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The first instance of an Amsavatara is Vairaja-Purusa Himself, for, according to the Bhagavata, Narayana, the Prime Deity having previously made Virat, entered it with an amsa. The Virat served as a Deity (par) for Him, and He, on account of reposing there, received the epithet of Purusa. 22 The statement of the Bhagavata that Vairaja-Purusa is an amsa, i.e., one fourth of the Supreme, is the wake of the vedic expression that only one foot (out of the four feet) of the Lord is here. Now, this Viraj-Purusa, who is an amsa of the Supreme, is in his own form, the source of other amsa-avataras and the Kalavataras. 23 20. aisvaryajnanadharmasca vairagyam sriryasastatha esam samdarsanat saksat purno viddhadi bharucyate | tesamapi bhaganamalpalpadarsanadasau vibhatyamsakalabhedo bhagavana bhaga-bheda - dhrk || Sattvata tantram, III.7.8 21. amsasturiyo bhagah syatkala tu sodasi mata || Ibid., 3.9 22. bhutairyada pamcabhiratmasrstaih puram virajam viracayya tasmin svamsena vistah purusabhidhanamavapa narayana adideva || Bhagavata Purana: 11.4.3 23. etannanavataranam nighana bijamavyayam | Ibid., I.3.5

150 Another instance for an amsavatara is Vamana who was born as a son of Aditi. 24 Similarly an instance of Kalavatara is Krsna Dvaipayana who was born as son of Parasara and Satyavati.2 25 The Brahmanda Purana contains a dialogue between Brahma and Narada on the technique of avatara. Narada interrogated his father, 'if Visnu is ever free from all blemishes, why was he born among the men to be seen experiencing pangs of anxiety, fatigue, wound and nescience. ?' 26 To this Brahma replied thus: 'Visnu does not assume any bodies born of men and women. On the other hand, the Lord manifests His own eternal form which is made up of bliss and consciousness. This sort of manifestation of the Lord is said to be His birth, and nothing else. The Lord however, shows sometimes in his pure form such impurities as pain and ignorance simply with a view to infatuating the wicked. Full of wrong notions, the wicked are not to attain emancipation. They get hell. One should therefore, know that the avataras are free from all defects.2 27 24. svamsena putratvamapetya te sutan goptasmi marica - tapasyadhisthitah || Ibid., VIII.17.18 25. yasyam parasarat sadadivatirno hareh kala || Ibid., IX.17.18 26. narada uvaca - nirdosascetkatham visnurmanusesudapadyata | cintasramavranajna | na duhkha yug drsyate katham ? (brahmandapuranavacanam visnutatatvanirnaye uddhr tama prstham 94) 27. sipummalabhiyogatma deho visnorna jayate | kintu nirdosacaitanyasukham nityam svakam tanum | prakasayati saiveyam janirvisnorna capara tathapyasuramohaya paresam ca kvacit duhkhajnanasramadin sa darsayeta suddha - sadgunah 鈫�

151 29 Visnu appears in his various manifestations and birth as god, man, fish etc. This He does with Maya, which is His inscrutable power. 28 The forms which the Lord assumes, the Puranas telk us, are not materail. They are spiritual in essence. Even in his births as man, He does not take any body as ordinary people do.30 It is a miracle beyond common understanding but great intellectuals and other Vaisnava apostles have unflinching faith, the representative of the gnostics, says that the form of Sri Krsna was not made of Prakrti. 31 Similarly Ramanuja, the representative of the devotees, asserts the forms of Visnu even in His avataras are not material.³2 It is, however, a matter of faith to cherish the view that avataras are not born of human parents, that they do not take on a material body, and that they do not give it up in the end. It is read in the 鈫� daurlabhyayaiva moksasya darsayettanujo harih | mithya darsanam - dosena tena muktim na yanti te | tamo yanti ca te naiva tasmad dosavivarjitam pradurbhavagatam caiva janiyad visnumamjasa || madhvacaryakrta visnutatvanirnaye 94 tame prsthe uddhrtam brahmanda purana vacanam | 28. jagaddhitaya sopyatra dehiva bhati mayaya | Bhagavata purana X.14.55. 29. satyajnananantanandacinmatramurtayah | Ibid., X.13.54. 30. na tasya prakrti murtirmedo - majjasthitambhava || Padma Purana, Patala Khand 77.3. 31. a) dehavaniva bhavami jata iva atma- mayaya na paramarthato lokavat | ( gitayam 40 60 samkara bhasyam ) a) tajjanma mayarupam karma ca sadhunam paritranadi me mama divyam aprakrtam | Ibid., 4, 9 32. asya devadirupenavataresvapi na prakrto dehah | vedanta samgraha - prstham - 130

152 Puranas about the parentage of avataras. Vamana was born of Kasyapa and Aditi; Rama of Dasaratha and Kausalya, Krsna of Vasudeva and Devaki etc. This shows that these Avataras have material bodies in addition to spiritual ones. It is also read about their giving up the material bodies. It is said that Lord Krsna gave up the frame and form with which He did so many divine feats to lighten the burden of the earth. What is applicable to Lord Krsna, a Purnavatara, may be said about the Amsavatara also. The orthodox people explain the Lord's appearing in human form and other forms and then relinquishing them as His Maya. They like this activity of the Lord in an Avatara to that of an acrobat, and mantain that His form is spiritual only. Here follows an exposition of the importance of various Avataras of Lord Visnu :