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The ten avatars of Lord Vishnu, copyright BBT In indu phi!osophy, an avatar, avatara or avataram ("ans#rit: , IA"T: avat$ra), most common!y refers to the incarnation (%odi!y manifestation) of a higher %eing (deva), or the "upreme Being (&od) onto p!anet 'arth( The "ans#rit )ord avatra- !itera!!y means *descent* (avatarati) and usua!!y imp!ies a de!i%erate descent into !o)er rea!ms of e+istence for specia! purposes( The term is used primari!y in induism, for incarnations of Vishnu )hom many indus )orship as &od( The )ord has a!so %een used %y e+tension to refer to the incarnations of &od in other re!igions, especia!!y %y adherents to dharmic traditions )hen e+p!aining figures such as Jesus(

Contents
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. /asavatara: The Ten Avatars of Vishnu 0 Types of avatars 1 The 02 Avatars of the 3uranas 4 "ym%o!ism 2 List of other peop!e considered to %e avatars 5 Inf!uence of Avatar 3hi!osophy o 5(. Theosophy o 5(0 The 6e) Age

7 8riticism of contemporary avatars 9 "ee a!so : References .; '+terna! !in#s o .;(. &enera!
o

.;(0 Academic

[edit] Dasavatara: The Ten Avatars of Vishnu

Further information: Vishnu The ten most famous incarnations of Vishnu are co!!ective!y #no)n as the </asavatara< (<dasa< in "ans#rit means ten)( This !ist is inc!uded in the &aruda 3urana (.(95(.;=..) and denotes those avatars most prominent in terms of their inf!uence on human society( The ma>ority of avatars in this !ist of ten are categorised as <!i!a=avatars< as )i!! %e discussed %e!o)( The first four are said to have appeared in the "atya ?uga (the first of the four ?ugas or ages in the time cyc!e descri%ed )ithin induism)( The ne+t three avatars appeared in the Treta ?uga, the eighth incarnation in the /)apara ?uga and the ninth in the @a!i ?uga( The tenth is predicted to appear at the end of the @a!i ?uga in some 407,;;; years time(,..( 0( 1( 4( 2( 5( 7( 9( atsya, the fish, appeared in the "atya ?uga( !urma, the tortoise, appeared in the "atya ?uga( Varaha, the %oar, appeared in the "atya ?uga( "arasimha, the ha!f=manAha!f=!ion appeared in the "atya ?uga( Vamana, the d)arf, appeared in the Treta ?uga( #arashurama, Rama )ith the a+e, appeared in the Treta ?uga( $ama, Ramachandra, the prince and #ing of Ayodhya, appeared in the Treta ?uga( !rishna (meaning <dar# co!oured< or <a!! attractive<) appeared in the /)apara ?uga a!ong )ith his %rother %alarama( According to the Bhagavata 3urana Ba!arama is said to have appeared in the /)apara ?uga (a!ong )ith @rishna) as an incarnation of Ananta "hesha( e is a!so counted as an avatar Vishnu %y the ma>ority of Vaishnava movements and is inc!uded as the ninth /asavatara in some versions of the !ist )hich contain no reference to Buddha( :( %uddha (meaning <the en!ightened one<) appeared in the @a!i ?uga (specifica!!y as "iddhartha &autama)( .;( !alki (*'ternity*, or *time*, or *The /estroyer of fou!ness*), )ho is e+pected to appear at the end of @a!i ?uga, the time period in )hich )e current!y e+ist, )hich )i!! end in the year 4099:: 8'(

[edit] Types of avatars

Avatars of Badhvacharya( Crom top (in order of occurrence): anuman, Bhima and "hri Badhvacharya According to the 3uranas count!ess num%ers of avatars descend into our universe(,0- Theo!ogica!!y )ithin Vaishnavism the many avatars have %een categorised into a num%er of different types depending on their specific persona!ity and ro!e as descri%ed in scripture( 6ot a!! are recognised as <fu!!< or <direct< incarnations of Vishnu( "ome avatars are %e!ieved to %e sou!s %!essed )ith certain a%i!ities of <divine origin<, a!though %eing a >iva themse!ves( #urusha avatars: These are descri%ed as the origina! avatars of Vishnu )ithin the universe:

Vasudeva "an#arshan 3radyumna Aniruddha

&una avatars: The avatars in contro! of the three modes (gunas) of nature(

Main article: Trimurthi Brahma = 8ontro!!er of the mode of passion and desire (ra>as) Vishnu = As contro!!er of the mode of goodness (sattva) "hiva = 8ontro!!er of the mode of ignorance (tamas)

'ila avatars: There are too many !i!a=avatars to !ist( Li!a trans!ates to <pastime<, and the !i!avatars are those )hich descend at regu!ar interva!s throughout time to perform a particu!ar series of events in order to instruct others in the paths of dharma, %ha#ti or mo#sha( The /asavatars and avatars from the 3uranas (as %e!o)) are e+amp!es of this type( anvantara avatars: These are %eings responsi%!e for creating progency throughout the universe, said to %e un!imited in num%er( For further information see: Manu.

(haktyavesa avatars: These are of t)o types = a direct avatar of Vishnu and a partia! avatar of Vishnu<s po)er, given to a specific !iving %eing( There are said to %e a great num%er of avatars of this second type imparticu!ar( An e+amp!e )ou!d %e 6arada Buni or Buddha The secondary avatar c!ass is sometimes ca!!ed "a#tyamsavatar, "a#tyaveshavatar or avesha avatar( Dther secondary avatars, inc!ude 3arashurama in )hich Vishnu does not direct!y descend( 3arashurama is the on!y one of the traditiona! ten avatars that is not a direct descent of Vishnu( According to "rivaishnavism, there are t)o types of secondary avatars: .) Vishnu enters a sou! )ith is form ,citation needed( (e(g(, 3arashurama) or 0) Vishnu does not enter a sou! )ith is o)n form, %ut gives him e+traordinary divine po)ers( (e(g(, Veda Vyasa() The secondary avatar c!ass %esides %eing ca!!ed sha#tyavesa avatar is a!so ca!!ed "a#tyamsavatar,or avesha avatar( The secondary avatars are genera!!y not )orshipped as the "upreme %eing, on!y the direct, primary avatars are )orshipped in this )ay( In practice, the direct avatars that are )orshipped today are the 3urna avatars of 6arasimha, Rama and @rishna( among most Vaishnava traditions, @rishna is considered to %e the highest #ind of 3urna avatar( o)ever, fo!!o)ers of 8haitanya (inc!uding I"@8D6), 6im%ar#a, Va!!a%hacharya differ phi!osophica!!y from other Vaishnavites, such as Ramanu>a and Badhva and consider @rishna to %e the u!timate &odhead, and not simp!y an avatar( In any event, a!! indus %e!ieve that there is no difference %et)een )orship of Vishnu and is avatars as it a!! !eads to im( According to Badhvacharya, a!! avatars of Vishnu are a!i#e in potency and every other Eua!ity( There is no gradation among them, and perceiving or c!aiming any differences among avatars is a cause of eterna! damnation( ("ee Badhva<s commentary on the @atha Fpanishad, or his Baha%harata=Tatparya=6irnaya() According to "rivaishnavite doctrine, there are t)o types of avatars, primary avatars and secondary avatars( The most common type of primary avatars are ca!!ed "varupavatars, in )hich e manifests imse!f in is "at=cid=ananda form( In the primary avatars, such as 6arasimha, Rama, @rishna-, Vishnu direct!y descends( The "varupavatars are su%divided into Amsarupavatars and 3urna avatars( In Amsarupavatars, Vishnu is fu!!y present in the %ody %ut e is manifest in the person on!y partia!!y( "uch avatars inc!ude the first five avatars from Batsya to Vamana e+cept for 6arasimha( 6arasimha, Rama and @rishna, on the other hand, are types of 3urna avatars, in )hich a!! the Eua!ities and po)ers of the Lord are e+pressed( 6arasimha and Rama are a!so additiona!!y considered to %e Li!a avatars(

[edit] The )* Avatars of the #uranas

/eity form of Varaha, @ha>uraho, .0th 8 A/

The 3uranas !ist t)enty=five avatars of Vishnu( A description of these is found in the Bhagavata 3urana, 8anto ., 8hapter 1 ,1- as fo!!o)s: .( 8atursana (the four sons of Brahma) 0( 6arada (the trave!!ing sage) 1( Varaha (the %oar) 4( Batsya (the fish) 2( ?a>na (Vishnu temporari!y ta#ing the ro!e of Indra) 5( 6ara=6arayana (the t)ins) 7( @api!a (the phi!osopher) 9( /attatreya (com%ined avatar of the trimurthi) :( ayagriva (the horse) .;( amsa (the s)an) ..( 3rsnigar%ha .0( Risha%ha (father of @ing Bharata) .1( 3rithu .4( 6arasimha (the Ban=Lion) .2( @urma (the tortoise) .5( /hanvantari (father of ayurveda) .7( Bohini (%eautifu! )oman) .9( Vamana (the d)arf) .:( 3arasurama (the )arrior) 0;( Ramachandra (the #ing of Ayodhya) 0.( Vyasa ()riter of the Vedas) 00( Ba!arama (@rishna<s e!der %rother) 01( @rishna (the co)herd) 04( Buddha (the reformer) 02( @a!#i (the destroyer)
26 Thomas (the crazy)

Based on a verse in the !atter te+ts of the Bhagavata 3urana,4-, and a num%er of te+ts from the Baha%harata and other 3uranic scriptures,2-, 8haitanya Bahapra%hu is a!so !isted as an avatar and )ide!y )orshiped %y fo!!o)ers of the &audiya Vaishnava tradition( In this connection 8haitanya is often referred to as the olden Avatar(

[edit] (ym+olism
"ome indutva groups c!aim that the ten avatars represent the evo!ution of !ife and of man#ind on earth( Batsya, the fish, represents !ife in )ater( @urma, the tortoise, represents the ne+t stage, amphi%ianism( The third anima!, the %oar Varaha, sym%o!iGes !ife on !and( 6arasimha, the Ban= Lion, sym%o!iGes the commencement deve!opment of mamma!s( Vamana, the d)arf, sym%o!iGes this incomp!ete deve!opment of human( Then, 3arashurama, the forest=d)e!!ing hermit armed )ith an a+e, connotes comp!etion of the %asic deve!opment of human#ind( The @ing Rama signa!s man<s a%i!ity to govern nations( @rishna, an e+pert in the si+ty=four fie!ds of science and art according to induism, indicates man<s advancement in cu!ture and civi!iGation( Ba!arama, )hose )eapon )as a p!ough cou!d stand for the deve!opment of agricu!ture( Buddha, the en!ightened one, sym%o!iGes socia! advancement of man( 6ote that the time of the avatars a!so has some significance: Thus, #ings ru!e reached its idea! state in Treta ?uga )ith Rama Avatar and socia! >ustice and /harma )ere protected in /)apar ?uga

)ith the avatar of @rishna( Thus the avatars represent the evo!ution of !ife and society )ith changing epoch from @rita ?uga to @a!i yuga( The anima! evo!ution and deve!opment connotations a!so %ear stri#ing resem%!ances to the modern scientific theory of 'vo!ution( The avatars descri%ed a%ove are of Vishnu, )hich in a sense a sym%o! of the *current state* of the society( The )ife of Vishnu is *La+mi* the goddess of Hea!th( The Hea!th is generated %y the society, and is reEuired to #eep it going( This is sym%o!iGed %y #eeping La+mi at the feet of Vishnu and %asica!!y ta#ing care of him( Brahma, the *8reator* god, is the god of @no)!edge( e is supposed have created #no)!edge( The four ?ugas are again the sym%o!ica!!y represented( The description of each ?uga is given as fo!!o)s:

"atya ?uga is represented %y a man carrying a sma!! piece of pot (#amanda!u)( Treta ?uga is represented %y a man carrying a 8o) and an Anchor( /vapara ?uga is represented %y a man carrying a Bo) and 3arashu (A+e)( @a!i ?uga is represented %y a man )ho is ug!y, )ithout c!othes and ma#ing offensive gestures ho!ding in his hand his genita!s (se+ organ)(

If the a%ove descriptions are seen carefu!!y, one rea!iGes that this a!so represents severa! techno!ogica! advancements of the human society( In the first yuga there is a deve!opment of pottery, !anguage and yagna (yadnya) ritua!s etc( The second yuga sho)s the mastering of agricu!tura! techniEues( The third yuga te!!s the deve!opment of )eapons techno!ogy )here%y the agricu!tura! society (no) staying in groups) and their generated )ea!th needs to %e protected( The !ast yuga represents the comp!ete anarchy of the va!ues deve!oped so far and is %asica!!y the !ast phase in the deve!opment of any society(

[edit] 'ist of other people considered to +e avatars

For more details on this to!ic, see "ist of !eo!le considered to be avatars. Besides the avatars of induism !isted in the 3uranas and Vedas, some other Indian indus are considered to %e avatars %y themse!ves or %y others( "ome of these inc!ude:

ans Ji Bahara> (.:;;I.:55) /ec!ared that the "atguru is an avatar )ith the 54 #a!as ,5Jagadguru @ripa!u>i Bahara> (.:00=present) is c!aimed to %e an avatar of @rishna and 8haitanya Bahapra%hu %y his fo!!o)ers( e is a!so #no)n as <Bha#tiyog=Ras=Avtar and <Jagadgurottam< ("upreme among a!! previous Jagadgurus), these tit!es )ere given to him %y @ashi Vidvat 3arishat )hi!e dec!aring him 2th Jagadguru in !ast 02;; years and first in !ast 7;; years (after Badhvacharya) on .4th January, .:27( Bahavatar Ba%a>i descri%ed %y 3aramahansa ?ogananda in his Autobiogra!h# of a $ogi as an Avatar( Beher Ba%a (.9:4=.:5:) said he )as the !ast avatar of the @a!i ?uga or Hhite orse avatar( Bother Beera (.:5;=present) c!aims and is %e!ieved to %e an Avatar of Adipara="ha#ti 6arayani Amma (.:75=present) c!aimed as the rea! 6arayani Avatar "athya "ai Ba%a (.:05J=.:0:J=present) c!aims and is %e!ieved %y his devotees to %e an avatar of "hiva, "ha#ti and @rishna( is fo!!o)ers say his advent )as predicted in the %oo# %ihar-al-anvar containing the preachings of Bohammad, in the Bi%!e = especia!!y in the Boo# of Reve!ation, in indu scriptures (6aadi), %y indu saints !i#e "ri Auro%indo (argued

through an association of "ai Ba%a<s %irthdate )ith *the descent of the overmind*) and severa! other ones ,.- %y 3ope John KKIII as )e!! as %y the prophet 6ostradamus( "hirdi "ai Ba%a (.919=.:.9) some of his fo!!o)ers %e!ieved him to %e an avatar of /attatreya and "hiva "ri Rama#rishna (.915I.995) and "ri "arada /evi (.921I.:0;)( Rama#rishna is reported to have said to ")ami Vive#ananda, * e )ho )as Rama and @rishna is no), in this %ody, Rama#rishna(* "arada /evi, )ho )as married to Rama#rishna in a traditiona! Indian chi!d marriage, is !i#e)ise considered %y many to %e an incarnation of @a!i( This pairing of contemporaneous avatars is rare if not uniEue in indu history( Rama#rishna, "arada /evi, and Vive#ananda are )orshipped %y devotees )or!d)ide as a ho!y trinity, the !atter not as an avatar %ut as someone )ho is eterna!!y free nit#asiddha or ish&ara'oti, %orn on earth to assist avatar in is mission, possessor of tota! en!ightenment and !i%eration from his very %irth(

"ome indus )ith a universa!ist out!oo# vie) the centra! figures of various non= indu re!igions as avatars( Bany other indus re>ect the idea of avatars outside of traditiona! induism( "ome of these re!igious figures inc!ude:

Adi /a (.:1:=present) states he is the Avatar of * The Bright * incarnate, and uses the tit!e Avatar Adi /a "amra> BahL<u<!!Lh (.9.7I.9:0) the founder=prophet of the BahL<M Caith, %e!ieved to %e @a!#i Avatar( &autama Buddha (251=491B8=241B8) the #ey figure in Buddhism( "ee "arvepa!!i Radha#rishnan and Vaishnava Theo!ogy( Jesus (4 B8=15) )hose teachings inspired 8hristianity( ,7Bahavira (2:: B8=207 B8) originator of the tenets of Jainism( "amae! Aun Heor (.:.7=.:77) c!aimed to %e the rea! @a!#i Avatar and Buddha Baitreya(
,citation needed-

Noroaster (Narathustra) the prophet of Noroastrianism(

[edit] ,nfluence of Avatar #hilosophy

[edit] Theosophy
The avatar concept )as adapted %y orienta!ising Hestern occu!tism, specifica!!y Theosophy and 6eo=Theosophy( In a series of four !ectures de!ivered at the Theosophica! "ociety at Adyar, Badras, in /ecem%er .9::, Annie Besant, the president of the society, com%ines Theosophica! concepts )ith c!assic Vaishvanite ideas( A decade !ater, her co=)or#er the c!airvoyant 8har!es He%ster Lead%eater )ou!d c!aim that his young protege Jiddu @rishnamurti )as actua!!y the avatar of a 8osmic 8hrist=!i#e %eing ca!!ed the Baitreya( The resu!ting "tar of the 'ast de%ac!e a!most destroyed the Theosophica! "ociety(

[edit] The "e- A.e

Bany 6e) Age teachings have %een strong!y inf!uenced %y 6eo=Theosophica! ideas (primari!y through A!ice Bai!ey), and feature a ce!estia! hierarchy of ascended masters( At the head of the hierarchy is the same %eing, the Baitreya, that Lead%eater c!aimed to see in @rishnamurti( "ome 6e) Age teachings spea# of the coming return of 8hrist, or the coming of the Baitreya, )hich )i!! usher in a ne) cosmic 'ra( According to Ben>amin 8reme, the Baitreya has a!ready incarnated, and )i!! soon revea! himse!f(

[edit] Criticism of contemporary avatars

Bany ne) re!igious movements re!ated to induism (see 8ontemporary indu movements), some of )hich are vie)ed as cu!ts, have more contentious vie)s, inc!uding a tendency in modern times to p!ace their guru as ishta=deva( ")ami Tapasyananda of Rama#rishna Bission, on commentating a%out this phenomenon, said: The avatar doctrine has been e(cessivel# abused b# man# )indus toda# and &e have the strange !henomenon of ever# disci!le of a sectarian uru claiming him to be an avatar. *hristianit# has therefore limited the +ivine ,ncarnation as a one-time !henomenon. The theor# has strong !oints and e-uall# strong defects but it surmounts the gross abuse of the doctrine indulged in b# man# )indus. Thus, if fo!!o)ers respect and revere the guru, it is on!y proper if they are using him as a conduit to &od, and respect him as a teacher( o)ever, ")ami "ivananda has said that a guru can %e !i#ened to &od if he himse!f has attained rea!iGation and is a !in# %et)een the individua! and the A%so!ute( "uch a guru, according to his definition and interpretation, shou!d have actua!!y attained union )ith &od, inspire devotion in others, and have a presence that purifies a!!( As ear!y as the .7th century, the great Vaishnavite saint, Raghavendra ")ami, in his !ast speech %efore departing from the morta! )or!d, )arned a%out the dangers of fraudu!ent gurus %y saying: The search for 'no&ledge is never eas#. As the .!anishads sa# it is li'e &al'ing on the ra/or0s edge. %ut for those &ho have strong faith and !ut in sustained effort and have the blessings of 1hi )ari and guru this is not difficult. Al&a#s 'ee! a&a# from !eo!le &ho merel# !erform miracles &ithout follo&ing the shastras and #et call themselves od or guru. , have !erformed miracles, and so have great !ersons li'e 1hrimadachar#a. These are based on #oga siddhi and the shastras. There is no fraud or tric'er# at all. These miracles &ere !erformed onl# to sho& the greatness of od and the &onderful !o&ers that one can attain &ith )is grace. 2ight 'no&ledge (3nana) is greater than an# miracle. 4ithout this no real miracle can ta'e !lace. An# miracle !erformed &ithout this right 'no&ledge is onl# )itchcraft. 5o good &ill come to those &ho !erform such miracles and also those &ho believe in them.

[edit] (ee also

Buddha as an Avatar of Vishnu

[edit] $eferences

Beaning of 3arashurama, an Avesha avatar( Types of AvatarsO ans)ers to Euestions P57=7;( %ha'ti 1chools of Vedanta, pg( :4, %y ")ami Tapasyananda, avai!a%!e at "ri Rama#rishna Bath, 8hennai( avai!a%!e at India )e% site: http:AA)))(srirama#rishnamath(org and F" site: http:AA)))(vedanta(org(

.( / B=&ita 9(.7 *And fina!!y in @a!i=yuga (the yuga )e have no) %een e+periencing over the past 2,;;; years) there is an a%undance of strife, ignorance, irre!igion and vice, true virtue %eing practica!!y none+istent, and this yuga !asts 410,;;; years( In @a!i=yuga vice increases to such a point that at the termination of the yuga the "upreme Lord imse!f appears as the @a!#i avatara* 0( / Bhag=3 .(1(05 *D %rahmanas, the incarnations of the Lord are innumera%!e, !i#e rivu!ets f!o)ing from ine+hausti%!e sources of )ater* 1( / Bhag=3 .(1 8anto ., 8hapter 1 4( / Bhag=3 ..(2(10 *In the age of @a!i, inte!!igent persons perform congregationa! chanting to )orship the incarnation of &odhead )ho constant!y sings the names of @rishna( A!though is comp!e+ion is not %!ac#ish, e is @rishna imse!f(* 2( / Vedic 'ncyc!opedia *"ri 8aitanya Bahapra%hu predicted* 5( / &upta, Bahendra( )ans 6uran, (.:5:) 6e) /e!hi( 7( / Jesus in India *Dn!y he is the true teacher ,1atguru- )ho can sho) )hat are the re!igious and socia! o%!igations ,dharma-, sho) &od to you, and give you the @no)!edge of the ho!y name ,sat nam-( And he )ho can give you the @no)!edge of this dharma is comp!ete!y )ise( "atguru is the one )ho has the perfect )isdom( And other than the "atguru no one has the perfect )isdom( DhQ 3eop!e of the )or!dQ Dn!y a perfect avatar )ith the si+ty=four virtues ,'alaecan revea! this @no)!edge(* ans Ji Bahara> (Bom%ay, Barch .:55) "ri Auro%indo, "etters on $oga and The "ife +ivine, e(cer!ts !ertaining to 7rishna and %uddha and the evolution of consciousness and selections from 6atri/ia 5orelli-%achelet0s The &nostic 8irc!e and Vishaal 5e&sletter regarding the contention that 1ri Aurobindo is the 8th of the )indu "ine of Ten Avatars.

atsya
From Wikipedia, the free encyclopedia
Jump to: navigation, search This article concerns the )indu avatar. For the ancient 'ingdom, see Mats#a 2a3#a.

,ncarnation of Vishnu as a Fish, from a devotiona! te+t( atsya (Fish in "ans#rit) )as the first Avatara of Vishnu(

According to !egend, the mantri to the #ing of pre=ancient /ravida, "atyavata )ho !ater %ecomes #no)n as Banu )as )ashing his hands in a river )hen a !itt!e fish s)am into his hands and %egged him to save its !ife( e put it in a >ar, )hich it soon outgre)O he successive!y moved it to a tan#, a river and then the ocean( The fish then )arned him that a de!uge )ou!d occur in a )ee# that )ou!d destroy a!! !ife( Banu therefore %ui!t a %oat )hich the fish to)ed to a mountaintop )hen the f!ood came, and thus he survived a!ong )ith some 9seeds of life9 to re=esta%!ish !ife on earth( The Bhagavata 3urana narrates the fo!!o)ing ta!e a%out Vishnu<s Batsya incarnation (avatar):= 9"ong ago, &hen life first a!!eared on the earth, a terrible demon terrori/ed the earth. )e !revented sages from !erforming their rituals and stole the )ol# Vedas, ta'ing refuge in a conch shell in the de!ths of the ocean. %rahma, the creator of the &orld a!!roached Vishnu for hel! and the latter immediatel# assumed the form of a fish and !lunged into the ocean. )e 'illed the demon b# ri!!ing o!en his stomach and retrieved the Vedas. Four forms emerged from the demon0s stomach re!resenting the four Vedas: 2ig Veda, 1ama Veda, Atharva Veda, and $a3ur Veda.9 Batsya is genera!!y represented as a four=armed figure )ith the upper torso of a man and the !o)er of a fish(

!urma
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Jump to: navigation, search

A carving of the @urma avatar on a pi!!ar at the Vitta!a Temp!e, ampi, India 97urma9 is also an alternative transliteration of 'orma.

In induism, !urma )as the second avatar of Vishnu( Li#e the Batsya Avatara a!so %e!ongs to the "atya yuga( Vishnu too# the form of a tortoise and sat on the %ottom of the ocean after the &reat C!ood( A mountain )as p!aced on his %ac# %y the other gods so that they cou!d churn the sea and find the ancient treasures of the Vedic peop!es( !urma is a!so the name of a rishi, the son of &rtsamada(

Contents
,hide

. Iconography 0 "amudra manthan 1 Appea! to Brahma 4 8hurning the mountain 2 a!aha!a 5 The nectar of immorta!ity 7 References

[edit] ,cono.raphy
The four=armed !urma Avatara is often sho)n carrying the sym%o!ic attri%utes of Vishnu( The upper=right arm ho!ds the mace of Vishnu, #no)n as @aumoda#i, )hich !itera!!y means *that )hich ine%riates the mind(* The mace thus represents the po)er of #no)!edge, %ecause #no)!edge daGG!es and into+icates the mind( A!so a!! physica! and menta! po)ers are derived from the po)er of #no)!edge( 6othing e!se can conEuer time and itse!f %ecome the po)er of time( As such the mace is identified )ith the goddess @a!i, )ho is the po)er of time( According to the @rishna Fpanishad *The mace is @a!i, the po)er of time( It destroys a!! that opposes it(* The second right arm ho!ds the !otus( The !otus represents detachment, for though this %eautifu! f!o)er gro)s in muddy )aters, neither )ater nor dirt are ever seen stic#ing to its peta!s( Li#e the !otus, Vishnu is the parta#er of !ife<s p!easures )ho never gets ensnared %y the charms of the )or!d( The upper=!eft hand ho!ds the discus( The discus of Vishnu is #no)n as "udarshana, )hich !itera!!y means %eauteous=sight( It sym%o!iGes a sharp instrument )hich severs o%stac!es in the attainment of en!ightenment( The other !eft hand ho!ds the conch( The conch is the sym%o! of the origin of e+istence( It has the form of a mu!tip!e spira! evo!ving from one point into ever=increasing spheres( It is thus associated )ith the e!ementa! )aters( Hhen %!o)n, it produces a sound associated )ith the primeva! sound from )hich creation deve!oped(

[edit] (amudra manthan

"amudra manthan or *the churning of the ocean of mi!#* is an interesting !egend( In the ancient times, the /evas )ere morta!( Their enemies )ere the Asuras( Dne day, the @ing of the /evas, Indra )as riding his e!ephant )hen he came upon sage /urvasa( The sage decided to honor Indra %y giving him a scented gar!and( Indra too# the gar!and, %ut p!aced it on the forehead of his e!ephant( The e!ephant )as irritated %y the scent and thre) the gar!and off, then tramp!ing on it( The angry sage gave Indra a curse that he and the /evas )ou!d %egin to !ose a!! their energy and po)er( In due course, the /evas started to !ose in )ar against the asuras( Indra )as advised to perform "amudra manthan in order to o%tain amrita (nectar of immorta!ity) )hich he and the other /evas cou!d drin# and thus %e a%!e to defeat the asuras(

[edit] Appeal to %rahma

The /evas feared that the Asuras )ou!d ta#e over the )ho!e )or!d( Therefore, they prayed to Brahma, )ho suggested a so!ution: churn the Dcean of Bi!# in order to o%tain the 6ectar of Immorta!ity( o)ever, the /evas cou!d not churn the Dcean themse!ves( They struc# a temporary truce )ith their enemies so that a!! cou!d participate in the churning(

[edit] Churnin. the mountain

The Dcean )as churned %y using the mountain Bandara and the sna#e Vasu#i )rapped around it( 'ach side )ou!d ho!d an end of the sna#e and pu!! on it a!ternate!y, causing the mountain to rotate, )hich in turn )ou!d cause the Dcean to %e churned( o)ever, once the mountain )as put on the Dcean, it %egan to sin#( Then, Vishnu incarnated in the form of !urma (turt!e) to support the mountain(

[edit] 0alahala
As the ocean )as churned, a dead!y poison #no)n as a!aha!a emerged( This poison threatened to suffocate a!! !iving things( In response to various prayers, "hiva dran# the poisonO his )ife 3arvati, a!armed, stopped it in his throat )ith her hands( This caused the throat to turn %!ue( /ue to this, he is ca!!ed 6i!a#anTa (*6i!a*: B!ue, *@anTa*:throat)( Then, various peop!e, anima!s, and treasures emerged( These inc!uded:

"ura, goddess and creator of )ine Apsaras, various divine nymphs @austu%ha, the most va!ua%!e >e)e! in the )or!d Fchhaishravas, the divine horse @a!pavri#sha, the )ish=granting tree @amadhenu, the first co) and mother of a!! other co)s Airavata, the mount of Indra La#shmi, the &oddess of Cortune and Hea!th

[edit] The nectar of immortality

Cina!!y, /hanvantri, the eaven!y 3hysician, emerged )ith a pot containing nectar( As the Asuras rushed to ta#e the nectar, the frightened /evas appea!ed to !urma, )ho then revea!ed himse!f as the fema!e avatara of Vishnu, Bohini( The damse! distracted the Asuras, )hi!e the /evas secret!y dran# the amrita( Dne Asura, Rahu, suspected fou! p!ay, disguised himse!f as a /eva, and dran#

some 6ectar( But %efore the 6ectar cou!d pass his throat, Vishnu cut off the head( The no) immorta! /evas easi!y vanEuished the Asuras(

Varaha
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Jump to: navigation, search Varaha is the third avatar of Vishnu, a %oar sent to defeat iranya#sha, a demon )ho had ta#en the 'arth (prthivi) and carried it to the %ottom of )hat is descri%ed as the cosmic ocean in the story( The %att!e %et)een 'ord Varaha and iranya#sha is %e!ieved to have ta#en p!ace for a thousand years, )hich the former fina!!y )on( Varaha carried the earth out of the ocean %y his tus#s and restored to her p!ace in the universe( Vishnu married 3rithvi (Bhudevi) in this avatar(

"cu!pture of varaha from #ha>uraho Varaha is depicted in art as either pure!y anima! or as %eing anthropomorphic, having a %oar<s head on a man<s %ody( In the !atter form it has four arms, t)o of )hich ho!d the )hee! and conch=she!! and the other t)o ho!d a mace, s)ord or !otus or form a %!essing posture( The earth is he!d %et)een the %oar<s tus#s( The avatar sym%o!iGes the resurrection of the earth from a pra!aya (de!uge) and the esta%!ishment of a ne) #a!pa (cyc!e)( The Varaha purana is a purana in )hich the form of narration is a recitation %y Varaha( A very ancient temp!e !ies in Tami! 6adu goes %y the name of "ri Bushnam, and is considered a svayam%hu murthi !i#e Tirupati and Badrinath(

"arasimha
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<?oga=6arasimha< form at a temp!e in Vi>ayanagara, ampi, India "arasiha (*man=!ion*) (a!so #no)n as 5arasingh, 5arasinga) ( in /evanagari) is descri%ed as the fourth incarnation (Avatara) of 'ord Vishnu )ithin the VedicA3uranic te+ts of 0induism( e is )orshipped in deity form %y a significant num%er of Vaishnava groups throughout India (especia!!y in the "outh) and is primari!y #no)n as the <&reat 3rotector<, %eing a form of Vishnu )ho specifica!!y defends and protects his devotees in times of need(

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. "criptura! %ac#ground 0 Bood of )orship 1 "ym%o!ism 4 "ignificance 2 3!aces of pi!grimage 5 Temp!es dedicated to 6arasimha 7 "ee a!so 9 '+terna! !in#s

[edit] (criptural +ack.round

An ancient carving of 6arasimha )ith iranya#ashipu on his !ap The most famous story regarding 6arashima is descri%ed in the Bhagavata 3urana : Varaha,Vishnu<s previous avatar(incarnation) #i!!ed a ra#shasa #no)n as iranya#sha( iranya#sha<s %rother iranya#ashipu, great!y angered %y this, started to a%hor Lord Vishnu and is fo!!o)ers( Curther, he decides to put an end to Vishnu %y gaining mystica! po)ers through performance of a great penance for Brahma, the chief among the demigods (devas)( Brahma, p!eased )ith his austere penance, then appeared %efore iranya#ashipu and granted him a %oon( iranya#ashipu as#ed for the fo!!o)ing: That he &ould not die on :arth or in 1!ace, nor in fire or &ater, neither during the da# or at night, neither inside a building nor outside, not b# a &ea!on of holding (i.e a s&ord) or thro&ing (i.e an arro&), nor b# an#one created b# %rahma. Thus %eing granted this %oon, iranya#ashipu then %e!ieved himse!f to %e immorta! and decided it )as no) time to avenge the death of his %rother iranya#sha( Bean)hi!e, )hi!e iranya#ashipu had %een performing his penance, the divine sage (rishi) ca!!ed 6arada protected iranya#ashipu<s )ife Lee!avathi after her home had %een overta#en %y a )ar party( Hhi!e under the guidance of 6arada, her un%orn chi!d ( iranya#ashipu<s son) 3rah!ada, )as affected %y his transcendenta! instructions even at such a young stage of deve!opment (through the sound vi%rations)( Thus, 3rah!ada )hen %orn )as gradua!!y recognised as %eing a very devoted fo!!o)er of Vishnu, much to his father<s disappointment( As 3rah!ada gro)s in age, his father iranya#ashipu %ecomes upset at his devotion to Vishnu, )ho he sees as his morta! enemy( 'ventua!!y his anger !eads him to attempt to #i!! the %oy 3rah!ada in many )ays, %ut each time 3rah!ada is protected %y Vishnu<s mystica! po)er( Hhen as#ed, 3rah!ada refuses to ac#no)!edge his father as the supreme !ord of the universe and c!aims that Vishnu is omnipresent( Cina!!y in disgust iranya#ashipu points to a particu!ar pi!!ar and as#s if his Vishnu is in itJ 3rah!ada ans)ers, )e &as, )e is and )e &ill be( In an a!ternate version of the story, 3rah!ada ans)ers )e is in !illars, and he is in the least t&ig( iranya#ashipu, una%!e to contro! his anger,

smashes the pi!!ar )ith his mace, and then fo!!o)ing a tumu!tuous sound, Vishnu in the form of "arasimha appears from it and in defence of 3rah!ada moves to attac# his father( In order to #i!! iranya#ashipu and not upset the %oon given %y Brahma, the form of 6arasimha )as chosen( iranya#ashipu cou!d not %e #i!!ed %y human, deva or anima!, 6arasimha is neither one of these, as he is a form of Vishnu incarnate as a part=human, part=anima!( e comes upon iranya#ashipu at t)i!ight ()hen it is neither day nor night) on the thresho!d of a courtyard (neither indoors nor out), and puts the demon on his !ap (neither earth nor space)( Fsing his nai!s (neither animate nor inanimate) as )eapons, he disem%o)e!s and #i!!s the demon( 'ven after #i!!ing iranya#ashipu, 6arasimha cannot contro! his fury( 6one of the present demigods )ere a%!e to ca!m 6arasimha<s fury, not even "hiva( "o a!! the gods and goddesses ca!!ed is consort, &oddess La+mi( "he #ne) that the )ay to ca!m him do)n, )as )ith great devotion( Thus, at the reEuest of La+mi, 3rah!ada )as presented to 6arasimha, and fina!!y, he )as ca!med %y the prayers of his devotee( e is invo#ed %y is devotees in danger and there are testimonies of peop!e )ho )ere saved %y im( There is one story in )hich e saved Adi "an#ara from %eing sacrificed to goddess @a!i %y a @apa!i#a( Thus Adi "an#ara composed La#smi=6rsimha stotra(

Vamana
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Vamana Avatar( Image copyright BBT Vamana (/evanagari: ) is a persona!ity descri%ed in the 3uranic te+ts of induism as the Cifth Avatara of Vishnu, and the first incarnation of the "econd Age, or Treta yuga( A!so he is the first Avatar of Vishnu )hich appears )ith a comp!ete!y human form, though it )as that of a d)arf %rahmin( e is a!so sometimes #no)n as .!endra(

Contents
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. Drigin 0 "ym%o!ism 1 Temp!es 4 "ee a!so 2 '+terna! !in#s

[edit] 1ri.in
The !egend of Bhagavata has it that the Vamana avatar )as ta#en %y Vishnu to restore Indra<s Authority over the heavens, )hich )as ta#en a)ay %y force %y the demon #ing Ba!i( Vamana in the disguise of a short Brahmin, carrying a )ooden um%re!!a reEuested three steps of !and for him to !ive in( &iven a promise of three steps of Land %y @ing Ba!i against the )arning given %y his &uru "u#racharya, Vamana, The "upreme &od gro)s so huge that he cou!d cover from heaven to earth, earth to !o)er )or!ds in t)o simp!e steps( @ing Ba!i una%!e to fu!fi! the promise of three paces of Land to the "upreme &od, offers his head for the third step( Thus Vamana p!aces his third step on @ing Ba!i<s head and gives him immorta!ity for his %enevo!ance(

[edit] (ym+olism
Vamana taught @ing Ba!i that arrogance and pride shou!d %e a%andoned if any advancement in !ife is to %e made, and that )ea!th shou!d never %e ta#en for granted since it can so easi!y %e ta#en a)ay( Vamana then too# on the form of Bahavishnu( e )as p!eased %y @ing Ba!i<s determination and a%i!ity to #eep his promise in the face of his spiritua! master<s curse and the prospect of !osing a!! his )ea!th( Vishnu named the @ing Mahabali since he )as a Mahatma (great sou!)( e a!!o)ed Baha%a!i to return to the spiritua! s#y to associate )ith 3raha!ada (the demoniac iranyashipu<s pious son, a!so a descendant of the demon race) and other divine %eings( Bahavishnu a!so dec!ared that Baha%a!i )ou!d %e a%!e to ru!e the universe in the fo!!o)ing yuga (age)( Ba!i is supposed to return every year to the !and of his peop!e, to ensure that they are prosperous( This is ce!e%rated as the Dnam festiva! in @era!a, )here he is a!so ca!!ed Bave!i(

#arashurama
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It has %een suggested that this artic!e or section %e merged )ith %hargava 2ama and 6arshuram (/iscuss) #arashurama %har.ava ("ans#rit: ) or #arasurama (A(e-&ielding 2ama) is the "i+th avatar of Vishnu, %e!ongs to the Treta yuga, and is the son of Jamadagni R Renu#a( 3arashu means a+e, hence his name !itera!!y means Rama=)ith=the=a+e( e received an a+e after underta#ing a terri%!e penance to p!ease "hiva, from )hom he !earned the methods of )arfare and other s#i!!s( e is a 8hiran>eevin, )ho fought the advancing ocean %ac# thus saving the !ands of @on#an and Ba!a%ar (Baharashtra = @arnata#a = @era!a coast!ine)( The coasta! area of @arnata#a and @era!a state in India is #no)n as 3arashurama @shetra (3arashurama<s area)( "ome dispute this and say it e+tends a!! the )ay to Bum%ai in Baharashtra( 3arashurama<s creation )as a mista#e, as his mother )as given a concoction made to produce a @shatriya chi!d( 3arashurama )as of mi+ed varna( 3arashurama<s materna! unc!e )as the mighty @ing and Brahmarishi Vish)amitra %ut )as a %rahmin on his father<s side(

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. The @i!!ing of Jamadagni 0 '+termination of the #shatriya caste 1 Legends 4 "hiva<s Bo) 2 The Baha%harata 5 @a!#i 3urana 7 The "i+th Avatara 9 &anapati in the avatara of "age 3arshurama : Cormation of @era!a .; The Assassination of 3arashuram .. Dther 6ames .0 References

[edit] The !illin. of 2amada.ni

@ing @artavirya Ar>una ("ahasrar>una) and his army visited Jamadagni, a %rahmin sage, )ho fed his guest and the )ho!e army )ith his divine co) "ura%hiO the #ing demanded the magica! co)( Jamadagni refused %ecause he needed the co) for his re!igious ceremonies( @ing @artavirya Ar>una ("ahasrar>una) sent his so!diers to ta#e the co), and 3arashurama #i!!ed the entire army and the #ing )ith his a+e( In return, the princes %eheaded Jamadagni( There is another, predominant version of the story that the army )as actua!!y #i!!ed %y an army generated from the co)( In return, the #ing #i!!ed the sage Jamadagni(

[edit] 34termination of the kshatriya caste

Hhen 3arashurama returned home, he found his mother crying hysterica!!y( Hhen as#ed )hy she )as crying, she %eat her chest 0. times( In a rage, 3arashurama vo)ed to e+terminate the )or!d<s #shatriyas 0. times( e #i!!ed the entire c!an of @artavirya Ar>una ("ahasrar>una), thus conEuering the entire earth( e offered his dead father<s sou! tarpana )ith the %!ood of the #ings and )arriors he

s!e)( e then conducted the Ashvamedha sacrifice, done on!y %y sovereign #ings, and gave the entire !and he o)ned to the priests )ho performed at the #ag#a, viG( @ashyapa( 3arashurama then %ecame responsi%!e for #i!!ing the )or!d<s #ings and )arriors )ho came to attac# him in revenge for the #i!!ing of @artavirya Ar>una, to prevent a Brahmin from %eing emperor and threatening their position( The Ashvamedha demanded that the #ings either su%mit to 3arashurama<s imperia! position or th)art the sacrifice %y defeating him in %att!e( They did neither and )ere #i!!ed( 3arashurama e+terminated the )or!d<s @shatriyas 0. times, thus fu!fi!!ing his vo)( 3arashurama had a very famous incident )ith Lord Rama<s father during one of those raids on the #shatriya c!ans( Hhen 3arashurama had visited Ayodhya to annhi!ate /asharatha, then the !atter had actua!!y prepared for a certain death, #no)ing that 3arashurama had the %!essing of the a!mighty and a!so that it is not honoura%!e for a #shatriya to sho) his %ac# to a cha!!enger( But at that time the #ing had no progeny( "o his Eueens refused to !et him go to the %att!efie!d and disguised him as a )oman( Irritated after a !ong )ait, 3arashurama searched every)here in the #ing<s pa!ace, then entered the Eueen<s Euarters (antahpuram)( There he found the #ing in )omen<s garments( 3arashurama discarded /asharatha from a cha!!enge saying that the !atter had himse!f proved !ac#ing of viri!ityQ This ta!e is often to!d to youngsters that it is often %etter to face an insu!t instead of facing a certain death(

[edit] 'e.ends
According to one !egend, 3arashurama a!so )ent to visit "hiva once %ut the )ay )as %!oc#ed %y &anesha( 3arashurama thre) the a+e at him and &anesha, #no)ing it had %een given to him %y "hiva, a!!o)ed it to cut off one of his tus#s(

[edit] (hiva5s %oIn the Ramayana, 3arashurama came to the %etrotha! ceremony of the seventh Avatara, Rama, to the princess "ita( As a test of )orthiness the suitors )ere reEuired to !ift and string the %o) of "hiva, given to the #ing Jana#a %y 3arshurama( Rama successfu!!y strung the %o), %ut in the process it %ro#e in t)o, producing a tremendous noise that reached the ears of 3arashurama( In one such version, p!ayed in ramlilas across India, 3arshuram arrived after hearing the sound of the %o) of "hiva %rea#ing( The #shatriyas )ere afraid to confront the sage, %ut "ita approached the sage( e %!essed her, saying 1aubhag#a&ati bhavah, !itera!!y meaning *%e thou %!essed )ith good !uc#*( "o )hen he turned to #i!! Rama, the destroyer of "hiva<s %o), he cou!d not pic# up his a+e to do so( This )as so %ecause, as he %!essed "ita )ith good !uc# himse!f, he himse!f cou!d not cause any harm to her hus%and( At the same time, he recognised Rama for )hat he tru!y )as, name!y, the avatar of Vishnu(

[edit] The

aha+harata

In the Baha%harata, 3arashurama )as the instructor of the )arrior @arna, %orn to a @shatriya mother %ut raised as the son of a charioteer, or !o)er c!ass of @shatriyas( @arna came to 3arashurama after %eing re>ected from the schoo! of /rona, )ho taught the five 3andava and one hundred @aurava princes( 3arashurama agreed to teach @arna, %e!ieving him to %e of Brahmin

%irth, and gave him the #no)!edge of the e+treme!y po)erfu! Brahmastra )eapon( But an incident )ou!d render the Brahmastra a!most use!ess to @arna( Dne day, 3arashurama )as s!eeping )ith his head resting on @arna<s thigh, )hen a %eet!e cra)!ed up and %it @arna<s thigh, %oring into it( Inspite of the %!eeding and the pain, he neither f!inched or uttered a cry so that his teacher cou!d continue his rest( o)ever, the %!ood tric#!ed do)n, reaching 3arashurama and a)a#ening him( 8onvinced that on!y a @shatriya cou!d have %orne such pain in si!ence and that @arna had therefore !ied in order to receive instruction, he cursed @arna that his #no)!edge of the Brahmastra )ou!d fai! him )hen he needed it most(

[edit] !alki #urana

The @a!#i 3urana states 3arashurama )i!! %e the martia! guru of "ri @a!#i, the .;th and fina! avatar of Lord Vishnu( It is he )ho instructs @a!#i to perform a !ong penance to "hiva (>ust as he did) to receive ce!estia! )eaponry(

[edit] The (i4th Avatara

The purpose of the si+th incarnation of Vishnu is considered %y re!igious scho!ars to %e to re!ieve the earth<s %urden %y e+terminating the sinfu!, destructive and irre!igious monarchs that pi!!aged its resources, and neg!ected their duties as #ings( 3arashurama is of a martia! Brahmin varna( ("ee Bohya!() o)ever, un!i#e a!! other avatars, 3arashurama sti!! !ives on earth even today( "econd!y, he is an Avesha Avatara, a secondary type of Avatara( In such an Avatara, Vishnu does not direct!y descend such as that of Rama or @rishna %ut instead enters the sou! of a man )ith is form( According!y, un!i#e Rama and @rishna, 3arashurama is not )orshipped( But in "outh India, at the ho!y p!ace 3a>a#a, there e+ists one ma>or temp!e commemorating 3arashurama(

[edit] &anapati in the avatara of (a.e #arshurama

&anapati in the avatar of 3arshuram &anapati is popu!ar!y )orshipped in numerous avataras ,.- inc!uding that of "age 3arshurama(

[edit] Formation of !erala

According to the !egends the there e+isted no @era!a %efore 3arashuram thre) his a+e into the sea( The sea !ord varuna respected him and retreated to a postion ti!! )here the a+e fe!!( Thus formed @era!a(

[edit] The Assassination of #arashuram

According to the Vedic tradition, 3arashuram #i!!ed the @shatriyas for 0. times and made the earth #shatriya!ess( This story is proud!y to!d %y Bramhins and sad!y %y Bahu>ans( Fnfortunate!y, even if the Bahu>ans hate the Bramhins, they a!)ays re!y on the stories )ritten in Vedic tradition( They never try to chec# out )hat Jain and Buddhist tradition say( ere is a story of 8ha#ravarti "u%houm avai!a%!e in some ancient Jain %oo#s( Read this and you )i!! find it interesting and pridefu!: Renu#a )as )ife of Jamdagni( er sister Tara )as )ife of the @ing "ahsrar>un( Renu#a )as young %ut Jamdagni )as o!d( Dnce Renu#a )ent to meet her sister Tara and )as attracted to)ards "hasrar>un, the hus%and of Tara( "o she didn<t come %ac# to Jamdagni( Jamdagni )ent to her and %rought her %ac#( e to!d his son 3arashuram a%out her affair )ith "ahasrar>un, and to!d him to #i!! her( According!y, he #i!!ed her( Hhen "ahasrar>un got the ne)s, he )ent there, %ut 3arashuram )as not there( "ahasrar>un #i!!ed Jamdagni and )ent %ac#( Hhen 3arashuram got the ne)s, he )ent to the #ing and #i!!ed him( e %ecame the #ing and #i!!ed a!! the fami!y mem%ers of "ahasrar>un, %ut fai!ed to #i!! the Eueen Tara, )ho )as succeeded to escape from there( "he )as pregnant at that time and she %egan to !ive in an Ashram of "handi!ya Buni in the >ung!e( After some months she gave %irth to a chi!d( "he #ept his name S"u%houm<(

Hhen "u%houm %ecame young, he )as trained in various su%>ects and arts %y the "handi!ya muni( 'ventu!!y he )as informed that his father "ahasrar>un )as #i!!ed %y 3arashuram( "u%houm %ecame angry, formed an army of the guys in the >ung!e and attac#ed the capita!( e #i!!ed 3arashuram( Then he started to #i!! Bramhins and made the earth Bramhin!ess( e did this for 0. times( Thus he too# revenge of #i!!ings of the @shatriyas( ("tory from Trishasti "ha!a#a 3urush)

$ama
From Wikipedia, the free encyclopedia
Jump to: navigation, search This article is about the incarnation of Vishnu and 'ing of ancient ,ndia. For other meanings see: 2ama and 2amachandra disambiguation !ages.

This article contains ,ndic te4t9 Hithout rendering support, you may see Euestion mar#s, %o+es or other sym%o!s instead of Indic charactersO or irregu!ar vo)e! positioning and a !ac# of con>uncts(

Lord "ri Rama (center) )ith )ife "ita, %rother La#shmana and devotee anuman( Rama and La#shmana are a!)ays sho)n to %e ready for %att!e ()ith %o) and arro)) as it is their @shatriya dharma to fight( Rama is sho)n having %!ue s#in )hich is a characteristic of Vishnu $6machandra, 7r8 $6ma () or $ama (r$ma in IA"T, in /evan$garT pronounced as 2arhm) )as a #ing of ancient India )hose grand story is portrayed in the epic Ramayana, one of the t)o great epics of India( In induism, he is a!so considered to %e the "eventh Avatara of Vishnu and one of the most important manifestations of &od( e is one of the most popu!ar heroes of indu mytho!ogy and fo!#ta!es in "outh and "outheast Asia( Born as the e!dest son of @ausa!ya and /asaratha, #ing of @osa!a, he is the em%odiment of the "upreme Brahman and /harma( Rama is Mar#ada 6urushottama, !itera!!y The 6erfect Man( e is the hero of the ancient indu epic poem, The 2ama#ana (from "ans#rit, The ;ourne# of 2ama)( Rama is the hus%and of "ita, )ho is a!so considered the Avatara of La#shmi and the em%odiment of perfect )omanhood(

Rama<s !ife and >ourney is one of perfect adherence of dharma despite harsh tests of !ife and time( Cor the sa#e of his father<s honour, Rama a%andons his c!aim to @osa!a<s throne to serve an e+i!e in the forest( The #idnapping of his )ife "ita %y Ravana, the Ra#shasa monarch of Lan#a !eaves him desperate( After a !ong and arduous search that tests his persona! strength and virtue, Rama fights a co!ossa! )ar against Ravana<s armies( In a )ar of po)erfu! and magica! %eings, great!y destructive )eaponry and %att!es, Rama s!ays Ravana in %att!e and !i%erates his )ife( aving comp!eted his e+i!e, Rama returns to %e cro)ned @ing in Ayodhya (the capita! of his @ingdom) and eventua!!y %ecomes 'mperor of the Hor!d, after )hich he reigns for e!even thousand years = an era of perfect happiness, peace, prosperity and >ustice #no)n as 2ama 2a3#a( Rama<s courage in searching for "ita and fighting a terri%!e )ar to rescue his )ife and their honour is comp!emented %y "ita<s a%so!ute devotion to her hus%and<s !ove, and perfect chastity despite %eing Ravana<s captive( Rama<s younger %rothers, name!y La#shmana, "hatrughna and Bharata strong!y comp!ement his piety, virtue and strength, and they are %e!ieved %y many to %e!ong to the Mari#ada 6urshottama and the "eventh Avatara, main!y em%odied %y Rama( Rama<s piety and virtue attract po)erfu! and devoted a!!ies such as anuman and the Vanaras of @ish#indha, )ith )hose he!p he rescues "ita( The !egend of Rama is deep!y inf!uentia! and popu!ar in the societies of the Indian su%continent and across "outh 'ast Asia( Rama is revered for his unending compassion, courage and devotion to re!igious va!ues and duty(

Contents
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. 'tymo!ogy of Rama 0 Literary sources 1 Avatara 4 3rince of Ayodhya 2 Initiation of the Avatara o 2(. Another version 5 /harma of e+i!e 7 Rama and "ita o 7(. Agni pari#sha o 7(0 "ita<s %anishment 9 Baryada 3urushottama : Rama and non=vio!ence .; 8ompanions o .;(. Bharata and La#shmana o .;(0 Jatayu, anuman and Vi%heeshana .. Rama in )ar o ..(. Varuna o ..(0 Cacing Ravana .0 Rama Ra>ya .1 In myth and history .4 Rama and the )or!d o .4(. Cestiva!s of Rama o .4(0 Inspiration .2 Bode of education in Ramayana<s time .5 6otes .7 References

.9 '+terna! !in#s

[edit] 3tymolo.y of $ama

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istory U /eities /enominations U Bytho!ogy %eliefs : practices Reincarnation U Bo#sha @arma U 3u>a U Baya "amsara U /harma Vedanta U ?oga U Ayurveda ?uga U Bha#ti (criptures Fpanishads U Vedas Brahmana U Bhagavad &ita Ramayana U Baha%harata 3urana U Aranya#a "hi#shapatri U Vachanamrut $elated topics /harmic Re!igions U induism %y country Leaders U /evasthana 8aste system U Bantra &!ossary U indu festiva!s Vigraha

This %o+: vie) V ta!# V edit

2m< in the Rigveda and the Atharvaveda is an ad>ective meaning *dar#, %!ac#*, or a noun meaning *dar#ness*, e(g( RV .;(1(1 (trans( &riffith): .;(1(1cd Agni, far-s!reading &ith cons!icuous lustre, hath com!assed 5ight =2ama> &ith &hitel# shining garments. As a persona! name it appears in RV .;(:1(.4: .;(:1(.4a% This to +uhsima 6rthavana have , sung, to Vena, 2ama, to the nobles =Asuras>, and the 7ing.

The feminine form of the ad>ective, rm? is an epitheton of the night (Ratri), as is '?, the feminine of 'a, viG( *the dar# oneO the %!ac# one*( Bayrhofer (.::5) suggests a derivation from 3I' ())reh@-mo-, cognate to D & rmac *dirty*( T)o Ramas are mentioned in the Vedas, )ith the patronymics Mrgave#a and Au!atasviniO another Rama )ith the patronymic ;madagn#a is the supposed author of a Rigvedic hymn( According to Bonier=Hi!!iams, three Ramas )ere ce!e%rated in post=Vedic times, .( 2ma-candra (*Rama=moon*), son of /asaratha, descended from Raghu of the Lunar /ynasty, the su%>ect of this artic!e 0( 6arashu-rma (*Rama of the Batt!e=a+e*), the "i+th Avatara of Vishnu, sometimes a!so referred to as ;madagn#a, or as %hrgava 2ma (descended from Bhrigu), a *8hiran>eevi* or Immorta!( 1( %ala-rma (*the strong Rama*), a!so ca!!ed )al#udha (Hie!der of the 3!ough in Batt!e), the o!der cousin and c!ose companion of @rishna, the 'ighth Avatara of Vishnu( In the Vishnu sahasranama, Rama is the 1:4th name of Vishnu( In the interpretation of Adi "an#ara<s commentary, trans!ated %y ")ami Tapasyananda of the Rama#rishna Bission, Rama has t)o meanings: the supreme Brahman )ho is the eterna!!y %!issfu! spiritua! "e!f in )hom yogis de!ight or the Dne (i(e(, Vishnu) )ho out of his o)n )i!! assumed the enchanting form of Rama, the son of /asaratha(

[edit] 'iterary sources

The primary source of the !ife and >ourney of Rama is the epic Ramayana as composed %y the Rishi Va!mi#i( o)ever, other scriptures in "ans#rit ref!ect the !ife of Ramayana( Cor e+amp!e, the Vishnu 3urana a!so recounts Rama as Vishnu<s seventh avatara and in the Vayu 3urana, a Rama is mentioned among the seven Rishis of the 9th Banvantara( Additiona!!y, the ta!es of Rama are reverent!y spo#en of in the !ater epic, the Mahabharata( Another important shortened version of the epic in "ans#rit is the Aadh#aatma 2ama#ana( The epic had many versions across India<s regions( Cor e+amp!e, vernacu!ar versions of the Ramayana )hich inc!ude the !ife, deeds and divine phi!osophies of Rama are e!a%orated in the epic poem 2amacharitamanasa, a indi version of the Ramayana %y the .5th century poet Tu!sidas and @am%aramayanam %y the poet, @am%an in Tami!( Dther vernacu!ar versions a!so e+ist in most ma>or Indian !anguages( 8ontemporary versions of the Ramayana inc!ude 1hri 2ama#ana +arshanam %y /r( @( V( 3uttappa in @annada and 2ama#ana 7al!avri'shamu %y Vis)anatha "atyanarayana in Te!ugu, %oth of )hich have %een a)arded the Jnanpith A)ard( The epic has transformed across the diverse regions of India, )hich %oast their o)n uniEue !anguages and cu!tura! traditions(,.The essentia! ta!e of Rama has a!so spread across "outh 'ast Asia, and evo!ved into uniEue renditions of the epic = incorporating !oca! history, fo!#ta!es, re!igious va!ues as )e!! as uniEue features from the !anguages and !iterary discourse( The 7a'a&in 2ama#ana of Java, Indonesia, the 2ama'avaca of Ba!i, )i'a#at 1eri 2ama of Ba!aysia, Maradia "a&ana of the 3hi!ippines, 2ama'ien of Thai!and ()hich ca!!s him 6hra 2am) are great )or#s )ith many uniEue characteristics and differences in accounts and portraya!s of the !egend of Rama( The !egends of Rama are )itnessed in e!a%orate i!!ustration at the Hat 3hra @ae) temp!e in Bang#o#( The nationa! epic of Byanmar, $ama Aatda& is essentia!!y the Burmese 2ama#ana, )here Rama is named $ama( In the Ream#er of 8am%odia, Rama is #no)n as 6reah 2eam( In the 6ra "a' 6ra "am of Laos, Rama is regarded as an incarnation of Buddha(

[edit] Avatara
The 2ama#ana spea#s of ho) the &oddess 'arth, Bhumidevi, came to the Lord 8reator, Brahma %egging to %e rescued from evi! #ings )ho )ere p!undering her resources and destroying !ife through %!oody )ars and evi! conduct( The /evas a!so came to Brahma fearfu! of the ru!e of Ravana, the ten=headed ra#shasa emperor of Lan#a( Ravana had overpo)ered the /evas and no) ru!ed the heavens, the earth and the nether)or!ds( A!though a po)erfu! and no%!e monarch, he )as a!so arrogant, destructive and a patron of evi! doers( e had %oons that gave him immense strength and )as invu!nera%!e to a!! !iving and ce!estia! %eings, e+cept man and anima!s(,0Brahma, Bhumidevi and the /evas )orshipped Vishnu, the 3reserver, for de!iverance from Ravana<s tyrannica! ru!e( Vishnu promised to #i!! Ravana %y incarnating as a man = the e!dest son of @osa!a<s #ing /asaratha(,1- is eterna! consort, La#shmi too# %irth as "ita, daughter of @ing Jana#a of Bithi!a and &oddess Bhumi( Vishnu<s eterna! companion, the Ananta "esha is said to have incarnated as La#shmana to stay at his Lord<s side on earth( Throughout his !ife, no one, e+cept himse!f and a fe) se!ect sages (among )hich are inc!uded Vasishta, "hara%hanga, Agastya and Vish)amitra) #no) of his destiny( Rama is continua!!y revered %y the many sages he encounters through his !ife, %ut on!y the most !earned and e+a!ted #no) of his true identity( At the end of the )ar %et)een Rama and Ravana, >ust as "ita passes her Agni !aris'ha, Lord Brahma, Indra and the /evas, the ce!estia! sages and Lord "hiva appear out of the s#y( They affirm "ita<s purity and as# him to end this terri%!e test( Than#ing the Avatara for de!ivering the universe from the grips of evi!, they revea! Rama<s divine identity upon the cu!mination of his mission(,4-

[edit] #rince of Ayodhya

@ing /asaratha performs a !utra'ami #a3na, a sacrifice to o%tain offspring %y p!easing the &ods( e gives the sacred, sacrificia! nectar to his three )ives according to their seniority: @ousa!ya, "umitra and @ai#eyi( Dn the night of the ninth day after Amavas#a, under the asterism of 6unarvasu and the cardina! sign of the 8ra%, Rama )as %orn in the city of Ayodhya, )hich is the capita! of the ancient #ingdom of @osa!a( The city and the area are !ocated in the centra! region of the modern state of Fttar 3radesh in India( Rama )as the prince of the 1ur#avamsha ("un /ynasty) ouse of I#shva#u, descendant of great monarchs !i#e I#shva#u, Raghu and Bhagiratha( e is the e!dest %rother to Bharata, son of @ai#eyi, and the t)in sons of "umitra, La#shmana and "hatrughna( Rama is dar#=comp!e+ioned, main!y %!uish = a sym%o! of divinity(,2The 2ama#ana descri%es the re!ationship %et)een the %rothers as intense!y !oving and devotiona!, a!though Rama and La#shmana share a specia!, insepara%!e %ond, )hi!e Bharata is especia!!y c!ose to "hatrughna( The four %rothers en>oy an undiscriminating !ove from /asaratha and his three Eueens, %ut /asaratha<s main affections are affi+ed upon Rama( Rama and his %rothers are trained %y Rishi Vasishta in the Vedas, re!igion, phi!osophy and the sciences( They are descri%ed as ta!!er than the ta!!est men of modern times, possessive of e+ceptiona! acumen and pro)ess in the mi!itary sciences and arts(,5-

[edit] ,nitiation of the Avatara

Rama %rea#ing the %o), Ra>a Ravi Varma (.949=.:;5) "age Vish)amitra ta#es the t)o princes, Rama and La#shmana, to the 1&a#amvara ceremony for "ita( The cha!!enge is to string the %o) of "hiva, and shoot an arro) )ith it( This tas# is considered impossi%!e for any ordinary #ing or !iving %eing, as this is the persona! )eapon of "hiva, more po)erfu!, ho!y and of divine creation than conceiva%!e( Hhi!e attempting to string the %o), Rama brea's it into t)o( This feat of un%e!ieva%!e strength, to have %ro#en the %o) of "hiva, spreads his fame across the )or!ds and sea!s his marriage to "ita(,7After Rama )eds "ita and the entire roya! fami!y and the Ayodhya army %egin their >ourney %ac#, the great rishi 3arashurama Bhargava appears %efore them, having descended from his mountainous hermitage( 3arashurama is an e+treme!y po)erfu! rishi, responsi%!e for #i!!ing a!! of the )or!d<s )arriors and #ings 0. times( e )as the si+th Avatara of Vishnu, and finds it un%e!ieva%!e that any%ody cou!d %rea# the %o) of "hiva( 8onsidering himse!f to sti!! %e the most po)erfu! )arrior= rishi on earth, he %rings )ith them the %o) of Vishnu, and intends to cha!!enge Rama to prove his strength %y stringing it, and then fighting a %att!e )ith him to prove superiority(,9- A!though the entire Ayodhya army is foresta!!ed %y his mystica! po)er, Rama is himse!f angered( e respectfu!!y %o)s to 3arashurama, and )ithin a t)in#!ing of an eye!id snatches the %o) of Vishnu, strings it, p!aces an arro) and points it straight at the cha!!enger<s heart( Rama as#s 3arashurama )hat he )i!! give as a target to the arro) in return for his !ifeJ At this point, 3arashurama fee!s himse!f devoid of the tremendous mystica! energy he possessed for so !ong( e rea!iGes that Rama is Vishnu incarnate, his successor and definite!y his superior( e accepts Rama<s superiority, devotes his tapasya to him, pays homage to Rama and promises to return to his hermitage and !eave the )or!d of men(,:Rama then fired the arro) up into the s#y )ith Vishnu<s %o), performing a feat true to his "upreme, divine nature )ith his natura! )eapon( is overpo)ering of 3arashurama and using the supreme )eapon )ith incredi%!e ease and perfection daGG!e the spectators and his re!atives, %ut no one save 3arashurama and Vasishta associate this )ith his true identity( It is said that the Rama<s arro) is sti!! f!ying across space, across time and across a!! of the universe( The day it )i!! return to earth, it is said, it )i!! %ring the end of the )or!d( Dthers say that the f!ying arro) destroys a!! evi! on earth to upho!d dharma and righteousness(,.;-

[edit] Another version

Another version of the story is, that "age Vishvamitra a!ong )ith 3rince Rama and La#shmana attended the ")ayamvara of "ita 3rincess "ita( To find the %est match for "ita, @ing Jana#a he!d a test in )hich the successfu! contestant )as a%!e to !ift the %o) of Lord "hiva and string it, )ou!d %e a%!e to )ed "ita( o)ever, none of the @ings )ere a%!e to achieve this tas#, and disappointed, @ing Jana#a pours out his di!emma and misery( Fpon hearing this La#shmana is enraged and offended that @ing Jana#a did not offer Rama the same test( Fpon the invitation of @ing Jana#a, Lord Rama proceeded to the %o) of Lord "hiva( 3aying reverence to the %o), Rama )as a%!e !ift the %o), string it and in the same process %ro#e the %o) in t)o( This event sent a !oud thundering sound throughout the )ho!e p!anet and the noise reached the ears of 3arasurama )ho )as at that time meditating and #ne) that the sound made )as the %o) of Lord "hiva<s %eing %ro#en( Hhen 3arasurama arrived at the court of @ing Jana#a, he confronted the prince and issued a cha!!enge( This !ed to a confrontation %et)een La#shmana and 3arusurama, )ho<s rage )as increasing at La#shmana<s impetuous %ac#ta!#( o)ever, Lord Rama )ithout any physica! confrontation )as a%!e to pacify 3arasurama( After ca!ming do)n 3arasurama rea!ised that Rama )as Lord Vishnu Incarnate and granted Lord Rama a!! the )eapons he had o%tained from his tapas(

[edit] Dharma of e4ile

@ing /asaratha announces to Ayodhya that he p!ans to cro)n Rama, his e!dest chi!d the #uvara3a (cro&n !rince)( Hhi!e the ne)s is )e!comed %y everyone in the #ingdom, the mind of Eueen @ai#eyi is poisoned %y her )ic#ed maid=servant, Banthara( @ai#eyi, )ho is initia!!y p!eased for Rama, is made to fear for the safety and future of her son Bharata( Cearing that Rama )ou!d ignore or possi%!y victimiGe his youngest %rother for the sa#e of po)er, @ai#eyi demands that /asaratha %anish Rama to a forest e+i!e for fourteen years, and that Bharata %e cro)ned in Rama<s p!ace( "he had %een granted t)o %oons %y the #ing )hen she had saved his !ife a !ong time ago, and the Eueen no) used them to serve her purpose(,..- The #ing<s court and the peop!e are outraged at this turn of events( /asaratha !oved and cherished Rama dear!y, and )as in persona! turmoi!( 8omp!ete!y estranged no) from his younger )ife, he a%hors the prospect of separation from Rama( But Rama rea!iGes that the #ing must not %rea# a so!emn promise at any time, and neither shou!d a son diso%ey his father<s command( "ita >oins her hus%and in e+i!e despite his discouraging her, as it is her duty and out of !ove for Rama that she must %e at his side at a!! times( is younger %rother La#shmana a!so immediate!y decides to >oin Rama rather than remain in the city(,.0As he !eaves for e+i!e, the peop!e of Ayodhya are deep!y saddened and angered at /asaratha and @ai#eyi( /asaratha<s heart is %ro#en and he co!!apses and dies %y the ne+t day, una%!e to %ear the agony of separation from Rama( /espite the reasoning of Vasishtha and the p!eas of his %rothers, Rama refuses to return( A!though horrified at the ne)s of his father<s death, Rama finds it impossi%!e that he shou!d %rea# his dead father<s )ord( Rama does not %ear any anger to)ards @ai#eyi, %e!ieving firm!y in the po)er of destiny(,.1- According to the e+p!anation of the c!assic, this e+i!e actua!!y presents Rama the opportunity to confront Ravana and his evi! empire(

[edit] $ama and (ita

Rama and "ita are the protagonists in one of the most famous !ove stories of a!! time( They are deep!y and natura! in !ove and union as they are Vishnu and La#shmi incarnate respective!y, and em%ody the perfect manhood and )omanhood respective!y( Hhen Rama is %anished from the #ingdom, he attempts to convince "ita not to >oin him in a potentia!!y dangerous and certain!y arduous e+istence in the >ung!e, %ut "ita re>ects this( Hhen Rama orders her in his capacity as hus%and, "ita re>ects it, asserting that it )as an essentia! duty of a )ife to %e at her hus%and<s side come good or i!!(,.4- Rama in turn is assiduous!y protective and caring for "ita throughout the e+i!e(

Hhen "ita is #idnapped %y Ravana, %oth "ita and Rama undergo great persona! hardships during their separation( "ita protects her chastity assiduous!y, and survives over a year in captivity on the strength of her !ove and assiduous attention to re!igious va!ues and duty( "he is comp!ete!y unfettered in her reso!ve despite Ravana<s courting, ca>o!ing and threats( Bean)hi!e Rama, not #no)ing )ho had #idnapped "ita or )here )as she ta#en, often succum%s to despair and tears, denouncing himse!f for fai!ing to defend her and agoniGing over her safety and pain( "ita #no)s that it is in Rama<s destiny to fight to rescue her (she refuses to %e rescued thus %y anuman, )ho discovers her), %ut is deep!y an+ious for his safety and fearfu! of Ravana<s po)er(

[edit] A.ni pariksha

After Rama s!ays Ravana and )ins the )ar, "ita )ants to come %efore him in the state )hich over a year<s imprisonment had reduced her to, Rama arranges for "ita to %e %athed and given %eautifu! garments %efore they are re=united( But even as "ita comes %efore him in great e+citement and happiness, Rama does not !oo# at her, staring fi+ed!y at the ground( e te!!s her that he had fought the )ar on!y to avenge the dishonour that Ravana had inf!icted on Rama, and no) "ita )as free to go )here she p!eased( At this sudden turn of events, a!! the vanaras, ra#shasas, "ugriva, anuman and La#shmana are deep!y shoc#ed(,.2A devastated "ita, sha#ing )ith grief and humi!iation, %egs La#shmana to %ui!d her a pyre upon )hich she cou!d end her !ife, as she cou!d not !ive )ithout Rama( At this point, La#shmana is angered at Rama for the first time in his !ife, %ut fo!!o)ing Rama<s nod, he %ui!ds a pyre for "ita( At the great shoc# and sorro) of the )atchers, "ita )a!#s into the f!ames( But to their greater shoc# and )onder, she is comp!ete!y unharmed( Instead, she g!o)s radiant!y from the centre of the pyre( Immediate!y Rama runs to "ita and em%races her( e had never dou%ted her purity for a second, %ut, as he e+p!ains to a daGG!ed "ita, the peop!e of the )or!d )ou!d not have accepted or honoured her as a Eueen or a )oman if she had not passed this Agni !ari'sha %efore the eyes of mi!!ions, )here Agni )ou!d destroy the impure and sinfu!, %ut not touch the pure and innocent(,.5-

[edit] (ita5s +anishment

In the .ttara 7anda, Rama %anishes his )ife "ita, even as she is pregnant )ith his chi!d, as#ing La#shmana to de!iver her safe!y to Rishi Va!mi#i<s ashram( e does so )hen it is reported to him that some su%>ects of his in Ayodhya %e!ieve that "ita is unchaste due to her !ong captivity in Ravana<s city( The Agni !ari'sha fai!s to convince these fe) critics, %ut Rama, %y his understanding of the dharma of a #ing, decides to %anish "ita( Rama adhered strict!y to his duty %oth as a #ing and a hus%and( These conf!icted )hen society thought that "ita )as unfit to %ecome Eueen( But Rama had to send a)ay "ita since his duty of #ing came first( "ita herse!f to!d him to send her a)ay since she perfect!y understood the situation and #ne) Rama<s di!emma( A !egend %y Rishi Agastya in the epic states that Vishnu in a previous age had %een cursed %y a rishi, )hose )ife had %een #i!!ed %y Vishnu for she!tering his enemies escaping from %att!e( The Rishi condemns Vishnu to %e denied for a !ong age, the companionship of his sou! mate, >ust as Vishnu, %y an inadvertent disp!ay of anger, had deprived the rishi of his !oving )ife( Thus Rama, Vishnu<s incarnation, must !ive the rest of his !ife )ithout "ita(,.7-

[edit]

aryada #urushottama

As a person, Rama personifies the characteristics of an idea! person (purushottama) )ho is to %e emu!ated( e had )ithin him a!! the desira%!e virtues that any individua! )ou!d see# to aspire, and

he fu!fi!s a!! his mora! o%!igations (maryada)( Rama<s purity and piety in his intentions and actions inspires affection and devotion for him from a variety of characters from different %ac#grounds( Cor e+amp!e, he gave up his rightfu! c!aim to the throne, and agreed to go into e+i!e for fourteen years, to fu!fi!! the vo) that his father had given to @ai#eyi, one of @ing /ashratha<s )ives( This is in spite of the fact that @ai#eyi<s son, Bharat, %egged him to return %ac# to Ayodhya and said that he did not )ant to ru!e in p!ace of Rama( But Rama considered his dharma as a son a%ove that of his o)n %irthright and his !ife<s am%ition( Cor such supreme sacrifices, and many other Eua!ities, "hri Rama is considered a mar#ada !urushottam( "ome of his idea! are as fo!!o)s: .( At the time )hen it )as norma! for #ings to have more than one )ife, Rama gave idea! of having a sing!e )ife( After "ita )as %anished, he )as doing penance )ith a go!d statue of "ita( In Ba!a#anda of Va!mi#i Ramayana it is )ritten that Rama and "ita resided in each others heart( 0( Rama a!)ays fo!!o)ed his promise at any cost( Infact, he )ent to forest to ma#e his father<s promise to @ai#eyi true( There are many e+amp!es of Rama<s promises )hich he #ept( Bost important are the promise to sages to save their !ives from Ra#shasas, getting %ac# "ugreeva<s #ingdom, ma#ing Vi%hishana the #ing of Lan#a( 1( '+ce!!ent friend: Rama had very touchy re!ations )ith his friends irrespective of their status( "ome of his friends are 6ishad=ra> &uh, @ing of 6ishaads (a caste )hose profession )as hunting the %irds), "ugreeva (the Vanar #ing) and Vi%hishana a Ra#shasa(

[edit] $ama and non;violence

Rama is a!)ays sho)n )ith a %o) on his shou!der( As per Va!mi#i Ramayana, "ita once enEuired as to )hy her Lord, Rama a!)ays carried a %o) )ith him( "ita )as upset )ith Rama<s promise to sages that he offer protection )hi!e they performed their sacrificia! ritua!s and therefore petitioned Rama that <He are in the forest and )e shou!d !ive !ife of sages so )hy )ie!d this )eaponJ<( "ita then narrated a story a%out an ancient sage )ho %ecame vio!ent simp!y %y having a )eapon in his possession (in this case a s)ord)( Rama smi!ed and promised to "ita that he )ou!d never attac# any%ody un!ess the other person provo#es him to do so, a promise the he #ept throughout his !ife( Infact he had a!)ays given t)o chances to his enemies Taada#a, Baarich, Va!i and even Ravana( e even offered a peace treaty to Ravana %efore starting the )ar( Angada too# his peace message to Ravana )hich )as dec!ined(

[edit] Companions
'ven as Rama is the idea! conception of manhood, he is often aided and comp!emented in different situations %y the characteristics %y those )ho accompany him( They serve Rama devoted!y, at great persona! ris# and sacrifice(

[edit] %harata and 'akshmana

A%sent )hen Rama is e+i!ed, upon his return Bharata is appa!!ed to !earn of the events( And even though @ai#eyi had done a!! this for his %enefit, Bharata is angered at the suggestion that he shou!d ta#e Ayodhya<s throne( /enouncing his mother, Bharata proc!aims to the city that he )ou!d go to the forest to fetch Rama %ac#, and )ou!d serve out his term of e+i!e himse!f( A!though initia!!y resentfu! and suspicious, the peop!e of Ayodhya hai! Bharata<s se!f!ess nature and courageous act( /espite his fervent p!eas to return, Rama asserts that he must stay in the forest to #eep his father<s )ord( e orders Bharata to perform his duty as #ing of Ayodhya, especia!!y important after

/asaratha<s death, and orders "hatrughna to support and serve him( Returning saddened to the city, Bharata refuses to )ear the cro)n or sit on the throne( Instead, he p!aces the s!ippers of Rama that he had ta#en %ac# )ith him on the throne, and ru!es Ayodhya assiduous!y #eeping Rama<s %e!iefs and va!ues in mind( Hhen Rama fina!!y returns, Bharata runs persona!!y to )e!come him %ac#( Bharata is hai!ed for his devotion to his e!der %rother and dharma, distinguished from La#shmana as he is !eft on his o)n for fourteen years( But he unfai!ing!y denies se!f=interest throughout this time, ru!ing the #ingdom on!y in Rama<s image(,.9- Vasishtha proc!aims that no one had %etter !earnt dharma than Bharata,,.:- and for this piety he forms an essentia! part of the conception of perfect manhood, of the "eventh Avatara of Vishnu( "hatrughna<s ro!e to Bharata is a#in to that of La#shmana to Rama( Be!ieved to %e one=Euarter of Vishnu incarnated, or as the incarnation of his eterna! companion, Ananta "esha, La#shmana is a!)ays at Rama<s side(,0;- A!though unconstrained %y /asaratha<s promise to @ai#eyi, La#shmana resists Rama<s arguments and accompanies him and "ita into the forest( /uring the years of e+i!e, La#shmana constant!y serves Rama and "ita = %ui!ding huts, standing guard and finding ne) routes( Hhen "ita is #idnapped, Rama %!aGes )ith his divine po)er and in his immense rage, e+presses the desire to destroy a!! creation( La#shmana prays and p!eads for Rama to ca!m himse!f, and despite the shoc# of the moment and the promise of travai!s to come, %egin an arduous %ut systematic search for "ita( /uring times )hen the search is proving fruit!ess and Rama fears for "ita, and e+presses despair in his grief and !one!iness, La#shmana encourages him, providing hope and so!ace( Hhen Rama in his despair fears that "ugriva has forgotten his promise to he!p him trace "ita, La#shmana goes to @ish#indha )here he reminds the comp!acent monarch of his promise to he!p( But La#shmana a!so threatens "ugriva )ith destruction )ith his o)n divine, persona! po)er, una%!e to to!erate the scene )here "ugriva is en>oying materia! and sensua! p!easures )hi!e Rama suffers a!one( In the )ar, La#shmana is uniEue!y responsi%!e for s!aying Indra>it, the invinci%!e son of Ravana )ho had humi!iated Indra and the /evas, and out)itted the %rothers and the Vanaras on severa! occasions( Rishi Agastya !ater points out that this victory )as the turning point of the conf!ict( Rama is often overcome )ith emotion and deep affection for La#shmana, ac#no)!edging ho) important and crucia! La#shmana<s !ove and support )as for him( e a!so trusts La#shmana to carry out difficu!t orders = La#shmana )as as#ed to ta#e "ita to the ashrama of Va!mi#i, )here she )as the spend her e+i!e( La#shmana<s deep !ove for Rama, his unconditiona! service and sacrifice, as )e!! as Eua!ities of practica! >udgment and c!ear=headedness ma#e him Rama<s superior in certain situations and perspectives( La#shmana sym%o!iGes a man<s duty to his fami!y, %rothers and friends, and forms an essentia! part of the conception of idea! manhood, that Rama primari!y em%odies(

[edit] 2atayu, 0anuman and Vi+heeshana

Hhen Rama and La#shmana %egin the desperate search to discover )here "ita had %een ta#en( After traversing a distance in many directions, they come across the magica! eag!e Jatayu, )ho is dying( They discover from Jatayu that a ra#shasa )as f!ying a)ay )ith a crying, strugg!ing "ita to)ards the south( Jatayu had f!o)n to the rescue of "ita, %ut o)ing to his age and the ra#shasa<s po)er, had %een defeated( Hith this, Jatayu dies in Rama<s arms( Rama is overcome )ith !ove and affection for the %ird )hich sacrificed its o)n !ife for "ita, and the rage of his death returns to him in the c!imactic %att!e )ith Ravana(

Lord anuman Rama<s on!y a!!ies in the strugg!e to find "ita are the Vanaras of @ish#indha( Cinding a terrified "ugriva %eing hunted %y his o)n %rother, #ing Va!i, Rama promises to #i!! Va!i and free "ugriva of the terror and the un>ust charge of p!otting to murder Va!i( The t)o s)ear ever!asting friendship over sacred fire( Rama<s natura! piety and compassion, his sense of >ustice and duty, as )e!! as his courage despite great persona! suffering after "ita<s #idnapping inspire devotion from the Vanaras and "ugriva, %ut especia!!y anuman, "ugriva<s minister( /evoted to Rama, anuman e+erts himse!f great!y over the search for "ita( e is the first to discover that "ita )as ta#en to Lan#a, and vo!unteers to use his divine gifts in a dangerous reconnaissance of Lan#a, )here he is to verify "ita<s presence( anuman hands Rama<s ring to "ita, as a mar# of Rama<s !ove and his imminent intention of rescuing her( Though captured, he candid!y de!ivers Rama<s message to Ravana to immediate!y re!ease "ita, and )hen his tai! is %urned, he f!ees and sets Lan#a on fire( Hhen La#shmana is struc# do)n and near death and Rama overcome )ith !ove and concern for his %rother, anuman f!ies to the ima!ayas on the urgent mission to fetch the san3eevani medicina! her%s, %ringing the entire mountain to Lan#a so that no time is !ost in saving La#shmana(,0.- The Vanaras fight the ra#shasas, comp!ete!y devoted to Rama<s cause( They angri!y dismiss Ravana<s efforts to create divisions %y suggesting that Rama considered them, mon#eys, as mere anima!s( At the end of the )ar, Rama )orships Brahma, )ho restores !ife to the mi!!ions of fa!!en Vanaras(,00Before the onset of )ar, ra#shasa prince Vi%heeshana, Ravana<s youngest %rother comes to >oin Rama( A!though he !oves his %rother and Lan#a, he fai!s in repeated efforts to ma#e Ravana fo!!o) re!igious va!ues and return "ita( Vi%heeshana %e!ieves that Ravana<s arrogance and ca!!ousness )i!! cause the destruction of Lan#a, )hich is a gross vio!ation of a #ing<s duty, and that Ravana<s actions have on!y propagated evi!( Vi%heeshana refuses to defend the evi! of Ravana<s )ays and inspired %y Rama<s compassion and piety, !eaves Lan#a to >oin the Vanara Army(,01- is #no)!edge of ra#shasa )ays and Ravana<s mind he!p Rama and the Vanaras overcome %!ac# magic and mystica! )eapons( At the end of the )ar, Rama cro)ns Vi%heeshana as the #ing of Lan#a( Vi%heeshana, and to a greater e+tent anuman, em%ody the perfect devotee in the )ider conception of perfect manhood(

[edit] $ama in -ar

The epic story of Ramayana )as adopted %y severa! cu!tures across Asia( "ho)n here is a Thai historic art)or# depicting the %att!e )hich too# p!ace %et)een Rama and Ravana( Hhen Rama is si+teen years o!d, he and his %rother La#shmana are ta#en %y Vish)amitra to the forests, )ith the purpose of #i!!ing ra#shasas )ho are )rec#ing the tapasya and sacrifices of %rahmins( Rama and La#shmana are taught the advanced mi!itary arts and given the #no)!edge of a!! ce!estia! )eapons %y Vish)amitra( Rama proceeds to s!ay Thata#hi, a cursed demoness( Hhen as#ed to s!ay the ya#sha demon, Rama demurs, considering it sinfu! to #i!! a )oman( But Vish)amitra e+p!ains that evi! has no gender( The #i!!ing of Tara#a !i%erates the ya#sha sou! )ho )as cursed for a sin, and had to adopt a ra#shasa<s %ody( It restores the purity of the sacrifices of the %rahmins )ho !ive near%y, and protects the anima!s )ho !ive in the forest, and trave!ers( The main purpose of Vish)amitra<s e+ursion is to conduct his yagna )ithout interruption from t)o evi! demons, Baricha and "u%ahu( Rama and La#shmana guard the sacrifice, and )hen the t)o demons appear, Rama fires a missi!e that carries Baricha across the !ands and into the ocean, %ut does not #i!! him( Rama and his %rother then proceed to #i!! "u%ahu and accompanying demons( Rama e+p!ains to La#shmana that !eaving Baricha a!ive )as an act of compassion, %ut the others did not heed the point and chose to attac#(,04- /uring the forest e+i!e, sages p!ead for protection and he!p against evi! ra#shasas )ho spoi! their sacrifices and re!igious activities and terroriGe them( Bany ra#shasas had even #i!!ed and eaten sages and innocent peop!e( At Janasthana, Rama uses his e+ceptiona! pro)ess to sing!e=handed!y #i!! over fourteen thousand demon hordes !ed %y the po)erfu! @hara, )ho is a cousin of Ravana(

[edit] Varuna
Caced )ith the di!emma of ho) to cross the ocean, Rama performs a tapasya, fasting and meditating in perfect dhyana for three days and three nights to Varuna, the Lord of Dceans( The ocean does not respond, and Rama arises on the fourth morning, enraged %y the &od<s arrogance( Hith his %o) and arro), he angri!y %egins attac#ing the oceans )ith ce!estia! )eapons = %urning up the )aters and #i!!ing its !ife and creatures( The Vanaras are daGG!ed and fearfu! at )itnessing the enraged Rama demo!ish the oceans, and La#shmana prays to ca!m Rama<s mind( Just as Rama invo#es the %rahmastra, considered the most po)erfu! )eapon capa%!e of destroying a!! creation, Varuna arises out of the oceans( e %o)s to Rama, e+p!aining that he himse!f )as at a !oss to ans)er Rama<s Euestion( Begging him not to destroy the oceans )ith the missi!e, he suggests Rama re=direct the )eapon at a demonic race that !ives in the heart of the ocean( Rama<s missi!e destroys the demons, and esta%!ishes a purer, !i%erated environment there( Varuna promises that he )ou!d #eep the oceans sti!! for a!! of Rama<s army to pass, and 6a!a constructs a %ridge (Rama<s Bridge) across to

Lan#a( Rama >ustifies his angry assau!t on the oceans as he fo!!o)ed the correct process of petitioning and )orshipping Varuna, %ut o%taining the resu!t %y force for the greater good(,02-

[edit] Facin. $avana

Ravana, indu /emon @ing of Lan#a Rama asserts his dedication to dharma )hen he underta#es to offer Ravana a fina! chance to ma#e peace, despite his heinous actions and patronage of evi!, %y immediate!y returning "ita and apo!ogiGing to %oth Rama and "ita, %ut Ravana refuses( In the )ar, Rama s!ays the most po)erfu! ra#shasa commanders, inc!uding 3rahasta, Ati#aya and )ith Ravana<s %rother, @um%ha#arna a!ong )ith hundreds of thousands of ra#shasa so!diers( e outfights Ravana in their first %att!e, destroying his chariot and )eapons, and severe!y in>uring him, %ut due to this, he a!!o)s him to !ive and return to fight another day( But as a human %eing, Rama a!so proves vu!nera%!e on occasion to his enemies( e is put to a deep s!eep )ith La#shmana %y the naga!oosas of Indra>it, %ut they recover )hen anuman o%tains the magica! medicine according to Vi%heesana<s advice( In the grand fina!e of the %att!e, Rama engages Ravana, )ho through the devastation of !osing his sons, his %rothers and friends and mi!!ions of his )arriors, arouses his a)esome and magica! po)ers and ma#es fu!! use of the %oons of "iva and Brahma, and the magica! #no)!edge of )arfare possessed %y the greatest of ra#shasas( Rama and Ravana compete fierce!y, inf!icting severe in>uries on one another )ith the most po)erfu! )eapons that cou!d destroy the universe( After a !ong and arduous %att!e, Rama successfu!!y decapitates Ravana<s centra! head, %ut an ug!y head, sym%o!ic of a!! of Ravana<s evi! po)ers arises in its p!ace( After another !ong %att!e, Rama decapitates it, on!y to find another gro)ing in its p!ace( This cyc!e continues, and as dar#ness approaches, Ravana<s magica! po)ers increase in force( Vi%heeshana, seeing this then te!!s Rama something vita!( Ravana had o%tained amrit, the nectar of immorta!ity, from the gods( Though he cou!d not consume it, he neverthe!ess stored a vesse! of it in his stomach( This amrit )as causing his heads to regenerate as soon as they )ere cut off( Fpon the advice of Agastya, Rama )orships Lord Aditya, the "un, )ith the famous Adit#a )rida#am prayer and then invo#es the most po)erfu! )eapon, the %rahmastra( Rama fires the great missi!e that enters Ravana<s chestAstomach and destroys the store of amrit, #i!!ing him fina!!y(,05- Co!!o)ing Ravana<s death, Rama is immediate!y compassionate( After investing Vi%heeshana as the ne+t #ing of Lan#a, he as#s the ne) #ing and the surviving ra#shasas to proper!y cremate their dead #ing, )ho he ac#no)!edges )as a great %eing )orthy of respect and admiration, despite his patronage of evi!(,07-

[edit] $ama $a<ya

The end of the )ar coincides )ith the end of Rama<s tenure of e+i!e( C!ying home on the 6ush!a'a Vimana, Rama returns to a >oyous Ayodhya( is mothers, %rothers and the peop!e >oyous!y )e!come him( @ai#eyi is repentant of her deeds, and Rama forgives her( The ne+t day, Rama is invested as the @ing of Ayodhya, and 'mperor of the Hor!d( A!though he first as#s La#shmana to %ecome the #uvara3a, upon the advice of La#shmana he invests the position to Bharata, )ho has had fourteen years of e+perience as the ru!er of Ayodhya( Rama performs the ho!y Ash&amedha sacrifice, purifying and esta%!ishing re!igion across earth(,09Beyond the 2ama#ana, the e!even thousand years of Rama<s ru!e over the earth represent to mi!!ions of modern Indians a time and age )hen &od as a man ru!ed the )or!d( There )as perfect >ustice and freedom, peace and prosperity( There are no natura! disasters, diseases, ai!ments or i!!= fortune of any nature for any !iving %eing( There are no sins committed in the )or!d %y any of his peop!e( A!)ays attentive and accessi%!e to his peop!e, Rama is )orshipped and hai!ed %y a!! = the very sym%o! of mo#sha, the u!timate goa! and destination of a!! !ife, and the %est e+amp!e of perfect character and human conduct, inspiring human %eings for count!ess succeeding ages( Rama !i#e other Indian #ings )ent undercover every night to hear the p!eas of his su%>ects and have a common man<s perspective of his ru!e( /uring Rama<s tenure as @ing, the peop!e apparent!y had no !oc#s on their doors as they feared no %urg!aries or other such misfortunes(

[edit] ,n myth and history

Astronomica! data in the Ramayana has %een interpreted to suggest that his %irth )ou!d have %een at appro+imate!y 7101 B8 (in the very ear!y Treta ?uga)( It is #no)n that the Ramayana )as )ritten %efore the other great indu epic, the Baha%harata, )hose tradition of ora! transmission is accepted to have e+isted around .;;; B8 a!though there is !itt!e indication of )hen it actua!!y %egan( Thus, the Ramayana may have %een documented any)here from around 7101 B8 to conservative estimates of 2;; B8( It shou!d %e noted that Indian cu!ture has had a tradition of ora! transmission of #no)!edge, considering it sacred and confidentia!( The Ramayana is a great !iterary )or# and piece of devotiona! and phi!osophica! !iterature revered %y %oth indus and individua!s of other cu!tures( "evera! historians interpret the epic as inspired %y a rea! #ing from ancient northern India, )ho spread Vedic civi!iGation and re!igious va!ues across southern India %y defeating po)erfu! southern monarchs !i#e Va!i and Ravana( Hhi!e Ravana is depicted as an evi! demon in northern versions of the epic, different renditions from southern India descri%e Ravana as a po)erfu! and no%!e monarch )hose undoing )as due to his !ust and arrogance( 6everthe!ess, Rama is the protagonist, and Ravana his antagoniGer(

[edit] $ama and the -orld

/eities of "ri "ri "ita (far right), Rama (center), La#shmana (far !eft) and anuman (%e!o) seated) at Bha#tivedanta Banor, are @rishna temp!e in Hatford 'ng!and Be it as a manifestation of &od or simp!y as a !egendary hero of myths and fo!#ta!es, Rama is an immense!y revered and inspirationa! figure to peop!e across the Indian su%continent and "outh 'ast Asia, as )e!! as increasing!y across Hestern civi!iGation, )here the indu epics and va!ues are gaining recognition and popu!arity( In Jainism, Rama is enumerated among the nine )hite %alas( e is revered in "i#hism, and %y the Internationa! "ociety of @rishna 8onsciousness, )hich regards Rama in the same %reath as it reveres @rishna, its main inspiration( Rama is a great hero to the adherents of Agama indu /harma and to the Bus!ims )ho practice A%angan, a syncretic form of Is!am and induism, in Indonesia( e is revered %y the peop!e of Thai!and, Ba!aysia, Byanmar, 8am%odia and Vietnam, )ho other)ise adhere to different forms of Buddhism, Is!am and induism( The 2ama "eela is performed across "outh 'ast Asia in numerous !oca! !anguages and the story has %een the su%>ect of art, architecture, music, fo!# dance and scu!pture( The ancient city of Ayutthaya stands in Thai!and, as the tri%ute of an ancient Thai #ingdom to the great !egend( Bany ancient and medieva! era #ings of "outh 'ast Asia have adopted 2ama as their name( A Buddhist version of the ta!e is found in the Jata#a stories, in the /asharatha Jata#a (Jata#a Attha#atha 45.) in the 3a!i vernacu!ar( ere Rama is represented as a former !ife of the Buddha as a Bodhisat and supreme /harma @ing of great )isdom( In the Buddhist ta!e, he is the #ing of Varanasi and not Ayodhya, )hich is traditiona!!y the capita! of @osa!a(

[edit] Festivals of $ama

Rama<s day and time of %irth, as )e!! as marriage to "ita are ce!e%rated %y indus across the )or!d as 2ama 5avami( It fa!!s on the ninth day of a indu !unar year, or *haitra Masa 1u'la!a'sha 5avami( This day is o%served as the marriage day of Rama and "ita as )e!! as the %irthday of Rama( 3eop!e norma!!y perform 7al#anotsavam (marriage celebration) for sma!! statues of Rama and "ita in their houses and at the end of the day the ido!s are ta#en in a procession on the streets( This day a!so mar#s the end of nine day utsavam ca!!ed Vasanthothsavam (Festival of 1!ring), that starts )ith Fgadi( "ome high!ights of this day are: .( 7al#anam (8eremonia! )edding performed %y temp!e priests) at Bhadracha!am on the %an#s of the river &odavari in @hammam district of Andhra 3radesh( 0( 6ana'am, a s)eet drin# prepared on this day )ith >aggery and pepper( 1( 3rocession of ido!s in the evening that is accompanied )ith p!ay of )ater and co!ours(

4( Cor the occasion, indus are supposed to fast (or restrict themse!ves to a specific diet)( 2( Temp!es are decorated and readings of the Ramayana ta#e p!ace( A!ong )ith Rama, peop!e a!so pray to "ita, La#shmana and anumana( The occasion of victory over Ravana and the ra#shasas is ce!e%rated as the .;=day Vi3a#adashami, a!so #no)n as +ussehra( The 2am "eela is pu%!ic!y performed in many vi!!ages, to)ns and cities in India( Rama<s return to Ayodhya and his coronation are ce!e%rated as +i&ali, a!so #no)n as the Festival of "ights( The !atter t)o are the most important and popu!ar festiva!s in India and for indus across the )or!d( In Ba!aysia, /i)a!i is #no)n as )ari +ee!avali, and is ce!e%rated during the seventh month of the indu so!ar ca!endar( It is a federa! pu%!ic ho!iday( In many respects it resem%!es the traditions fo!!o)ed in the Indian su%continent( In 6epa!, /i)a!i is #no)n as Tihar and ce!e%rated during the Dcto%erA6ovem%er period( ere, though the festiva! is ce!e%rated for five days, the traditions vary from those fo!!o)ed in India( Dn the first day, co)s are )orshipped and given offerings( Dn the second day, dogs are revered and offered specia! food( Dn the third day, ce!e%rations fo!!o) the same pattern as in India, )ith !ights and !amps and much socia! activity( Dn the fourth day ?ama, the Lord of /eath, is )orshipped and appeased( Dn the fifth and fina! day, %rothers sisters meet and e+change p!easantries( In Trinidad and To%ago, /i)a!i is mar#ed as a specia! occasion and ce!e%rated )ith a !ot of fanfare( It is o%served as a nationa! ho!iday in this part of the )or!d and some ministers of the &overnment a!so ta#e part in the ce!e%rations pu%!ic!y(

[edit] ,nspiration
Bohandas &andhi, the Indian spiritua! and po!itica! !eader )as deep!y inspired %y Rama<s strict adherence of satya (truth) and dharma despite hardship and persona! travai!s( &andhi )as encouraged %y Rama<s e+amp!e )hen he faced persona! crises and crucia! difficu!ties( A chapter in his auto%iography is tit!ed the same: 5irbal 'e %al 2am (2ama is the strength for the &ea')( Hhen &andhi )as shot three times in the chest on January 1;, .:49, his dying )ords )ere )e 2am, )e 2am( Dn re!igious occasions, indus often chant the name of Rama to e+press their devotion to &od and invo#e the ho!y( 2am 5aam ;haa!o (*hant the name of 2ama) is a popu!ar %ha>an, devotiona! song and a meditative mantra( In the ceremony of cremating the dead, indus often chant 2am 5am 1at#a )ai (2ama0s name is Truth)(

[edit]

ode of education in $amayana5s time

"tory te!!ing )as definite!y a mode of education in Ramayana<s time( The Baa!#anda of Va!mi#i Ramayan is fu!! of stories( Rama and La#shmana )ere to!d numerous stories %y Vish)amitra( These stories of "hiva, &anga, @arti#eya, Indra, "amudra=Banthan )ere supposed!y from puranas( In Ramayana, if one )ants to convince something to other he ta#es he!p of stories( "ita is found te!!ing story to Rama and to anuman in Lan#a( Bany sages came to meet Rama in uttar@aanda( They te!! many va!ua%!e stories to Rama and peop!e of Ayodhya(

!rishna
From Wikipedia, the free encyclopedia

Jump to: navigation, search This article is about the )indu deit#. For other meanings, see 7rishna (disambiguation).

This article contains ,ndic te4t9 Hithout rendering support, you may see Euestion mar#s, %o+es or other sym%o!s instead of Indic charactersO or irregu!ar vo)e! positioning and a !ac# of con>uncts(

@rishna )ith Radharani, .9th 8 Ra>asthani painting !rishna ( in /evanagari, 'a in IA"T ), according to various indu traditions, is the eighth avatar of Vishnu( In the Bhagavad &ita (e(g(, .;(.2 and .2(.:), he is seen as the "upreme 3erson and the highest &od( Thus, according to traditions such as &audiya Vaishnavism, he is the origin of a!! other incarnations( @rishna and the stories associated )ith him appear across the spectrum of indu phi!osophica! and theo!ogica! traditions( Though they sometimes differ in detai!s ref!ecting the concerns of a particu!ar tradition, some core features are shared %y a!!( These inc!ude a divine incarnation, a pastora! chi!dhood and youth, and !ife as a heroic )arrior and teacher( The immense popu!arity of @rishna in India a!so meant that various non= indu re!igions that originated in India had their o)n versions of him(

Contents
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. The name *@rishna* 0 Literary sources 1 The !ife of @rishna o 1(. The incarnation o 1(0 Birth

1(1 Boyhood and youth 1(4 @rishna the prince 1(2 The @uru#shetra )ar and the Bhagavad=gita 1(5 Later !ife 4 'ar!y historica! references 2 The Bha#ti tradition o 2(. "pread of the @rishna=Bha#ti movement o 2(0 @rishna=%ha#ti in recent times 5 Re!igious perspectives o 5(. @rishna in Jainism o 5(0 @rishna in Buddhism o 5(1 @rishna in the BahL<M Caith o 5(4 @rishna in The!ema 7 @rishna in the performing arts 9 8hrono!ogy : References .; 6otes .. "ee a!so
o o o o

.0 '+terna! !in#s

[edit] The name =!rishna=

Main article: "ist of titles and names of 7rishna The term @rishna in "ans#rit has the !itera! meaning of *%!ac#* or *dar# one*, and this refers to his comp!e+ion( In murtis (statues) and pictoria! representations, he is often sho)n as dar# s#inned( Cor instance, Jagannatha, @rishna as Lord of the Hor!d, at 3uri is sho)n )ith his %rother and sister, the !atter t)o %eing sho)n )ith a distinct!y !ighter comp!e+ion( The name is sometimes said to mean %!uish %!ac#, rather than simp!y %!ac#, and sometimes his comp!e+ion is descri%ed to %e *that of a storm c!oud*( Dther meanings of the name are given( The &audiya tradition tends to e+p!ain the name as meaning Wa!!=attractiveX( This is >ustified %y an interpretion of a verse in the Baha%harata, as given in the 8haitanya 8haritamrita ,1- (other trans!ations of this verse give differing meanings)( 8ommentators on the Vishnu sahasranama offer e+p!anations on simi!ar !ines( According to Adi "an#ara<s commentary, ho)ever, @rishna is the 27th name of Vishnu and a!so means the *'+istence of #no)!edge and B!iss(* @rishna is a!so #no)n %y numerous other names and tit!es( Cor a fu!! !ist, see List of tit!es and names of @rishna(

[edit] 'iterary sources

?ashoda %athing the chi!d @rishna( (Hestern Indian i!!ustrated Bhagavata 3urana Banuscript) The ear!iest te+t to e+p!icit!y focus on descriptions of @rishna as a persona!ity is the Mahabharata, though there are many references to is 6ames in the most ancient of Indian te+ts such as the 2igVeda and other Vedas( The Baha%harata depicts @rishna as an incarnation of Vishnu )ho is centra! to many of the main stories of the epic( The eighteen chapters of the si+th %oo# (%hishma 6arva) that constitute the %hagavad ita contain the advice of @rishna to Ar>una, on the %att!efie!d( @rishna is a!ready an adu!t in the epic, even though there are a!!usions to his ear!ier e+p!oits( The )arivamsa, an appendi+ to this epic that )as added to it !ater, contains the ear!iest detai!ed version of @rishna<s chi!dhood and youth( Virtua!!y every one of the !ater 6uranas te!!s @rishna<s fu!! !ife=story or some high!ights from it( Hhi!e the Mahabharata and the )arivamsa are considered sacred %y the indus, the t)o 6uranas (the %hagavata 6urana and the Vishnu 6urana) that contain the most e!a%orate te!!ing of @rishnaYs story and teachings are the most theo!ogica!!y venerated( Rough!y one Euarter of the %hagavata 6urana (most!y in the tenth %oo#) is spent e+to!!ing his !ife and phi!osophy(

[edit] The life of !rishna

This summary is %ased on detai!s from the Mahabharata, the )arivamsa, the %hagavata 6urana and the Vishnu 6urana( The scenes from the narrative are set in north India, most!y in the present states of Fttar 3radesh, Bihar, aryana, /e!hi and &u>arat( The Euotations at the start and end of the summary set the theo!ogica! frame)or# in )hich the story is vie)ed(

@rishna as a young co)herd %oy, p!aying the %ansuri (f!ute)

[edit] The incarnation

These te+ts e+p!ain the reason for the incarnation( In the )ords of the %hagavata 6urana: *Lord Brahma informed the demigods: Before )e su%mitted our petition to the Lord, e )as a!ready a)are of the distress on earth( 8onseEuent!y, for as !ong as the Lord moves on earth to diminish its %urden %y is o)n potency in the form of time, a!! of you demigods shou!d appear through p!enary portions as sons and grandsons in the fami!y of the ?adus(* = Bhagavata 3urana .;(.(00 The Mahabharata (Adi 3arva, Adivansavatarana section) gives a simi!ar account, a!though )ith s!ight variations in detai!s(

[edit] %irth
According to recent ca!cu!ations, @rishna<s %irth date has %een appro+imate!y ca!cu!ated to %e 1009 B(8('(,4-( @rishna )as of the roya! fami!y of Bathura, and )as the eighth son %orn to the princess /eva#i, and her hus%and Vasudeva( Bathura )as the capita! of the c!ose!y !in#ed c!ans of Vrishni, Andha#a, and Bho>a( They are genera!!y #no)n as ?adavs after their eponymous ancestor ?adu, and sometimes as "urasenas after another famed ancestor( Vasudeva and /eva#i %e!onged to these c!ans( The #ing @amsa, /eva#i<s %rother, had ascended the throne %y imprisoning his father, @ing Fgrasena( Afraid of a prophecy that predicted his death at the hands of /eva#i<s eighth son, he had the coup!e cast into prison )here he p!anned to #i!! a!! of /eva#i<s chi!dren at %irth( After #i!!ing the first si+ chi!dren, and /eva#i<s apparent miscarriage of the seventh, @rishna too# %irth( As his !ife )as in danger he )as smugg!ed out to %e raised %y his foster parents ?asoda and 6anda in &o#u!a, Bahavana( T)o of his si%!ings a!so survived, Ba!arama (/eva#i<s seventh chi!d, transferred to the )om% of Rohini, Vasudeva<s first )ife) and "u%hadra (daughter of Vasudeva and /eva#i %orn much !ater than Ba!arama and @rishna)( The prison %e!ieved %y )orshippers to mar# @rishna<s %irth is no) #no)n as @rishna>anma%hoomi, )here a temp!e is raised in his honour(

[edit] %oyhood and youth

6anda )as the head of a community of co)=herders and moved to Vrindavana( The stories of his chi!dhood and youth here inc!ude that of his !ife )ith, and his protection of, the !oca! peop!e( @amsa !earnt a%out the chi!d<s escape and #ept sending various demons (such as Aghasura) to put an end to him( The demons )ere defeated at the hands of @rishna and his %rother Ba!arama( "ome of the most popu!ar e+p!oits of @rishna center around these adventures and his p!ay )ith the go!is of the vi!!age, inc!uding Radha, )hich !ater %ecame #no)n as the 2asa lila(

[edit] !rishna the prince

@rishna (!eft) )ith Radha Bha#tivedanta Banor, Hatford, 'ng!and @rishna as a young man returned to Bathura, and overthre) and #i!!ed his unc!e @amsa( It )as due to @amsa<s attempts at preventing the prophecy that !ed to it coming true, hence it )as a se!f= fu!fi!!ing prophecy( @rishna re=insta!!ed @amsa<s father, Fgrasena, as the #ing of the ?adavas( e himse!f %ecame a !eading prince at the court( In this period he %ecame a friend of Ar>una and the other 3andava princes of the @uru #ingdom, )ho )ere his cousins, on the other side of the ?amuna( Later, he ta#es his ?adava su%>ects to the city of /)ara#a (in modern &u>arat)( e married Ru#mini, daughter of @ing Bhishma#a of Vidar%ha( In tota!, @rishna had .5,.;9 )ives, inc!uding "atya%hama and Jam%avati(

[edit] The !urukshetra -ar and the %ha.avad;.ita

Main article: 7uru'shetra &ar 1ee also: %hagavad ita @rishna )as cousin to %oth sides in the )ar %et)een the 3andavas and @auravas( e as#ed the sides to choose %et)een his army and himse!f( The @auravas pic#ed the army and he sided )ith the 3andavas( e agreed to %e the charioteer for Ar>una in the great %att!e( The %hagavad ita is the advice given to Ar>una %y @rishna %efore the start of the %att!e(

[edit] 'ater life

Co!!o)ing the )ar @rishna !ived at /)ara#a for thirty=si+ years( Then at a festiva!, a fight %ro#e out %et)een the ?adavas )ho e+terminated each other( The c!an no) most!y destroyed, his e!der %rother Ba!arama too gave up his %ody using ?oga( It is descri%ed that Ananta "hesha emerged from Ba!arama<s mouth as he disappeared( @rishna retired into the forest and sat under a tree in meditation( A hunter mistoo# his part!y visi%!e foot for a deer and shot an arro) )ounding him morta!!y( It is said that the death of @rishna )as attri%uted to a curse %y &handari, the mother of the @aurava c!an( er %itter anger after )itnessing the death of her one hundred sons caused her to utter this curse( er %e!ief )as that @rishna, )ho )as &od incarnate, did not do enough to stop the vio!ence and destruction( Fpon !earning of the curse, according to !ore, @rishna smi!ed and accepted it, stating that his duty )as to fight for the righteous side, not to prevent the )ar( The Mahabharata (Bausa!a 3arva) says: (The hunter) ...2egarding himself an offender, and filled &ith fear, he touched the feet of 7eshava. The high-souled one comforted him and then ascended u!&ards, filling the entire s'# &ith s!lendour. ...the illustrious 5ara#ana of fierce energ#, the

*reator and +estro#er of all, that !rece!tor of $oga, filling )eaven &ith his s!lendour, reached his o&n inconceivable region.

[edit] 3arly historical references

The first possi%!e recorded instance of a @rishna )ho may %e identified )ith the deity can %e found in the *handog#a .!anishad (ca( :;; B8')( The teacher &hora Angirasa discusses the nature of the sou! )ith @rishna, the son of /eva#i( o)ever, this teacher is never mentioned in connection )ith @rishna in !ater )or#s nor does any ancient or medieva! author Euote this instance of @rishna, the deity( The e+act )ords that &hora spea#s are treated %y some as praise of @rishna and most others as a praise of the Atman, )hose #no)!edge %eing imparted to @rishna( The doctrine taught %y &hora matches )ith the %hagavad-gita and the name of the mother is the same as in !ater @rishna traditions( 3anini, ca( 2th century B8', in his Ashtadhyayi e+p!ains the )ord *V$sudeva#a* as a %ha'ta (devotee) of V$sudeva( This, a!ong )ith the mention of Ar>una in the same conte+t, indicates that the V$sudeva here is @rishna( In the 4th century B8', Begasthenes the &ree# am%assador to the court of 8handragupta Baurya says that the "ourasenoi ("urasena), )ho !ived in the region of Bathura )orshipped era#!es( This era#!es is usua!!y identified )ith @rishna due to the regions mentioned %y Begasthenes as )e!! as simi!arities %et)een some of the herioc acts of the t)o( Begasthenes a!so mentions that his daughter 3andaia ru!ed in south India( The south indeed had the #ingdom of the 3andyas )ith the capita! at Badhura (Badurai), the name simi!ar to if not the same as @rishna<s Bathura( Crom .9;=.52 B8', the &ree# ru!er Agathoc!es issued coins )ith images of Vasudeva ho!ding a cha'ra(

Indian=standard si!ver drachma of Agathoc!es( 1+v: Indian god Ba!arama="an#arshana, )earing an ornate headress, earrings, s)ord in sheath, ho!ding a gada in his right hand and a p!o)=sym%o! in the !eft( At &hosundi near Fdaipur, engraved a%out .2; B8', is an inscription of a certain Bhagavata named &a>ayana, son of 3ara=sari, stating that he erected in the 6arayana=vata, or par# of 6arayana, a stone chape! for the )orship of the "an#arshana and Vasudeva( In the .st century B8', the &ree# e!iodorus erected at Besnagar near Bhi!sa a co!umn )ith the inscription: This aruda-column of Vasudeva the god of gods &as erected here b# )eliodorus, a &orshi!!er of the "ord %agavata, the son of +i#a ree' +ion and an inhabitant of Ta(ila, &ho came as ambassador of the ree's from the reat 7ing Amtali'ita = ree' Antialcidas> to 7ing 7asi!utra %hagabhadra the saviour, &ho &as flourishing in the fourteenth #ear of his reign ....

(missing te(t)... three immortal ste!s . ....(missing te(t)...&hen !ractised, lead to heavenBselfcontrol, charit#, and diligence. Another .st century B8' inscription from Bathura, records the %ui!ding of a part of a sanctuary to Vasudeva %y the great satra! "odasa( The grammarian 3atan>a!i, )ho )rote his commentary the Mahabhash#a upon 3anini<s grammar a%out .2; B8', Euotes a verse to the fo!!o)ing effect: Ma# the might of 7rishna accom!anied b# 1am'arshana increaseC Dne verse spea#s of ;anardana &ith himself as fourth (@rishna )ith three companions, the three possi%!y %eing "am#arshana, 3radyumna, and Aniruddha)( Another verse mentions musica! instruments %eing p!ayed at meetings in the temp!es of Rama (Ba!arama) and @esava (@rishna)( 3atan>a!i a!so descri%es dramatic and mimetic performances (@rishna= @amsopacharam) representing the #i!!ing of @amsa %y Vasudeva( A!so in the .st century B8', there seems to %e evidence for a )orship of five Vrishni heroes (Ba!arama, @rishna, 3radyumna, Aniruddha and "am%a) for an inscription has %een found at Bora near Bathura, )hich apparent!y mentions a son of the great satra! Ra> Fvu!a, pro%a%!y the satra! "odasa, and an image of Vrishni, *pro%a%!y Vasudeva, and of the *Cive Harriors*( Crom the ear!y centuries of the common era, the inscriptions and references to )orship of @rishna %ecome very numerous(

[edit] The %hakti tradition

Main article: %ha'ti %hakti, meaning devotion, is not confined to any one deity of induism( o)ever @rishna has %ecome the most important and popu!ar focus of the devotiona! and ecstatic aspects of indu re!igion( /evotees of @rishna su%scri%e to the concept of lila, (meaning <divine p!ay<), as the centra! princip!e of the universe( The lilas of @rishna, )ith their e+pressions of persona! !ove that transcend the %oundaries of forma! reverence, serve as a counterpoint to the lilas of another avatar of Vishnu: Rama, * e of the straight and narro) path of mar#ada, or ru!es and regu!ations(* The bha'ti movements devoted to @rishna %ecame prominent in southern India in the 7th to :th centuries 8'( The ear!iest )or#s inc!uded those of the A!var saints of the Tami! country( A ma>or co!!ection of their )or#s is the +iv#a 6rabandham( The A!var Anda!<s popu!ar co!!ection of songs Tiruppavai, in )hich she conceives of herse!f as a &opi, is perhaps the o!dest )or# of this genre( @u!ashe#hara<s Bu#undama!a )as another nota%!e offering of this ear!y stage(

*8e!e%ration of "pring %y @rishna and Radha,* .9th 8entury miniatureO in the &uimet Buseum, 3aris

[edit] (pread of the !rishna;%hakti movement

The movement spread rapid!y from 6orthern India into the south, )ith the ita ovinda of Jayadeva (.0th century 8') %ecoming a !andmar# of devotiona!, @rishna=%ased, !iterature( It e!a%orated a part of the story of @rishna, that of his !ove for one particu!ar &opi, ca!!ed Radha, a minor character in the %hagavata 6urana %ut a ma>or one in some others !i#e the %ramhavaivarta6urana( The poem is in "ans#rit and soon %ecame famous a!! across India( Radha henceforth %ecame insepara%!e from devotion to @rishna( Hhi!e the !earned sections of the society, )e!! versed in "ans#rit, cou!d en>oy )or#s !i#e ita ovinda or Bi!vamanga!a<s 7rishna-7arnamritam, the masses sang the songs of the Bha#ti devotee=poets )ho composed in the regiona! !anguages of India( These songs e+pressing intense persona! devotion )ere )ritten %y devotees from a!! )a!#s of !ife( The songs of Bira%ai and "urdas %ecame epitomes of @rishna=devotion in north India( These devotee=poets, !i#e the A!vars %efore them, )ere a!igned to specific theo!ogica! schoo!s on!y !oose!y, if at a!!( But %y the ..th century 8', Vaishnava Bha#ti schoo!s )ith e!a%orate theo!ogica! frame)or#s around the )orship of @rishna )ere esta%!ished in north India( 6im%ar#a (..th century 8'), Va!!a%hacharya (.2th century 8') and especia!!y 8haitanya Bahapra%hu (.5th century 8') )ere the founders of the most inf!uentia! of these schoo!s( 8haitanya<s tradition, ca!!ed &audiya Vaishnavism, sees @rishna as the supreme &od, rather than as an avatar of Vishnu( Co!!o)ers of 8haitanya maintain that he is himse!f an incarnation of @rishna( 3urandara /asa and @ana#adasa of @arnata#a composed songs devoted to Lord @rishna of Fdupi(These songs have %ecome masterpieces no) sung %y @arnata#a ( 8arnatic )sty!e of voca!ists(

[edit] !rishna;+hakti in recent times

"ince .:55 devotion to @rishna has spread from )ithin India and is no) practiced in many p!aces around the g!o%e, inc!uding America, 'urope, Africa, Russia and "outh America( This is !arge!y due to the gro)th of the < are @rishna< movement, the !argest part of )hich is officia!!y #no)n as the Internationa! "ociety for @rishna 8onsciousness (I"@8D6)( The driving force %ehind the change )as the movement<s founder, A(8( Bha#tivedanta ")ami 3ra%hupada, )ho )as instructed

%y his guru, "ri!a Bha#tisiddhanta "arasvati Tha#ura, to )rite a%out @rishna in the 'ng!ish !anguage and to share &audiya Vaishnava phi!osophy )ith peop!e in the Hestern )or!d(

[edit] $eli.ious perspectives

Accounts of @rishna e+ist in many different %e!ief systems, the ma>or ones of )hich inc!ude:

[edit] !rishna in 2ainism

The most e+a!ted figures in Jainism are the t)enty=four Tirthan#aras( @rishna, )hen he )as incorporated into the Jain !ist of heroic figures presented a pro%!em )ith his activities )hich are not pacifist or non=vio!ent( The concept of Ba!adeva, Vasudeva and 3rati=Vasedeva )as used to so!ve it( The Jain !ist of si+ty=three "ha!a#apurshas or nota%!e figures inc!udes amongst others, the t)enty=four Tirthan#aras and nine sets of this triad( Dne of these triads is @rishna as the Vasudeva, Ba!arama as the Ba!adeva and Jarasandha as the 3rati=Vasudeva( e )as a cousin of the t)enty= second Tirthan#ara, 6eminatha( The stories of these triads can %e found in the )arivamsha of Jinasena (not %e confused )ith its namesa#e, the addendum to Mahabharata) and the Trishashti= sha!a#apurusha=charita of emachandra( In each age of the Jain cyc!ic time is %orn a Vasudeva )ith an e!der %rother termed the Ba!adeva( The vi!!ain is the 3rati=vasudeva( Ba!adeva is the upho!der of the Jain princip!e of non=vio!ence( o)ever, Vasudeva has to forsa#e this princip!e to #i!! the 3rati=Vasudeva and save the )or!d( The Vasudeva then has to descend to he!! as punishment for this vio!ent act( aving undergone the punishment he is then re%orn as a Tirthan#ara(

[edit] !rishna in %uddhism

The story of @rishna occurs in the Jata#a ta!es in Buddhism,.- in the &hatapandita Jata#a,0- as a prince and !egendary conEueror and #ing of India( In the Buddhist version, @rishna is ca!!ed Vasudeva, 7anha and @eshava, and Ba!arama is his younger %rother, Ba!adeva( These detai!s match that of the story given in the Bhagavata 3urana( Vasudeva, a!ong )ith his nine other %rothers (each son a po)erfu! )rest!er) and one e!der sister (An>ana) capture a!! of Jam%udvipa (many consider this to %e India) after %eheading their evi! unc!e, @ing @amsa, and !ater a!! other #ings of Jam%udipa )ith his "udarshana 8ha#ra( Buch of the story fo!!o)s that given in the Bhagavata 3urana in regards to the eventua! defeat of @amsa( As depicted in the Baha%harata, a!! of the sons are eventua!!y #i!!ed due to a curse of sage @anhadTpayana (Veda Vyasa, a!so #no)n as @rishna /)aipayana)( @rishna himse!f is eventua!!y speared %y a hunter in the foot %y mista#e, !eaving the so!e survivor of their fami!y %eing their sister, AZ>anadevT of )hom no further mention is made( "ince Jata#a ta!es are given from the perspective of Buddha<s previous !ives (as )e!! as the previous !ives of many of Buddha<s fo!!o)ers), @rishna appears as one of the !ives of "ariputra, one of Buddha<s foremost discip!es and the */hammasenapati* or *8hief &enera! of the /harma* and is usua!!y sho)n %eing Buddha<s *right hand man* in Buddhist art and iconography ,1- The Bodhisattva, is %orn in this ta!e as one of his youngest %rothers named &hatapandita, and saves @rishna from the grief of !osing his son(

[edit] !rishna in the %ah>5? Faith

BahL<Ms %e!ieve that @rishna )as a *Banifestation of &od,* or one in a !ine of prophets )ho have revea!ed the Hord of &od progressive!y for a gradua!!y maturing humanity(,4- In this )ay, @rishna shares an e+a!ted station )ith A%raham, Boses, Buddha, Noroaster, Jesus, Buhammad, the BL%, and the founder of the BahL<M Caith, BahL<u<!!Lh(

[edit] !rishna in Thelema

@rishna )as canoniGed %y A!eister 8ro)!ey and is recogniGed as a saint in the &nostic Bass of 'cc!esia &nostica 8atho!ica( 8ro)!ey )rites in Li%er A!eph, ch( 7.: @rishna has 6ames and Corms innumera%!e, and I #no) not is true uman Birth, for is Cormu!a is of the Ba>or AntiEuity( But is Hord hath spread into many Lands, and )e #no) it to=day as I6RI )ith the secret IAD concea!ed therein( And the Beaning of this Hord is the Hor#ing of 6ature in er 8hangesO that is, it is the Cormu!a of Bagic# )here%y a!! Things reproduce and recreate themse!ves( ?et this '+tension and "pecia!isation )as rather the Hord of /ionysusO for the true Hord of @rishna )as AFB, importing rather a "tatement of the Truth of 6ature than a practica! Instruction in detai!ed Dperations of Bagic#(,citation needed-

%uddha as an Avatar of Vishnu

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Buddha giving the "ermon in the /eer 3ar#, depicted at Hat 8hedi Liem=@ay'ss

&autama Buddha is mentioned as an Avatar of Vishnu in the 3uranic te+ts of induism( ,.- In the Bhagavata 3urana he is t)enty fourth of t)enty five avatars, prefiguring a forthcoming fina! incarnation( A num%er of indu traditions portray Buddha as the most recent of ten principa! avatars, #no)n as the 9+asavatara9 (Ten ,ncarnations of od)( o)ever, "iddhartha gautama<s teaching<s do not confirm the e+istence of the 8reator &od ,0- and conseEuent!y Buddhism fa!!s under one of the nasti'a (god!ess) schoo!s according to other /harmic schoo!s, such as /vaita( Dther schoo!s, such as Advaita, are very simi!ar to Buddhism in nature and phi!osophy( ,1-

Contents
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. Vie)s of the Buddha in induism o .(. Reaction to reforms instigated %y the Buddha )ithin induism o .(0 Buddha<s teachings on &od o .(1 The Buddha in indu scriptures 0 Buddha an AtheistJ 1 Buddha as a so!ar deity 4 /eva )orship in Buddhism o 4(. [uotes 2 Brahman in 'ar!iest Buddhism 5 Buddha<s 6irvana 7 Arya 9 Reactions R vie)points )ithin Buddhism : References .; "ee a!so .. '+terna! !in#s

[edit] Vie-s of the %uddha in 0induism

/ue to the diversity of traditions )ithin induism there is no specific vie)point or concensus on Buddha<s e+act position in reference to the Vedic tradition( According to popu!ar indu %e!iefs, in the age of @a!i ?uga the genera! popu!ous %ecome more ignorant in regards to spiritua! va!ues and re!igious !ife( ,4- There is a %e!ief that at the time of Buddha<s arriva! many of the Brahmins in India )ere a%using the Vedic system for their o)n se!fish purposes, and )ere especia!!y invo!ved in need!ess anima! sacrifices, and that as a resu!t Buddha appeared as an avatar to readdress the %a!ance( ,2A num%er of prominent proponents of induism, such as &andhi and Vive#ananda, consider Buddha as a much needed reformer for the Vedic Re!igion of the time and for man#ind in genera!( Hhen )e read Buddha<s discourses, )e are impressed %y his spirit of reason( is ethica! path has for its first step right vie)s, a rationa! out!oo#( e endeavors to %rush aside a!! co%)e%s that interfere )ith man#ind<s vision of itse!f and its destiny(== +r. 1 2adha'rishnan In the !huddaka #atha(.:19), Buddha is one )ho *%urns the >ung!e of vie)s* and !ays the path c!ear, so that the seed of true merit (punya) may %e p!anted(

/ifferent traditions )ithin induism each have their o)n su%t!ey different perspectives on Buddha<s teachings and their re!evance after this time period( Teachers from the Advaita schoo!s are more !i#e!y to see Buddhism as %eing eterna!!y re!evant, due to the phi!osophica! simi!arities %et)een the schoo!s, )hereas the /vaita and %ha#ti traditions more common!y vie) Buddha<s teachings as %eing re!evant to that specific time period on!y( Hithin induism, avatars such as Rama or @rishna are popu!ar!y )orshipped as the "upreme &od, %ut it is much !ess common to find Buddha the avatar %eing )orshipped %y indus in the same )ay(

[edit] $eaction to reforms insti.ated +y the %uddha -ithin 0induism

Main article: %uddhism and )induism A num%er of revo!utionary figures in modern Indian history, inc!uding Vive#ananda, &andhi and Am%ed#ar, have %een inspired %y the !ife and teachings of Buddha and many of his attempted reforms( ,5-,7Bany indu scho!ars are of the opinion that Buddhism shou!d %e regarded as *reformed induism*, ,9- and many indus %e!ieve that Buddhism, !i#e Vaishehi#a and Lo#$yata, is one of the sects of "anatana /harma( According to "arvepa!!i Radha#rishnan, Buddha did not !oo# upon himse!f as an innovator, %ut on!y a restorer of the )ay of the Fpanishads( ,:indu phi!osopher ")ami Vive#ananda )rote in g!o)ing terms a%out Buddha, and visited Bodh &aya severa! times( ,.;Buddhism even finds favor in contemporary indutva movement, )ith Lama TenGin &yatso, the .4th /a!ai Lama %eing honored at indu events, !i#e the Vishva indu 3arishad<s second Hor!d indu 8onference in A!!aha%ad in .:7:( ,..-

[edit] %uddha5s teachin.s on &od

Main article: od in %uddhism "ome indu traditions refer to Buddha as a nasti#( o)ever, the ma>ority of traditions )hich fo!!o) the 3uranic te+ts )ou!d treat the a%ove statement as scriptura!!y incorrect, )ith Buddha c!ear!y !isted among the forthcoming avatars of the @a!i=yuga( 'ven though a ma>ority of indu schoo!s accept Buddha as an avatar, his teachings are sometimes considered to %e a form of atheism )hen ta#en as %eing against the %e!ief in the 8reator &od(

[edit] The %uddha in 0indu scriptures

Amongst the 3uranic te+ts he is mentioned as one of the ten Avataras: Buddha is descri%ed in important indu scriptures, inc!uding the 3uranas( A partia! !ist of 3uranas mentioning the Budhha is as fo!!o)s:

arivamsha (.(4.) Vishnu 3urana (1(.9) Bhagavata 3urana (.(1(04, 0(7,17, ..,4(01) ,.0&aruda 3urana (.(.) Agni 3urana (.5) 6arada 3urana (0(70)

Linga 3urana (0(7.) 3adma 3urana (1(020) etc( (/here Ramchandra 8hintaman) ,.1-

Dther important scriptures )hich mention him is an Avatar are Rishi 3arashara<s %rihat 6arashara )ora 1hastra (0:.=2A7) and the Amara'osha-grantha, a "ans#rit dictionary, !ists many of the names and epithets %y )hich the Buddha is traditiona!!y #no)n( /uring the &upta dynasty, one of the nine gems of the court of the #ing, Amarasimha, author of the Amara'osha refers to the Buddha in his dictionary thus: sarva>Za sugato %uddho dharmar$>as tath$gata \ samanta%hadro %hagav$n mara>i!=!o#a>i>=>ina \\ aa%hi>Zo da]a%a!o Ydvayav$dT vin$ya#a \ munTndra ]righana ]$st$ muni ]$#yamunis tu ya \\ sa ]$#yasiha sarv$rthasiddha ]audhodani] ca sa \ gatama] c$ <r#a%andhu] ca m$yadevTsuta] ca sa Translation: )e &ho is the All-'no&ing Dne, the Dne &ho has 4ell-gone, a&a'ened, the 7ing of 2ighteousness, the Dne &ho has Thus one, .niversal oodness, the %lessed Dne, the *on-ueror of the +emon Mara, the *on-ueror of the =Three> 4orlds, the Victorious Dne, the 6ossessor of the 1i( 1u!ernatural 7no&ledges, the 6ossessor of the Ten 1trengths, the 1!ea'er of 5on-dualism, the uide, the "ord of 1ages, the Aus!icious Dne, the Teacher, the 1age and the 1age of the E'#a *lan -- that one is the "ion of the E'#a clan, )e &ho has accom!lished all goals, the 1on of Euddhodana, autama, the 7insman of 1cholars and the 1on of Ma#adevi. . In some of the 3uranas, in one he is descri%ed as having ta#en %irth to *mis!ead the demons*: mohanartham danavanam %a!arupi pathisthitah putram tam #a!payamasa mudha%udhir >inah svayam tatah sammohayamasa >inadyana suramsa#an %hagavan vag%hir ugra%hir ahimsa vaci%hir harih = Brahmanda 3urana Translation: ,n order to delude the demons, he ("ord %uddha) &as !resent in the form of a child on the &a# &hile the fool, 3ina (a demon), imagined him to be his son. "ater on, "ord 1ri )ari (as avatara-buddha) e(!ertl# deluded 3ina and other demons b# his strong &ords of non-violence. The name of the Buddha appears in the verse that descri%es the ten avataras in "rimad Bhagavatam: matsya #urmo varahas ca nrisimha vamanastatha ramo ramas ca ramas ca +uddha #a!#i ca te dasah The Buddha is said to have ta#en %irth to restore the </evas<: tatah #a!au sampravritte sammohaya sura=dvisham %uddho namnan >ana=sutah #i#ateshu %havishyati = (srimad=%hagavatam .(1(04) Translation: Then, in the beginning of 7ali-#uga the "ord &ill a!!ear as "ord %uddha, the son of An3ana, in the !rovince of a#a (%ihar) 3ust for the !ur!ose of infatuating those &ho are envious of the devas.

[edit] %uddha an Atheist@

Buddha in some indu scriptures is even ca!!ed a *6asti#*, meaning that e does not fo!!o) the Vedic path( o)ever, it )as the most )e!!=#no)n Buddhist sch!or Rahu!a Vipo!a, )ho )rote that the Buddha )as trying to shed the true purpose of the Vedas( e is often mista#en )ith Bahavira, a Jina of Jainism( After a!!, it it %e!ieved %y many that "hri Bahavira )as atheistic and did not %e!ieve in the spirit sou! and rather, advocated the *A>iva(* o)ever, Jains of 6orthern India are against the %e!ief that Lord Bahavira )as an Atheist( "o then this means that if Jain dicip!ies can %e divided over the topic of )hether their !eader )as an Atheist or not then this argument too can %e inc!uded )ithin modern=day Buddhism( It is argued that if the Buddha %e!ieved in the Advaita Vedanta phi!osophy, ho) cou!d e %e an AtheistJ The Buddha<s goa! )as to escape the i!!usions of this )or!d( It is comica! to many indu researchers that even after seeming a perfect indu, %esides %eing named *&otama* (*Best of the co)s*) that e is vie)ed as a Atheist ordinary human %eing(

[edit] %uddha as a solar deity

As Lord @rishna and Lord Rama )ere incanations of Lord Vishnu, the Aditya (*"o!ar /eity*) so too is "hri Buddha an incarnation of "hri Vishnu (too indus) as he too )as %orn into the "a#ya, "uryavamsh (*1olar heritage*) caste( Dutside of India e is )orshipped %y many as the Bahavairocana (* reat 1un %uddha(*) Legend has it that e )itnessed the *&heel of life* in the sun )hen e a)o#e from s!eep( This )hee! in induism is the *+haram *ha'ra* or *&heel of "a&* and has %een used since the Vedic Indus Va!!ey civi!iGation and is today on the f!ag of India( Buddhists have a!so used the ")asti#a ,1-, a!so #no)n as *Hhee! of La)* or *Hhee! of Life* and yet another indu sym%o!( It is a!so associated )ith another Aditya, Lord "urya( In most depictions of the Buddha, e is depicted as having the sun %ehind is head(,4- The Buddha achieved en!ightenment )hen meditating under a fig tree, the tree that represents Lord Vishnu( The author Acharya "( even composed a %oo# tit!ed, *1uns of od: 7rishna, %uddha and *hrist .nveiled(*,2-

[edit] Deva -orship in %uddhism

Buddhism )orships many deities of induism, even deitie that indus themse!ves no !onger )orship, inc!uding Lord Indra( Lord Indra is )orshipped %y the 8hinese, @orean and Japanese as Lord Taisha#uten )hi!e Lord &anesha is )orshipped as Lord "hoten( In *&anesh, studies of an Asian &od*, edited %y Ro%ert L( BRDH6, "tate Fniversity of 6e) ?or# 3ress, .::0, page 04.= 040, he )rote that in the Ti%etan @a<gyur traditionm, it is said that the Buddha had taught the &anapati ridaya Bantra (or Aryaganapatimantra) to discip!e Ananda(

[edit] Auotes

*Curthermore, you shou!d reco!!ect the devas: <There are the devas of the Cour &reat @ings, the devas of the Thirty=three, the devas of the ours, the 8ontented /evas, the devas )ho de!ight in creation, the devas )ho have po)er over the creations of others, the devas of Brahma<s retinue, the devas %eyond them( Hhatever conviction they )ere endo)ed )ith that ^ )hen fa!!ing a)ay from this !ife ^ they re=arose there, the same sort of conviction is present in me as )e!!( Hhatever virtue they )ere endo)ed )ith that ^ )hen fa!!ing a)ay from this !ife ^ they re=arose there, the same sort of virtue is present in me as )e!!( Hhatever !earning they )ere endo)ed )ith that ^ )hen fa!!ing a)ay from this !ife ^ they

re=arose there, the same sort of !earning is present in me as )e!!( Hhatever generosity they )ere endo)ed )ith that ^ )hen fa!!ing a)ay from this !ife ^ they re=arose there, the same sort of generosity is present in me as )e!!( Hhatever discernment they )ere endo)ed )ith that ^ )hen fa!!ing a)ay from this !ife ^ they re=arose there, the same sort of discernment is present in me as )e!!(< At any time )hen a discip!e of the no%!e ones is reco!!ecting the conviction, virtue, !earning, generosity, and discernment found %oth in himse!f and the devas, his mind is not overcome )ith passion, not overcome )ith aversion, not overcome )ith de!usion( is mind heads straight, %ased on the ,Eua!ities of the- devas( And )hen the mind is headed straight, the discip!e of the no%!e ones gains a sense of the goa!, gains a sense of the /hamma, gains >oy connected )ith the /hamma( In one )ho is >oyfu!, rapture arises( In one )ho is rapturous, the %ody gro)s ca!m( Dne )hose %ody is ca!med e+periences ease( In one at ease, the mind %ecomes concentrated(* *Df one )ho does this, Bahanama, it is said: <Among those )ho are out of tune, the discip!e of the no%!e ones d)e!!s in tuneO among those )ho are ma!icious, he d)e!!s )ithout ma!iceO having attained the stream of /hamma, he deve!ops the reco!!ection of the devas(* ,.:5( /h(- *Ceeders of >oy )e sha!! %e !i#e the radiant &ods*

[edit] %rahman in 3arliest %uddhism

It has %een asserted %y current secu!ar Buddhism, that Buddhism #no)s on!y of the gods (Brahma) and nothing of the &odheadAA%so!uteAAgathon Brahman( In actua!ity there can %e dou%t that in the grammatica!!y am%iguous _e+pression Brahma%huYto (attano) )hich descri%es the condition of those )ho are )ho!!y !i%erated, that it is Brahman (the A%so!ute) and not Brahma (deva, or mere god) that is in the te+t and must %e readO for it is %y Brahman that one )ho is W)ho!!y a)a#eX has X%ecome(X The highest appe!!ation in Buddhist 6i#ayan sutra is WBraham%hutena attanoX ,B6 .(14.- WThe "ou! is having %ecome BrahmanXO a%so!ute!y eEuiva!ent to `Tat tvam asiY (ThatABrahman, thou art)( Cor the Buddha himse!f is a Brahma%huYto (Become That, Brahman)( Cor (.) the comparative!y !imited #no)!edge of a Brahma is repeated!y emphasiGed, and (0) Brahmas are according!y the Buddhas pupi!s, not he theirs , " .(.4.=.42O Bi! 72=75-, (1) The Buddha had a!ready %een in previous %irths a Brahma (god) and a Baha%rahma ,A6 4(99- hence it is meaning!ess and a%surd in the eEuation to say Brahma%huYtoaBuddho ,A6 2(00O /6 1(94O It 27 etc(-, to assume that Brahmana Brahma (god) and that (4) the Buddha is e+p!icit!y Wmuch more than a Baha%rahma* ,/hA 0(5;-(

,/6 1(94- *The Tathagata means <the %ody of Brahman<, <%ecome Brahman<(* (this passage a!so proves ,from ear!ier conte+t- that Brahma (godAs) is utter!y diffferent than the )ord Brahman)( ,/6 .(04:- W I teach the )ay to the union )ith Brahman, I #no) the )ay to the supreme union )ith Brahman, and the path and means !eading to Brahman, )here%y the )or!d of Brahman may %e gained(X ,/6 .(049- Xa!! the peop!es say that &otama is the supreme teacher of the )ay !eading to the Fnion )ith BrahmanQX ,1(545 3at=Att(- WTo have %ecome Brahman ,is the meaning of- Brahma%huto(X ,Attha#anipata=Att( 2(70- WTo %ecome Brahman is to %ecome highest "va%hava ("e!f= nature)(X ,It 27- WBecome=Brahman is the meaning of Tathagata(X ,"6 1(91- WHithout taints, it meant `Become=BrahmanY(X ,"6 2(2- WThe Aryan 'ightfo!d 3ath is the designation for Brahmayana (path to Brahman)(X

,B6 .(14.- WThe "ou! is having %ecome Brahman(X ,"6 4(..7- *Cound the ancient path !eading to Brahman(*

[edit] %uddha5s "irvana

e ca!!ed is path the *'ight=Co!d 3ath,* )hich is the same path Lord @rishna advised )arrior Ar>una to fo!!o) to ca!m himse!f and fight for righteousnessO the Astan.a Bo.a( 3opu!ar practices in the Astanga ?oga inc!ude Budras, hand=gestures( Lord Buddha and Buddhist saints are a!most a!)ays seen in these( Lord Buddha ca!!ed the Astanga ?oga, *Arya Barga* (*Arya 3ath*)( Then it is odd that a indu scripture c!aims Lord Buddha<s mission )as to *mis!ead* the *demons(* umans )ere indeed Asuric in the age the Buddha entered into, %e!ieved in Atheism, sacrificed anima!s on!y for the sa#e of sacrificing and did not fo!!o) princip!es( Lord Buddha too# the "anyass and )ore the saffron ro%e of the Brahmanas( 'ar!y Buddhism had used the same saffron triangu!ar f!ag )hich is hanged on indu temp!es( The "ans#rit term *"irvana* )as nothing a the time of Buddha, as indu scriptures concentrated on this princip!e( 3arinirvana, in induism is #no)n as Bahasamadhi( A!though in modern=day terms, Buddhism is different from induism, in )hich the 6irvana is Brahma=6irvana( Buddhists today argue )hether the Buddha has eterna!!y remained a Buddha, come do)n as humans on!y to sho) humans that this eterna! %!iss is achieva%!e %y anyone( This form of Buddha in Buddhism is #no)n as /harma#aya Buddha( It )as Buddha )ho is remem%ered for saying, *$ou are a %uddha, , am the %uddha(*

[edit] Arya
Apart from a!! this e referred is practice as the Arya Dharma (a variant of modern=day term induism) and ca!!ed imse!f an Arya (in today<s terms, * indu*) , an Acharya (*Arya spiritua! master*) and organiGed the "angha, )hich e origina!!y ca!!ed *Arya "angha(* e !i#e Lord @rishna too fought against caste hegemony and said anyone )ho )anted to cou!d %ecome a Brahmana as e has done( (This princip!e in induism is #no)n as "va=/harma() e argued that the Arya /harma shou!d not have the Vedas centered as the authority on re!igion and induism shou!d not advocate anima! sacrifice( "hort!y after, re!igious !eaders a%ondoned the authority of the Vedas at the center of induism and even stopped anima! sacrifices(

[edit] $eactions : vie-points -ithin %uddhism

Buddhism does not confirm the e+istence of the 8reator &od( induism %e!ieves in the 8reator &od( Boreover, induism accepts the Buddha as an incarnation of &od( Adherents of Buddhist phi!osophy do not accept any %eing, morta! or ce!estia!, to %e either eEuiva!ent or superior to fu!!y a)a#ened "iddhartha &autama, #no)n as the Buddha( This is sometimes seen as conf!icting )ith the indu vie) of the Buddha %eing an avatar of the greater &od( The o!dest schoo! of phi!osophy in Buddhism as preached %y the Buddha is #no)n as Theravada %uddhism or )ina#ana %uddhism( Adherents of Theravada Buddhism do not perform ido! )orship of the Buddha( In addition the adherents of Theravada Buddhism a!so do not %e!ieve in the Bodhisattvas( The various schoo!s of Bahayana Buddhism, on the other hand, consider the Buddha as the supreme sou! or the highest %eing, a#in to the Brahman of induism and )orship him in the form of images and icons( ,.4-

Buddhist scho!ar Ha!po!a Rahu!a )rote that the Buddha )as trying to shed the true meaning of the Vedas(,citation needed- The Buddha is said to %e a #no)er of the Veda (veda>Za) or of the Vedanta (vedbnta>Za) ("a(myutta, i( .59) and ("utta 6ipbta, 451)(

[edit] $eferences
.( / Bhagavata 3urana, 8anto ., 8hapter 1 = "B .(1(04: *Then, in the %eginning of @a!i=yuga, the Lord )i!! appear as Lord Buddha, the son of An>ana, in the province of &aya, >ust for the purpose of de!uding those )ho are envious of the faithfu! theist(* ((( "B .(1(09: *A!! of the a%ove=mentioned incarnations ,avatars- are either p!enary portions or portions of the p!enary portions of the Lord ,@rishna or Vishnu-* 0( / ,.1( / 'n!ightenment in Buddhism and Advaita Vedanta: Are 6irvana and Bo#sha the "ameJ %y /avid Loy, 6ationa! Fniv( of "ingapore (p5:=p7;): *The simi!arities %et)een Bahayana and Advaita Vedanta have %een much noticedO they are so great that some commentators conceive of the t)o as different stages of the same system( 8urious!y, %oth "han#ara and his predecessor &audapada )ere accused of %eing crypto=Buddhists, )hi!e on the other side, Theravadins criticiGed Bahayana for %eing a degeneration %ac# into induism(* 4( / Bhag=3 .0(0(. The "ymptoms of @a!i=?uga 2( / Lecture .:74 9%ecause !eo!le &ere addicted so much in violence, in 'illing the animals, therefore %uddha !hiloso!h# &as needed9 5( / Bahatma &andhi and Buddhism 7( / i%id 9( / e(g(, John Hoodroffe (Arthur Ava!on): "ha#ti and "ha#ta( @oenraad '!st: Hho is a indu (0;;.)( 8hristian Lindtner: WCrom Brahmanism to BuddhismX, Asian 3hi!osophy, .::: :( / Radha#rishnan: Indian 3hi!osophy, vo!(0, p(45:( .;( / "ister 6ivedita: The Baster as I "a) im( @oenraad '!st 0;;.: Hho is a indu ..( / Bc@ean, Lise: /ivine 'nterprise( &urus and the indu 6ationa!ist Bovement( 8hicago Fniversity 3ress, .::5( '!st, @oenraad: Hho is a indu (0;;.) .0( / Bhagavata 3urana .(1(04 &ives direct mention to Buddha )ithin a !ist of prominent avatars of @rishna (Vishnu)( .1( / /here Ramchandra 8hintaman, "hri Vittha!: e# maha samanvaya, "hri Vidya 3ra#ashan, 3une, .:94 (Barathi) .4( / ,0- induism and Buddhism %y V Jayaram

!alki
From Wikipedia, the free encyclopedia
Jump to: navigation, search For other meanings see 7al'i (disambiguation) In indu traditions, !alki () (a!so rendered %y some as !alkin and !alaki) is the tenth and fina! Maha Avatara (great incarnation) of Vishnu the 3reserver, )ho )i!! come to end the current @a!i ?uga, (The Age of +ar'ness and +estruction)( The name @a!#i is often a metaphor for *'ternity* or *Time*( The origins of the name pro%a%!y !ie in the )ord 7al'a )hich refers to *dirt*,

*fi!th* or *fou!ness* and hence denotes the */estroyer of Cou!ness*, */estroyer of 8onfusion*, */estroyer of /ar#ness*, or *The Annihi!ator of Ignorance*( In indi 'al 'i avatar means *tomorro)<s incarnation*( Dther simi!ar and divergent interpretations (%ased on varying etymo!ogica! derivations from the ancient "ans#rit !anguage, ^inc!uding one simp!y meaning *Hhite orse*) have %een made(,.In the Buddhist @a!acha#ra tradition this !egend has a more deve!oped !egend associated )ith the Buddha )ho initiates the first #ing of "ham%ha!a, @ing "uchandra(,0- In Buddhism, he is the ru!er of the !egendary @ingdom of "ham%ha!a, )here the )ho!e of society is en!ighted and the @a!acha#ra tantra is he!d and )ide!y practiced(

Contents
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. Hhat is a Baha AvataraJ 0 Hhat )i!! @a!#i doJ 1 Drigins of the @a!#i prophecy 4 Bodern variations of the @a!#i prophecy o 4(. Theosophy and 8hristianity o 4(0 6eo=6aGism 4(0(. Anti=6aGism o 4(1 &ore Vida! o 4(4 8!aims of %eing @a!#i 2 Dther meanings of @a!#i 5 "ee a!so 7 References 9 '+terna! !in#s
o

9(. Interpretations of the @a!#i Avatar

[edit] What is a Maha Avatara@

indu traditions permit numerous interpretations of )hat Avatars are and to )hat purpose they act( Avatara means *descent*, and indicates a descent of the divine a)areness into manifestations of the mundane form( 3rominent re!igious !eaders !i#e Rama#rishna are considered avatars %y some, %ut in most indu traditions there are on!y .; Baha Avataras (&reat Avatars), though the identities of the most recent are sometimes disputed (i(e( Buddha and Ba!arama)( The Bhagavata 3urana has a !ist of 02 &reat Avatars( A!! indu traditions dec!are a!! peop!e to %e manifestations of the divine essence, the Atman, and Avatars to %e individua!s )ho are far more acute!y and e+tensive!y a)are of this fact and its imp!ications than most, and )ho have entered the morta! rea!ms vo!untari!y to teach important truths to humanity, and )ho usua!!y have e+traordinary a%i!ities to aid in these ro!es(

[edit] What -ill !alki do@

As )ith the prophecies of many traditions there are many diverse %e!iefs and depictions as to )hen, ho), )here and )hy the @a!#i Avatar )ou!d appear, and the /ivine purpose the descent )i!! aim to fu!fi!!( The popu!ar image of the Avatar is that of a rider upon a )hite horse, )hich some sources

name as /evadatta (&od=given) and descri%e as a )inged horse( The most common accounts dec!are @a!#i )i!! come riding upon a )hite horse, %randishing a f!aming comet=!i#e s)ord, (or )ie!ding a comet !i#e a s)ord),,citation needed- intent on eradicating the reign of evi! on the 'arth, vanEuishing the demon @a!i, reconci!ing a!! opposites, rene)ing the processes of the /harma (3aths of Virtue), of 8reation, and esta%!ishing a reign of righteousness( The s)ord is sometimes interpreted as a sym%o! for *discernment*, or Hisdom, s!icing a)ay the %onds of !ies and fou!ness and !i%erating sou!s to greater a)areness of truth and %eauty(,citation needed-

[edit] 1ri.ins of the !alki prophecy

Dne of the ear!iest mentions of @a!#i is in the Vishnu 3urana, )hich is dated genera!!y to %e after the &upta 'mpire around the 7th 8entury A(/(,.- Vishnu is the 3reserver, the sustainer of !ife in the indu trinity, %a!ancing the processes of 8reation and /estruction( @a!#i is a!so mentioned in another of the .9 ma>or 3urana, the Agni 3urana( Agni is the god of Cire in the indu pantheon, and sym%o!ica!!y represents the spiritua! fire of !ife and the processes of transformation( It is one of the ear!iest )or#s dec!aring &autama Buddha to have %een a manifestation of Vishnu, and seems to dra) upon the Vishnu 3urana in its mention of @a!#i( A !ater )or#, the @a!#i 3urana, a minor 3urana is an e+tensive e+position of e+pectations and predictions of )hen, )here, and )hy it is said he )i!! come, and )hat he is e+pected to do( It has a very mi!itant perspective, and ce!e%rates the defeat of traditions that are deemed heretica! for not adhering c!ose!y enough to the traditions of the Vedas, such as Buddhism and Jainism( A fe) other minor 3urana a!so mention him( It has %een theoriGed that the @a!#i 3urana may have %een )ritten as a indu response to the Buddhist prophecies )ithin the 7alacha'ra Tantra of man# !eaders )ith the name or tit!e of @a!#i( ,citation neededCo!!o)ers of Ti%etan Buddhism have preserved the 7alacha'ra Tantra, and initiation rites %ased upon it are a prominent part of the Ti%etan traditions( In the 7alacha'ra Tantra @a!#i (or @a!a#i, or @u!i#a) is dec!ared to %e a tit!e or name of at !east 02 ru!ers of the mystica! rea!m of "ham%ha!a( The aims and actions of some of these are prophesied in portions of the )or#( The 02th @a!#i as an emanation of Ban>ushri )ho %rings a%out )or!d=)ide spiritua! change( *At that time, a!! the fami!ies of men on the earth sha!! %e fu!fi!!ed )ith dharma, p!easure and )ea!th( &rain sha!! gro) in the )i!d and the trees sha!! %o) )ith fruit = these things )i!! occur(*,0-

[edit]

odern variations of the !alki prophecy

[edit] Theosophy and Christianity

The neutrality of this article or section may +e compromised +y -easel -ords9 ?ou can he!p Hi#ipedia %y improving )ease!=)orded statements( "ome Theosophists and 6e) Age specu!ators ,name a s!ecific !ersonFgrou!- have dec!ared the @a!#i prophecies and those of the Baitreya Buddha of Buddhism, might actua!!y refer to one and the same individua!, and they and others have noted simi!arities of the @a!#i prophecy to the Rider on the Hhite orse in the 8hristian %oo# of 2evelation )ho defeats the Antichrist( (Rev .::..),citation needed- In such interpretations the s)ord of @a!#i is eEuated to the t)o=edged s)ord that proceeds from the mouth of this apoca!yptic figure, and is often sym%o!ica!!y interpreted to %e the s)ord!i#e effectiveness of )ords of truth against a!! manner of !ies and deceptions(,citation needed- @a!#i is a!so said to )ar )ith the t)in demons @o#a and Vi#o#a, simi!ar to &og and Bagog )ho )i!! attac# the utopia esta%!ished %y the rider on the )hite horse at the end of his thousand year reign on earth( (Rev 0;:7=9) /espite the simi!arities, the @a!#i 3urana states @o#a and Vi#o#a are simu!taneous!y #i!!ed %y @a!#i (as )e!! as their master) !ong %efore the %eginning of his thousand year reign as the #ing of "ham%ha!a(,1-

[edit] "eo;"aCism
'+tending upon the %!ea#ness of the 7al'i 6urana, aggressive and vio!ent interpretations of the @a!#i prophecies a!so e+ist( Ado!f it!er is )e!! #no)n to have incorporated myths, !egends, and sym%o!s he fe!t have Aryan origins into his o)n 6aGi mysticism( "ome such as "avitri /evi Bu#her>i %e!ieve the @a!#i prophecies, among others, referred to it!er and predict the u!timate )or!d)ide mi!itary triumph of his 6aGi Third Reich( There is current!y a 6eo=6aGi ne)s agency in Argentina that operates under the name Red @a!#i, and his !eader, A!e>andro Biondini (3resident of the 6e) Triumph 3arty and founder of 8iudad Li%ertad de Dpinion), has proc!aimed he is @a!#i( Dther fascist, racist and ethnocentric groups sti!! incorporate the concept of @a!#i into their mythos(
,name a s!ecific !ersonFgrou!-

[edit] Anti;"aCism
The musica! group 8urrent :1 recorded a song * it!er as @a!#i ("/B)* for their a!%um Thunder 6erfect Mind, )hich the )riter /avid Ti%et dedicated to his father )ho fought against the 6aGis(,1-

[edit] &ore Vidal

The author &ore Vida!, #no)n for his dar# )itty cynicism in such )or#s as Messiah, "ive from olgotha and other nove!s, )rote an e+treme!y nightmarish and depressing satire on modern society, human motivations, and the potentia! conseEuences of e+treme comp!acency, indifference, de!usion, deceitfu!ness, and >ea!ousy entit!ed 7al'i (.:79)(

[edit] Claims of +ein. !alki

In the !ast fe) decades severa! !eaders of re!ative!y sma!! re!igious movements in India, and a fe) outside of it, inc!uding some )omen, have at times c!aimed to %e the @a!#i Avatar of induism, or their fo!!o)ers have dec!ared them to %e @a!#i(

"ome adherents of the BahL<M Caith have interpreted the prophecies as having referred to their messenger BahL<u<!!Lh as the @a!#i Avatar(,4"ri @a!#i Bhagavan )ho is the !eader of the &o!den Age Coundation, a!so ca!!ed the Dneness movement, is considered %y some to %e the @a!#i Avatar(,citation neededAmerican guru Adi /a has c!aimed to %e the @a!#i Avatar, %rief!y changing his name to */a @a!#i* from .::; to .::.(,citation neededThe e+treme right !eader of Argentine, A!e>andro Biondini, has proc!aimed he is @a!#i( Bany naGi groups of LatinAmerica fo!!o)s him( A!so the 3h( /( arre!! Rhome, spo#eman of severa! F"A aryan groups, supports that Biondini is The @a!#i(

[edit] 1ther meanin.s of Kalki

The name 7al'i is a!so used as a re!ative!y rare persona! name that has %een given to %oth ma!e and fema!e chi!dren, and recent!y, a rare and some)hat untama%!e !eopard ,4-( 7al'i )as the primary pseudonym used %y Tami! )riter 2. 7rishnamurth#( 3!aya @a!#i is a %each on the 8ari%%ean is!and of 8uracao, a!so curious!y #no)n as =Alice in Wonderland=(

@a!#i is the name of the fema!e !ead character p!ayed %y Tu!ip Joshi in Indian /irector Banish Jha<s )ide!y acc!aimed motion picture Matrubhoomi: A 5ation 4ithout 4omen, a%out a society )here )omen have %ecome rare %ecause of infanticide, and are treated as a commodity( Revie)ed at : "tardust India = 3!anet Bo!!y)ood = 8ountercurrents = Imagine Asia = Toronto Ci!m Cestiva! 7al'i is the stage name of @ostandin &eorgiev, a Bu!garian musician and dentist )ho is in the &uinness Boo# of Records for the highest music concert ever performed, )hich occurred in .::5 on a pea# near Bount 'verest(,citation needed-