to keep them alive. And take thou unto thee of all food that is eaten and thou shalt gather it to thee, and it shall be for food for thee and for them.” Thus did Noah according to all that God commanded him, so did he.

And the Lord said unto Noah, “Come thou and all thy house into the ark, for thee Have I seen righteous be- fore me in this generation. Of every clean beast thou shalt take to thee by sevens the male and his female and of beasts that are not clean by two the male and his female. Of fowls also of the air by sevens the male and the female to keep seed alive up on the face of all the earth. For yet seven days and I will cause it to rain up on the earth forty days and forty nights, and every living substance that I have made will I destroy from off the earth.” And Noah did according unto all that the Lord commanded him.

And Noah was six hundred years old when the flood of waters was up on the earth. And Noah went in, and his sons and his wife and his sons' wives with him into the ark because of the waters of the flood. Of clean beasts and of beasts that are not clean and of fowls and of everything that creepeth upon the earth. There went in two and two unto Noah into the ark the male and the female as God had commanded Noah. And it came to pass after seven days that the waters of the flood were upon the earth. In the six hundredth year of Noah's life in the second month on the seventeenth day of the month the same day were all the fountains of the great deep broken up and the windows of heaven were opened and the rain was up on the earth for forty days and forty nights. In the self-same day entered Noah and Shem, and Ham and japheth the sons of Noah and Noah's wife and the wives of the sons with them into the ark. They and every beast after his kind and all the cattle after their kind and every creeping thing that creepeth upon the earth and every fowl after his earth after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh wherein is the breadth of life. And they that went in, went in male and female of all flesh as God had commanded him and the Lord shut him in. And the flood was forty days upon the earth, and the waters increased and bore up the ark and it was lifted up above the earth. And the waters prevailed and were increased greatly upon the earth and the ark went up on the face of the waters. And the waters prevailed exceedingly upon the earth and all the high hills that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail and the mountains were covered. And all the flesh died that moved upon the earth, both of fowl and of cattle and of beast and of every creeping thing that creepeth up on the earth, and every man. All in whose nostrils was the breadth of life, of all that was in the dry land, died. And every living substance was des- troyed which was up on the face of the ground both man and cattle and the creeping things and the fowl of the heaven, and they were destroyed from the earth. And Noah only remained alive, and they that were with him in the ark. And the waters prevailed upon the earth for hundred and fifty days.

And God remembered Noah and every living thing and all the cattle that was with him in the ark and God made a wind to pass over the earth and the waters became calm. The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained. And the waters returned from off the earth continually and after the end of the hundred and fifty days, the waters were abated. And the ark rested in the seventh month on the seventeenth day of the month upon the mountains of Arārat. And the waters decreased continually until the tenth month. In the tenth month on the first day of the month were the tops of the mountains seen. And it came to pass at the end of forty days that Noah opened the window of the ark which he had made. And he sent forth a raven which went forth to and fro until the waters were dried up from off the earth. Also he sent forth a dove from him to see if the waters were abated from off the face of the ground. But the dove found no rest for the sole of her foot and she returned unto him into the ark for the waters were on the face of the whole earth. Then Noah put forth his hand and took her and pulled her to the ark. And he stayed yet other seven days. And again he sent forth the dove out of the ark. And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off. So Noah knew that the waters were abated from off the earth. And he stayed yet other seven days and sent forth the dove, which returned not again unto him anymore. And it came to pass in the six hundredth and first year in the first month, the first day of the month the waters were dried up from off the earth and Noah removed the covering of the ark and looked and beheld the face of the ground was dry. And in the second month on the seven and twentieth day of the month was the earth dried. And God spake unto Noah saying: “Go forth of the ark, thou and thy wife, and thy sons and thy sons' wives with thee. Bring forth with thee every living thing that is with thee, of all flesh both of fowl and of cattle and of every creeping thing that creepeth up on the earth, that they may breed abundantly in the earth and be fruitful and multiply up on the earth. And Noah went forth and his sons and his wife and his sons' wives with him. Every beast, every creeping thing and every fowl and whatsoever creep up on the earth after their kinds went forth out of the ark. And Noah built an altar unto the Lord and took of every clean beast and of every clean fowl and offered burnt offerings on the altar. And the Lord smelt a sweet savour and the Lord said in his heart: “I will not again curse the ground anymore for man's sake. For the imagination of man's heart is evil from his youth. Neither will I again smite anymore every thing as I have done. While the earth remaineth seed time and harvest and cold and heat and summer and winter and day and night shall not cease. (Holy Bible, Genesis, Chapters 6, 7 and 8).

2) Kūrmāvatāra. (Incarnation as a tortoise). Long ago when Durvāsas visited the realm of Gods he presented Devendra with a garland made of flowers of exquisite fragrance. Indra tied it on to the tusk of Airāvata (the elephant of Indra). When the beetles which gathered on the garland for honey became a nuisance, Airā- vata destroyed that garland. Durvāsas who got angry at this cursed the gods as a whole that they would get wrinkles and grey hair. The gods were advised by Mahāviṣṇu that if they got Ambrosia (Amṛta--celestial honey) from the sea of Milk by churning it they could escape from this. Accordingly the Gods called the asuras for help, and they approached the sea of Milk. They made use of the Mountain of Mandara as churn- drill and the huge snake Vāsuki as churning rope, and the churning commenced. The gods took hold of the tail of the snake and as the churning was proceeding the churn-drill, the mountain of Mandara, having no fixation at the bottom sank down. Then Mahāviṣṇu took the form of a turtle, and got under the Mandara mountain and lifted it up on his back. By the force of lifting it went higher and higher up. Then Mahāviṣṇu took the form of an eagle and sat on the top of the mountain and it came down a little and placed itself in the right position. (Bhāgavata, Skandha 8, Chapter 7; Agni Purāṇa, Chapter 3; Vālmīki Rāmāyaṇa, Bālakāṇḍa, Sarga 45).

3) Varāhāvatāra. (Incarnation as a Pig). Jaya and Vijaya were the two watchers who stood at the gate of Mahā- viṣṇu. Once the great hermit-sages Sanaka and others reached Vaikuṇṭha to visit Mahāviṣṇu. Then Jaya and Vijaya treated the hermits without respect. The hermits cursed them that they would become Dānavas (Asuras or giants). They also said that when they were slain thrice by Mahāviṣṇu they would reach heaven. At that period when hermit Kaśyapa was carrying on his evening prayer and devotional rites, his wife Diti approached him with lustful desire. Kaśyapa told her that as he was engaged in prayer and meditation it was not proper on her part to select that particular moment for her lustful desire. But she persisted and the sage yielded and out of that union two sons were born. They are the two asuras Hiraṇyākṣa and Hiraṇya- kaśipu. Of these Hiraṇyākṣa was the incarnation of Jaya and Hiraṇyakaśipu that of Vijaya.(** During their next birth they made their appearance as Rāvnca and Kumbhakarṇa and during the third birth they were Śiśupāla and Daṇḍavaktra.**) With the birth of these two the whole world began to tremble. These two asura brothers began to terrorize the world. They wandered about causing destruction and devasta- tion wherever they went. Once Hiraṇyākṣa got down into the ocean and began to beat the waves in the ocean with his cudgel. The ocean began to sway and surge. Varuṇa (the Lord of water) was terrified and he ran to Mahāviṣṇu and sought protection. Mahā- viṣṇu took the form of a Pig and came to the ocean. When Hiraṇyākṣa saw Mahāviṣṇu he took the earth in his hand and ran to Pātāla (the nether world). Mahā- viṣṇu followed him and killed him and recovered the earth. (Bhāgavata, Skandha 3, Chapter 18; Bhāgavata, Skandha 2, Chapter 7 and Agni Purāṇa, Chapter 4).

4) Narasiṁhāvatāra. (Incarnation as lion-man). With the death of Hiraṇyākṣa, his brother Hiraṇyakaśipu became furious more than ever. He wanted to avenge the death of his brother. His fury was turned towards Mahāviṣṇu. So he got on the top of the Mountain of Mandara and did penance before Brahmā and Brahmā appeared and granted him boons, one of which was that nobody but Viṣṇu should be able to kill him. He returned with gladness and began to roam about torturing devotees of Viṣṇu everywhere.

A son named Prahlāda was born to him. He was a god- fearing child and from birth an ardent believer in Viṣṇu. Hiraṇyakaśipu tried his utmost to change his son to a hater of Viṣṇu. He got a special teacher for the purpose and Prahlāda was taken to the house of the teacher to live with him until he changed his mind. The result was that the teacher and all others who advised him ultimately became believers in Viṣṇu. Anger over- powered Hiraṇyakaśipu. Prahlāda was thrown before mad elephants. But the tusks of the elephant missed the aim and were driven into the earth and broken. Veno- mous snakes were employed and those which bit him had their fangs broken. Finally the child was put in blazing fire. But the child felt the fire to be cool and soothing. From that fire a ghost arose and tried to kill Prahlāda. Instantly the Sudarśana, the wheel-weapon of Viṣṇu came down and cut off the head of the ghost. Hiraṇya- kaśipu jumped with anger and called out. “Where is your Viṣṇu?” His son replied that his Viṣṇu dwelt in every movable and immovable thing. Hiraṇyakaśipu kicked at a stone pillar close by and asked him, “Is your Viṣṇu in this pillar?” Prahlāda replied, “My Viṣṇu is in Pillar and in fibre”. Before he had finished, the Pillar broke open and a monster as horrible as the Destroyer Śiva, in the shape of a lion-man made its appearance.“Mīmāṁsamānasya samuthito 'grato
Nṛsiṁharūpastadalaṁ bhayānakaṁ
Prataptacāmīkaracaṇḍalocanaṁ
Sphuratsaṭākesarajṛmbhitānanaṁ
Karāladaṁṣṭraṁ Karavālacañcala-
Kṣurāntajihvaṁ bhrukuṭimukholbaṇaṁ
Stabdhordhvakarṇam girikandarādbhuta-
vyāttāsyanāsaṁhanubhedabhīṣaṇaṁ
Divispṛśatkāyamadīrghapīvara-
Grīvoruvakṣaḥsthalamalpamadhyamaṁ
Candrāṁśugauraiśchuritaṁ tanūruhai-
ṛviṣvagbhujānīkaśataṁ nakhāyudham.”

“Before him who was waiting with curiosity to see what would happen, with eyes blazing as molten gold, mouth wide open in the middle of long bushy mane, tusks long and curved and protruding fearfully, tongue sway- ing like a sword, eyebrows fierce looking, ears standing erect and still, two nostrils as wide and deep as moun- tain canyons, jaws prominent and thick and broad and set with fierceness, colossal body reaching the sky, neck very thick and fat and short, breast excessively broad and strong, waist very small and narrow, body thickly covered with bushy hair exuberantly grown and as yellow as the light of the moon, a number of claws very sharp and pointed, the horrid monster Narasiṁha (Lion with human head) suddenly appeared. (Bhāga- vata, Skandha 7, Chapter 8, Stanzas 20-22).

This was the figure of Narasiṁha. Mr. S. Paramesvara Iyer, Ulloor, has described this figure in his “Bhakti- dīpikā” as follows:

“Glaring eyes burning as blazing cinder, tongue as a dagger just used in piercing to death, neck with folds, eyebrows looking mad, tusks like young moon, fierce face with bushy mane grown to it, hair long and sharp like pointed wire, claws looking like having drunk blood, body shining as if countless suns had risen together, all combined as if the fire of anger burning inside had incarnated, in the shape of a lion up to neck and human shape beyond the neck.” (Bhaktidīpikā)

The horrid monster caught hold of Hiraṇyakaśipu the King of the Asuras, pushed him to the ground and opened his heart with its fierce claws. Blood sprouted like a spring. With great ferocity he pulled out the in- testines of Hiraṇyakaśipu and wore them round his neck as a garland and roared loudly. Prahlāda, with songs of praise and chanting of hymns of adoration pacified the stormy Narasiṁha and bowed low down before him. The Narasiṁha was pleased with the devo- tion of Prahlāda. He blessed the child and then dis- appeared. (Bhāgavata, Skandha 7, Chapter 8).

5) Vāmanāvatāra. (Incarnation as a Dwarf). It was to ex- pel the Emperor Mahābali, that Mahāviṣṇu incarnat- ed as a dwarf. To Kaśyapa, the son of Marīci and the grandson of Brahmā, was born of Diti, Hiraṇya- kaśipu. And from Prahlāda the son of Hiraṇyakaśipu was born Virocana and Bali was the son of Virocana. Bali got the name Mahābali because of his prowess. He was the emperor of the Asuras. A fierce battle began over the Ambrosia got from churning the sea of Milk, between the Asuras and the gods. In the battle Indra cut Mahābali down with his Vajrāyudha. The Asuras took the body of Mahābali to Pātāla (the nether world) where their teacher Śukra brought him to life again. Then Mahābali worshipped the Bhārgavas and became more powerful than before and went to heaven again and renewed the battle. This time he defeated the Gods altogether and subjugated the realm of the Gods who were scattered to all sides. The devas or gods are the sons of Kaśyapa born by his wife, Aditi. She felt very sorry at the defeat of the gods. Seeing that she was silent and sad Kaśyapa asked her the reason. She replied that she was thinking of ways to enable the gods to recover their lost power and position. Kaśyapa advised her to please Mahāviṣṇu by observing Dvā- daśī vrata (fast of the twelfth lunar night). Aditi did so and Viṣṇu appeared before her and asked her what she desired. Her request was that Viṣṇu should take birth in her womb and recover Indra to his lost power and position. Thus Viṣṇu took birth as the younger brother of Indra in the shape of Vāmana (dwarf.)

At this time Emperor Mahābali was celebrating a sacri- fice on the bank of the River Narmadā after having subjugated the whole of the world. A large number of hermits gathered there. Vāmana also was among them. He requested Mahābali to grant him three feet of ground as alms. The teacher Śukra warned Mahābali against granting the request. But the emperor granted the request and asked Vāmana to measure the ground. Vāmana immediately enlarged his body and measured the heaven, the earth and the Pātāla (the upper realm, the earth and the lower realm) in two steps and asked for place for the third step. The honest Mahābali showed his head and requested to complete the three steps. Vāmana put his step on the head of Mahābali and pushed him down to Pātāla. Thus the gods regained their lost places. (Bhāgavata, Skandha 8, Chapter 19). A description that by the toe of Vāmanas' raised foot (raised for measuring the third step) the testicle of Brahmā was cut open where from the Ganges originated, is seen in the Bhāgavata, Skandha 5.

When Viśvāmitra took Rāma and Lakṣmaṇa to the forest they entered a holy hermitage and Viśvāmitra told the boys that it was the hermitage where Aditi, long ago had observed dvādaśī fast. It was in that same place that Vāmana incarnated and placed his step on the head of Mahābali.

“The bright Mādhava took birth in Aditi as Vāmana and went to Mahābali, requested for three feet of ground and brought under control the three worlds for the good of all. By binding Bali by might, he gave to Indra the three worlds and this hermitage is the place where He once placed his steps. I am a devotee of that Vāmana.” (Vālmīki Rāmāyaṇa, Bāla Kāṇḍa, Sarga 29).

6) Paraśurāmāvatāra. (Incarnation as Paraśurāma). Once Kārttavīryārjuna pleased the hermit-sage Dattātreya the son of Atri, by doing penance and got the boon of one thousand hands. One day he went to the forest for hunting and entered the bank of Narmadā. The hermit Jamadagni had been living there with his wife Reṇukā and sons Paraśurāma and others. The King being tired of hunting got into the hermitage. Paraśurāma was not there. The hermit called his divine cow Kāmadhenu, which provided the King and his followers with a very good supper.

When the King departed he asked for the wonderful cow. The hermit did not consent. The King caught hold of the cow by force and went to his city. Paraśu- rāma went to Māhiṣmatīnagar the capital of Kārtta- vīryārjuna, killed the King and took Kāmadhenu back. From that day onwards the sons of Kārttavīrya were waiting for an opportunity to take revenge.

Once Reṇukā went to the river to bring water. A gan- dharva (semi god) named Citraratha was bathing in the river. She happened to look at him for a little while. When she returned the hermit was very angry and asked each of his sons to cut off the head of their mother. They all refused. But Paraśurāma immediately obeyed his father and cut off her head. His father was pleased and said that he might ask any boon. He requested his father to bring his mother back to life. Accordingly Reṇukā was brought back to life.

Once the sons of Kārttavīrya got into the hermitage, at a time when Paraśurāma was away and cut off the head of the hermit Jamadagni and took it off. When he returned his mother told him how his father was killed. She cried and beat her breast twentyone times. Paraśu- rāma became an incarnation of revenge, and travelled over the world twentyone times and killed every Kṣat- riya King. The blood of all those Kings flowed into one channel and gathered in a holy Bath called Syamanta- pañcakaṁ. Thus Mahāviṣṇu took his sixth incarna- tion as Paraśurāma and fulfilled his duty of destroying the wicked Kṣatriya Kings (For details about Paraśu- rāma see under Paraśurāma and Kārttavīryārjuna). (Bhāgavata, Skandha 9, Chapter 16).

7) Śrī Rāmāvatāra. Mahāviṣṇu took the incarnation of Śrī Rāma to kill Rāvaṇa. (For further information see the words Śrī Rāma and Rāvaṇa).

8) Balabhadrarāmāvatāra. (The incarnation of Bala- bhadrarāma) (See the word Balabhadrarāma).

9) Śrī Kṛṣṇāvatāra. (The incarnation of Śrī Kṛṣṇa) (See the word Kṛṣṇa).

10) Kalkyavatāra (The incarnation as Kalki). At the end of Kaliyuga (the Age of Kali) all the people would become atheists and sceptics. Rewards will be received from the depraved. The classes will be mixed. People would become degenerate having no good qualities. A religion called ‘Vājasaneyam’ with its fifteen doctrines only will be acceptable. People would become irrespon- sible wearing the garment of duty. Lawless people would take the form of Kings and will begin to eat men. In those days Lord Viṣṇu will incarnate as Kalki, the son of Viṣṇuyaśas and the priest of Yājñavalkya and learn the arts of wielding weapon and handling missiles and destroy all lawless ones. The subjects will be brought back to the four classes and the four āśramas or stages of life and the doctrines and directions of the long-established religion and peace and order will be restored. Then the Lord will cast away the form of Kalki and go to heaven. After that, as of old, Kṛtayuga (the first age) will begin class distinctions and the four stages of life and such other establishments will once more prevail. (Agni Purāṇa, Chapter 16).

3) The Incarnations of Mahāviṣṇu.

It is mentioned in Śrī Mahādevī Bhāgavata, Skandha 1, Chapter 3 that Mahāviṣṇu had taken the twentysix incarnations given below:

1) Sanaka 2) Sananda 3) Sanātana 4) Sanatkumāra 5) Varāha (pig) 6) Nārada 7) Nara Nārāyaṇas 8) Kapila 9) Dattātreya 10) Yajña 11) Ṛṣabha 12) Pṛthu 13) Matsya (fish) 14) Mohinī 15) Kūrma (turtle) 16) Garuḍa (eagle) 17) Dhanvantari 18) Narasiṃha (Lion-man) 19) Vāmana (dwarf) 20) Paraśurāma 21) Vyāsa 22) Śrī Rāma 23) Balabhadrarāma 24) Śrī Kṛṣṇa 25) Buddha 26) Kalki. (Information about Matsya, Kūrma, Varāha, Narasiṁha, Vāmana and Paraśurāma, are given under the word Avatāra and for the rest see the same words).

In the first Skandha of “Bhāgavata Kilippattu” the incarnations are exhaustively dealt with as follows:

“And after that to make it possible for the Lord with four faces to rule his subjects justly and well. He took various incarnations with his portions, the first four of which are four persons, Sanaka, Sananda, Sanātana and Sanatkumāra, in the order given, four or five-year old children, well-versed in the four Vedas, the four always inseparable wandered everywhere come to the world to show the merits of Brahmacarya (the vow of celi- bacy). To kill Hiraṇyākṣa and to lift up the earth He took the form of Sūkara (Pig). To show the world the tattva (essence) of Sat (good) and tama (darkness) He took the form of hermit Nārada. To show the merits of penance He became Nara and Nārāyaṇa. To impart to the world the meaning of Sāṁkhya Yoga (Indian Philosophy dealing with evolution and union with the Supreme Spirit) He came as Kapila the learned. To teach the world the laws of chastisement He was born as Datta of the wife of Atri. Then He came as Yajña to become Indra. The next incarnation He took was Ṛṣabha, the noble King. To shorten and flatten the earth He came as Pṛthu. To recover the Vedas he took the form of Matsya (fish). To remove wrinkles and grey hair the gods had churned the sea of Milk and then to lift the mount Mandara He went under it and as a bird He got up on it. To give the world Āyurveda (the scripture of medicine) He came as Dhanvantari. To entice Asuras and to recover Ambrosia from them He took the form of Mohinī. To save the devoted Prahlāda and to slay his father He came in the form of Narasiṁha. Then as Vāmana the younger brother of Indra to deceive Mahābali and to recover the lost worlds for the gods he came. To destroy the Kings who were haters of Brahmins He came as the son of Jama- dagni. Then he took the incarnation of Veda Vyāsa. And to slay the giant Rāvaṇa He became Śrī Rāma. Next we see Him as Balabhadrarāma. Then He came as Devakīsuta [son of Devakī (Kṛṣṇa)]. Next He came in the Kaliyuga as Śrī Buddha and at the end of Kali- yuga He will come as Kalki. And there are many in- carnations still to speak of.”


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*3rd word in right half of page 78 (+offset) in original book.