Avatar

An avatar (Sanskrit: अवतार, IAST: avatāra), a concept

in Hinduism that means "descent", is the material
appearance or incarnation of a deity on earth.[1][2] The
relative verb to "alight, to make one's appearance" is
sometimes used to refer to any guru or revered human
being.[3][4]

The word avatar does not appear in the Vedic

literature,[5] however it appears in developed forms in
post-Vedic literature, and as a noun particularly in the
Puranic literature after the 6th century CE.[6] Despite
that, the concept of an avatar is compatible with the
content of the Vedic literature like the Upanishads as it
is symbolic imagery of the Saguna Brahman concept in
the philosophy of Hinduism. The Rigveda describes
Indra as endowed with a mysterious power of assuming Hindu god Vishnu surrounded by his Avatars.
any form at will.[7][8] The Bhagavad Gita expounds the
doctrine of Avatara but with terms other than
avatar.[6][9]

Theologically, the term is most often associated with the Hindu god Vishnu, though the idea has been
applied to other deities.[10] 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.[11] The avatars of Vishnu are important in
Vaishnavism theology. In the goddess-based Shaktism tradition of Hinduism, avatars of the Devi in different
appearances such as Tripura Sundari, Durga and Kali are commonly found.[12][13][14] While avatars of other
deities such as Ganesha and Shiva are also mentioned in medieval Hindu texts, this is minor and
occasional.[15] The incarnation doctrine is one of the important differences between Vaishnavism and
Shaivism traditions of Hinduism.[16][17]

Incarnation concepts similar to avatar are also found in Buddhism,[18] Christianity,[5] and other
religions.[18] The scriptures of Sikhism include the names of numerous Hindu gods and goddesses, but it
rejected the doctrine of savior incarnation and endorsed the view of Hindu Bhakti movement saints such as
Namdev that formless eternal god is within the human heart and man is his own savior.[19][20]

Contents
Etymology and meaning
Avatar versus incarnation
Avatars of Vishnu
Dashavatara
Longer alternatives
Types
In Sikhism
Avatars of Ganesha
Avatars of Shiva
Avatars of Devi
Avatars of Lakshmi
Avatars of Brahma
Avatars of Varuna
See also
Notes
References
Bibliography
External links

Etymology and meaning

The Sanskrit noun (avatāra /ˈævətɑːr, ˌævəˈtɑːr/;[21] Hindustani: [əʋˈtaːr]) is derived from the Sanskrit roots
ava (down) and tṛ (to cross over).[22] These roots trace back, states Monier-Williams, to -taritum, -tarati, -
rītum.[3] It's cognate to "away" in English, which is root from PIE *au- means "off, away". [23]

Avatar literally 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.[22] 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
a saguna (with form, attributes) embodiment of the nirguna Brahman or Atman (soul).[24]

Neither the Vedas nor the Principal Upanishads ever mention the word avatar as a noun.[5] The verb roots
and form, such as avatarana, do appear in ancient post-Vedic Hindu texts, but as "action of descending", but
not as an incarnated person (avatara).[25] The related verb avatarana 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.[25]

The term is most commonly found in the context of the Hindu god Vishnu.[1][3] The earliest mention of
Vishnu manifested in a human form to establish Dharma on Earth, uses other terms such as the word
sambhavāmi in verse 4.6 and the word tanu in verse 9.11 of the Bhagavad Gita,[4] as well as other words
such as akriti and rupa elsewhere.[26] 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.[27] The idea proliferates
thereafter, in the Puranic stories for many deities, and with ideas such as ansha-avatar or partial
embodiments.[4][1]

The term avatar, 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.[22] In some contexts, the term avatara 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 term avatar is not unique to Hinduism even though the term originated with hinduism. It is
found in the Trikaya doctrine of Mahayana Buddhism, in descriptions for the Dalai Lama in Tibetan
Buddhism, and many ancient cultures.[18]
Avatar versus incarnation

The manifest embodiment is sometimes referred to as an incarnation.[28] 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.[29][30] The theological concept of Christ as an incarnation,
as found in Christology, presents the Christian concept of incarnation. According to Oduyoye and Vroom,
this is different from the Hindu concept of avatar because avatars in Hinduism are unreal and is similar to
Docetism.[31] Sheth disagrees and states that this claim is an incorrect understanding of the Hindu concept
of avatar.[32][note 1] Avatars are true embodiments of spiritual perfection, one driven by noble goals, in
Hindu traditions such as Vaishnavism.[32]

Avatars 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 of Brahma, Vishnu and Shiva. Vishnu's avatars descend
to empower the good and fight evil, thereby restoring Dharma. 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.[34] An oft-quoted passage
from the Bhagavad Gita describes the typical role of an avatar of Vishnu:[10][30]

Whenever righteousness wanes and unrighteousness increases I send myself forth.

For the protection of the good and for the destruction of evil,
and for the establishment of righteousness,
I come into being age after age.

— Bhagavad Gita 4.7–8

The Vishnu avatars appear in Hindu mythology whenever the cosmos is in crisis, typically because the evil
has grown stronger and has thrown the cosmos out of its balance.[35] 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.[35]

The most known and celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism, are
Krishna, Rama, Narayana and Vasudeva. These names have extensive literature associated with them, each
has its own characteristics, legends and associated arts.[30] The Mahabharata, for example, includes Krishna,
while the Ramayana includes Rama.[36]

Dashavatara

The Bhagavata Purana describes Vishnu's avatars as innumerable, though ten of his incarnations
(Dashavatara), are celebrated therein as his major appearances.[11][30] The ten major Vishnu avatars are
mentioned in the Agni Purana, the Garuda Purana and the Bhagavata Purana;[37][38]

The ten best known avatars of Vishnu are collectively known as the Dasavatara (a Sanskrit 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.[39]
 The Avatars of Vishnu
Name Description
Half fish - half man avatar. He saves the world from a cosmic deluge, with the help of a boat made of
the Vedas (knowledge), on which he also rescues Manu (progenitor of man) and all living beings.
Matsya
Demon, Hegriv steals and tries to destroy the Book, but Matsya finds the demon, kills him, and
returns the Vedas.
Tortoise avatar. He supports the cosmos, while the gods and demons churn the cosmic ocean with
the help of serpent Vasuki to produce the nectar of immortality (just like churning milk to produce
butter). The churning produces both the good and the bad, including poison and immortality nectar.
Kurma[note 2]
Nobody wants the poison, everyone wants the immortality nectar. The demons attempt to steal the
nectar, wherein Vishnu appears as enchantress Mohini avatar, for whom they all fall, and give her the
nectar.
Boar avatar. He rescues goddess earth when the demon Hiranyaksha kidnaps her and hides her in
Varaha the depths of cosmic ocean. The boar finds her and kills the demon, and the goddess holds onto the
tusk of the boar as he lifts her back to the surface.
Half lion-half man avatar. Demon king Hiranyakashipu becomes enormously powerful, gains special
powers by which no man or animal could kill him, then bullies and persecutes people who disagree
Narasimha with him, including his own son. The Man-Lion avatar creatively defeats those special powers, kills
Hiranyakashipu, and rescues demon's son Prahlada who opposes his own father. The legend is a
part of the Hindu festival Holi folklore.
Dwarf avatar. Demon king Mahabali fought against the Devas and won heaven, and thus became the
ruler of heaven, earth, and the underworlds. Though he was a benevolent king, he was a demon, and
the devas led by Indra went to Lord Vishnu to help them get heaven back. Lord Vishnu, although
didn't want to punish Bali because he was a good king, instead decided to test him. While the king
was distributing alms amongst his people, Vishnu in his Vamana, i.e., dwarf avatar approaches Bali in
Vamana the form of a monk who offers him food, land, money, jewels, and all the riches. However, the monk
refuses and asks only for three steps of land. Bali grants it to him. The dwarf grows, in his first step
takes the earth and the netherworld, and in the second all of the heavens. Bali, now understanding
who it is in front of him, offers his head to the Lord to put his foot on as the third pace. Lord Vishnu
gave him the boon of immortality and allowed him to return to his people every year on the occasion
of Onam.
Sage with an axe avatar. The warrior class gets too powerful, and seizes other people's property for
Parashurama their own pleasure. The avatar appears as a sage with an axe, kills the king and all his warrior
companions.
Rama Subject of Ramayana
Krishna Subject of the Mahabharata and the Bhagavad Gita
Buddha Subject of Buddhism
The last avatar appears as a man with a winged white horse, projected to end the Kali yuga, in order
Kalki[note 3]
that the cosmos may renew and restart.

Longer alternatives

The Bhagavata Purana also goes on to give an alternate list, wherein it numerically lists out 22 Vishnu
avatars in chapter 1.3.[41]

1. Four Kumaras (Catursana)– the four Sons of god Brahma and exemplified the path of devotion
2. Varaha- The divine warthog who lifts earth from cosmic waters
3. Narada-the divine-sage who travels the worlds as a devotee of Vishnu
4. Nara-Narayana– the twin-sages
5. Kapila– a renowned sage spoken of in the Mahabharata, son of Kardama Muni and Devahuti
and sometimes identified with the founder of the Samkhya school of philosophy
 6. Dattatreya– the combined avatar of the Hindu trinity Brahma, Vishnu and Shiva. He was born
to the sage Atri became a great seer himself
7. Yajna– the lord of fire-sacrifice, who was also a previous Indra – the lord of heaven
8. Rishabha– the father of Bharata Chakravartin and Bahubali
9. Prithu– the sovereign-king who milked the earth as a cow to get the world's grain and
vegetation and also invented agriculture
10. Matsya- A narwhal who guided Manu's ark during the pralaya (deluge) and also killed demon
Hayagriva
11. Kurma- A giant tortoise who balances Mount Mandara atop his caprice during the churning of
the cosmic ocean of milk
12. Dhanvantari– the father of Ayurvedic medicine and a physician to the Devas
13. Mohini– the enchantress
14. Narasimha- The man-lion who kills demon Hiranyakashpu
15. Vamana- The dwarf
16. Parashurama- The Brahmin warrior with an axe who kills Kartyavira Arjuna and his Kshatriya
allies
17. Rama- 'Perfect King' from Suryavansha, Subject of Ramayana
18. Vyasa– the compiler of the scriptures – Vedas and writer of the scriptures Puranas and the
epic Mahabharata
19. Balarama- Elder brother of Krishna.
20. Krishna- Subject of the Mahabharata and the Bhagavad Geethai
21. Buddha- Gautama Buddha. Subject of Buddhism.
22. Kalki- The future lawgiver

Avatars like Hayagriva, Hamsa and Garuda are also mentioned in the Pancharatra making the total of thirty-
nine avatars.[42] However, despite these lists, the commonly accepted number of ten avatars for Vishnu was
fixed well before the 10th century CE.[37] Madhvacharya also regards Gautama Buddha as an avatar of
Vishnu.[43]

Types

The avatar concept was further developed and refined in later Hindu texts. One approach was to identify full
avatar and partial avatars. Krishna, Rama, and Narasimha were full avatars (purna avatars), while others
were partial avatars (ansha avatars).[33] Some declared, states Noel Sheth, that every living creature is an
avatar of Vishnu.[33] The Pancharatra text of Vaishnavism declares that Vishnu's avatar 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).[33]

Yet another classification, developed in Krishna schools, centers around Guna-avatars, Purusha-avatars and
Lila-avatars, with their subtypes.[44][45] The Guna-avatar classification of avatars is based on the Guṇas
concept of the Samkhya school of Hindu philosophy, that is Rajas (Brahma), Sattva (Vishnu), and Tamas
(Shiva).[44][45] These personalities of the Trimurti are referred to as Guna avatars.[44] The Purushavatara
are three. The first evolves the matter (Prakriti), the second is the soul present in each individual creature,
the third is the interconnected oneness or Brahman that connects all souls.[44][46] The Lilavataras are partial
or full manifestations of Vishnu, where either some powers (Shakti) or material parts of him exist.[44][45]

Vishnu is Purushavatara.[47][48] The Matsya, Kurma, and Vamana avatars of Vishnu are Lilavataras.[45][47]
A Purnarupa in this classification, is when Vishnu manifests completely along with his qualities and
powers. In Bengal Vaishnavism, Krishna is the Purnarupa.[44] In Shaivism, Bhairava is the purnarupa of
Shiva.[49]

In Sikhism

24 avatars of Vishnu are mentioned in Bachitar Natak's composition in

Dasam Granth, the second scripture of Sikhs written by Guru Gobind
Singh:[50]

1. Machh (Matsya)
2. Kachh (Kurma)
3. Nar (Nara in Nara-Narayana)
4. Narayan (Narayana in Nara-Narayana)
5. Maha Mohini (Mohini)
6. Bairaha (Varaha)
7. Nar Singha (Narasimha)
8. Baman (Vamana)
9. Parshuram (Parashurama)
10. Bramma (Brahma)
11. Balram (Balarama)
12. Jalandhar (Jalandhara)
13. Bishan (Vishnu) Mohini, the female avatar of
14. Sheshayi (Shesha) Vishnu (statue at Belur
temple, Karnataka.)
15. Arihant Dev (Arihanta)
16. Manu Raja (Manu)
17. Dhanvantari (Dhanvantari)
18. Suraj (Surya)
19. Chandar (Chandra)
20. Ram (Rama)
21. Kishan (Krishna)
22. Nar (Arjuna)
23. Buddh (Buddha)
24. Kalki (Kalki)

The Guru 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.[51][52][53]

Dasam Granth has three major compositions, one each dedicated to avatars of Vishnu (Chaubis avatar) and
Brahma.[50][54] However, Sikhism rejects the doctrine of savior incarnation, and only accepts the abstract
nirguna formless god.[19][55] The Sikh Gurus endorsed the view of Hindu Bhakti movement saints such as
Namdev (≈1270 – 1350 CE) that formless eternal god is within human heart and man is his own
savior.[19][56]

Avatars of Ganesha
The Linga Puranam declares that Ganesha incarnates to destroy demons and to help the gods and pious
people.[57] The two upapuranas – Ganesha Purana and Mudgala Puranam – 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.[58]

The Mudgala Puranam describes eight avatars of Ganesha:[59]

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 (Vighnarāja) ("king of obstacles"), his mount is the celestial serpent Śeṣa.
8. Dhumravarna (Dhūmravarṇa) ("grey color") corresponds to Śiva, his mount is a horse.

Avatars of Shiva
Although Puranic scriptures contain occasional references to avatars
of Shiva, the avatar doctrine is neither universally accepted nor
commonly adopted in Shaivism.[60] 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.[16][17][61] Shaivism is a transcendental theology, where man,
with the help of his Guru, is his own savior.[61]
Sharabha (right) with Narasimha The Linga Purana lists twenty-eight avatars of Shiva.[62] In the
(18th-century painting, Shiva Purana there is a distinctly Saivite version of a traditional
Pahari/Kangra School)
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 which calms
down lion-man Narasimha avatar of Vishnu, and Shiva then gives Vishnu a chakra as gift. A similar story is
told in the late medieval era Sharabha Upanishad.[63] However, Vaishnava Dvaita school refutes this
Shaivite view of Narasimha.[64]

The monkey-god Hanuman who helped Rama – the Vishnu avatar is considered by some to be the eleventh
avatar of Rudra (Shiva).[65][66] Some regional deities like Khandoba are also believed by some to be avatars
of Shiva.[67][68] Ashwatthama,the son of Drona is also considered to an Avatar of Lord Shiva

Shesha and his avatars (Balarama and Lakshmana) are occasionally linked to Shiva.[69][70][71][72] Adi
Shankara, the formulator of Advaita Vedanta, is also occasionally regarded as an avatar of Shiva.[73]

In Dasam Granth, Guru Gobind Singh mentioned two avatars of Rudra: Dattatreya Avatar and Parasnath
Avatar.[74]

Avatars of Devi
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.[75] Like Vishnu, his consort Lakshmi
incarnates as Sita and Radha – the consorts of
Rama and Krishna avatars.[76] 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.[77] Lakshmi and Saraswati are
main goddesses worshipped as Devi avatars.[78]
Avatars of Devi. From up to down: Durga, Kali, Sita, Parvati.
Avatars of Lakshmi
Sridevi and Bhudevi are two different forms of the goddess Lakshmi. Dharini, the consort of Parashurama,
Sita, the consort of Rama, and Yashodhara, the consort of Siddhartha, along with the consorts of the
previous incarnations of Vishnu, are all considered full incarnations of Lakshmi. On the other hand, Radha
and the gopis, Rukmini, Satyabhama and the rest of Krishna's wives with the exception of Yamuna, are all
considered partial incarnations of Lakshmi.

Avatars of Brahma
In Dasam Granth, second scriptures of Sikhs written by Guru Gobind Singh, mentioned seven Brahma
Avatars.[79]

1. Valmiki Avatar
2. Kashyapa Avatar
3. Dattatreya Avatar
4. Vyasa Avatar
5. Kalidasa Avatar

According to the Skanda Purana, Brahma incarnated himself as Yajnavalkya in response to a curse from
Shiva.[80]

Avatars of Varuna
Jhulelal,the Iṣṭa-devatā (most-revered deity) of Sindhi Hindus, is considered as the incarnation of the
Varuna.[81]

See also
Avatars in the Mahabharata
Dashavatara
 Gautama Buddha in Hinduism
Incarnation
List of avatar claimants
Hindu eschatology

Notes
1. Buddha, a real person, is included as an avatar of Vishnu
in many Hindu texts.[33]
2. Mohini, the female avatar of Vishnu, appears in stories
about the Kurma avatar.[40]
3. Some medieval Indian texts spell it as Kalkin.

References
Jhulelal, incarnation of Varuna
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(https://books.google.com/books?id=Ai-rpcY-rrgC). Oxford
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theology, Rodopi, 2003, ISBN 978-90-420-0897-7, p. 111.
32. Sheth 2002, p. 108.
33. Sheth 2002, p. 99.
34. Woodhead, Partridge, Kawanami, Linda, Christopher,
Hiroko (2016). Religions in the Modern World- Traditions
and Transformations, 3rd Edition. Routeledge. p. 44.
ISBN 978-0-415-85881-6.
35. James Lochtefeld 2002, p. 228.
36. King, Anna S. (2005). The intimate other: love divine in
Indic religions (https://books.google.com/?id=0FvH1aCXE
TwC&pg=PA32). Orient Blackswan. pp. 32–33. ISBN 978-
81-250-2801-7.
37. Mishra, Vibhuti Bhushan (1973). Religious beliefs and
practices of North India during the early mediaeval period,
Volume 1 (https://books.google.com/?id=nAQ4AAAAIAAJ).
BRILL. pp. 4–5. ISBN 978-90-04-03610-9.
38. 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.
39. Matchett 2001, p. 160.
40. James Lochtefeld 2002, pp. 705-705.
41. Bhag-P 1.3 (http://srimadbhagavatam.com/1/3/en1)
Archived (https://web.archive.org/web/20130521022342/ht
tp://srimadbhagavatam.com/1/3/en1) 2013-05-21 at the
Wayback Machine Canto 1, Chapter 3
42. Schrader, Friedrich Otto (1916). Introduction to the
Pāñcarātra and the Ahirbudhnya saṃhitā (https://archive.o
rg/details/in.ernet.dli.2015.280365). Adyar Library. p. 42 (ht
tps://archive.org/details/in.ernet.dli.2015.280365/page/n5
4).
43. Helmuth von Glasenapp: Madhva's Philosophie des
Vishnu-Glaubens, Geistesströmungen des Ostens vol. 2,
Bonn 1923, ch. Einleitung (p. *1-2).
44. Sheth 2002, p. 100.
45. Barbara A. Holdrege (2015). Bhakti and Embodiment:
Fashioning Divine Bodies and Devotional Bodies in Krsna
Bhakti (https://books.google.com/books?id=R9FgCgAAQB
AJ). Routledge. pp. 50–67. ISBN 978-1-317-66910-4.
46. Janmajit Roy (2002). Theory of Avatāra and Divinity of
Chaitanya (https://books.google.com/books?id=lr9pFQPw
hXYC). Atlantic Publishers. pp. 190–191. ISBN 978-81-
269-0169-2.
47. Daniel E Bassuk (1987). Incarnation in Hinduism and
Christianity: The Myth of the God-Man (https://books.googl
e.com/books?id=k3iwCwAAQBAJ). Palgrave Macmillan.
pp. 143–144. ISBN 978-1-349-08642-9.
48. Mittal, Sushil (2004). The Hindu World. New York:
Routledge. p. 164. ISBN 978-0-203-67414-7.
49. David Smith (2003). The Dance of Siva: Religion, Art and
Poetry in South India (https://books.google.com/books?id=
fTLlcGlkdjkC). Cambridge University Press. p. 186.
ISBN 978-0-521-52865-8.
50. SS Kapoor and MK Kapoor (2009), Composition 8, 9 and
10 (https://books.google.com/books?id=8-h8ptzp0lUC&pg
=PA17), Dasam Granth, Hemkunt, ISBN 9788170103257,
pages 16-17
51. Torkel Brekke (2014), Religion, War, and Ethics: A
Sourcebook of Textual Traditions (Editors: Gregory M.
Reichberg and Henrik Syse), Cambridge University Press,
ISBN 978-0521450386, pages 673, 675, 672-686;
Christopher Shackle and Arvind Mandair (2005),
Teachings of the Sikh Gurus, Routledge, ISBN 978-
0415266048, pages xxxiv-xli
52. SS Kapoor and MK Kapoor (2009), Composition 8, 9 and
10 (https://books.google.com/books?id=8-h8ptzp0lUC&pg
=PA17), Dasam Granth, Hemkunt, ISBN 9788170103257,
pages 15-16
53. Pashaura Singh; Norman Gerald Barrier; W. H. McLeod
(2004). Sikhism and History (https://books.google.com/boo
ks?id=xY_XAAAAMAAJ). Oxford University Press.
pp. 136–147. ISBN 978-0-19-566708-0.
54. J Deol (2000), Sikh Religion, Culture and Ethnicity
(Editors: AS Mandair, C Shackle, G Singh), Routledge,
ISBN 978-0700713899, pages 31-33
55. William Owen Cole (2004). Understanding Sikhism (http
s://books.google.com/books?id=OJnXAAAAMAAJ).
Dunedin Academic. pp. 47–49. ISBN 978-1-903765-15-9.
56. Pashaura Singh (2011). Mark Juergensmeyer and Wade
Clark Roof (ed.). Encyclopedia of Global Religion (https://b
ooks.google.com/books?id=WwJzAwAAQBAJ). SAGE
Publications. p. 138. ISBN 978-1-4522-6656-5.
57. Grimes, John A. (1995). Gaṇapati: song of the self (https://
books.google.com/?id=aoqB4n95pSoC&pg=PT105).
SUNY Press. p. 105. ISBN 978-0-7914-2439-1.
58. Grimes, pp. 100–105.
59. 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
60. Parrinder, Edward Geoffrey (1982). Avatar and
incarnation. Oxford: Oxford University Press. pp. 87–88.
ISBN 978-0-19-520361-5.
61. Mariasusai Dhavamony (2002). Hindu-Christian Dialogue:
Theological Soundings and Perspectives (https://books.go
ogle.com/books?id=poUxxH4fPwwC). Rodopi. p. 63.
ISBN 978-90-420-1510-4.
62. Winternitz, Moriz; V. Srinivasa Sarma (1981). A History of
Indian Literature, Volume 1 (https://books.google.com/?id=
JRfuJFRV_O8C&pg=PA543). Motilal Banarsidass.
pp. 543–544. ISBN 978-81-208-0264-3.
63. SG Desai (1996), A critical study of the later Upanishads,
Bharatiya Vidya Bhavan, pages 109-110
64. Sharma, B. N. Krishnamurti (2000). A history of the Dvaita
school of Vedānta and its literature: from the earliest
beginnings to our own times (https://books.google.com/?id
=FVtpFMPMulcC&pg=PA412). Motilal Banarsidass.
p. 412. ISBN 978-81-208-1575-9.
65. Lutgendorf, Philip (2007). Hanuman's tale: the messages
of a divine monkey (https://books.google.com/?id=fVFC2N
x-LP8C&pg=PT333&dq=avatara+Hanuman&cd=1#v=snip
pet&q=avatara%20%20Shiva). Oxford University Press
US. p. 44. ISBN 978-0-19-530921-8.
66. Catherine Ludvík (1994). Hanumān in the Rāmāyaṇa of
Vālmīki and the Rāmacaritamānasa of Tulasī Dāsa (http
s://books.google.com/?id=KCXQN0qoAe0C&pg=PA10&dq
=Hanuman+Rudra&cd=2#v=onepage&q=Hanuman%20Ru
dra). Motilal Banarsidass Publ. pp. 10–11. ISBN 978-81-
208-1122-5.
67. Sontheimer, Gunther-Dietz (1990). "God as King for All:
The Sanskrit Malhari Mahatmya and its context" (https://bo
oks.google.com/books?id=McwUAAAAIAAJ&pg=PA129).
In Hans Bakker (ed.). The History of Sacred Places in
India as Reflected in Traditional Literature. BRILL.
ISBN 978-90-04-09318-8. p.118
68. Sontheimer, Gunther-Dietz (1989). "Between Ghost and
God: Folk Deity of the Deccan" (https://books.google.com/
books?id=CLmuJhU3wC8C&pg=PA332). In Hiltebeitel, Alf
(ed.). Criminal Gods and Demon Devotees: Essays on the
Guardians of Popular Hinduism. State University of New
York Press. p. 332. ISBN 978-0-88706-981-9.
69. Matchett, Freda (2001). Krsna: Lord or Avatara?.
Routledge. 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."
70. 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.""
71. Mahalik, Er. Nirakar (2010). "Lord Balarama" (http://magazi
nes.odisha.gov.in/Orissareview/2010/July/engpdf/87-90.pd
f) (PDF). Orissa Review. "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 in Tretaya Yuga. In Dwapar Yuga as
Krishna-Balarama and in Kali Yuga they are Jagannath
and Balabhadra."
72. Pattanaik, Devdutt (2010). "Elder Brother of God" (http://de
vdutt.com/articles/indian-mythology/mahabharata/elder-br
other-of-god.html). Devdutt. "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."
73. 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."
74. SS Kapoor and MK Kapoor (2009), Composition 10, Rudra
Avtar (https://books.google.com/books?id=8-h8ptzp0lUC&
pg=PA17), Dasam Granth, Hemkunt,
ISBN 9788170103257, page 17
75. Brown, Cheever Mackenzie (1990). The triumph of the
goddess: the canonical models and theological visions of
the Devī-Bhāgavata Purāṇa (https://books.google.com/?id
=erENsMcblGAC&pg=PA32). SUNY Press. p. 32.
ISBN 978-0-7914-0363-1.
76. Hindu Avatāra and Christian Incarnation: A Comparison,
Noel Sheth Philosophy East and West, Vol. 52, No. 1
(Jan., 2002), pp. 98, 117.
77. Brown, Cheever Mackenzie (1998). The Devī Gītā: the
song of the Goddess (https://books.google.com/?id=Oxay
Hczql9EC&printsec=frontcover&dq=Devi+Gita&cd=1#v=sn
ippet&q=Devi%20avatara). SUNY Press. p. 272.
ISBN 978-0-7914-3940-1. verses 9.22cd-23ab
78. Brown, p. 270.
79. Kapoor, S.S. Dasam Granth (https://books.google.com/bo
oks?id=8-h8ptzp0lUC&pg=PA16). Hemkunt Press. p. 16.
ISBN 9788170103257. Retrieved 2017-02-24.
80. 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."
81. "Exploring Jhulelal – a symbol of interfaith harmony in
Sindh" (https://tribune.com.pk/story/1842760/1-exploring-jh
ulelal-symbol-interfaith-harmony-sindh/?amp=1&__cf_chl_j
schl_tk__=996d34b5df28344e124359960b1728d9d1ddbc
52-1580383144-0-Ad9PxD54eJLUk-AjzAH_bdjDrO30dsxn
ZLejyXh1_Wg1dFYtaeb8hSGc4S3tfTSu2pR8gNDClSm_Y
CSTqteGwq2s5RZ-Qf_PFdxH1XfBKPHWgi2tzEsLOqjqJOI
iyaOD2jEB5wbgJyWxsVxzNJINSR4QAKins53Cs9ABFuSf
C9e0Mye4iqIl-XjxQA4h6PK6-ddpwqbaZ_2qYUWKQNHST
5-0PlC8ogGjey_wipOGmetI2S3BoL2MEEB8UesDNoQBK
qLWpY-pmgHzVKx013G9e5iJpTIjUhA5KSvoXkfRthkTAU2
QjVlQQvsSUMV3QimFypMyIQ2Inx8-Wr0pFXZzfz5QPX-f
McL6_UcVnIG3kLja). City: Karachi. Expresstribune. 8
November 2018. Retrieved 30 January 2020.

Bibliography
Daniélou, Alain (1991) [1964]. The myths and gods of India (https://archive.org/details/mythsgo
dsofindia00dani). Inner Traditions, Vermont, USA. ISBN 0-89281-354-7. pp. 164–187.
Coleman, T. (2011). "Avatāra". Oxford Bibliographies Online: Hinduism.
doi:10.1093/obo/9780195399318-0009 (https://doi.org/10.1093%2Fobo%2F9780195399318-0
009). Short introduction and bibliography of sources about Avatāra (subscription required).
Matchett, Freda (2001). Krishna, Lord or Avatara?: the relationship between Krishna and
Vishnu (https://books.google.com/?id=1oqTYiPeAxMC). Routledge. ISBN 978-0700712816.
Paul Hacker (1978). Lambert Schmithausen (ed.). Zur Entwicklung der Avataralehre (in
German). Otto Harrassowitz. ISBN 978-3447048606.
James Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism, Vol. 1&2 (https://archive.o
rg/details/illustratedencyc0000loch). Rosen Publishing. ISBN 978-0-8239-2287-1.
Sheth, Noel (2002). "Hindu Avatāra and Christian Incarnation: A Comparison". Philosophy
East and West. 52 (1 (January)): 98–125. doi:10.1353/pew.2002.0005 (https://doi.org/10.135
3%2Fpew.2002.0005). JSTOR 1400135 (https://www.jstor.org/stable/1400135).

External links
Avatar (https://www.britannica.com/EBchecked/topic/45474) at the Encyclopædia Britannica
Avatars (Incarnations or Descents) of Vishnu (http://www.sscnet.ucla.edu/southasia/Religions/
Avatars/Vishnu.html)
Meher Baba's interpretation of the Avatar's origin (https://web.archive.org/web/2011121311103
1/http://home.online.no/~solibakk/firstava.html)

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