Avatar (Sanskrit:अवतार,IAST:Avatāra;pronounced[ɐʋɐt̪aːɾɐ]) is a concept withinHinduism that inSanskrit literally means'descent'. It signifies the material appearance orincarnation of a powerfuldeity, orspirit on Earth, including in human form.[1][2] The relative verb to "alight, to make one's appearance" is sometimes used to refer to anyguru or revered human being.[3][4]
The wordavatar does not appear in the Vedic literature;[5] however, it appears in developed forms in post-Vedic literature, and as a noun particularly in thePuranic literature after the 6th century CE.[6] Despite that, the concept of an avatar is compatible with the content of the Vedic literature like theUpanishads as it is symbolic imagery of theSaguna Brahman concept in the philosophy of Hinduism. TheRigveda describesIndra as endowed with a mysterious power of assuming any form at will.[7][8] TheBhagavad Gita expounds the doctrine of Avatara but with terms other thanavatar.[6][4]
Theologically, the term is most often associated with the Hindu godVishnu, though the idea has been applied to other deities.[9] Varying lists of avatars of Vishnu appear in Hindu scriptures, including the tenDashavatara of theGaruda Purana and the twenty-two avatars in theBhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable.[10] The avatars of Vishnu are important in the theology ofVaishnavism. In the goddess-basedShaktism tradition of Hinduism, avatars of theDevi in different appearances such asTripura Sundari,Durga,Chandi,Chamunda,Mahakali, andKali are commonly found.[11][12][13] While avatars of other deities such asGanesha andShiva are also mentioned in medieval Hindu texts, this is minor and occasional.[14] The avatar doctrine is an important distinction in Vaishnavism and one that is absent fromShaivism, another major Hindu movement.[15][16]
The scriptures ofSikhism include the names of numerous Hindu gods and goddesses, but it rejected the doctrine of savior incarnation and endorsed the view of HinduBhakti movement saints such asNamdev, that formless eternal god is within the human heart, and man is his own savior.[18][19]
The Sanskrit noun (avatāra,Hindustani:[əʋˈtaːr]) is derived from the Sanskritprefixava-'down' and the roottṛ'to cross over'.[20] These roots trace back, states Monier-Williams, to-taritum,-tarati,-rītum.[3]
Avatar means'descent, alight, to make one's appearance',[3] and refers to the embodiment of the essence of a superhuman being or a deity in another form.[20] The word also implies "to overcome, to remove, to bring down, to cross something".[3] In Hindu traditions, the "crossing or coming down" is symbolism, states Daniel Bassuk, of the divine descent from "eternity into the temporal realm, from unconditioned to the conditioned, from infinitude to finitude".[5] An avatar, states Justin Edwards Abbott, is asaguna (with form, attributes) embodiment of thenirgunaBrahman orAtman (soul).[21] Avatar, according toBhaktisiddhanta Sarasvati actually means'divine descent' in his commentaries of The Shrimad Bhagavatam and The Bramha Samhita (mentioned in Brahmavaivarta Purana).
Neither theVedas nor thePrincipal Upanishads ever mention the wordavatar as a noun.[5] The verb roots and form, such asavatarana, appear in ancient post-Vedic Hindu texts, but as "action of descending", but not as an incarnated person (avatara).[22] The related verbavatarana is, states Paul Hacker, used with double meaning, one as action of the divine descending, another as "laying down the burden of man" suffering from the forces of evil.[22]
The term is most commonly found in the context of the Hindu godVishnu.[1][3] The earliest mention of Vishnu manifested in a human form to establishDharma on Earth, uses other terms such as the wordsambhavāmi in verse 4.6 and the wordtanu in verse 9.11 of theBhagavad Gita,[4] as well as other words such asakriti andrupa elsewhere.[23] It is in medieval era texts, those composed after the sixth century CE, that the noun version of avatar appears, where it means embodiment of a deity.[6] The idea proliferates thereafter, in thePuranic stories for many deities, and with ideas such asansha-avatar or partial embodiments.[4][1]
The termavatar, in colloquial use, is also an epithet or a word of reverence for any extraordinary human being who is revered for his or her ideas.[20] In some contexts, the termavatara just means a'landing place, site of sacred pilgrimage', or just'achieve one's goals after effort', or retranslation of a text in another language.[3] The termavatar is not unique to Hinduism even though the term originated with Hinduism. It is found in theTrikaya doctrine of Mahayana Buddhism, in descriptions for theDalai Lama in Tibetan Buddhism, and many ancient cultures.[17]
The manifest embodiment is sometimes referred to as anincarnation.[24] The translation of avatar as "incarnation" has been questioned by Christian theologians, who state that an incarnation is in flesh and imperfect, while avatar is mythical and perfect.[25][26] The theological concept of Christ as an incarnation, as found inChristology, presents the Christian concept of incarnation. The term avatar in Hinduism refers to act of various gods taking form to perform a particular task which in most of the times is bringing dharma back. The concept of avatar is widely accepted all over the India.[27] Sheth disagrees and states that this claim is an incorrect understanding of the Hindu concept of avatar.[28][note 1] Avatars are embodiments of spiritual perfection, driven by noble goals, in Hindu traditions such asVaishnavism.[28] The concept of the avatar in Hinduism is not incompatible with naturalconception through a sexual act, which is again different from the Christian concept of theVirgin Birth.
Following 19th Century Western interest in Indian culture and Hinduism, the word "Avatar" was taken as loanword into English and other Western languages, where it is used in various contexts and meanings, often considerably different from its original meaning in Hinduism - seeAvatar (disambiguation).
The concept of avatar within Hinduism is most often associated with Vishnu, the preserver or sustainer aspect of God within the Hindu Trinity orTrimurti of Brahma, Vishnu and Shiva. Vishnu's avatars descend to empower the good and fight evil, thereby restoringDharma. Traditional Hindus see themselves not as "Hindu", but as Vaishnava (Worshippers of Vishnu), Shaiva (Worshippers of Shiva), or Shakta (Worshipper of the Shakti). Each of the deities has its own iconography and mythology, but common to all is the fact that the divine reality has an explicit form, a form that the worshipper can behold.[30] An oft-quoted passage from theBhagavad Gita describes the typical role of an avatar of Vishnu:[9][26]
Arjuna, whenever righteousness is on the decline, unrighteousness is in the ascendant, then I body Myself forth. For the protection of the virtuous, for the extirpation of evil-doers, & for establishing Dharma (righteousness) on a firm footing, I manifest Myself from age to age.
— Bhagavad Gita 4.7–8
The Vishnu avatars appear in Hindu mythology whenever the cosmos is in crisis, typically because evil has grown stronger and has thrown the cosmos out of its balance.[31] The avatar then appears in a material form, to destroy evil and its sources, and restore the cosmic balance between the ever-present forces of good and evil.[31]
The most known and celebrated avatars of Vishnu, within theVaishnavism traditions of Hinduism, areKrishna,Rama,Narayana,Venkateswara andVasudeva. These names have extensive literature associated with them, each has its own characteristics, legends and associated arts.[26] TheMahabharata, for example, includes Krishna, while theRamayana includes Rama.[32]
TheBhagavata Purana describes Vishnu's avatars as innumerable, though ten of his incarnations, the Dashavatara, are celebrated therein as his major appearances.[10][26] The ten major Vishnu avatars are mentioned in theAgni Purana, theGaruda Purana and the Bhagavata Purana.[33][34]
The ten best known avatars of Vishnu are collectively known as theDashavatara (aSanskrit compound meaning "ten avatars"). Five different lists are included in the Bhagavata Purana, where the difference is in the sequence of the names. Freda Matchett states that this re-sequencing by the composers may be intentional, so as to avoid implying priority or placing something definitive and limited to the abstract.[35]
The tortoise/turtle avatar. He supports the mountain named Mandara while the devas and the asuras churn theocean of milk to produce thenectar ofimmortality.[38]
The dwarf avatar. He vanquishes the asura king Mahabali to the netherworld after taking three strides upon the universe, restoring the rule of Indra.[41]
The elder brother of Krishna and the god of agriculture. He is variously described as an avatar of Shesha, the serpent-mount of Vishnu, and an avatar of Vishnu.[44]
The eighth avatar of Vishnu who incarnates to re-establish righteousness in the world. He slays Kamsa, the tyrant of Mathura and his uncle, and participates in the Kurukshetra War as the charioteer of Arjuna.[45]
The historical Buddha, who incarnates to delude the asuras from the path of the Vedas, ensuring the victory of the devas. In some traditions, he is referred to as an avatar of Vishnu.[46]
The prophesied tenth avatar of Vishnu. He incarnates to bring an end to the present age of corruption called the Kali Yuga, re-establishing the four classes and law to the world.[47]
The Bhagavata Purana also goes on to give an alternate list, wherein it numerically lists out 23 Vishnu avatars in chapter 1.3.[48]
Four Kumaras (Catuḥsana): the four sons ofBrahma who exemplify the path of devotion.
Varaha: The boar avatar. He rescues Bhumi, the goddess of the earth, when the asura Hiranyaksha abducts her, restoring her rightful place in the universe.[39]
Narada: the divine-sage who travels the worlds as a devotee of Vishnu.
Kapila: a renowned sage spoken of in theMahabharata, son ofKardama andDevahuti. He is sometimes identified with the founder of theSamkhya school of philosophy.
Dattatreya: the combined avatar of the Hindutrinity of Brahma, Vishnu, and Shiva.
Prithu: the sovereign-king who milked the earth as a cow to obtain the world's grain and vegetation.
Matsya: The fish avatar. He saves Manu and the seven sages from the cosmic flood, and in some traditions, saves the Vedas from an asura called Hayagriva.[36]
Kurma: The tortoise/turtle avatar. He supports the mountain named Mandara while the devas and the asuras churn the ocean of milk to produce the nectar of immortality.[38]
Mohini: the enchantress who beguiles the asuras into offering her the elixir of eternal life.
Narasimha: The lion avatar. He saves his devotee Prahlada and frees the three worlds from the tyranny of an asura named Hiranyakashipu.[40]
Vamana: The dwarf avatar. He vanquishes the asura king Mahabali to the netherworld after taking three strides upon the universe, restoring the rule of Indra.[41]
Parashurama: The warrior-sage avatar. He destroys the oppressive kings of the military class and creates a new social order.[42]
Rama: The prince avatar. He rescues his wife Sita when she is abducted by the rakshasa king Ravana, restoring just rule to the world.[43]
Krishna: The eighth avatar of Vishnu who incarnates to re-establish righteousness in the world. He slays Kamsa, the tyrant of Mathura and his uncle, and participates in the Kurukshetra War as the charioteer of Arjuna.[45]
Gautama Buddha: The historical Buddha, who incarnates to delude the asuras from the path of the Vedas, ensuring the victory of the devas. In some traditions, he is referred to as an avatar of Vishnu.[46]
Kalki: The prophesied tenth avatar of Vishnu. He incarnates to bring an end to the present age of corruption called the Kali Yuga, re-establishing the four classes and law to the world.[47]
Avatars likeHayagriva, Hamsa, andGaruda are also mentioned in thePancharatra, making a total of forty-six avatars.[49] However, despite these lists, the commonly accepted number of ten avatars for Vishnu was fixed well before the 10th century CE.[33]Madhvacharya also regardsGautama Buddha as an avatar of Vishnu.[50]
Mohini, the female avatar of Vishnu (statue atBelur temple, Karnataka.)
Theavatar concept was further developed and refined in later Hindu texts. One approach was to identify full avatars and partial avatars. Krishna, Rama, and Narasimha were full avatars (purna avatars), while others were partial avatars (ansha avatars).[29] Some declared, states Noel Sheth, that every living creature is anavatar of Vishnu.[29] ThePancharatra text of Vaishnavism declares that Vishnu's avatars include those that are direct and complete (sakshad), indirect and endowed (avesha), cosmic and salvific (vyuha), inner and inspirational (antaryamin), consecrated and in the form of image (archa).[29]
Yet another classification, developed in Krishna schools, centers aroundGuna-avatars,Purusha-avatars andLila-avatars, with their subtypes.[51][52] TheGuna-avatar classification ofavatars is based on theGuṇas concept of theSamkhya school of Hindu philosophy, that is Rajas (Brahma), Sattva (Vishnu), and Tamas (Shiva).[51][52] These personalities of theTrimurti are referred to asGuna avatars.[51] ThePurushavatara are three. The first evolves all matter (Prakriti), the second is the soul present in each individual creature, the third is the interconnected oneness or Brahman that connects all souls.[51][53] TheLilavataras are partial or full manifestations of Vishnu, where either some powers (Shakti) or material parts of him exist.[51][52]
Vishnu is Purushavatara.[54][55] The Matsya, Kurma, and Vamana avatars of Vishnu are Lilavataras.[52][54] APurnarupa in this classification, is when Vishnu manifests completely along with his qualities and powers. In Bengal Vaishnavism, Krishna is thePurnarupa.[51] In Shaivism, Bhairava is the purnarupa of Shiva.[56]
Dasam Granth has three major compositions, one each dedicated to avatars of Vishnu (Chaubis avatar) and Brahma.[57][58] However, Sikhism rejects the doctrine of savior incarnation, and only accepts the abstractnirguna formless god.[18][59] The Sikh Gurus endorsed the view of Hindu Bhakti movement saints such asNamdev (≈1270 – 1350 CE) that formless eternal god is within the human heart and man is his own savior.[18][60]
TheGuru Granth Sahib reverentially includes the names of numerous Hindu deities, including Vishnu avatars such as Krishna, Hari, and Rama, as well those of Devi as Durga.[61][62][63]
The GuptiIsmailis, who observepious circumspection as Hindus, uphold that the first Shi‘i Imam,‘Ali b. Abi Talib, as well as his descendants through the line ofIsma‘il, are collectively Kalki, the tenth and finalavatāra of Vishnu. According to this interpretation, these figures represent the continuity of divine guidance to humankind. In the view of some Guptis, this is corroborated by theQuranic verse 14:4 which mentions the idea thatGod had sent a messenger to every land. They understand theavatāras to be these messengers sent by God to their people in theIndian subcontinent.[64]
Sharabha (right) with Narasimha (18th-century painting,Pahari/Kangra School)
AlthoughPuranic scriptures contain occasional references to avatars of Shiva, the avatar doctrine is neither universally accepted nor commonly adopted inShaivism.[65] The views on the doctrine of incarnation has been one of the significant doctrinal differences between Vaishnavism and Shaivism, in addition to their differences on the role of householder life versus monastic life for spiritual release.[15][16][66] Shaivism is a transcendental theology, where man, with the help of hisGuru, is his own savior.[66]
TheLinga Purana lists twenty-eight avatars of Shiva.[67] In theShiva Purana there is a distinctly Saivite version of a traditional avatar myth: Shiva brings forthVirabhadra, one of his terrifying forms, in order to calmNarasimha, an avatar of Vishnu. When that fails, Shiva manifests as the human-lion-birdSharabha which calms down lion-man Narasimha avatar of Vishnu, and Shiva then gives Vishnu a chakra (not to be confused with Sudarshan Chakra) as gift. A similar story is told in the late medieval eraSharabha Upanishad.[68] However, VaishnavaDvaita school refutes this Shaivite view of Narasimha.[69] According to theShiva Purana, Shiva has 19 avatars. According to theKurma Purana, he has 28.
Thevanara godHanuman who helped Rama (the Vishnu avatar) is considered by some to be the eleventh avatar ofRudra (Shiva).[70][71] Some regional deities likeKhandoba are also believed by some to be avatars of Shiva.[72][73]Ashwatthama, the son ofDrona is also considered to be an avatar of Shiva.
Avatars are also observed inShaktism, the sect dedicated to the worship of the Goddess (Devi), but they do not have universal acceptance in the sect. TheDevi Bhagavata Purana describes the descent of Devi avatars to punish the wicked and defend the righteous as – much as theBhagavata Purana does with the avatars of Vishnu.[80]
Nilakantha, an 18th-century commentator on the Devi Bhagavata Purana – which includes the Devi Gita – says that various avatars of the Goddess includesShakambhari and even the masculine Krishna and Rama – generally thought to be Vishnu's avatars.[81]Parvati,Lakshmi andSaraswati are main goddesses worshipped as Devi avatars.[82]
Devi is popular in her form asParvati. InDevi Mahatmya she is seen as the GoddessMahakali, and in Uma Samhita, she is seen as Devi herself. Regarding her incarnations, it varies per sect in Hinduism. She could be all Goddesses as said in Shaivism and some main Shaktism interpretations like the Sri kula and Kali Kula families, or just a form of Devi in some other Shaktism interpretations and many Vaishnava interpretations. With this in mind, Parvati's forms include:
Like Vishnu, his consortLakshmi incarnates as in many forms to help provide order and to enlighten the world with her consort. She has many forms, and just like Parvati, some of her forms are not consistent throughout all sects and interpretations of Hinduism. In Vaishnavism and some interpretations of Shaktism, Lakshmi is seen as Devi herself. She could be every Goddess as said in Vaishnavism and some interpretations of Shaktism, or just another form of Devi as seen in other interpretations of Shaktism and in Shaivism. With this in mind, Lakshmi's forms include:
Saraswati is a prominent goddess in Hindu mythology, revered as the patroness of knowledge, arts, music, wisdom, and speech. While she is popularly known as the creative power (Shakti) of her consort Brahma, her status and significance vary across different Hindu sects. In some interpretations of Shaktism, she is seen as one of the ten Mahavidyas, or great wisdom goddesses, and is considered an aspect of Devi herself. As Mahasaraswati, she represents the creative and intellectual power of the supreme goddess. In Vaishnavism, she is sometimes associated with helping Vishnu to restore cosmic order by safeguarding the Vedas. On the other hand, in many Shaivite and some other Shaktism interpretations, she is viewed as one of the many forms of Devi. With this in mind, Saraswati's forms include:
Khat avatar in this list refers to six different scholars who are considered to be founders of six schools ofIndian philosophy.[85] According to theSkanda Purana, Brahma incarnated himself asYajnavalkya in response to a curse from Shiva.[86]
TheLinga Purana declares that Ganesha incarnates to destroy demons and to help the gods and pious people.[87] The twoUpapuranas –Ganesha Purana andMudgala Purana – detail the avatars of Ganesha. Both these upapuranas are core scriptures of theGanapatya 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.[88]
The Mudgala Puranam describes eight avatars of Ganesha:[89]
Vakratunda (Vakratuṇḍa) ("twisting trunk"), his mount is a lion.
Ekadanta ("single tusk"), his mount is a mouse.
Mahodara ("big belly"), his mount is a mouse.
Gajavaktra (or Gajānana) ("elephant face"), his mount is a mouse.
Lambodara ("pendulous belly"), his mount is a mouse.
Vikata (Vikaṭa) ("unusual form", "misshapen"), his mount is a peacock.
Vighnaraja (Vighnarāja) ("king of obstacles"), his mount is the celestial serpentŚeṣa.
Dhumravarna (Dhūmravarṇa) ("grey color") corresponds to Śiva, his mount is a horse.
^Mercy Amba Oduyoye, H. M. Vroom,One gospel – many cultures: case studies and reflections on cross-cultural theology, Rodopi, 2003,ISBN978-90-420-0897-7, p. 111.
^Woodhead, Linda; Partridge, Christopher; Kawanami, Hiroko (2016).Religions in the Modern World: Traditions and Transformations (3rd ed.). Routeledge. p. 44.ISBN978-0-415-85881-6.
^Rukmani, T. S. (1970).A critical study of the Bhagavata Purana, with special reference to bhakti. Chowkhamba Sanskrit studies. Vol. 77. Varanasi: Chowkhamba Sanskrit Series. p. 4.
^Torkel Brekke (2014), Religion, War, and Ethics: A Sourcebook of Textual Traditions (Editors: Gregory M. Reichberg and Henrik Syse), Cambridge University Press,ISBN978-0521450386, pages 673, 675, 672–686; Christopher Shackle and Arvind Mandair (2005), Teachings of the Sikh Gurus, Routledge,ISBN978-0415266048, pages xxxiv–xli
^Matchett 2001, p. 63: "There are strong links between Samkarsana/Sesa and Siva, so that it is not difficult to see in this pale companion of the dark Krsna a reminder of Siva's parity with Visnu, even though Visnu still has the lead."
^The Padma-Purana: Part IX. Delhi: Motilal Banarsidass. 1956. pp. 3164–3165.The Lord, Visnu, took his place in the egg. Then with his mind devoted to the supreme spirit, Brahma meditated upon Visnu. At the end of the meditation a drop of perspiration was produced from his forehead. That drop, of the shape of a bubble, in a moment fell on the earth. O you of an excellent face, I, having three eyes, a trident, and adorned with the crown of the matted hair, was born from that bubble. With modesty I asked the lord of gods: "What shall I do?" Then God Visnu, with delight, thus spoke to me: "O Rudra, you will bring about a fierce-looking destruction of the world, (after) actually being (my) portion, viz. Samkarsana, O you of an excellent face."
^Mahalik, Er. Nirakar (2010)."Lord Balarama"(PDF).Orissa Review. Archived fromthe original(PDF) on 2017-08-04. Retrieved2017-08-04.So Balarama became (Bala+Deva) Baladeva. Krishna and Balarama are regarded as Hari and Hara. Here Balarama is regarded as Lord Siva. Siva is helping Vishnu in every incarnation like Rama-Laxman inTreta Yuga. InDvapara Yuga as Krishna-Balarama and inKali Yuga they are Jagannath and Balabhadra.
^Pattanaik, Devdutt (2010)."Elder Brother of God".Devdutt. Archived fromthe original on 2019-06-20. Retrieved2017-08-04.Some say that Krishna is Vishnu, Balarama is Shiva and Subhadra is Devi, thus the three siblings represent the three main schools of Hindu theism: Vaishnava, Shaiva and Shakta.
^Doniger, Wendy (2010).The Hindus: An Alternative History. Oxford University Press. p. 508.The gods complained to Shiva that Vishnu had entered the body of the Buddha on earth for their sake, but now the haters of religion, despising Brahmins and the dharma of class and stage of life, filled the earth. "Not a single man performs a ritual, for all have become heretics—Buddhists, Kapalikas, and so forth—and so we eat no offerings." Shiva consented to become incarnate as Shankara, to reestablish Vedic dharma, which keeps the universe happy, and to destroy evil behavior.
^Kinsley, David (1987, reprint 2005).Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition, Delhi: Motilal Banarsidass,ISBN81-208-0394-9, p.35
^The Skanda-Purana: Part XVII. Delhi: Motilal Banarsidass. 2002. p. 130.After seeing his (of Brahma) aberration on the altar at the time of marriage, Sambhu cursed him. He was then born as Yajnavalkya. Sakalya engaged Yajnavalkya in the royal palace for the performance of the Santi rites.
Hacker, Paul (1978). "Zur Entwicklung der Avataralehre". In Schmithausen, Lambert (ed.).Kleine Schriften. Veröffentlichungen der Glasenapp-Stiftung (Book 15) (in German). Wiesbaden: Otto Harrassowitz.ISBN978-3447048606.
1 The list of the "ten avatars" varies regionally. Two substitutions[clarification needed] involve Balarama, Krishna, and Buddha. Krishna is almost always included; in exceptions, he is considered the source of all avatars.
