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61-426: The male figure represents compassion and skillful means , while the female partner represents insight . In yab-yum the female is seated on the male's lap. There is a rare presentation of a similar figure but reversed, with the male sitting on the female's lap, called yum-yab . The symbolism is associated with Anuttarayoga tantra and, while there are various interpretations of the symbolism in twilight language ,

122-508: A Bodhisattva . In Theravāda Buddhism, karuṇā is one of the four "divine abodes" ( brahmavihāra ), along with loving kindness ( Pāli : mettā ), sympathetic joy ( mudita ), and equanimity ( upekkha ). In the Pali canon , Gautama Buddha recommends cultivating these four virtuous mental states to both householders and monastics . When one develops these four states, Buddha counsels radiating them in all directions, as in

183-574: A chakra (not to be confused with Sudarshan Chakra) as gift. A similar story is told in the late medieval era Sharabha Upanishad . However, Vaishnava Dvaita school refutes this Shaivite view of Narasimha. According to the Shiva Purana , Shiva has 19 avatars. According to the Kurma Purana , he has 28. The vanara god Hanuman who helped Rama (the Vishnu avatar) is considered by some to be

244-638: A noun particularly in the Puranic literature after the 6th century CE. Despite that, the concept of an avatar is compatible with the content of the Vedic literature like the Upanishads as it is symbolic imagery of the Saguna Brahman concept in the philosophy of Hinduism. The Rigveda describes Indra as endowed with a mysterious power of assuming any form at will. The Bhagavad Gita expounds

305-422: A practice purifies one's mind, avoids evil-induced consequences, leads to happiness in one's present life, and, if there is a future karmic rebirth , it will be in a heavenly realm . The Pali commentaries distinguish between karuṇā and mettā in the following complementary manner: Karuna is the desire to remove harm and suffering ( ahita- dukkha -apanaya-kāmatā ) from others; while mettā

366-848: Is a saguna (with form, attributes) embodiment of the nirguna Brahman or Atman (soul). Avatar, according to Bhaktisiddhanta Sarasvati actually means ' divine descent ' in his commentaries of The Shrimad Bhagavatam and The Bramha Samhita (mentioned in Brahmavaivarta Purana). Neither the Vedas nor the Principal Upanishads ever mention the word avatar as a noun. The verb roots and form, such as avatarana , appear in ancient post-Vedic Hindu texts, but as "action of descending", but not as an incarnated person (avatara). The related verb avatarana is, states Paul Hacker, used with double meaning, one as action of

427-549: Is a bodhisattva who embodies karuṇā . In the Intermediate section of the Stages of Meditation by Kamalaśīla , he writes: Moved by compassion[karunā], Bodhisattvas take the vow to liberate all sentient beings. Then by overcoming their self-centered outlook, they engage eagerly and continuously in the very difficult practices of accumulating merit and insight. Having entered into this practice, they will certainly complete

488-584: Is a central teaching in Tantric Buddhism , especially in Tibet. The union is realised by the practitioner as a mystical experience within one's own body. Yab-yum represents the practice of the karmamudrā or "action-seal", a tantric yoga involving a physical partner. The sacred Tantric practice leads to rapid development of mind by using the experience of bliss, non-duality , and ecstasy while in communion with one's consort, either visualized, or in

549-549: Is a concept within Hinduism that in Sanskrit literally means ' descent ' . It signifies the material appearance or incarnation of a powerful deity , or spirit on Earth. The relative verb to "alight, to make one's appearance" is sometimes used to refer to any guru or revered human being. The word avatar does not appear in the Vedic literature; however, it appears in developed forms in post-Vedic literature, and as

610-490: Is a significant spiritual concept in the Indic religions of Hinduism , Buddhism , Sikhism , and Jainism . In Hinduism, Karuṇā is one of the fundamental virtues and qualities that a spiritual aspirant is encouraged to cultivate. Many Hindu deities are depicted as embodiments of compassion. Karuṇā is often linked with other virtues such as "Maitri" (loving-kindness) and "Ahimsa" (non-violence). Together, these virtues form

671-500: Is a transcendental theology, where man, with the help of his Guru , is his own savior. The Linga Purana lists twenty-eight avatars of Shiva. In the Shiva Purana there is a distinctly Saivite version of a traditional avatar myth: Shiva brings forth Virabhadra , one of his terrifying forms, in order to calm Narasimha , an avatar of Vishnu. When that fails, Shiva manifests as the human-lion-bird Sharabha which calms down lion-man Narasimha avatar of Vishnu, and Shiva then gives Vishnu

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732-520: Is an embodiment of divine compassion in action. For instance, in Shiva tandava stotra , Shiva is described as Karunavataram, meaning compassion personified. Karuna is one of the nine primary rasas (aesthetic principles) in classical Indian arts and literature ."Karuṇā Rasa," or the sentiment of compassion, is a pivotal theme in the Ramayana , one of India's principal epics. The narrative commences with

793-448: Is hard for me to bear because I cling and take it for my own. And other beings' pain I do not feel, and yet, because I take them for myself, their suffering is mine and therefore hard to bear. And therefore I'll dispel the pain of others, for it is simply pain, just like my own. And others I will aid and benefit, for they are living beings, like my body. Since I and other beings both, in wanting happiness, are equal and alike, what difference

854-409: Is in medieval era texts, those composed after the sixth century CE, that the noun version of avatar appears, where it means embodiment of a deity. The idea proliferates thereafter, in the Puranic stories for many deities, and with ideas such as ansha-avatar or partial embodiments. The term avatar , in colloquial use, is also an epithet or a word of reverence for any extraordinary human being who

915-419: Is instrumental in achieving a state of mental tranquility (Chittaprasadanam), underscoring the psychological and ethical dimensions integral to yoga's philosophical framework. Karuṇā is important in all schools of Buddhism. For Theravada Buddhists, dwelling in karuṇā is a means for attaining a happy present life and heavenly rebirth. For Mahāyāna Buddhists, karuṇā is a co-requisite for becoming

976-520: Is most often associated with Vishnu, the preserver or sustainer aspect of God within the Hindu Trinity or Trimurti of Brahma, Vishnu and Shiva. Vishnu's avatars descend to empower the good and fight evil, thereby restoring Dharma . Traditional Hindus see themselves not as "Hindu", but as Vaishnava (Worshippers of Vishnu), Shaiva (Worshippers of Shiva), or Shakta (Worshipper of the Shakti). Each of

1037-607: Is passive and represents wisdom ( prajna ), which is also necessary to enlightenment. United, the figures symbolize the union necessary to overcome the veils of Maya , the false duality of object and subject. These figures are frequently worked in the shape of statues or reliefs , or are painted on thangkas . Yab-yum may also be represented through the aniconic signification of yantra and mandala . New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The symbolism of union and sexual polarity

1098-457: Is revered for his or her ideas. In some contexts, the term avatara just means a ' landing place, site of sacred pilgrimage ' , or just ' achieve one's goals after effort ' , or retranslation of a text in another language. The term avatar is not unique to Hinduism even though the term originated with Hinduism. It is found in the Trikaya doctrine of Mahayana Buddhism, in descriptions for

1159-420: Is the desire to bring about the well-being and happiness ( hita- sukha -upanaya-kāmatā ) of others. The "far enemy" of karuṇā is cruelty , a mind-state in obvious opposition. The "near enemy" (quality which superficially resembles karuṇā but is in fact more subtly in opposition to it), is (sentimental) pity : here too one wants to remove suffering, but for a partly selfish (attached) reason hence not

1220-545: Is there to distinguish us, that I should strive to have my bliss alone? karuṇā is associated with the Jain practice of compassion. For instance, karuṇā is one of the four reflections of universal friendship—along with amity (Sanskrit: maitri ), appreciation ( pramoda ) and equanimity ( madhyastha )—used to stop ( samvara ) the influx of karma . karuṇā is a common first name throughout India , used for both genders. In Aldous Huxley 's novel Island ,

1281-833: Is when Vishnu manifests completely along with his qualities and powers. In Bengal Vaishnavism, Krishna is the Purnarupa . In Shaivism, Bhairava is the purnarupa of Shiva. 24 avatars of Vishnu are mentioned in Bachitar Natak's composition in Dasam Granth , the second scripture of Sikhism written by Guru Gobind Singh : The Guru Granth Sahib reverentially includes the names of numerous Hindu deities, including Vishnu avatars such as Krishna, Hari, and Rama, as well those of Devi as Durga. Dasam Granth has three major compositions, one each dedicated to avatars of Vishnu (Chaubis avatar) and Brahma. However, Sikhism rejects

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1342-597: The Dalai Lama in Tibetan Buddhism, and many ancient cultures. The manifest embodiment is sometimes referred to as an incarnation . The translation of avatar as "incarnation" has been questioned by Christian theologians, who state that an incarnation is in flesh and imperfect, while avatar is mythical and perfect. The theological concept of Christ as an incarnation, as found in Christology , presents

1403-556: The Indian subcontinent . Although Puranic scriptures contain occasional references to avatars of Shiva, the avatar doctrine is neither universally accepted nor commonly adopted in Shaivism . The views on the doctrine of incarnation has been one of the significant doctrinal differences between Vaishnavism and Shaivism, in addition to their differences on the role of householder life versus monastic life for spiritual release. Shaivism

1464-495: The Pancharatra , making a total of forty-six avatars. However, despite these lists, the commonly accepted number of ten avatars for Vishnu was fixed well before the 10th century CE. Madhvacharya also regards Gautama Buddha as an avatar of Vishnu. Manava Purana Manava Purana is one of Upapuranas. It lists 42 avatars of Vishnu. The avatar concept was further developed and refined in later Hindu texts. One approach

1525-786: The Ramayana includes Rama. The Bhagavata Purana describes Vishnu's avatars as innumerable, though ten of his incarnations, the Dashavatara, are celebrated therein as his major appearances. The ten major Vishnu avatars are mentioned in the Agni Purana , the Garuda Purana and the Bhagavata Purana. The ten best known avatars of Vishnu are collectively known as the Dashavatara (a Sanskrit compound meaning "ten avatars"). Five different lists are included in

1586-590: The Skanda Purana , Brahma incarnated himself as Yajnavalkya in response to a curse from Shiva. The Linga Purana declares that Ganesha incarnates to destroy demons and to help the gods and pious people. The two Upapuranas  – Ganesha Purana and Mudgala Purana  – detail the avatars of Ganesha. Both these upapuranas are core scriptures of the Ganapatya sect – exclusively dedicated to Ganesha worship. Four avatars of Ganesha are listed in

1647-658: The Andaman Islands and Sumatra. Huxley uses the mynah birds throughout the novel as a recurring motif to reinforce the importance of mindfulness and compassion in Pala's society. The birds are trained to repeat "Karuna" at key moments, such as during moments of stress, conflict, or potential violence. This serves to remind the islanders (and the reader) to approach situations with understanding and empathy. Avatar Traditional Avatar ( Sanskrit : अवतार , IAST : Avatāra ; pronounced [ɐʋɐt̪aːɾɐ] )

1708-454: The Bhagavata Purana, where the difference is in the sequence of the names. Freda Matchett states that this re-sequencing by the composers may be intentional, so as to avoid implying priority or placing something definitive and limited to the abstract. The Bhagavata Purana also goes on to give an alternate list, wherein it numerically lists out 23 Vishnu avatars in chapter 1.3. Avatars like Hayagriva , Hamsa, and Garuda are also mentioned in

1769-705: The Christian concept of incarnation. The term avatar in Hinduism refers to act of various gods taking form to perform a particular task which in most of the times is bringing dharma back. The concept of avatar is widely accepted all over the India. Sheth disagrees and states that this claim is an incorrect understanding of the Hindu concept of avatar. Avatars are embodiments of spiritual perfection, driven by noble goals, in Hindu traditions such as Vaishnavism . The concept of

1830-803: The Goddess includes Shakambhari and even the masculine Krishna and Rama – generally thought to be Vishnu's avatars. Parvati , Lakshmi and Saraswati are main goddesses worshipped as Devi avatars. Devi is popular in her form as Parvati . In Devi Mahatmya she is seen as the Goddess Mahakali , and in Uma Samhita, she is seen as Devi herself. Regarding her incarnations, it varies per sect in Hinduism. She could be all Goddesses as said in Shaivism and some main Shatism interpretations like

1891-463: The Sri kula and Kali Kula families, or just a form of Devi in some other Shaktism interpretations and many Vaishnava interpretations. With this in mind, Parvati's forms include: All of these incarnations helped provide security to the world and even brought Shiva into the participation of worldly affairs. Like Vishnu, his consort Lakshmi incarnates as in many forms to help provide order and to enlighten

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1952-557: The Theravāda arahant ideal and the Mahāyāna bodhisattva ideal: For the Mahāyāna... the path to arhatship appears tainted with a residual selfishness since it lacks the motivation of the great compassion ( mahā karuṇā ) of the bodhisattva, and ultimately the only legitimate way of Buddhist practice is the bodhisattva path. Throughout the Mahāyāna world, Avalokiteśvara (Sanskrit; Chinese: Guan Yin ; Japanese: Kannon ; Tibetan: Chenrezig)

2013-625: The avatar in Hinduism is not incompatible with natural conception through a sexual act, which is again different from the Christian concept of the Virgin Birth . Following 19th Century Western interest in Indian culture and Hinduism, the word "Avatar" was taken as loanword into English and other Western languages, where it is used in various contexts and meanings, often considerably different from its original meaning in Hinduism - see Avatar (disambiguation) . The concept of avatar within Hinduism

2074-442: The case of advanced practitioners, in some cases physical. In one important Anuttarayoga text, where Tilopa expounds the meaning to Naropa , it is said: When you rely on a consort, the wisdom of empty bliss will arise, so enter into union—the blessing of method and wisdom. Bring it down slowly, retain it, reverse it, and draw it back up. Bring it to the places in the body and let it spread throughout. When you remain free of desire,

2135-544: The collection of merit and insight. Accomplishing the accumulation of merit and insight is like having omniscience itself in the palm of your hand. Therefore, since compassion is the only root of omniscience, you should become familiar with this practice from the very beginning. In Tibetan Buddhism , one of the foremost authoritative texts on the Bodhisattva path is the Bodhisattvacaryāvatāra by Shantideva. In

2196-430: The composition of the epic but also symbolically prefigures the central narrative of love, loss, and separation experienced by the protagonists, Rama and Sita, embodying the essence of "Karuṇā Rasa." Following this, the god Brahma instructs Valmiki to write Rama's story, revealing the entire tale to him. The foundational work of Yoga , Patanjali 's Yoga Sutras—a comprehensive compilation of Sanskrit aphorisms elucidating

2257-468: The concept of "karuna" is pivotal to the philosophical and spiritual ethos of the society depicted in the book. In the novel, it represents an ideal of emotional intelligence and empathetic living, contrasting with the more self-centered and materialistic attitudes seen in the Western world. This concept is central to the practices and worldview of the inhabitants of Pala, a fictional island situated between

2318-458: The cosmic balance between the ever-present forces of good and evil. The most known and celebrated avatars of Vishnu, within the Vaishnavism traditions of Hinduism, are Krishna , Rama , Narayana and Vasudeva . These names have extensive literature associated with them, each has its own characteristics, legends and associated arts. The Mahabharata , for example, includes Krishna, while

2379-467: The deities has its own iconography and mythology, but common to all is the fact that the divine reality has an explicit form, a form that the worshipper can behold. An oft-quoted passage from the Bhagavad Gita describes the typical role of an avatar of Vishnu: Arjuna, whenever righteousness is on the decline, unrighteousness is in the ascendant, then I body Myself forth. For the protection of

2440-454: The divine descending, another as "laying down the burden of man" suffering from the forces of evil. The term is most commonly found in the context of the Hindu god Vishnu . The earliest mention of Vishnu manifested in a human form to establish Dharma on Earth, uses other terms such as the word sambhavāmi in verse 4.6 and the word tanu in verse 9.11 of the Bhagavad Gita , as well as other words such as akriti and rupa elsewhere. It

2501-634: The doctrine of Avatara but with terms other than avatar . Theologically, the term is most often associated with the Hindu god Vishnu , though the idea has been applied to other deities. Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana , though the latter adds that the incarnations of Vishnu are innumerable. The avatars of Vishnu are important in Vaishnavism theology. In

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2562-432: The doctrine of savior incarnation, and only accepts the abstract nirguna formless god. The Sikh Gurus endorsed the view of Hindu Bhakti movement saints such as Namdev (≈1270 – 1350 CE) that formless eternal god is within the human heart and man is his own savior. The Gupti Ismailis , who observe pious circumspection as Hindus, uphold that the first Shi‘i Imam, ‘Ali b. Abi Talib , as well as his descendants through

2623-541: The eighth section entitled Meditative Concentration , Shantideva describes meditation on Karunā as thus: Strive at first to meditate upon the sameness of yourself and others. In joy and sorrow all are equal; Thus be guardian of all, as of yourself. The hand and other limbs are many and distinct, But all are one--the body to be kept and guarded. Likewise, different beings, in their joys and sorrows, are, like me, all one in wanting happiness. This pain of mine does not afflict or cause discomfort to another's body, and yet this pain

2684-625: The eleventh avatar of Rudra (Shiva). Some regional deities like Khandoba are also believed by some to be avatars of Shiva. Ashwatthama , the son of Drona is also considered to be an avatar of Shiva. Shesha and his avatars ( Balarama and Lakshmana ) are occasionally linked to Shiva. Adi Shankara , the formulator of Advaita Vedanta , is also occasionally regarded as an avatar of Shiva. In Dasam Granth , Guru Gobind Singh mentioned two avatars of Rudra: Dattatreya Avatar and Parasnath Avatar. Avatars are also observed in Shaktism ,

2745-488: The embodiment of the essence of a superhuman being or a deity in another form. The word also implies "to overcome, to remove, to bring down, to cross something". In Hindu traditions, the "crossing or coming down" is symbolism, states Daniel Bassuk, of the divine descent from "eternity into the temporal realm, from unconditioned to the conditioned, from infinitude to finitude". An avatar, states Justin Edwards Abbott,

2806-444: The following stock canonical phrase regarding karuṇā : He keeps pervading the first direction—as well as the second direction, the third, and the fourth—with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will. Such

2867-726: The form of image ( archa ). Yet another classification, developed in Krishna schools, centers around Guna-avatars , Purusha-avatars and Lila-avatars , with their subtypes. The Guna-avatar classification of avatars is based on the Guṇas concept of the Samkhya school of Hindu philosophy, that is Rajas (Brahma), Sattva (Vishnu), and Tamas (Shiva). These personalities of the Trimurti are referred to as Guna avatars . The Purushavatara are three. The first evolves all matter (Prakriti),

2928-497: The foundation of a righteous and spiritually fulfilling life. The word comes from the Sanskrit kara, meaning “to do” or “to make,” indicating an action-based form of compassion, rather than the pity or sadness associated with the English word. In Hindu mythology, the concept of "Karuṇā" or compassionate action is deeply embedded and is often illustrated through stories, characters, and teachings. Each avatar 's story of Hindu pantheon

2989-741: The goddess-based Shaktism tradition of Hinduism, avatars of the Devi in different appearances such as Tripura Sundari , Durga , Chandi , Chamunda , Mahakali , and Kali are commonly found. While avatars of other deities such as Ganesha and Shiva are also mentioned in medieval Hindu texts, this is minor and occasional. The incarnation doctrine is one of the important differences between Vaishnavism and Shaivism traditions of Hinduism. Incarnation concepts that are in some aspects similar to avatar are also found in Buddhism , Christianity , and other religions. The scriptures of Sikhism include

3050-480: The line of Isma‘il , are collectively Kalki, the tenth and final avatāra of Vishnu. According to this interpretation, these figures represent the continuity of divine guidance to humankind. In the view of some Guptis, this is corroborated by the Quranic verse 14:4 which mentions the idea that God had sent a messenger to every land . They understand the avatāras to be these messengers sent by God to their people in

3111-455: The male figure is usually linked to compassion ( karuṇā ) and skillful means ( upāya-kauśalya ), while the female partner is linked to "wisdom" ( prajñā ). Yab-yum is generally understood to represent the primordial (or mystical) union of wisdom and compassion. In Buddhism the masculine form is active, representing the compassion and skillful means ( upaya ) that have to be developed in order to reach enlightenment . The feminine form

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3172-604: The names of numerous Hindu gods and goddesses, but it rejected the doctrine of savior incarnation and endorsed the view of Hindu Bhakti movement saints such as Namdev , that formless eternal god is within the human heart, and man is his own savior. The Sanskrit noun ( avatāra , Hindustani: [əʋˈtaːr] ) is derived from the Sanskrit prefix ava- ' down ' and the root tṛ ' to cross over ' . These roots trace back, states Monier-Williams, to -taritum , -tarati , -rītum . Avatar means ' descent, alight, to make one's appearance ' , and refers to

3233-484: The pure motivation. In the Pāli Canon , Buddhas are also described as choosing to teach "out of compassion for beings." In Mahāyāna Buddhism, karuṇā is one of the two qualities, along with enlightened wisdom ( Sanskrit : prajña ), to be cultivated on the bodhisattva path. According to scholar Rupert Gethin , this elevation of karuṇā to the status of prajña is one of the distinguishing factors between

3294-474: The sage Valmiki observing a tragic incident involving a pair of krauncha birds (Sarus cranes), setting the emotional tone for the epic. Witnessing the male bird being killed by a hunter, leaving its partner in anguish, Valmiki is moved to curse the hunter through a spontaneous verse, which ultimately becomes the Ramayana's first shloka (verse). This moment, steeped in sorrow and compassion, not only initiates

3355-403: The second is the soul present in each individual creature, the third is the interconnected oneness or Brahman that connects all souls. The Lilavataras are partial or full manifestations of Vishnu, where either some powers (Shakti) or material parts of him exist. Vishnu is Purushavatara. The Matsya, Kurma, and Vamana avatars of Vishnu are Lilavataras. A Purnarupa in this classification,

3416-648: The sect dedicated to the worship of the Goddess ( Devi ), but they do not have universal acceptance in the sect. The Devi Bhagavata Purana describes the descent of Devi avatars to punish the wicked and defend the righteous as – much as the Bhagavata Purana does with the avatars of Vishnu. Nilakantha, an 18th-century commentator on the Devi Bhagavata Purana ;– which includes the Devi Gita ;– says that various avatars of

3477-464: The theory and practice of yoga—specifically emphasize the concept of Karuna. The verse maitrī-karuṇā-muditopekṣaṇāṃ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaś citta-prasādanam advocates for the cultivation of friendliness (Maitri), compassion (Karuna), joy (Mudita), and equanimity (Upeksha) in response to life's dualities: happiness (Sukha) and suffering (Duhkha), as well as moral virtue (Punya) and vice (Apunya). This practice, according to Patanjali,

3538-407: The virtuous, for the extirpation of evil-doers, & for establishing Dharma (righteousness) on a firm footing, I manifest Myself from age to age. The Vishnu avatars appear in Hindu mythology whenever the cosmos is in crisis, typically because evil has grown stronger and has thrown the cosmos out of its balance. The avatar then appears in a material form, to destroy evil and its sources, and restore

3599-489: The wisdom of empty bliss will appear. Indicating the advanced nature of the actual practice with consort, the verses are the last in what is already widely considered as a text for the most advanced practitioners, a fact clearly evident in the story about Naropa's receiving the teaching. Karu%E1%B9%87%C4%81 Traditional Karuṇā ( Sanskrit : करुणा ) is generally translated as compassion or mercy and sometimes as self-compassion or spiritual longing. It

3660-788: The world with her consort. She has many forms, and just like Parvati, some of her forms are not consistent throughout all sects and interpretations of Hinduism. In Vaishnavism and some interpretations of Shaktism, Lakshmi is seen as Devi herself. She could be every Goddess as said in Vaishnavism and some interpretations of Shaktism, or just another form of Devi as seen in other interpretations of Shaktism and in Shaivism. With this in mind, Lakshmi's forms include: In Dasam Granth , second scriptures of Sikhs written by Guru Gobind Singh, mentioned seven Brahma Avatars. Khat avatar in this list refers to six different scholars who are considered to be founders of six schools of Indian philosophy . According to

3721-517: Was to identify full avatars and partial avatars. Krishna, Rama, and Narasimha were full avatars ( purna avatars ), while others were partial avatars ( ansha avatars ). Some declared, states Noel Sheth, that every living creature is an avatar of Vishnu. The Pancharatra text of Vaishnavism declares that Vishnu's avatars include those that are direct and complete ( sakshad ), indirect and endowed ( avesha ), cosmic and salvific ( vyuha ), inner and inspirational ( antaryamin ), consecrated and in

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