DAS AVATAR OF LORD VISHNU
FIRST AVATAR Matsya (Sanskrit :) (Fish in Sanskrit)
was the first Avatar of Vishnu in Hindu mythology.
Once while Lord Brahma was sleeping and the Vedas were not under protection, the demon Hayagriva stole them. According to the Matsya Purana, the king of pre-ancient Dravida and a devotee of Vishnu, Satyavrata who later was known as Manu was washing his hands in a river when a little fish swam into his hands and pleaded with him to save its life. He put it in a jar, which it soon outgrew. He then moved it to a tank, a river and then finally the ocean but to no avail. The fish then revealed himself to be Vishnu and told him that a deluge would occur within seven days that would destroy all life. Therefore, Satyavrata was instructed to take "all medicinal herbs, all the varieties of seeds, and accompanied by the seven saints” along with the serpent Vasuki and other animals.
Then to restore the Vedas Matsya dived into the ocean to kill Hayagriva and a battle ensued between Vishnu as Matsya and the demon Hayagriva in which Hayagriva was defeated and the Vedas were restored.
The deluge occurred and the lord reappeared as promised and advised Satyavrata to board the boat and fasten the serpent Vasuki to his horn as a rope to the boat.
Matsya is generally represented as a four-armed figure with the upper torso of a man and the lower of a fish.
SECOND AVATAR ( KURMA THE TURTLE)
The Devas lost their strength and powers due to a curse by the sage Durvasa because Indra, the king of the Devas, had insulted the sage’s gift (a garland) by
giving it to his elephant which trampled upon it. Thus, after losing their immortality and kingdom, they approached Lord Vishnu for help.
Vishnu suggested that they needed to drink the nectar of immortality to regain their lost glory. However, they needed to strive hard to acquire the nectar since it was hidden in the ocean of milk. After declaring a truce with their foes (Asuras), Indra and his Devas together with the Asuras, use the serpent Vasuki as a churning rope and the mount Mandara as the churning staff.
When they began churning, the mount began sinking into the ocean. Taking the form of a turtle (Kurma), Vishnu bears the entire weight of the mountain and the churning continues and various objects are thrown out including the deadly poison Halahala, whose fumes threaten to destroy the Devas and the Asuras. Lord Shiva then comes to their rescue and gathers the entire poison in his palm and drinks it. His consort, Parvathi, clasps his throat and the poison remains there. Hence he became known as “Neelakanta” (literally: “the blue-throated one).
“Fourteen precious things” come out of the ocean, culminating with Dhanvantari, the physician of the gods, appearing with the nectar of immortality. The Asuras immediately rush and grab the nectar while quarreling among themselves.
Vishnu again comes to the rescue in the form of a beautiful damsel, Mohini and tricks the Asuras and retrieves the potion which is distributed to the Devas. Though the Asuras realize Vishnu’s tricks, it is too late, as the Devas regain their renowned prowess and defeat them.
THIRD AVATAR - VARAHA
Varaha (Sanskrit: वराह) is the third Avatar of the Hindu god Vishnu, in the form of a Boar. He appeared in order to defeat Hiranyaksha, a demon who had taken the Earth (Prithvi) and carried it to the bottom of what is described as the cosmic ocean in the story. The battle between Varaha and Hiranyaksha is believed to have lasted for a thousand years, which the former finally won. Varaha carried the Earth out of the ocean between his tusks and restored it to its place in the universe. Vishnu married Prithvi (Bhudevi) in this avatar
Varaha is depicted in art as either purely animal or as being anthropomorphic, having a boar's head on a man's body. In the latter form he has four arms, two of which hold the wheel and conch-shell while the other two hold a mace, sword or lotus or make a gesture (or "mudra") of blessing. The Earth is held between the boar's tusks.
The avatar symbolizes the resurrection of the Earth from a pralaya (deluge) and the establishment of a new kalpa (cosmic cycle).
The Varaha Purana is a Purana in which the form of narration is a recitation by Varaha.
FORTH AVATAR
The story of Narasimha as described in the Bhagavata Purana is as follows:
In his previous avatara of Varaha, Vishnu killed a rakshasa known as Hiranyaksha. Hiranyaksha's brother Hiranyakashipu, greatly angered by this, started to abhor Vishnu and his followers. To which end he decides to attempt to kill Vishnu by gaining mystical powers, which he believes Brahma, the chief among the devas will award him if he undergoes many years of great austerity and penance. This initially seems to work as planned with Brahma becoming pleased by Hiranyakashipu's austerities. Brahma thus appears before Hiranyakashipu and offers him a boon that he will personally make true anything he wishes for. In reply to which Hiranyakashipu requests the following:
O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you. Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal. Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.
One day while Hiranyakashipu was performing austerities at Mandaracala Mountain, his home was attacked by Indra and the other devas. At this point the divine sage, Narada intervened to protect Kayadu, whom he describes as 'sinless'.Following this event Narada takes Kayadu into his care and while under the guidance of Narada, her unborn child (Hiranyakashipu's son) Prahlada, became affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlada when later growing as a child began to show symptoms of this earlier training by Narada, gradually becoming recognised as a devoted follower of Vishnu, much to his father's disappointment.
Hiranyakashipu eventually becomes so angry and upset at his son's devotion to Vishnu (whom he sees as his mortal enemy) that he decides he must kill him, but each time he attempts to kill the boy, Prahlada is protected by Vishnu's mystical power. When asked, Prahlada refuses to acknowledge his father as the supreme lord of the universe and claims that Vishnu is all-pervading and omnipresent. To which Hiranyakashipu points to a nearby pillar and asks if 'his Vishnu' is in it:
"O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?
Prahlada then answers, He was, He is and He will be. In an alternate version of the story, Prahlada answers He is in pillars, and he is in the smallest twig. Hiranyakashipu, unable to control his anger, smashes the pillar with his mace, and then following a tumultuous sound, Vishnu in the form of Narasimha appears from it and in defence of Prahlada moves to attack his father. In order to kill Hiranyakashipu and not upset the boon given by Brahma, the form of Narasimha was chosen. Hiranyakashipu could not be killed by human, deva or animal, Narasimha is neither one of these, as he is a form of Vishnu incarnate as a part-human, part-animal. He comes upon Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon. Kurma Purana describes the preceding battle between the Purusha and demoniac forces in which he escapes powerful weapon called, pashupata and it describes how Prahladas brothers headed by Anuhrada and thousands of other demons "were led to the valley of death (yamalayam) by the lion produced from the body of man-lion" avatara. The same episode occurs in the Matshya Purana , several chapters after its version of the Narasimha advent.
The Bhagavata Purana further narrates: even after killing Hiranyakashipu none of the present demigods were able to calm Narasimha's fury, not even Shiva. So all the gods and goddesses called his consort, Lakshmi, but she was also unable to do so. Then, at the request of Brahma, Prahlada was presented to Narasimha, and finally, he was calmed by the prayers of his devotee. Before parting, Narasimha rewards the wise Prahlada by crowning him as the king.
In the Shiva Purana, there is a distinctly Shaiva version of a traditional avatar myth: Shiva brings forth Virabhadra, one of his terrifying forms, in order to calm Narasimha. 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. The Sharabha story is also retold in the Linga Purana. However, Vaishnava followers including Dvaita scholars, such as Vijayindra Tirtha (1539-95) dispute this view of Narasimha based on their reading of Sattvika Puranas and Śruti texts.
Based on this story, it is believed by followers that Narasimha protects his sincere devotees when they are in extreme danger. He saved Adi Sankara from being sacrificed to the goddess Kali by a Kapalika.
FIFTH AVATAR - VAMANA
Vamana was born to Aditi and Kashyapa. He is the twelfth of the Adityas. Vamana is known to be the younger brother of Indra.
The legend of Bhagavata has it that the Vamana avatar was taken by Vishnu to restore Indra's authority over the heavens, which was taken away by force by the demon king Bali in Dravida. Vamana is a disguise of a short Brahman, carrying a wooden umbrella requested three steps of land for him to live in. Given a promise of three steps of Land by King Mahabali against the warning given by his Guru Sukracharya, Vamana, The Supreme God grows so huge that he could cover from heaven to earth, earth to lower worlds in two simple steps. King Mahabali unable to fulfil the promise of three paces of Land to the Supreme God, offers his head for the third step. Thus Vamana places his place on King Mahabali's head and gives him immortality for his benevolence.
Vamana avatar with King Mahabali
Vamana taught King Mahabali that arrogance and pride should be abandoned if any advancement in life is to be made, and that wealth should never be taken for granted since it can so easily be taken away. Vamana then took on the form of Mahavishnu. He was pleased by King Mahabali's determination and ability to keep his promise in the face of his spiritual master's curse and the prospect of losing all his wealth. Vishnu named the King Mahabali since he was a Mahatma (great soul). He allowed Mahabali to return to the spiritual sky to associate with Prahalada (the demoniac Hiranyakashipu's pious son, also a descendant of the demon race) and other divine beings. Mahavishnu also declared that Mahabali would be able to rule the universe in the following yuga (age). Mahabali was the grandson of Prahlada being the son of Prahlada's son Virochana who was killed in a battle with the Devas.
Mahabali is supposed to return every year to the land of his people, to ensure that they are prosperous.
SIXTH AVATAR- PARASHURAMA
Parashurama (Sanskrit: परशुराम, Paraśurāma) (also known as Parasurama, Bhṛigupati, Bhargava, Bhargava Rāma, Jamadagnya (Sanskrit: जामदज्ञ्य़) as Jamadagni's son), a Brahmin, the sixth avatar of Vishnu, belongs to the Treta yuga, and is the son of Jamadagni and Renuka. Parashu means axe, hence his name literally means Rama-with-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other skills. He fought the advancing ocean back thus saving the lands of Konkan and Malabar. The coastal area of Kerala state along with the Konkan region, i.e., coastal Maharashtra and Karnataka, is also sometimes called Parashurama Kshetra (Parashurama's country). Parashurama is said to be a "warrior Brahman", the first warrior saint. His mother is descended from the Kshatriya Suryavansha clan that ruled Ayodhya and Lord Rama also belonged to Haihaya-Kshatriya Background
Parashurama belonged to Srivatsasa Gothra. It appears that the Haihayas may have been enemies and at war with several groups, including other Kshatriyas themselves. For example the Haihayas sacked Kashi during the reigns of King Haryaswa and King Sudeva (whom they killed), King Divodas and his son Pratarddana (who finally expelled them outside of the Vatsa Kingdom). All these kings were born in the Solar Dynasty and the Haihayas were a Lunar Dynasty.
The hostile Haihaya King Arjuna Kartavirya also defeated the Nāga Kshatiryas led by Karkotaka Naga and made Mahishmati (present day Maheshwar) the capital of his own kingdom.
All the five Haihaya clans called themselves together as poo(Vishnu Purana IV.11).
According to numerous Puranas, the military corporations of the Shakas, Yavanas, Kambojas, Pahlavas and Paradas, known as five hordes (pānca-ganah), had militarily supported the Haihaya and Talajunga Kshatriyas in depriving Ikshvaku King Bahu (the 7th king in descent from Harishchandra) of his Ayodhya kingdom.
A generation later, Bahu's son, Sagara recaptured Ayodhya after totally destroying the Haihaya and Talajangha Kshatriyas in the battle. King Sagara had punished these foreign hordes by ordering their 'heads shaved' (a common practice used to humiliate and shame the enemy in the ancient and modern world) and turning them into degraded Kshatriyas. Extermination of the Haihaya-kshatriya caste
Parashurama is said to have cut off 1,000 of King Kartavirya Arjuna's arms. The enmity between the Haihaya and the Bhargavas is mentioned in the Mahabharata Hindu text numerous times. In the Bhagavata Purana , the Haihaya are mentioned as "the uncivilized
Once, when Parashurama returned home, he found his mother crying hysterically. When asked why she was crying, she said his father had been killed mercilessly by Kartavirya Arjuna. She beat her chest 21 times in sorrow and anguish at her husband's death. In a rage, Parashurama vowed to exterminate the world's Haihaya-Kshatriyas 21 times. He killed the entire clan of Kartavirya Arjuna (or Sahasrarjuna), thus conquering the entire earth. He then conducted the Ashvamedha sacrifice, done only by sovereign kings, and gave the entire land he owned to the head-priest who performed at the yagya, viz. Kashya
Parashurama then became responsible for killing the world's corrupted Haihaya kings and warriors who came to attack him in revenge for the killing of Kartavirya Arjuna, to prevent a Brahmin from being emperor and threatening their position. The Ashvamedha demanded that the kings either submit to Parashurama's imperial position or thwart the sacrifice by defeating him in battle. They did neither and were killed. Parashurama exterminated the world's Haihaya-Kshatriyas 21 times, thus fulfilling his vow.
Legends
It is said that when Parashuram saved and reclaimed some coastal parts of Kerala from the retreat of the sea, that was the beginning of the Kollam Era (AD 825) (possibly named after the city Kollam) for the Malayalam Calendar.[3]
According to one legend, Parashurama also went to visit Shiva once but the way was blocked by Ganesha. Parashurama threw the axe at him and Ganesha, knowing it had been given to him by Shiva, allowed it to cut off one of his tusks. The goddess Parvati (wife of Shiva) on finding her son's tusk being cut by Parashurama fills with rage and declares that if Parashurama's thirst for Kshatriya's blood is still not over, she will put a stop on this and will teach him a final lesson. She will severe both of his arms and will kill him. The Goddess Parvati, then takes a form of Shakti (Goddess Durga) becomes the ultimate source of Power and no other divine power can resist or match to her Supreme power. Luckily, Shiva arrived at the scene and pacified Parvati after a lot of convincing to not to harm Parashurama as he is also like her son in a way and she should forgive him as a Mother on her child’s mistake. Parashurama also asks for her forgiveness. Parvati finally forgives Parashurama at the request of Ganesha. Parashurama then gifts his divine axe weapon to Ganesha and blesses him.
There is another interesting legend with regards to Parashurama's retreat of the seas. It is said that he fired an arrow from his mythical bow that landed in Goa, at a place called Benaulim creating what is known locally as "Salkache Tollem", literally meaning "lotus Lake".
There is an interesting side to Parashurama's conquest of Kshatriyas. After one of his conquests, he returns to Aihole (Badami Taluka, Bagalkot district in Karnataka) which, some say was where he lived. The river Malaprabha does a near 180 degree turn there. While Parashurama washed his blood soaked axe upriver, beyond the bend, there were village belles washing clothes downriver. The axe was so bloody that it turned the entire river red. This, the women washing clothes saw and exclaimed "Ai hole!" (oh, what a river!). The name stuck and the village is now known as Aihole. There is another legend that Nairs (Nagas)of Kerala removed their sacred thread and hid in the forests to avoid Parasuramas revenge against Kshatriyas. Parashurama donated the land to Nambuthiri Brahmins and Nambuthiris denied the Nairs Kshatriya status (though they did Kshatriya duties and almost all the royal houses in Kerala come from them.
Evidence in the Mahabharata of conflict spanning generations
Reflections of Aurva, the Great-Grandfather of Parashurama (Mahabharata, Book 1, Chapter 182) While lying unborn, I heard the doleful cries of my mother and other women of the Bhrigu race who were then being exterminated by the Kshatriyas. When those Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul. My mother and the other women of our race, each in an advanced state of pregnancy, and my father, while terribly alarmed, found not in all the worlds a single protector. Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs.
The mighty Kshatriya Talajangala was destroyed by a single Brahmana. viz., Aurva. (Mahabharata, Book 1, Chapter 2) In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood.
The son of Jamadagni (Parasurama), after twenty-one times making the earth bereft of Kshatriyas wended to that best of mountains Mahendra and there began his ascetic penances. Mahendra Mountains are in central India, the northern end of the Eastern Ghats of India, situated in the western part of Orissa. (Mahabharata, Book 1, Chapter 104) In olden days, Rama, the son of Jamadagni, in anger at the death of his father, slew with his battle axe the king of the Haihayas. Haiheya was a central Indian kingdom in Madhya Pradesh of India, on the banks of Narmada River. Its capital was Mahishmati, the modern day town named Maheswar. (Mahabharata, Book 3, Chapter 85) One proceeds to Surparaka, where Jamadagni’s son (Parasurama) had formerly dwelt. Surparaka also is in central India with the modern name Sopara.
(Mahabharata, Book 3, Chapter 115) Akritavrana (a disciple of Parashurama) said, ‘With pleasure shall I recite that excellent history, of the godlike deeds of Rama, the son of Jamadagni, who traced his origin to Bhrigu’s race. I shall also relate the achievements of the great ruler of the Haihaya tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe was killed by Rama. By the favour of Dattatreya he had a celestial car made of gold. (Mahabharata, Book 3, Chapter 117) Rama, the leader, thrice smote down all the Kashatriya followers of Kartavirya’s sons. And seven times did that powerful lord exterminate the military tribes of the earth.
The above shown extracts from Mahabharata shows the conflict between the Bhargavas and the Kshatriyas spanning at least for four generations.
Shiva's Bow
Parashurama(left) with Rama In the Ramayana, Parashurama came to the betrothal ceremony of the seventh Avatara, Rama, to the princess Sita. As a test of worthiness the suitors were required to lift and string the bow of Shiva, given to the King Janaka by Parashurama. Rama successfully strung the bow, but in the process it broke in two, producing a tremendous noise that reached the ears of Parashurama.
In one such version, played in ramlilas across India, Parashurama arrived after hearing the sound of the bow of Shiva breaking. The Kshatriyas were advised by Brahmarishi Vasistha not to confront the sage, but Sita approached the sage. He blessed her, saying "Saubhagyawati bhavah", literally meaning "you will have your husband alive for your lifetime, you wont see his death". So when he turned to confront Rama, the destroyer of Shiva's bow, he could not pick up his axe to do so as he pacifies by the brilliance of rama (vishnuavatara). This was also because, as he blessed Sita with good luck, he could not cause any harm to her husband which was a part of his own (Shri Vishnu). After recognising Rama for what he truly was, namely, the avatar of Vishnu as his bow went flying in the hands of Lord Rama.
The Mahabharata
When Amba came to Parashurama for help because Bhishma refused to marry her, he decided to slay Bhishma and fought with him for twenty three days. It was a long and fierce combat between the two greatest men-at-arms of the age, but in the end Parashurama had to acknowledge defeat as Bhishma had knowledge of one divine and the most deadly weapon namely "Pashwapastra". Parashurama had no knowledge of this weapon. When Bhishma was about to use it against Parashurama, all Gods rushed to Bhishma and requested him not to use this weapon against Parshurama as it will bring certain defeat and destruction of Parshurama. Bhishma refrained it from using it. In the end, all Gods and Parshuram himself showered praise on Bhishma and acknowledged that Bhishma is truly invincible. Parshurama then told Amba: "I have done all that I could and I have failed. Throw yourself on the mercy of Bhishma. That is the only course left to you."
Parashurama was giving away his earning and wealth of a lifetime to brahmanas, Drona approached him. Unfortunately by the time Drona arrived, Parashurama had given away all his belongings to other brahmanas. Taking pity upon the plight of Drona, Parashurama said you can choose any of my weapons, which one would you like to have? The clever Drona said I will like to have your weapons with their mantars as and when I need them. Parashurama said so be it. In other words Drona decided to impart his knowledge of combat which made him supreme in the science of arms.
In the Mahabharata, Parashurama was the instructor of the warrior Karna, born to a Kshatriya mother but raised as the son of a charioteer, or lower class of Kshatriyas. Karna came to Parashurama after being rejected from the school of Drona, who taught the five Pandava and one hundred Kaurava princes. Parashurama agreed to teach Karna, who said was a brahmin[citation needed], and gave him the knowledge of the extremely powerful Brahmastra weapon. But an incident would render the Brahmastra almost useless to Karna.
One day, Parashurama was sleeping with his head resting on Karna's thigh, when a scorpion crawled up and bit Karna's thigh, boring into it. In spite of the bleeding and the pain, he neither flinched or uttered a cry so that his teacher could continue his rest. However, the blood trickled down, reaching Parashurama and awakening him. Convinced that only a Kshatriya could have borne such pain in silence and that Karna had therefore lied in order to receive instruction, he cursed Karna that his knowledge of the Brahmastra would fail him when he needed it most. Later, during the Kurukshetra war, Karna had a dream at night when he thought of his guru and asked him to take back the curse he had warranted years back. Parashurama explained that he knew that the day would come; he knew that Karna was a Kshatriya[citation needed], but deemed him to be a worthy student and instructed him nevertheless. However, the outcome of the war would have left the world in ruins if Duryodhana were to rule, as opposed to Yudhishthira. For that reason, Parashurama requested that Karna accept the curse and fall at the hands of Arjuna, inadvertently saving the world.
Parashurama was the guru of Bhishma (Devavrata), Dronacharya and Karna.
In the later life of Parashurama, he gave up violence, became an ascetic and practiced penances, mainly on the Mahendra Mountains. The territories he received from the Kshatriyas he slew, were distributed among a clan of Brahmins called the Brahmrishi Brahmins. They ruled these lands for many centuries. The kingdoms like Dravida, Karnata and Konkana were among them. Parashurama also retrieved from the sea a virgin-land which was a stretch of coastal-area to the west of Western Ghats of India, giving rise to the myth of Parashurama, saving a part of the land of Kerala from the sea. This happened in Surparaka Kingdom (Coastal Area of Southern Gujarat), from where the myth spread to Kerala, by migration. This land also was given to Brahmin rulers.
The sixth avatara The purpose of the sixth incarnation of Vishnu is considered by religious scholars to be to relieve the Earth's burden by exterminating the sinful, destructive and irreligious monarchs that pillaged its resources, and neglected their duties as kings.
Parashurama is of a martial Shraman ascetic. However, unlike all other avatars, Parashurama still lives on earth, even today. Secondly, he is an Avesha Avatara, a secondary type of Avatara. In such an Avatara, Vishnu does not directly descend as do Rama or Krishna but instead enters the soul of a man with His form. Accordingly, unlike Rama and Krishna, Parashurama is not worshipped. But in South India, at the holy place Pajaka, there exists one major temple commemorating Parashurama.
Parshurama, the creator of the Konkan coast, is also worshipped in a temple at Lote Parshurama , chiplun in Maharashtra's Ratnagiri district.The people of the Konkan call their land 'Parshurama Bhoomi' or the land of Parashurama in accordance with the legend that the sage reclaimed the land from the sea.
There are several Parashurama temples throughout the western coast of India as well as North India, but especially more in the costal areas from Bharuch(ancient name of Bharuch is Bhrugu Kutchchh) in the west Indian state of Gujarat right up to Kerala, the southern tip of India. One can see a Parashurama Temple with a Agni Mandir in Shivpuri - Akkalkot, Khopoli in Maharashtra and Fort Songadh in Gujarat.
A temple of Parashurama is also situated at Akhnoor, 18 km away from Jammu city, J&K. Every year, in the month of May, an enormous fete in the form of a parade, referred as Parshuram Jayanti, with hundreds of tableaux, thronged through the main city of Jammu. Local community leaders and followers arrange for the celebrations and it is celebrated with great enthusiasm.
SEVENTH AVATAR - RAMA
Rama, the perfect avatar of the Supreme Protector Vishnu, is an all-time favorite among Hindu deities. The most popular symbol of chivalry and virtue, Rama - in the words of Swami Vivekananda - is "the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king."
A Real Historical Figure:
The seventh incarnation of Lord Vishnu, Rama is said to have taken birth on earth to annihilate the evil forces of the age. He is widely believed to be an actual historical figure - a "tribal hero of ancient India" - whose exploits form the great Hindu epic of Ramayana or The Romance of Rama, written by the ancient Sanskrit poet Valmiki.
EIGHT AVATAR - KRISHNA
Krishna (कृष्ण in Devanagari, ) is a deity worshipped across many traditions in Hinduism in a variety of perspectives. While many Vaishnava groups recognize him as an avatar of Vishnu, other traditions within Krishnaism consider Krishna to be svayam bhagavan, or the Supreme Being.
Krishna is often depicted as an infant, as a young boy playing a flute as in the Bhagavata Purana, or as a youthful prince giving direction and guidance as in the Bhagavad Gita. The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions.They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero and the Supreme Being.[4] The principal scriptures discussing Krishna's story are the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.
NINTH AVATAR – BUDDHA
The Buddha in Hinduism is sometimes viewed as an Avatar of Vishnu. In the Purana text Bagwata Purana, he is the twenty-fourth of twenty-five avatars, prefiguring a forthcoming final incarnation. Similarly, a number of Hindu traditions portray Buddha as the most recent (ninth) of ten principal avatars, known as the Daśāvatāra (Ten Incarnations of God). The Buddhist Dasharatha Jataka (Jataka Atthakatha 461) represents Rama as a previous incarnation of the Buddha as a Bodhisattva and supreme Dharma King of great wisdom.
Buddha's teachings deny the authority of the Vedas and consequently Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so" from the perspective of orthodox Hinduism.
Views of the Buddha in Hinduism
Due to the diversity of traditions within Hinduism there is no specific viewpoint or consensus on the Buddha's exact position in reference to the Vedic tradition:
In the Dasavatara stotra section of his Gita Govinda, the influential Vaishnava poet Jayadeva Goswami (13th C AD) includes the Buddha amongst the ten principal avatars of Vishnu and writes a prayer regarding him as follows:
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.
This viewpoint of the Buddha as an avatar who primarily promoted non-violence (ahimsa) remains a popular belief amongst a number of modern Vaishnava organisations, including ISKCON.
TENTH AVATAAR
In Hinduism, Kalki (Devanagari: कल्कि; also rendered by some as Kalkin and Kalaki) is the tenth and final Maha Avatara (great incarnation) of Vishnu who will come to end the present age of darkness and destruction known as Kali Yuga. The
name Kalki is often a metaphor for eternity or time. The origins of the name probably lie in the Sanskrit word "kalka" which refers to mud, dirt, filth, or foulness and hence denotes the "destroyer of foulness," "destroyer of confusion," "destroyer of darkness," or "annihilator of ignorance." Other similar and divergent interpretations based on varying etymological derivations from Sanskrit - including one simply meaning "White Horse" - have been made.
FIRST AVATAR Matsya (Sanskrit :) (Fish in Sanskrit)
Once while Lord Brahma was sleeping and the Vedas were not under protection, the demon Hayagriva stole them. According to the Matsya Purana, the king of pre-ancient Dravida and a devotee of Vishnu, Satyavrata who later was known as Manu was washing his hands in a river when a little fish swam into his hands and pleaded with him to save its life. He put it in a jar, which it soon outgrew. He then moved it to a tank, a river and then finally the ocean but to no avail. The fish then revealed himself to be Vishnu and told him that a deluge would occur within seven days that would destroy all life. Therefore, Satyavrata was instructed to take "all medicinal herbs, all the varieties of seeds, and accompanied by the seven saints” along with the serpent Vasuki and other animals.
Then to restore the Vedas Matsya dived into the ocean to kill Hayagriva and a battle ensued between Vishnu as Matsya and the demon Hayagriva in which Hayagriva was defeated and the Vedas were restored.
The deluge occurred and the lord reappeared as promised and advised Satyavrata to board the boat and fasten the serpent Vasuki to his horn as a rope to the boat.
Matsya is generally represented as a four-armed figure with the upper torso of a man and the lower of a fish.
SECOND AVATAR ( KURMA THE TURTLE)giving it to his elephant which trampled upon it. Thus, after losing their immortality and kingdom, they approached Lord Vishnu for help.
Vishnu suggested that they needed to drink the nectar of immortality to regain their lost glory. However, they needed to strive hard to acquire the nectar since it was hidden in the ocean of milk. After declaring a truce with their foes (Asuras), Indra and his Devas together with the Asuras, use the serpent Vasuki as a churning rope and the mount Mandara as the churning staff.
When they began churning, the mount began sinking into the ocean. Taking the form of a turtle (Kurma), Vishnu bears the entire weight of the mountain and the churning continues and various objects are thrown out including the deadly poison Halahala, whose fumes threaten to destroy the Devas and the Asuras. Lord Shiva then comes to their rescue and gathers the entire poison in his palm and drinks it. His consort, Parvathi, clasps his throat and the poison remains there. Hence he became known as “Neelakanta” (literally: “the blue-throated one).
“Fourteen precious things” come out of the ocean, culminating with Dhanvantari, the physician of the gods, appearing with the nectar of immortality. The Asuras immediately rush and grab the nectar while quarreling among themselves.
Vishnu again comes to the rescue in the form of a beautiful damsel, Mohini and tricks the Asuras and retrieves the potion which is distributed to the Devas. Though the Asuras realize Vishnu’s tricks, it is too late, as the Devas regain their renowned prowess and defeat them.
THIRD AVATAR - VARAHA
Varaha (Sanskrit: वराह) is the third Avatar of the Hindu god Vishnu, in the form of a Boar. He appeared in order to defeat Hiranyaksha, a demon who had taken the Earth (Prithvi) and carried it to the bottom of what is described as the cosmic ocean in the story. The battle between Varaha and Hiranyaksha is believed to have lasted for a thousand years, which the former finally won. Varaha carried the Earth out of the ocean between his tusks and restored it to its place in the universe. Vishnu married Prithvi (Bhudevi) in this avatarThe avatar symbolizes the resurrection of the Earth from a pralaya (deluge) and the establishment of a new kalpa (cosmic cycle).
The Varaha Purana is a Purana in which the form of narration is a recitation by Varaha.
FORTH AVATAR In his previous avatara of Varaha, Vishnu killed a rakshasa known as Hiranyaksha. Hiranyaksha's brother Hiranyakashipu, greatly angered by this, started to abhor Vishnu and his followers. To which end he decides to attempt to kill Vishnu by gaining mystical powers, which he believes Brahma, the chief among the devas will award him if he undergoes many years of great austerity and penance. This initially seems to work as planned with Brahma becoming pleased by Hiranyakashipu's austerities. Brahma thus appears before Hiranyakashipu and offers him a boon that he will personally make true anything he wishes for. In reply to which Hiranyakashipu requests the following:
O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you. Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky. Grant me that my death not be brought about by any weapon, nor by any human being or animal. Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets. Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the living entities and presiding deities, and give me all the glories obtained by that position. Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.
One day while Hiranyakashipu was performing austerities at Mandaracala Mountain, his home was attacked by Indra and the other devas. At this point the divine sage, Narada intervened to protect Kayadu, whom he describes as 'sinless'.Following this event Narada takes Kayadu into his care and while under the guidance of Narada, her unborn child (Hiranyakashipu's son) Prahlada, became affected by the transcendental instructions of the sage even at such a young stage of development. Thus, Prahlada when later growing as a child began to show symptoms of this earlier training by Narada, gradually becoming recognised as a devoted follower of Vishnu, much to his father's disappointment.
Hiranyakashipu eventually becomes so angry and upset at his son's devotion to Vishnu (whom he sees as his mortal enemy) that he decides he must kill him, but each time he attempts to kill the boy, Prahlada is protected by Vishnu's mystical power. When asked, Prahlada refuses to acknowledge his father as the supreme lord of the universe and claims that Vishnu is all-pervading and omnipresent. To which Hiranyakashipu points to a nearby pillar and asks if 'his Vishnu' is in it:
"O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?
Prahlada then answers, He was, He is and He will be. In an alternate version of the story, Prahlada answers He is in pillars, and he is in the smallest twig. Hiranyakashipu, unable to control his anger, smashes the pillar with his mace, and then following a tumultuous sound, Vishnu in the form of Narasimha appears from it and in defence of Prahlada moves to attack his father. In order to kill Hiranyakashipu and not upset the boon given by Brahma, the form of Narasimha was chosen. Hiranyakashipu could not be killed by human, deva or animal, Narasimha is neither one of these, as he is a form of Vishnu incarnate as a part-human, part-animal. He comes upon Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his thighs (neither earth nor space). Using his sharp fingernails (neither animate nor inanimate) as weapons, he disembowels and kills the demon. Kurma Purana describes the preceding battle between the Purusha and demoniac forces in which he escapes powerful weapon called, pashupata and it describes how Prahladas brothers headed by Anuhrada and thousands of other demons "were led to the valley of death (yamalayam) by the lion produced from the body of man-lion" avatara. The same episode occurs in the Matshya Purana , several chapters after its version of the Narasimha advent.
The Bhagavata Purana further narrates: even after killing Hiranyakashipu none of the present demigods were able to calm Narasimha's fury, not even Shiva. So all the gods and goddesses called his consort, Lakshmi, but she was also unable to do so. Then, at the request of Brahma, Prahlada was presented to Narasimha, and finally, he was calmed by the prayers of his devotee. Before parting, Narasimha rewards the wise Prahlada by crowning him as the king.
In the Shiva Purana, there is a distinctly Shaiva version of a traditional avatar myth: Shiva brings forth Virabhadra, one of his terrifying forms, in order to calm Narasimha. 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. The Sharabha story is also retold in the Linga Purana. However, Vaishnava followers including Dvaita scholars, such as Vijayindra Tirtha (1539-95) dispute this view of Narasimha based on their reading of Sattvika Puranas and Śruti texts.
Based on this story, it is believed by followers that Narasimha protects his sincere devotees when they are in extreme danger. He saved Adi Sankara from being sacrificed to the goddess Kali by a Kapalika.
Vamana was born to Aditi and Kashyapa. He is the twelfth of the Adityas. Vamana is known to be the younger brother of Indra.
The legend of Bhagavata has it that the Vamana avatar was taken by Vishnu to restore Indra's authority over the heavens, which was taken away by force by the demon king Bali in Dravida. Vamana is a disguise of a short Brahman, carrying a wooden umbrella requested three steps of land for him to live in. Given a promise of three steps of Land by King Mahabali against the warning given by his Guru Sukracharya, Vamana, The Supreme God grows so huge that he could cover from heaven to earth, earth to lower worlds in two simple steps. King Mahabali unable to fulfil the promise of three paces of Land to the Supreme God, offers his head for the third step. Thus Vamana places his place on King Mahabali's head and gives him immortality for his benevolence.
Vamana avatar with King Mahabali
Vamana taught King Mahabali that arrogance and pride should be abandoned if any advancement in life is to be made, and that wealth should never be taken for granted since it can so easily be taken away. Vamana then took on the form of Mahavishnu. He was pleased by King Mahabali's determination and ability to keep his promise in the face of his spiritual master's curse and the prospect of losing all his wealth. Vishnu named the King Mahabali since he was a Mahatma (great soul). He allowed Mahabali to return to the spiritual sky to associate with Prahalada (the demoniac Hiranyakashipu's pious son, also a descendant of the demon race) and other divine beings. Mahavishnu also declared that Mahabali would be able to rule the universe in the following yuga (age). Mahabali was the grandson of Prahlada being the son of Prahlada's son Virochana who was killed in a battle with the Devas.
Mahabali is supposed to return every year to the land of his people, to ensure that they are prosperous.
SIXTH AVATAR- PARASHURAMA
Parashurama (Sanskrit: परशुराम, Paraśurāma) (also known as Parasurama, Bhṛigupati, Bhargava, Bhargava Rāma, Jamadagnya (Sanskrit: जामदज्ञ्य़) as Jamadagni's son), a Brahmin, the sixth avatar of Vishnu, belongs to the Treta yuga, and is the son of Jamadagni and Renuka. Parashu means axe, hence his name literally means Rama-with-the-axe. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other skills. He fought the advancing ocean back thus saving the lands of Konkan and Malabar. The coastal area of Kerala state along with the Konkan region, i.e., coastal Maharashtra and Karnataka, is also sometimes called Parashurama Kshetra (Parashurama's country). Parashurama is said to be a "warrior Brahman", the first warrior saint. His mother is descended from the Kshatriya Suryavansha clan that ruled Ayodhya and Lord Rama also belonged to Haihaya-Kshatriya Background
Parashurama belonged to Srivatsasa Gothra. It appears that the Haihayas may have been enemies and at war with several groups, including other Kshatriyas themselves. For example the Haihayas sacked Kashi during the reigns of King Haryaswa and King Sudeva (whom they killed), King Divodas and his son Pratarddana (who finally expelled them outside of the Vatsa Kingdom). All these kings were born in the Solar Dynasty and the Haihayas were a Lunar Dynasty.
The hostile Haihaya King Arjuna Kartavirya also defeated the Nāga Kshatiryas led by Karkotaka Naga and made Mahishmati (present day Maheshwar) the capital of his own kingdom.
All the five Haihaya clans called themselves together as poo(Vishnu Purana IV.11).
According to numerous Puranas, the military corporations of the Shakas, Yavanas, Kambojas, Pahlavas and Paradas, known as five hordes (pānca-ganah), had militarily supported the Haihaya and Talajunga Kshatriyas in depriving Ikshvaku King Bahu (the 7th king in descent from Harishchandra) of his Ayodhya kingdom.
A generation later, Bahu's son, Sagara recaptured Ayodhya after totally destroying the Haihaya and Talajangha Kshatriyas in the battle. King Sagara had punished these foreign hordes by ordering their 'heads shaved' (a common practice used to humiliate and shame the enemy in the ancient and modern world) and turning them into degraded Kshatriyas. Extermination of the Haihaya-kshatriya caste
Parashurama is said to have cut off 1,000 of King Kartavirya Arjuna's arms. The enmity between the Haihaya and the Bhargavas is mentioned in the Mahabharata Hindu text numerous times. In the Bhagavata Purana , the Haihaya are mentioned as "the uncivilized
Once, when Parashurama returned home, he found his mother crying hysterically. When asked why she was crying, she said his father had been killed mercilessly by Kartavirya Arjuna. She beat her chest 21 times in sorrow and anguish at her husband's death. In a rage, Parashurama vowed to exterminate the world's Haihaya-Kshatriyas 21 times. He killed the entire clan of Kartavirya Arjuna (or Sahasrarjuna), thus conquering the entire earth. He then conducted the Ashvamedha sacrifice, done only by sovereign kings, and gave the entire land he owned to the head-priest who performed at the yagya, viz. Kashya
Parashurama then became responsible for killing the world's corrupted Haihaya kings and warriors who came to attack him in revenge for the killing of Kartavirya Arjuna, to prevent a Brahmin from being emperor and threatening their position. The Ashvamedha demanded that the kings either submit to Parashurama's imperial position or thwart the sacrifice by defeating him in battle. They did neither and were killed. Parashurama exterminated the world's Haihaya-Kshatriyas 21 times, thus fulfilling his vow.
Legends
It is said that when Parashuram saved and reclaimed some coastal parts of Kerala from the retreat of the sea, that was the beginning of the Kollam Era (AD 825) (possibly named after the city Kollam) for the Malayalam Calendar.[3]
According to one legend, Parashurama also went to visit Shiva once but the way was blocked by Ganesha. Parashurama threw the axe at him and Ganesha, knowing it had been given to him by Shiva, allowed it to cut off one of his tusks. The goddess Parvati (wife of Shiva) on finding her son's tusk being cut by Parashurama fills with rage and declares that if Parashurama's thirst for Kshatriya's blood is still not over, she will put a stop on this and will teach him a final lesson. She will severe both of his arms and will kill him. The Goddess Parvati, then takes a form of Shakti (Goddess Durga) becomes the ultimate source of Power and no other divine power can resist or match to her Supreme power. Luckily, Shiva arrived at the scene and pacified Parvati after a lot of convincing to not to harm Parashurama as he is also like her son in a way and she should forgive him as a Mother on her child’s mistake. Parashurama also asks for her forgiveness. Parvati finally forgives Parashurama at the request of Ganesha. Parashurama then gifts his divine axe weapon to Ganesha and blesses him.
There is another interesting legend with regards to Parashurama's retreat of the seas. It is said that he fired an arrow from his mythical bow that landed in Goa, at a place called Benaulim creating what is known locally as "Salkache Tollem", literally meaning "lotus Lake".
There is an interesting side to Parashurama's conquest of Kshatriyas. After one of his conquests, he returns to Aihole (Badami Taluka, Bagalkot district in Karnataka) which, some say was where he lived. The river Malaprabha does a near 180 degree turn there. While Parashurama washed his blood soaked axe upriver, beyond the bend, there were village belles washing clothes downriver. The axe was so bloody that it turned the entire river red. This, the women washing clothes saw and exclaimed "Ai hole!" (oh, what a river!). The name stuck and the village is now known as Aihole. There is another legend that Nairs (Nagas)of Kerala removed their sacred thread and hid in the forests to avoid Parasuramas revenge against Kshatriyas. Parashurama donated the land to Nambuthiri Brahmins and Nambuthiris denied the Nairs Kshatriya status (though they did Kshatriya duties and almost all the royal houses in Kerala come from them.
Evidence in the Mahabharata of conflict spanning generations
Reflections of Aurva, the Great-Grandfather of Parashurama (Mahabharata, Book 1, Chapter 182) While lying unborn, I heard the doleful cries of my mother and other women of the Bhrigu race who were then being exterminated by the Kshatriyas. When those Kshatriyas began to exterminate the Bhrigus together with unborn children of their race, it was then that wrath filled my soul. My mother and the other women of our race, each in an advanced state of pregnancy, and my father, while terribly alarmed, found not in all the worlds a single protector. Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs.
The mighty Kshatriya Talajangala was destroyed by a single Brahmana. viz., Aurva. (Mahabharata, Book 1, Chapter 2) In the interval between the Treta and Dwapara Yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And when that fiery meteor, by his own valour, annihilated the entire tribe of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood.
The son of Jamadagni (Parasurama), after twenty-one times making the earth bereft of Kshatriyas wended to that best of mountains Mahendra and there began his ascetic penances. Mahendra Mountains are in central India, the northern end of the Eastern Ghats of India, situated in the western part of Orissa. (Mahabharata, Book 1, Chapter 104) In olden days, Rama, the son of Jamadagni, in anger at the death of his father, slew with his battle axe the king of the Haihayas. Haiheya was a central Indian kingdom in Madhya Pradesh of India, on the banks of Narmada River. Its capital was Mahishmati, the modern day town named Maheswar. (Mahabharata, Book 3, Chapter 85) One proceeds to Surparaka, where Jamadagni’s son (Parasurama) had formerly dwelt. Surparaka also is in central India with the modern name Sopara.
(Mahabharata, Book 3, Chapter 115) Akritavrana (a disciple of Parashurama) said, ‘With pleasure shall I recite that excellent history, of the godlike deeds of Rama, the son of Jamadagni, who traced his origin to Bhrigu’s race. I shall also relate the achievements of the great ruler of the Haihaya tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe was killed by Rama. By the favour of Dattatreya he had a celestial car made of gold. (Mahabharata, Book 3, Chapter 117) Rama, the leader, thrice smote down all the Kashatriya followers of Kartavirya’s sons. And seven times did that powerful lord exterminate the military tribes of the earth.
The above shown extracts from Mahabharata shows the conflict between the Bhargavas and the Kshatriyas spanning at least for four generations.
Shiva's Bow
Parashurama(left) with Rama In the Ramayana, Parashurama came to the betrothal ceremony of the seventh Avatara, Rama, to the princess Sita. As a test of worthiness the suitors were required to lift and string the bow of Shiva, given to the King Janaka by Parashurama. Rama successfully strung the bow, but in the process it broke in two, producing a tremendous noise that reached the ears of Parashurama.
In one such version, played in ramlilas across India, Parashurama arrived after hearing the sound of the bow of Shiva breaking. The Kshatriyas were advised by Brahmarishi Vasistha not to confront the sage, but Sita approached the sage. He blessed her, saying "Saubhagyawati bhavah", literally meaning "you will have your husband alive for your lifetime, you wont see his death". So when he turned to confront Rama, the destroyer of Shiva's bow, he could not pick up his axe to do so as he pacifies by the brilliance of rama (vishnuavatara). This was also because, as he blessed Sita with good luck, he could not cause any harm to her husband which was a part of his own (Shri Vishnu). After recognising Rama for what he truly was, namely, the avatar of Vishnu as his bow went flying in the hands of Lord Rama.
The Mahabharata
When Amba came to Parashurama for help because Bhishma refused to marry her, he decided to slay Bhishma and fought with him for twenty three days. It was a long and fierce combat between the two greatest men-at-arms of the age, but in the end Parashurama had to acknowledge defeat as Bhishma had knowledge of one divine and the most deadly weapon namely "Pashwapastra". Parashurama had no knowledge of this weapon. When Bhishma was about to use it against Parashurama, all Gods rushed to Bhishma and requested him not to use this weapon against Parshurama as it will bring certain defeat and destruction of Parshurama. Bhishma refrained it from using it. In the end, all Gods and Parshuram himself showered praise on Bhishma and acknowledged that Bhishma is truly invincible. Parshurama then told Amba: "I have done all that I could and I have failed. Throw yourself on the mercy of Bhishma. That is the only course left to you."
Parashurama was giving away his earning and wealth of a lifetime to brahmanas, Drona approached him. Unfortunately by the time Drona arrived, Parashurama had given away all his belongings to other brahmanas. Taking pity upon the plight of Drona, Parashurama said you can choose any of my weapons, which one would you like to have? The clever Drona said I will like to have your weapons with their mantars as and when I need them. Parashurama said so be it. In other words Drona decided to impart his knowledge of combat which made him supreme in the science of arms.
In the Mahabharata, Parashurama was the instructor of the warrior Karna, born to a Kshatriya mother but raised as the son of a charioteer, or lower class of Kshatriyas. Karna came to Parashurama after being rejected from the school of Drona, who taught the five Pandava and one hundred Kaurava princes. Parashurama agreed to teach Karna, who said was a brahmin[citation needed], and gave him the knowledge of the extremely powerful Brahmastra weapon. But an incident would render the Brahmastra almost useless to Karna.
One day, Parashurama was sleeping with his head resting on Karna's thigh, when a scorpion crawled up and bit Karna's thigh, boring into it. In spite of the bleeding and the pain, he neither flinched or uttered a cry so that his teacher could continue his rest. However, the blood trickled down, reaching Parashurama and awakening him. Convinced that only a Kshatriya could have borne such pain in silence and that Karna had therefore lied in order to receive instruction, he cursed Karna that his knowledge of the Brahmastra would fail him when he needed it most. Later, during the Kurukshetra war, Karna had a dream at night when he thought of his guru and asked him to take back the curse he had warranted years back. Parashurama explained that he knew that the day would come; he knew that Karna was a Kshatriya[citation needed], but deemed him to be a worthy student and instructed him nevertheless. However, the outcome of the war would have left the world in ruins if Duryodhana were to rule, as opposed to Yudhishthira. For that reason, Parashurama requested that Karna accept the curse and fall at the hands of Arjuna, inadvertently saving the world.
Parashurama was the guru of Bhishma (Devavrata), Dronacharya and Karna.
In the later life of Parashurama, he gave up violence, became an ascetic and practiced penances, mainly on the Mahendra Mountains. The territories he received from the Kshatriyas he slew, were distributed among a clan of Brahmins called the Brahmrishi Brahmins. They ruled these lands for many centuries. The kingdoms like Dravida, Karnata and Konkana were among them. Parashurama also retrieved from the sea a virgin-land which was a stretch of coastal-area to the west of Western Ghats of India, giving rise to the myth of Parashurama, saving a part of the land of Kerala from the sea. This happened in Surparaka Kingdom (Coastal Area of Southern Gujarat), from where the myth spread to Kerala, by migration. This land also was given to Brahmin rulers.
The sixth avatara The purpose of the sixth incarnation of Vishnu is considered by religious scholars to be to relieve the Earth's burden by exterminating the sinful, destructive and irreligious monarchs that pillaged its resources, and neglected their duties as kings.
Parashurama is of a martial Shraman ascetic. However, unlike all other avatars, Parashurama still lives on earth, even today. Secondly, he is an Avesha Avatara, a secondary type of Avatara. In such an Avatara, Vishnu does not directly descend as do Rama or Krishna but instead enters the soul of a man with His form. Accordingly, unlike Rama and Krishna, Parashurama is not worshipped. But in South India, at the holy place Pajaka, there exists one major temple commemorating Parashurama.
Parshurama, the creator of the Konkan coast, is also worshipped in a temple at Lote Parshurama , chiplun in Maharashtra's Ratnagiri district.The people of the Konkan call their land 'Parshurama Bhoomi' or the land of Parashurama in accordance with the legend that the sage reclaimed the land from the sea.
There are several Parashurama temples throughout the western coast of India as well as North India, but especially more in the costal areas from Bharuch(ancient name of Bharuch is Bhrugu Kutchchh) in the west Indian state of Gujarat right up to Kerala, the southern tip of India. One can see a Parashurama Temple with a Agni Mandir in Shivpuri - Akkalkot, Khopoli in Maharashtra and Fort Songadh in Gujarat.
A temple of Parashurama is also situated at Akhnoor, 18 km away from Jammu city, J&K. Every year, in the month of May, an enormous fete in the form of a parade, referred as Parshuram Jayanti, with hundreds of tableaux, thronged through the main city of Jammu. Local community leaders and followers arrange for the celebrations and it is celebrated with great enthusiasm.
Rama, the perfect avatar of the Supreme Protector Vishnu, is an all-time favorite among Hindu deities. The most popular symbol of chivalry and virtue, Rama - in the words of Swami Vivekananda - is "the embodiment of truth, of morality, the ideal son, the ideal husband, and above all, the ideal king."
A Real Historical Figure:
The seventh incarnation of Lord Vishnu, Rama is said to have taken birth on earth to annihilate the evil forces of the age. He is widely believed to be an actual historical figure - a "tribal hero of ancient India" - whose exploits form the great Hindu epic of Ramayana or The Romance of Rama, written by the ancient Sanskrit poet Valmiki.
Krishna (कृष्ण in Devanagari, ) is a deity worshipped across many traditions in Hinduism in a variety of perspectives. While many Vaishnava groups recognize him as an avatar of Vishnu, other traditions within Krishnaism consider Krishna to be svayam bhagavan, or the Supreme Being.
Krishna is often depicted as an infant, as a young boy playing a flute as in the Bhagavata Purana, or as a youthful prince giving direction and guidance as in the Bhagavad Gita. The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions.They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero and the Supreme Being.[4] The principal scriptures discussing Krishna's story are the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.
The Buddha in Hinduism is sometimes viewed as an Avatar of Vishnu. In the Purana text Bagwata Purana, he is the twenty-fourth of twenty-five avatars, prefiguring a forthcoming final incarnation. Similarly, a number of Hindu traditions portray Buddha as the most recent (ninth) of ten principal avatars, known as the Daśāvatāra (Ten Incarnations of God). The Buddhist Dasharatha Jataka (Jataka Atthakatha 461) represents Rama as a previous incarnation of the Buddha as a Bodhisattva and supreme Dharma King of great wisdom.
Buddha's teachings deny the authority of the Vedas and consequently Buddhism is generally viewed as a nāstika school (heterodox, literally "It is not so" from the perspective of orthodox Hinduism.
Views of the Buddha in Hinduism
Due to the diversity of traditions within Hinduism there is no specific viewpoint or consensus on the Buddha's exact position in reference to the Vedic tradition:
In the Dasavatara stotra section of his Gita Govinda, the influential Vaishnava poet Jayadeva Goswami (13th C AD) includes the Buddha amongst the ten principal avatars of Vishnu and writes a prayer regarding him as follows:
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.
This viewpoint of the Buddha as an avatar who primarily promoted non-violence (ahimsa) remains a popular belief amongst a number of modern Vaishnava organisations, including ISKCON.
TENTH AVATAAR
name Kalki is often a metaphor for eternity or time. The origins of the name probably lie in the Sanskrit word "kalka" which refers to mud, dirt, filth, or foulness and hence denotes the "destroyer of foulness," "destroyer of confusion," "destroyer of darkness," or "annihilator of ignorance." Other similar and divergent interpretations based on varying etymological derivations from Sanskrit - including one simply meaning "White Horse" - have been made.