sábado, 17 de abril de 2010

Avatara



Contenido - Contents





Fotos de Rohan Shanti Shukla

Tera diwana hoon, inkaar nahi
Kaise keh doon kay tujhse pyar nahi
Kuch shararat teri aankho ki bhi hai
Main tanhaa to gunehgaar nahi..
Personas etiquetadas en esta foto: Rohan Shanti Shukla (fotos), Gourangi Devi Dasi Guilarte
Añadida el 20 de julio

Añadida el 18 de junio

किसी को क्या बताएं कब हमारा दम निकलता है,
अगर उनको भुलाएं हम हमारा दम निकलता है॥

यह उनके रूप का जादू पिये बिन ही बहकते हम,
नशा गर यह न पाएं हम हमारा दम निकलता है॥

ये आंखें बोलतीं उनकी,जुबां रस घोलती उनकी,
अगर ये मौन हो जाएं हमारा दम निकलता है॥

घनेरी काली जुल्फ़ों संग नहीं है धूप की चिन्ता,
घटा बन गर बरस जाएं हमारा दम निकलता है॥

ये मीठे से गिले-शिकवे बहुत नीके लगें मन को,
मगर जब रूठ जाएं ये हमारा दम निकलता है॥

अदा प्यारी लगे उनकी इक सदा पर दौड़े आते है,
सहारा गर न पाएं हम हमारा दम निकलता है॥

अंधेरे गहरे सागर में पुतलियां मीन सी तिरतीं,
कहीं जब चांद न पाएं हमारा दम निकलता है ॥
Añadida el 04 de agosto

मेरे ही घर से मुझ को लेके जा रहा है तू

रखोगे ख्याल हरदम वादे भी कर रहा है तू।

जब तेरे घर में आकर हम हो गए तुम्हारे,

बदला मिज़ाज़ तेरा मुझको सता रहा है तू।

तेरे बदलते रूप का कारण समझ सके न हम,

गिरगिट सा रंग बदलकर खुद को छुपा रहा है तू।

अहसास को हमारे पलभर में रौंद डाला,

पत्थर बना के अब क्यों अरमां जगा रहा है तू।..........
Añadida el 04 de agosto

दर्द देके वे हमें खुद ही दवा देते हैं,


रूठ जाने पे हमें खुद ही मना लेते हैं।

मेरी जो नाव है पतवार उसमें है ही नहीं,


डूब जाने पे हमें खुद ही बचा लेते हैं।

होगा अन्ज़ाम-ए-मोहब्बत क्या मालूम न था,


देके आवाज हमें खुद ही बुला लेते हैं।

दिल की तन्हाईयों में तेरे ख्वाब बुनते हैं,


अपने सपनों में हमें खुद ही बुला लेते हैं।

मिलन की चाह में दिन-रात हम तड़पते हैं,


इसी उम्मीद में हर दिन को बिता लेते हैं।

तेरी यादों के सिवा पास मेरे कुछ भी नहीं,


तेरे लिए तो हम हर ग़म को पचा लेते हैं।................
Añadida el 04 de agosto

महाभावस्वरूपा त्वं कृष्णप्रियावरीयसि प्रेमभक्तिप्रदेदेवी राधिके त्वां नमामि अहम्
Añadida el 03 de agosto

Añadida el 03 de agosto



Fotos de ART OF KRISHNA



Añadida el 05 de abril

Añadida el 05 de abril




Avatara



Avatara: (sáns. vaiëòava). encarnación; alguien que desciende.




https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgF9C8GpTto7ReZmFTlqjiwbManm1WUpwsU6azDhJISATO0z3NiZ7Okpr4-FdiVX95wdXy5j8-1Y2r8zBoIe7XX3CDNwn1zvm0b2rywjq2vo4c4S53rUjOHiG6MEx7x3AjnBp4JPWI7f9S6/s1600/Narasimha+Avatara+from+South.JPG

Avatar


De Wikipedia, la enciclopedia libre

Para otros usos de la palabra, véase Avatar (desambiguación).

En el marco del hinduismo, un avatar es la encarnación terrestre de un dios, en particular Vishnú.

Los diez avatares de Vishnú (en el sentido de las agujas del reloj, desde la esquina superior izquierda) Matsia, Kurma, Varaja, Vamaná, Krishná, Kalki, Buddha, Paraäu Râma, Râma y Narasimha; en el centro: Krishná con Râdhâ.

Se dice por ejemplo que el dios Krishná es el octavo avatar de Vishnú. El término sánscrito अवतार avatâra significa ‘el que desciende’; proviene de avatarati.

La palabra también se utiliza para referirse a encarnaciones de Dios o a maestros muy influyentes de otras religiones apartes del hinduismo, especialmente a los adherentes a tradiciones dhármicas cuando tratan de explicar a personajes como Cristo.

Contenido

(editar) Tipos de avatar

De acuerdo con los textos hindúes Puraṇás, han descendido incontable número de avatares en nuestro universo.(1) Dentro del vaishnavismo, los muchos avatares han sido categorizados en diferentes tipos de acuerdo con la personalidad y el rol específico descrito en las Escrituras. No todos son reconocidos como encarnaciones completas o directas de Vishnú. Algunos avatares se cree que son almas bendecidas o apoderadas con ciertas virtudes de origen divino, aunque son almas individuales.

(editar) Avatares purusha

Los purusha avataras se describen como los avataras originales de Vishnú dentro del universo:

(editar) Avatares guna

Las tres personalidades del Trimurti (la trinidad hindú) a veces son nombrados como los guna avataras, debido a que tienen el rol de controlar las tres modalidades (gunas) de la naturaleza,(2) incluso aunque ellos no hayan descendido en la Tierra (en el sentido general del término avatar).

  • Vishnú es el dios controlador de la modalidad de la bondad (sattva)
  • Brahmá es el dios controlador de la modalidad de la pasión y el deseo (rayas)
  • Shivá es el dios controlador de la modalidad de la ignorancia (tamas)

(editar) Avatares manvantara

Los avatares manu-antara (‘entre Manus’, que corresponden a la era de cada Manu) son los seres responsables de crear progenie dentro del universo. Se dicen que son innumerables. Para más información, ver: Manu.

(editar) Avatares shaktyavesa

Las encarnaciones shakti-aveäa se clasifican en:

  1. directa (sakshat)
  2. indirecta (avesha).

Cuando el propio Vishnú desciende, se le llama sakshat, o shaktyavesa-avatara directo, y cuando apodera a alguna persona para representarlo, esa persona es denominada encarnación aveäa o avesha-avatara.(3)

Se dice que hay un gran número de avatares de este segundo tipo en particular. Un ejemplo podría ser Nârada Muni, Buda, o Parashurama (este último es el único de los diez avataras tradicionales que no es un descenso directo de Vishnú.

De acuerdo con el vaishnavismo Sri, hay dos tipos de avatares secundarios:

  • Vishnú entra en un alma con su forma original (por ejemplo, Parashurama) o
  • Vishnú no entra en un alma con su propia forma original, sino que la apodera con poderes divinos extraordinarios (por ejemplo, Vyâsa, el escritor de los Vedas). Este avatar secundario se llama äakty-amäa-avatara (siendo äakti: ‘energía’, y amäa: ‘partícula’)


(editar) Avatares de Vishnú

(editar) Daśāvatara: los diez avatares de Vishnú en el «Garuda puraṇá»

Las diez encarnaciones más famosas de Vishnú se llaman colectivamente Dasavatara (dasa en sánscrito significa ‘diez’). Esta lista se encuentra en el Garudá puraná (1.86.10-11):

  1. Matsya, el pez, apareció en Satya Yuga.
  2. Kurma, la tortuga, apareció en Satya Yuga.
  3. Varaha, el jabalí, apareció en Satya Yuga.
  4. Narasimha, la encarnación mitad hombre y mitad león, apareció en Satya Yuga para matar al demonio Jirania Kashipú.
  5. Vâmaná, el enano, apareció en Treta Yuga.
  6. Parashurama (Râma con hacha), apareció en Treta Yuga.
  7. Râma (Rāmachandra), el rey de Ayodhya, apareció en Treta Yuga.
  8. Krishná (el Negro, o el Atractivo) apareció en Dwapara Yuga, junto con su hermano Balarâma. De acuerdo con el Bhāgavata puraṇá, Balarama apareció en Dwapara Yuga (junto con Krishná) como encarnación de Ananta Śesha. La mayoría de los movimientos vaishnavas lo cuentan como encarnación de Vishnú. Las versiones de esta lista que no nombran a Buda, lo enumeran como el noveno avatara.
  9. Buda (el Inteligente) apareció en Kali Yuga.
  10. Kalki (‘(destructor de la) impureza’), quien se espera que aparezca al final de Kali Yuga (que comenzó en el año 3102 a. C., lo que debería suceder en el año 428.899.

(editar) Avatares de Vishnú en el «Bhâgavata puraṇá»

En el primer canto del Bhāgavata puraná se enumeran 23 avataras principales:(4)

  1. Cuatro Kumaras (SB 1.3.6) (cuatro sabios hijos bebés del dios Brahmâ)
  2. Varaha (SB 1.3.7) (jabalí)
  3. Nârada (SB 1.3.8) (sabio volador)
  4. Nara-Narayana (SB 1.3.9) (los gemelos)
  5. Kapilá (SB 1.3.10) (el filósofo creador de la filosofía sankhya teísta)
  6. Dattátreia (SB 1.3.11) (avatara combinado del trimurti Brahmā, Vishnú y Shivá)
  7. Yajña (SB 1.3.12) (Vishnú temporalmente en el rol del dios Indra)
  8. Rishabha (SB 1.3.13) (padre del rey Bharata)
  9. Prithu (SB 1.3.14) (el rey que embelleció la Tierra)
  10. Matsya (SB 1.3.15) (el pez)
  11. Kurma (SB 1.3.16) (la tortuga)
  12. Dhanvantari (SB 1.3.17) (padre del texto médico Ayurveda)
  13. Mohinī (SB 1.3.17) (mujer encantadora)
  14. Narasimha (SB 1.3.18) (hombre león)
  15. Vâmaná (SB 1.3.19) (el enano)
  16. Parasurama (SB 1.3.20) (Rama con un hacha)
  17. Vyâsa (SB 1.3.21) (recopilador de los Vedas)
  18. Ramachandra (SB 1.3.22) (el rey de Ayodhya)
  19. Balarâma (SB 1.3.23) (hermano mayor de Krishná)
  20. Krishná (SB 1.3.23) (el vaquero)
  21. Buddha (SB 1.3.24) (el engañador de los demonios)
  22. Kalki (SB 1.3.25) (el destructor de la suciedad)

Aparte de estos, otros tres avatares se describen más tarde:

23. Prshnigarbha (SB 10.3.41) (hijo de Prishni)
24. Hayagriva (SB 2.7.11) (el caballo)
25. Hamsa (SB 11.13.19) (el cisne)

Después de que enumerar al avatar Kalki, el Bhāgavata puraṇá declara que los avataras de Vishnú son innumerables.(5) Sin embargo en ese contexto, esta lista de 25 avatares se considera que es la de los más importantes.

(editar) Otras personas que han sido consideradas avatares

Aparte de los avataras del hinduismo que se enumeran en los Puraṇás y los Vedás, otros hindúes han sido considerados avatares (por sí mismos o por otros):

Algunos hindúes con una visión universalista, creen que las figuras centrales de varias religiones no hindúes fueron avatares (Los hinduistas más ortodoxos rechazan la idea de avatares fuera de su tradición). Algunas de esas figuras religiosas son:

(editar) Crítica a los avatares contemporáneos

Según un discípulo de Ramakrishna:

Hoy, la doctrina avatara es excesivamente abusada por muchos hindúes y asistimos al extraño fenómeno de que cada discípulo de un gurú sectario declara que su maestro es un avatar. Es por eso que el cristianismo delimitó la encarnación divina a un fenómeno único y por única vez. Esa hipótesis tiene puntos sólidos y también defectos, pero por lo menos supera el burdo abuso en que incurren muchos hindúes contra esta doctrina.
Swami Tapasyananda

En cambio, el bengalí Swami Sivananda decía a sus discípulos que al gurú hay que verlo como a Dios, debido a que ha alcanzado la perfección espiritual y a que es el único vínculo entre las personas y Brahman. El gurú ha alcanzado la unión completa con Dios, inspira devoción en las demás personas y su sola presencia purifica el universo.

(editar) Otra categorización de los avatares

Según la Nueva Era, los avatares pueden ser de tres tipos:(cita requerida)

  • Manusíacos: se consideran encarnaciones organizadoras, creadores míticos que habrían originado civilizaciones poderosas. Ejemplo de ellos podrían ser
  • Bodhisátvicos (del sánscrito satua: bondad) son avatares generalmente míticos, que fundaron religiones o doctrinas espirituales. Ejemplo de ellos son
  • Avatares no encarnados: serían dioses que cuidan y protegen a la humanidad sin encarnar nunca; aunque el término parece mal concebido, ya que representa una contradicción: avatar significa justamente ‘dios encarnado’.

(editar) En español

El castellano ha tomado (a través del francés) la palabra sánscrita avatar (pluralizada como en español: “avatares”) con el significado de ‘fases‘, ‘vicisitudes’ o ‘cambios’.

(editar) Notas

  1. ↑ Bhāgavata puraṇá 1.3.26: "Oh brahmanes, las encarnaciones del Señor son innumerables, como arroyos que fluyen desde inagotables fuentes de agua».
  2. ↑ Gaudiya.com (en inglés).
  3. ↑ LordCaitanya.com (enseñanzas del santón Chaitania; en inglés).
  4. ↑ Bhāgavata puraṇá, Canto 1, capítulo 3.
  5. ↑ Bhāgavata-puraṇá 1.3.26

(editar) Véase también

(editar) Enlaces externos

(editar) General

Obtenido de "http://es.wikipedia.org/wiki/Avatar"



Avatar


From Wikipedia, the free encyclopedia

This article is about the Hindu concept. For other uses, see Avatar (disambiguation).
File:Avatars.jpg
Ten avatars of Vishnu (Matsya, Kurma, Varaha, Vamana, Krishna, Kalki, Buddha, Parshurama, Rama & Narasimha, and Krishna (centre). Painting from Jaipur, now at the Victoria and Albert Museum.

In Hinduism, Avatar or Avatâra (Devanagari अवतार, Sanskrit for "descent" (viz., from heaven to earth)) refers to a deliberate descent of a deity from heaven to earth, and is mostly translated into English as "incarnation", but more accurately as "appearance" or "manifestation".(1)

The term is most often associated with Vishnu, though it has also come to be associated with other deities.(2) Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable.(3) The avatars of Vishnu are a primary component of Vaishnavism. An early reference to avatar, and to avatar doctrine, is in the Bhagavad Gita.(4)

Shiva and Ganesha are also described as descending in the form of avatars. The various manifestations of Devi, the Divine Mother principal in Hinduism, are also described as avatars or incarnations by some scholars and followers of Shaktism.(4)(5) The avatars of Vishnu carry a greater theological prominence than those of other deities, which some scholars perceive to be imitative of the Vishnu avatar lists.

Contents

(hide)

(edit) Etymology and meaning

Further information: Incarnation

The Sanskrit noun avatâra is derived from the verbal root tṝ "to cross over", joined with the prefix ava "off , away , down". The word doesn't occur in the Vedas, but is recorded in Pāṇini (3.3.120). Avatâra was initially used to describe different deities, then around the 6th century CE it began to be used primarily to describe the manifestations of Vishnu.(6) While earlier texts mention deities taking on different forms, the Bhagavad Gita (4.5-9) is the first text to discuss the doctrine associated with the term even though the word avatâra itself is not mentioned.(7)

The common translation "incarnation" due to its christological implications is somewhat misleading as the concept of avatar corresponds more closely to the view of Docetism in Christian theology, as different from the idea of God 'in the flesh' in mainstream Christology.(8)(9)

Related to the idea of avatar is that of vibhūti, that is, the idea of manifestations of the divine in various aspects of human life and the natural world.(10)

(edit) Avatars of Vishnu

Main article: Vishnu
File:Matsya painting.jpg
Matsya, fish avatar of Vishnu

The concept of avatar within Hinduism is most often associated with Vishnu, the preserver or sustainer aspect of God within the Hindu Trinity or Trimurti. The descents of Vishnu are also integral to his teaching and tradition, whereas the accounts of other deities are not so strictly dependent on their avatar stories. Although it is usual to speak of Vishnu as the source of the avatars, within the Vaishnavism branch of Hinduism Narayana, Vasudeva, and Krishna are also seen as names denoting divine aspects which descend as avatars.(1)

The Bhagavata Purana describes Vishnu's avatars as innumerable, though there are ten incarnations (Dasavatara, Sanskrit: ten avatars) that are widely seen as his major appearances.(1)(3) Krishna and Rama are the two mostly widely known and worshiped avatars of Vishnu, with their stories told in the two popular epics, the Mahabharata and the Ramayana.(11) Different lists of Vishnu's avatars appear in different texts, including: the dasavatara from the Garuda Purana; lists of twenty-two, twenty-three, and sixteen avatars in the Bhagavata Purana;(12) thirty-nine avatars in the Ahirbudhnya saṃhitā;(13) the dasavatara again in Agni Purana; the first eight of the dasavatara in Padma Purana. The commonly accepted number of ten was fixed well before the 10th century CE.(12) In addition, various Vaishnava saints and founders are considered to be partial avatars.(14)

Vishnu's avatars typically descend for a very specific purpose. An oft-quoted passage describes the typical role of an avatar of Vishnu—to bring dharma, or righteousness, back to the social and cosmic order:(1)(2)

Whenever righteousness wanes and unrighteousness increases I send myself forth.
In order to protect the good and punish the wicked,
In order to make a firm foundation for righteousness,
I come into being age after age. (4.7–8)

The various avatars categorized in many different ways. For example: Purusavatara is the first avatara; Gunavataras are represented by the Trimurti (Brahma, Vishnu, and Shiv) who each preside over one of the gunas (rajas, sattva, and tamas); Lilavataras are the well-known ones, and include Avesavataras (beings into whom part of God Himself has entered) and saktyamsavesa (into whom only parts of His power enter); Kalpa-, Manvantara-, and Yuga-avataras descend during different cosmic ages.(15) Some Vaishnavism schools consider Krishna to be the source of all avatars (Krishnaism).

(edit) Dashavatara

Main article: Dashavatara
File:Varaha avtar, killing a demon to protect Bhu, c1740.jpg
Varaha, the boar avatar of Vishnu (18th century painting, probably of Pahari provenience)

The ten best known avatars of Vishnu are collectively known as the Daäâvatara (a dvigucompound meaning "ten avatars"). This list is included in the Garuda Purana (1.86.10"11).(16)

The first four are said to have appeared in the Satya Yuga (the first of the four Yugas or ages in the time cycle described within Hinduism). The next three avatars appeared in the Treta Yuga, the eighth descent in the Dwapara Yuga and the ninth in the Kali Yuga. The tenth, Kalki, is predicted to appear at the end of the Kali Yuga.(17)

  1. Matsya, the fish-avatar who saved Manu - the progeniter of mankind from the great deluge and rescued the Vedic scriptures by killing a demon
  2. Kurma, the tortoise-avatar, who helped in the Samudra manthan - the churning of the ocean
  3. Varaha, the boar-avatar, who rescued the earth from the ocean, by killing her kidnapper-demon Hiranyaksha
  4. Narasimha, the half man-half lion avatar, who killed the tyrant demon-king Hiranyakashipu, to rescue the demon's son Prahlada, who was a Vishnu-devotee
  5. Vamana, the dwarf-avatar, who defeated the demon-king Bali
  6. Parashurama, sage with the axe who killed the thousand-armed king Kartavirya Arjuna
  7. Rama, the king of Ayodhya and the hero of the Hindu epic Ramayana
  8. Krishna, the king of Dwarka, a central character in the Bhagavata Purana and the Mahabharata and reciter of Bhagavad Gita
  9. Gautama Buddha(18)(19)(20)(21)(22)(23)(24)(25)(26)(27)(28)(29)(30)
  10. Kalki ("Eternity", or "time", or "The Destroyer of foulness"), who is expected to appear at the end of Kali Yuga.

Balarama, the elder brother of Krishna, is sometimes considered as one of the Dasavatar(citation needed), omitting Buddha from the list. In other traditions, Balarama is considered as a partial avatar of Vishnu or an avatar of Shesha, the serpent on which Vishnu sleeps.(31)(32)

(edit) In the Bhagavata Purana

File:Mohini in Belur temple.jpg
Mohini, the only female avatar of Vishnu (statue in a Belur temple)

As many as forty specific avatars of Vishnu are mentioned in the Bhagavata Purana, though the book adds that the number is innumerable.(33) Twenty-two avatars of Vishnu are listed numerically in the first book:(34)

  1. Four Kumaras (BP 1.3.6) - the four Sons of god Brahma
  2. Varaha (BP 1.3.7)
  3. Narada (BP 1.3.8) the divine-sage who travels the worlds as a devotee of Vishnu
  4. Nara-Narayana (BP 1.3.9) - the twin-sages
  5. Kapila (BP 1.3.10) - a sage and one of the founders of the Samkhya school of philosophy
  6. Dattatreya (BP 1.3.11) - the combined avatar of the Hindu trinity Brahma, Vishnu and Shiva.
  7. Yajna (BP 1.3.12) - the lord of fire-sacrifice, who took was the Indra - the lord of heaven
  8. Rishabha (BP 1.3.13) - the father of King Bharata and Bahubali
  9. Prithu (BP 1.3.14) - the sovereign-king who milked the earth as a cow to get the world's grain and vegetation and also invented agriculture
  10. Matsya (BP 1.3.15)
  11. Kurma (BP 1.3.16)
  12. Dhanvantari (BP 1.3.17) - the father of Ayurveda medicine
  13. Mohini (BP 1.3.17) - the enchantress
  14. Narasimha(BP 1.3.18)
  15. Vamana (BP 1.3.19)
  16. Parasurama (BP 1.3.20)
  17. Vyasa (BP) 1.3.21) - the compiler of the scriptures - Vedas and writer of the scriptures Puranas and the epic Mahabharata
  18. Rama (BP 1.3.22)
  19. Balarama (BP 1.3.23)
  20. Krishna (BP 1.3.23)
  21. Buddha (BP 1.3.24)
  22. Kalki (BP 1.3.25)

Besides these, another four avatars are described later on in the text as follows:

  1. Prshnigarbha (BP 10.3.41) - the son of Prshni
  2. Hayagriva (BP 2.7.11) - the horse-faced avatar
  3. Hamsa (BP 11.13.19) - the swan
  4. Golden avatra (BP 11.5.32) - the avatara in Kali-yuga for propagating hari-namasankirtan

(edit) Avatars of Ganesha

File:Ganesha of four yugas.jpg
(Clockwise from left top) The four of Ganesha from Ganesha Purna: Mahotkata, Mayuresvara, Dhumraketu and Gajanana (modern painting at Siddhivinayak temple, Mumbai).

The Linga Purana declares that Ganesha incarnates to destroy demons and to help the gods and pious people.(35) The two upapuranas - Ganesha Purana and Mudgala Purana - detail the avatars of Ganesha. Both these upapuranas are core scriptures of the Ganapatya sect - exclusively dedicated to Ganesha worship.

Four avatars of Ganesha are listed in the Ganesha Purana:Mohotkata, Mayūreśvara, Gajanana and Dhumraketu. Each avatar corresponds to a different yuga, has a different mount and different skin complexion, but all the avatars have a common purpose - to slay demons.(36)

The Mudgala Purana describes eight avatars of Ganesha:(37)

  1. Vakratunda (Vakratuṇḍa) ("twisting trunk"), his mount is a lion.
  2. Ekadanta ("single tusk"), his mount is a mouse.
  3. Mahodara ("big belly"), his mount is a mouse.
  4. Gajavaktra (or Gajānana) ("elephant face"), his mount is a mouse.
  5. Lambodara ("pendulous belly") , his mount is a mouse.
  6. Vikata (Vikaṭa) ("unusual form", "misshapen"), his mount is a peacock.
  7. Vighnaraja (Vighnarâja) ("king of obstacles"), his mount is the celestial serpent Śeṣa.
  8. Dhumravarna (Dhūmravarṇa) ("grey color") corresponds to Śiva, his mount is a horse.
  9. Tonyang (wisdom)

(edit) Avatars of Shiva

File:Sarabha Narasinmha Kangra.jpg
Sharabha (right) with Narasimha (18th century painting, Pahari/Kangra School)

Although Puranic scriptures contain occasional references to avatars of Shiva, the idea is not universally accepted in Saivism.(4)(38) The Linga Purana speaks of twenty-eight avatars of Shiva.(39) In the Shiva Purana there is a distinctly Saivite version of a traditional avatar myth: Shiva brings forth Virabhadra, one of his terrifying forms, in order to calm Narasimha, an avatar of Vishnu. When that fails, Shiva manifests as the human-lion-bird Sharabha. The story concludes with Narasimha becoming a devotee of Shiva after being bound by Sharabha.(40) However, Vaishnava followers including Dvaita scholars, such as Vijayindra Tirtha (1539–95) refute this Shaivite view of Narasimha based on their reading of Sattvika Puranas and Śruti texts.(41)

The monkey-god Hanuman who helped Rama - the Vishnu avatar is considered by some to be the eleventh avatar of Rudra (Shiva).(42)(43) Some regional deities like Khandoba are also believed by some to be avatars of Shiva.(44)(45)

(edit) Avatars of Devi

File:Hanuman before Rama.jpg
A 17th century painting depicting Hanuman worshiping Rama and his wife Sita. Lakshmana is also seen in this painting from Smithsonian Institution collection. Rama is considered the avatar of Vishnu, Sita of Vishnu's consort Lakshmi, Lakshmana of Shesha - the serpent on whom Vishnu sleeps, and Hanuman is believed to be an avatar of Shiva.

Avatars are also observed in Shaktism, the sect dedicated to the worship of the Goddess (Devi), but they do not have universal acceptance in the sect. The Devi Bhagavata Purana describes the descent of Devi avatars to punish the wicked and defend the righteous—much as the Bhagavata Purana does with the avatars of Vishnu.(46) Like Vishnu, his consort Lakshmi incarnates as Sita and Radha - the consorts of Rama and Krishna avatars.(47) Nilakantha, an 18th century commentator on the Devi Bhagavata Purana - which includes the Devi Gita - says that various avatars of the Goddess includes Shakambhari and even the masculine Krishna and Rama - generally thought to be Vishnu's avatars.(48) Mahalakshmi and Mahasaraswati are also goddesses worshipped as Devi avatars.(49)

(edit) Other Vaishnava avatars

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There are many senses and shades of meaning of the term avatar within Hinduism.

(edit) Purusha avatars

Purusha avatars are sometimes described as the original avatars of Vishnu or Krishna within the Universe:(50)(51)(unreliable source?)

(edit) Guna avatars

Main article: Trimurti

The personalities of the Trimurti (Hindu trinity) are also sometimes referred to as Guna avatars, because of their roles of controlling the three modes (gunas) of nature,(51) even though they have not descended upon an earthly planet in the general sense of the term 'avatar'.

  • Vishnu - As controller of the mode of goodness (sattva)
  • Brahma - Controller of the mode of passion and desire (rajas)
  • Shiva - Controller of the mode of ignorance (tamas)

(edit) Manvantara avatars

Manvantara avatars are beings responsible for creating progeny throughout the Universe. There are said to be unlimited numbers of these avatars.(52)(unreliable source?) ""During the hundred years of Brahmâ's life, there are 504,000 manvantara-avatâras." (Śrī Caitanya Caritāmṛta Madhya 20.322)

(edit) Shaktyavesa and Avesa avatars

Avataric incarnations are classified as two kinds

  • direct (sakshat)
  • indirect (avesa)

When Vishnu himself descends, he is called sakshat or shaktyavesa-avatara, a direct incarnation of God. But when he does not incarnate directly, but indirectly empowers some living entity to represent him, that living entity is called an indirect or avesa avatar.(53)(unreliable source?)

There are said to be a great number of avesa avatars. Examples include Narada Muni, Sugata Buddha, and Parashurama. Parashurama is the only one of the traditional ten avatars that is not a direct descent of Vishnu.

According to the Sri Vaishnavism sect of Hinduism, there are two types of primary or direct avatars, Purna avatars and Amsarupavatars:

  1. Purna avatars are those in which Vishnu takes form directly and all the qualities and powers of God are expressed, (e.g. Narasimha, Rama and Krishna).(54),(55)(unreliable source?)
  2. Amsarupavatars are those in which Vishnu takes form directly but He is manifest in the person only partially. (e.g. avatars from Matsya to Parashurama).

The avesa or indirect avatars are generally not worshiped as the Supreme being. Only the direct, primary avatars are worshiped in this way. In practice, the direct avatars that are worshiped today are the Purna avatars of Narasimha, Rama and Krishna. Among most Vaishnava traditions, Krishna is considered to be the highest Purna avatar. However, followers of Chaitanya (including ISKCON), Nimbarka, and Vallabha Acharya differ philosophically from other Vaishnavas, such as Ramanujacharya and Madhvacharya, and consider Krishna to be the ultimate Godhead, not simply an avatar. That said, all Hindus believe that there is no difference between worship of Vishnu and His avatars as it all leads to Him. According to Madhvacharya (chief proponent of Dvaita or school of differential monism), 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 Katha Upanishad.

(edit) See also

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(edit) References

  1. ^ a b c d Matchett, Freda (2001). Krishna, Lord or Avatara?: the relationship between Krishna and Vishnu. 9780700712816. p. 4. ISBN 9780700712816. http://books.google.com/?id=1oqTYiPeAxMC&pg=PA4.
  2. ^ a b Kinsley, David (2005). Lindsay Jones. ed. Gale's Encyclopedia of Religion. 2 (Second ed.). Thomson Gale. pp. 707–708. ISBN 0-02-865735-7.
  3. ^ a b Bryant, Edwin Francis (2007). Krishna: A Sourcebook. Oxford University Press US. p. 18. ISBN 9780195148916. http://books.google.com/?id=0z02cZe8PU8C&pg=PT32.
  4. ^ a b c Sheth, Noel (Jan. 2002). "Hindu Avatâra and Christian Incarnation: A Comparison". Philosophy East and West (University of Hawai'i Press) 52 (1 (Jan. 2002)): 98–125. doi:10.1353/pew.2002.0005. http://www.jstor.org/stable/1400135.
  5. ^ Hawley, John Stratton; Vasudha Narayanan (2006). The life of Hinduism. University of California Press. pp. 174. ISBN 9780520249141. http://books.google.com/?id=7DLj1tYmoTQC&pg=PA174.
  6. ^ Sheth, p. 116.
  7. ^ Sheth, pp. 98, 116.
  8. ^ Edward Geoffrey Parrinder, Avatar and incarnation (1970, 1997), chapter "Docetism, in Buddhism and Christology", pp. 240ff.; Mercy Amba Oduyoye, H. M. Vroom, One gospel - many cultures: case studies and reflections on cross-cultural theology, Rodopi, 2003, ISBN 9789042008977, p. 111.
  9. ^ Sheth, p. 108.
  10. ^ Sheth, p. 100
  11. ^ King, Anna S. (2005). The intimate other: love divine in Indic religions. Orient Blackswan. pp. 32–33. ISBN 9788125028017. http://books.google.com/?id=0FvH1aCXETwC&pg=PA32.
  12. ^ a b Mishra, Vibhuti Bhushan (1973). Religious beliefs and practices of North India during the early mediaeval period, Volume 1. BRILL. pp. 4–5. ISBN 9789004036109. http://books.google.com/?id=nAQ4AAAAIAAJ&pg=PA4.
  13. ^ Schrader, Friedrich Otto (1916). Introduction to the Pāñcarātra and the Ahirbudhnya saṃhitā. Adyar Library. p. 42. http://books.google.com/?id=OlgLAQAAIAAJ.
  14. ^ Sheth, p. 100.
  15. ^ Sheth, pp. 100-101.
  16. ^ Garuda Purana (1.86.10–11)
  17. ^ Matchett, p. 86.
  18. ^ List of Hindu scripture that declares Gautama Buddha as 9th Avatar of Vishnu as follows (Harivamsha (1.41) Vishnu Purana (3.18) Bhagavata Purana (1.3.24, 2.7.37, 11.4.23 name="Bhagavata Purana 1.3.24">Bhagavata Purana 1.3.24
  19. ^ Garuda Purana (1.1, 2.30.37, 3.15.26) (Motilal Banarsidass, Delhi 1982.
  20. ^ Agni Purana (160.Narada Purana (2.72)Linga Purana (2.71) Padma Purana (3.252) etc. (Dhere Ramchandra Chintaman) (Dhere Ramchandra Chintaman, Shri Vitthal: ek maha samanvaya, Shri Vidya Prakashan, Pune, 1984 (Marathi
  21. ^ Bhagavata Purana, Canto 1, Chapter 3 - SB 1.3.24: "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist." ... SB 1.3.28: "All of the above-mentioned incarnations (avatars) are either plenary portions or portions of the plenary portions of the Lord (Krishna or Vishnu)"
  22. ^ O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Buddha! All glories to You! O Buddha of compassionate heart, you decry the slaughtering of poor animals performed according to the rules of Vedic sacrifice.) (http://www.salagram.net/Dasavatara-page.htm#Sri Dasavatara stotra
  23. ^ Lecture 1974 by founder of ISKCON - A. C. Bhaktivedanta Swami Prabhupada "Because people were addicted so much in violence, in killing the animals, therefore Buddha philosophy was needed"'
  24. ^ Vivekananda: May he who is the Brahman of the Hindus, the Ahura Mazda of Zoroastrians, the Buddha of Buddhists, the Jehovah of the Jews, the Father in Heavens of Christians, give strength to you to carry out your noble ideas!) Hinduism, in The World's Parliament of Religions, J. H. Barrows (Ed.), Vol. II, Chicago 1893, p. 978.
  25. ^ Radhakrishnan: If a Hindu chants the Vedas on the banks of the Ganges, ... if the Japanese worship the image of Buddha, if the European is convinced of Christ's mediatorship, if the Arab reads the Koran in the mosque ... It is their deepest apprehension of God and God's fullest revelation to them.) Eastern Religions and Western Thought, New York 1969, pp. 326–7.
  26. ^ name="Bhagavata Purana 1.3.24"/>Buddha as an Avatar of Vishnu at HinduWiki
  27. ^ Buddha: The Refiner of Hinduism? (hinduism.about.com)
  28. ^ The Buddha as an Avatar of Vishnu (article by A. Seshan from The Times of India)
  29. ^ Mahatma Gandhi and Buddhism (pdf file)
  30. ^ The Complete Works of Swami Vivekananda/Volume 1/Addresses at The Parliament of Religions/Buddhism, the Fulfilment of Hinduism|Buddhism, the Fulfilment of Hinduism, by Swami Vivekananda
  31. ^ Britannica list of dashavatara
  32. ^ George Mason Williams (2003). "Avatara, Balrama". Handbook of Hindu mythology. ABC-CLIO. pp. 70, 72–73. ISBN 9781576071069. http://books.google.com/?id=SzLTWow0EgwC&pg=PA70&dq=balarama+ten+incarnations&cd=3#v=onepage&q=.
  33. ^ Rukmani, T. S. (1970). A critical study of the Bhagavata Purana, with special reference to bhakti. Chowkhamba Sanskrit studies. 77. Varanasi: Chowkhamba Sanskrit Series. p. 4.
  34. ^ Bhag-P 1.3 Canto 1, Chapter 3
  35. ^ Grimes, John A. (1995). Gaṇapati: song of the self. SUNY Press. pp. 105. ISBN 9780791424391. http://books.google.com/?id=aoqB4n95pSoC&pg=PT105.
  36. ^ Grimes, pp. 100-105.
  37. ^ Phyllis Granoff, "Gaṇeśa as Metaphor," in Robert L. Brown (ed.) Ganesh: Studies of an Asian God, pp. 94-5, note 2. ISBN 0-7914-0657-1
  38. ^ Parrinder, Edward Geoffrey (1982). Avatar and incarnation. Oxford: Oxford University Press. pp. 88. ISBN 0-19-520361-5.
  39. ^ Winternitz, Moriz; V. Srinivasa Sarma (1981). A History of Indian Literature, Volume 1. Motilal Banarsidass. pp. 543–544. ISBN 9788120802643. http://books.google.com/?id=JRfuJFRV_O8C&pg=PA543.
  40. ^ Soifer, pp. 91-92.
  41. ^ Sharma, B. N. Krishnamurti (2000). A history of the Dvaita school of Vedânta and its literature: from the earliest beginnings to our own times. Motilal Banarsidass Publ.. pp. 412. ISBN 9788120815759. http://books.google.com/?id=FVtpFMPMulcC&pg=PA412.
  42. ^ Lutgendorf, Philip (2007). Hanuman's tale: the messages of a divine monkey. Oxford University Press US. p. 44. ISBN 9780195309218. http://books.google.com/?id=fVFC2Nx-LP8C&pg=PT333&dq=avatara+Hanuman&cd=1#v=snippet&q=avatara%20%20Shiva.
  43. ^ Catherine Ludvík (1994). Hanumān in the Rāmāyaṇa of Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa. Motilal Banarsidass Publ.. pp. 10–11. ISBN 9788120811225. http://books.google.com/?id=KCXQN0qoAe0C&pg=PA10&dq=Hanuman+Rudra&cd=2#v=onepage&q=Hanuman%20Rudra.
  44. ^ Sontheimer, Gunther-Dietz (1990). "God as King for All: The Sanskrit Malhari Mahatmya and it's context". in Hans Bakker. The History of Sacred Places in India as Reflected in Traditional Literature. BRILL. ISBN 9004093184. http://books.google.com/books?id=McwUAAAAIAAJ&pg=PA129&dq=khandoba&as_brr=3&sig=ehrDuvjgTUjPr6SBpxYdUXEGjy0#PPP1,M1. p.118
  45. ^ Sontheimer, Gunther-Dietz (1989). "Between Ghost and God: Folk Deity of the Deccan". in Alf Hiltebeitel. Criminal Gods and Demon Devotees: Essays on the Guardians of Popular Hinduism. SUNY Press. ISBN 0887069819. http://books.google.com/books?id=CLmuJhU3wC8C&pg=PA299&dq=Between+Ghost+and+God+Sontheimer&ei=LFVwR-f4NIyEiQHq5_B1&sig=_KDFDF3dMBnCxpRu5wSOkVP1tus. p.332
  46. ^ Brown, Cheever Mackenzie (1990). The triumph of the goddess: the canonical models and theological visions of the Devī-Bhāgavata Purāṇa. SUNY Press. p. 32. ISBN 9780791403631. http://books.google.com/?id=erENsMcblGAC&pg=PA32.
  47. ^ Hindu Avatâra and Christian Incarnation: A Comparison, Noel Sheth Philosophy East and West, Vol. 52, No. 1 (Jan., 2002), pp. 98, 117.
  48. ^ Brown, Cheever Mackenzie (1998). The Devī Gītâ: the song of the Goddess. SUNY Press. pp. 272. ISBN 9780791439401. http://books.google.com/?id=OxayHczql9EC&printsec=frontcover&dq=Devi+Gita&cd=1#v=snippet&q=Devi%20avatara. verses 9.22cd-23ab
  49. ^ Brown, p. 270.
  50. ^ Avatar - Categories of Incarnations
  51. ^ a b gaudiya.com - theology
  52. ^ Avatar - Categories of Incarnations,by Atmatattva Das, 06/17/2005
  53. ^ Teachings of Lord Chaitanya - Avatars
  54. ^ Types of Avatars; answers to questions #67-70.
  55. ^ DLSHQ.org

(edit) External links

Look up avatar in Wiktionary, the free dictionary.
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This page was last modified on 11 August 2010 at 22:19.

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