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What are the implied meanings of the ten

incarnations of Lord Vishnu?

By : mandar

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Ten incarnations of Lord Vishnu

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1. Personages and parts of Lord Vishnu 

2. The ten incarnations (dashavtar ) 

º 2.1 Matsya (The fish) 

º 2.2 Kurma (The tortoise) 

º 2.3 Varaha (The boar) 

º 2.4 Narsinha/Nrusinha (The man-lion) 

º 2.5 Vaman (The dwarf) 

º 2.6 Parshuram 

º 2.7 Rama º 2.8 Krushna 

º 2.9 Buddha 

º 2.10 Kalki 

1. Personages and parts of Lord Vishnu 

A. Personages: ‘Four personages of Lord Vishnu have been described in the Vishnu Puran , the firstreclines on Shesh, the second nurtures creation, the third assumes an incarnation and reinstates

Righteousness (Dharma ) and the fourth destroys unrighteousness and demons.

 B. Parts: Lord Vishnu has four main parts. With one He becomes the unmanifest Brahma, with the second

Prajapati like Marich etc., with the third He is the time (kal ) and with the fourth He is in the form of animate

and inanimate creation. Thus in these four ways He exists in creation.’

 2. The ten incarnations (dashavtar ) 

All information regarding incarnations with regard to why they are assumed, their mission, types,

characteristics, etc. are given in ‘Science of Spirituality : Vol. 7 - Supreme God, God, Incarnations and

Deities.’ Here information only on the ten main incarnations of Lord Vishnu has been given.

Incarnation

sect

Date of birth

according to

the Hindu

Lunar

calender

Era

(yug)

Vishnu

prin-

ciple

(%)

Mani-

fest

ener-

gy

(%)

Name

of the

Divine

Energy

Ability (%)

Crea-

tion Suste-

nance

Disso-

lution

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1. Matsya

  (The

fish)

Third day

(trutiya) of

the

bright

fortnight

of Chaitra

(Matsya

Puran)Eleventh day

(ekadashi) of

the bright

fortnight of

Ashadh

(Varaha

Puran)

Satya 20 20 - 40 50 10

2. Kurma

  (The

  tortoise)

Full moon

day

(pournima) of

Vaishakh

Satya 30 30 - 30 50 20

3. Varaha

  (The

boar)

Third day

(trutiya) of

the

bright

fortnight

of Bhadrapad

Satya 40 40 - 20 50 30

4.Narsinha

  (The

man-lion)

Fourteenthday

(chaturdashi)

of the bright

fortnight of

Vaishakh

Satya 45 45 Sarasvati 20 50 30

5. Vaman

  (The

dwarf)

Twelfth day

(dvadashi) of

the bright

fortnight of

Bhadrapad

Satya 50 50 Brahm-

ashakti

20 50 30

6. Parshu-

  ram

Third day

(trutiya) of

the

bright

fortnight

of Vaishakh

Treta 65 65 Bhumi 20 50 30

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7. Rama Ninth day

(navami) of

the

bright

fortnight

of Chaitra

Treta 75 75 Sita 20 50 30

8.

Krushna

[absolute

incarnation

  (purnav-

  tar)]

Eighth day

(ashtami) ofthe

bright

fortnight

of Shravan

Dvapar 100 100 The

eight andten great

super-

natural

powers

(ashta

and

dasha

maha-

siddhi)

20 50 30

9. Buddha Ninth day

(navami) of

the

bright

fortnight

of Ashvin

Kali 50 70 - 25 50 25

10. Kalki * Kali 80 100 - 15 50 35

 

* At the end of the Kaliyug  on the third day of the bright fortnight of Shravan  the incarnation, Kalki will beborn (Kalki Puran ).

 2.1 Matsya (The fish) 

This is totally an idea from the Vedas.

 A. Mission

Protecting the seed of creation at the time of dissolution of the universe (pralay ). This is preserved at the time

of every dissolution of the universe by the fish incarnation. The universe is then recreated from that seed by

the next tortoise incarnation, Kurma.

Slaying of the demons Hayagriv (Bhagvat Puran ), Shankhasur (Skand Puran ).

 B. Idols

 

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Complete form of a fish

The torso is that of a man. Its four hands hold four instruments of Lord Vishnu.

 C. Implied meaning: Just as a fish swims against the stream of a river, that is towards its origin so also aseeker should go to his place of origin, that is, to The Supreme God. This is what It teaches us.

 2.2 Kurma (The tortoise) 

A. Mission

Creation: ‘Assuming the form of a tortoise Prajapati created progeny. This was His duty (karma ). His name

Kurma was later derived from the word karma . Further He was also referred to as Kashyap. Kashyap was

Prajapati, the creator of progeny. Since the entire creation was derived from Kashyap He was believed to be

Kurma. From this, one will realise that the mission in the tortoise form was basically that of Prajapati. After the

post-Brahman  era Vishnu came into prominence overshadowing Prajapati and all the latter’s actions were

attributed to Vishnu. Thus the Kurma incarnation became the second incarnation of Vishnu.

Supporting all functions: At the time of churning of the ocean (samudramanthan ) the tortoise who

supported the Mandar mountain vibrating with the sweat of deities and demons on Its back was the

unrealisable Adikachchapa (Kurma incarnation) and It considered the churning of the mountain on Its back asmere scratching of Its body.

 B. Idols: Idols of Nrusinha (the man-lion) and Varaha (the boar) are found all over India in abundance;

however there are very few of the Kurma incarnation found separately.’

 C. Implied meaning: Just as the tortoise withdraws its four limbs, head and tail into its shell so also one

should control the six foes of the soul (shadripu ).

 2.3 Varaha (The boar) 

A. Mission

 

Destruction of demons: A demon called Hiranyaksha abducted the earth and took it to hell (patal ). Vishnu

then assumed the form of a boar, retrieved the earth from hell with Its tusks and installed it on the head of the

serpent, Shesh. It then slew Hiranyaksha. Vishnu assumed this incarnation at the beginning of the Varaha kalpa . (Vayu Puran 23.100-109)

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Imparting spiritual knowledge: In this incarnation Vishnu preached Spirituality to Sanatkumar and narrated

the Varahopanishad  to Rubhu.

 B. Idols: According to the text Vaikhanas Agam  the idols are of the following types.

 

Yadnyavaraha: It is seated on a throne with the deity Shridevi on one side and Bhudevi on the other.

Pralayvaraha: Only Bhudevi is beside It.

Nruvaraha: The body is that of a man and the head that of a boar. Some idols also wield Vishnu’s

instruments in Their hands.

 C. Implied meaning

 

Varaha is a one tusked wild boar. The boar does not accept defeat even at the cost of its life. Similarly a

seeker too should not give up spiritual practice even if on the verge of death when doing so.

The seventh chakra of the spiritual energy flow system (kundalini ) is called Ekadanta  or Narayan .

2.4 Narsinha/Nrusinha (The man-lion) 

A. Mission

 

Slaying the demon Hiranyakashipu

Lakshmi-Narsinha is the family deity of some. Narsinha is the family deity of the royal family of Vijaynagar.

 B. Idols:The body is that of a man and the head that of a ferocious lion.

 C. Implied meaning of some incidents

 

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Manifestation of Narsinha from a pillar shows the existence of The Lord in animate as well as inanimate

creation.

Hiranyakashipu signifies ignorance. Narsinha slew him by tearing open his abdomen thus liberating the

embodied soul situated in the chakra of spiritual energy (kundalini ) at the level of the navel.

 D. Ritualistic worship: Since it is difficult to tolerate the radiance of Nrusinha, He is worshipped after theback of His idol is adorned with eyes, whiskers, etc. Similarly the eyes of Balaji of Tirupati are half open as

one cannot tolerate His radiance. A sacrifice (balî ) of a goat is offered to Nrusinha.

 E. Nara-Narayan: Nara was created from the human part of Narsinha and Narayan from the face of a lion (

Kalika Puran  29). Refer point ‘Nara-Narayan’.

 2.5 Vaman (The dwarf) 

Vaman is the son of Kashyap and Aditi. His other name is Urukram. Urukram means one having a wide

stride.

 A. Mission:He kept Bali a demon king, in bondage.

 B. Idols

 

Idols of Vaman:Short, with a paunch, the facial expression of a child, adorning the sacred thread holding an

umbrella in one hand and a baton with the other.

Trivikram: An expansive form

 C. Implied meaning: The three footsteps that Vaman asked King Bali for, describe the all pervading nature

of Vishnu. With His three footsteps Vaman encompassed the earth, space and the sky (or the earth, heaven

and hell). (Refer point ‘Vishnu’s advance (Vishnukram) ’.)

 2.6 Parshuram 

One comes across stories about Parshuram in the Ramayan , the Mahabharat  and in some Purans . There is

no separate mythological text (Puran ) about Him unlike the incarnations preceding Him.

 A. Parents: Sage Jamadagni of the Bhrugu dynasty and Renuka were the parents of Parshuram. Renuka

was the daughter of a Kshatriya  (warrior). However Jamadagni being a Brahman Parshuram too became aBrahman. The ashram  of Sage Jamadagni was situated on the banks of the river Narmada. Parshuram was

born there in the nineteenth Tretayug  (in the transitional period between the Treta  and Dvaparyugs  according

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to the Mahabharat). Renu  means particles of earth. Renuka undertook spiritual practice of the water element.

Hence she could fetch water in pots made of wet clay. Jamadagni had done spiritual practice of the fire

element. Jamat  is a type of fire. Jamat  also means a resolve made with a definite purpose.

 B. Mission

 

Slaying of unrighteous Kshatriyas  (warriors): ‘Valmiki has referred to Him not as a slayer of Kshatriyas 

but of kings. From this an inference can be made that Parshuram did not kill all Kshatriyas , but only those

Kshatriya  kings who were evil.’

Kartavirya abducted the divine wish-fulfilling cow (kamadhenu ) and her calf from Sage Jamadagni’s ashram.

This incident occurred in Parshuram’s absence. On His return, realising what had happened, He vowed to

slay Kartavirya. In the ensuing battle between the two on the banks of the river Narmada, Parshuram slew

Kartavirya. Thereafter complying with His father’s directives He embarked on a pilgrimage and to undertake

austerities.

After Parshuram left, to avenge Kartavirya’s death, Haihayas  beheaded Sage Jamadagni. When this news

reached Parshuram He returned to the ashram . There were twenty-one injuries made with arrows on the

dead body of Jamadagni. Seeing them Parshuram instantly pledged that ‘He would circumambulate the earth

twenty-one times to punish and rid the earth of evil Kshatriyas  and Haihayas  because of the slaying of a

Brahman  by them.’ According to this vow He would slay the unrighteous Kshatriyas  and then retreat for

penance to the Mahendra mountain. When there was an upsurge in evil warriors He would return and slay

them. He completed twenty-one such missions. He fought the last battle on the Samantpanchak. There He

washed His axe (parshu ) soaked with the blood of the Kshatriyas  and laid it down.

Erecting temples of deities of territories (kshetrapaldevata ): While circumbulating the earth twenty-one

times He established one hundred and eight seats of pilgrimage with divine energy ( tirthakshetra ), that is

temples of deities of territories (kshetrapaldevata ). Before that saints only knew about these places but had

not erected temples or established holy seats (piths ) there.

 C. Characteristics

 

अगà¥à¤°à¤¤: चतॕरो वेदा: पृषà¥‍ठत: सशरं धनॕ:

।

इदं बà¥à¤°à¤¾à¤¹à¥‍मं इदं à¤à¥à¤·à¤¾à¤¤à¥à¤°à¤‚

शापादपि शरादपि ।।

Meaning: Parshuram who is verbally well versed with the four Vedas and sports the bow and arrow upon His

back (that is the one who has the radiance of both the Brahman  and the Kshatriya ) will vanquish the one who

dares to obstruct Him either with a curse or an arrow.

Imparting energy to Rama: Once hearing about the fame of Rama (the son of Dasharath) in order to test

His bravery Parshuram obstructed His way. Then He offered His bow to Rama and told Him to bend it and

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mount an arrow onto it. When Rama complied and asked where He should shoot an arrow, Parshuram told

Him, ‘Nullify My activity on this land of Kashyap.’ Rama obliged Him. Then Parshuram gifted that bow to

Rama and thus imparted His energy of destroying evildoers to Rama.

The best archery teacher: After laying down His arms He gave up His feeling of hatred for Kshatriyas 

(warriors) and began teaching archery to both Brahmans  (priests) as well as Kshatriyas  with equality. Great

archers from the Mahabharat  such as Bhishmacharya, Dronacharya, etc. were all disciples of Parshuram.

Generous: Due to His mission of destroying the Kshatriyas He became the master of the entire earth. As a

result He also acquired the privilege to perform the Ashvamedh  sacrificial fire (yadnya ). So He first bathed in

all the places of pilgrimage, circumambulated the earth thrice and then performed the sacrificial fire. The altar

(vedi ) of the sacrificial fire was made of gold and was ten vave  (the distance between arms extended

sideways) long and nine vave  high. At the end of the sacrificial fire Parshuram offered the entire land which

He had acquired to the officiating priest of the sacrificial fire, Kashyap.

Creation of new land: Kashyap realised that as long as Parshuram continued to live on earth the Kshatriyas 

would not prosper. Hence He told Parshuram ‘The land which you have offered to Me in the sacrifice now

belongs to Me. You have no right to stay on My land anymore.’ So making the sea recede Parshuram created

His own new territory. The area from Vaitarana to Kanyakumari is referred to as Parshuram’s territory (

Parshuramkshetra ).

Creation of Brahmans: Since there were no Brahmans in the new land created by Him the pure-minded

Parshuram killed everyone there, cremated them and made them pure Brahmans .

He is one of the seven immortal ones (saptachiranjiva ); however the Mahabharat states that during themanvantar  (a period of time) He will renounce His body.

 D. ‘The territory of Parshuram: The Salher mountain is situated at the northern end of the Sahyadri range.

Over there, there is a fort from the middle ages with a temple of Parshuram at its peak. Two footsteps four

times the size of the footstep of an average person are engraved in the earth at a distance of 100 feet to the

north of the temple. They are designed in the stance adopted by a person while shooting an arrow from a

bow. It is said that Parshuram shot an arrow into the ocean from here and made it recede.

 An ancient temple of Parshuram is located in the Kangada district of Punjab. In the Konkan there is one on a

mountain situated five miles from Chiplun. The temple has three idols standing in a row, their names being

Kama, Parshuram and Kal. The idol of Parshuram is a little taller than the others. The three idols are

arranged such that they represent Brahma, Vishnu and Shiva respectively.’

 E. Idols: The body of the idol is huge like that of Bhim. It has matted hair locks and sports a bow on the

shoulder and an axe in the hand.

 F. Ritualistic worship: Parshuram being an incarnation of Lord Vishnu is worshipped as a deity worthy ofworship. His birthday ( jayanti ) which falls on the third day (trutiya ) of the bright fortnight of the Hindu lunar

month of Vaishakh  is celebrated both as a vowed religious observance (vrat ) and a religious festival (utsav ).

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 2.7 Rama 

Information on Rama is given in ‘Rama’.

 2.8 Krushna 

Information on Krushna is given in ‘Krushna’. Krushna being an absolute incarnation (purnavtar ) is not

referred to as an incarnation but as Lord Vishnu Himself who has assumed an incarnation.

 2.9 Buddha 

A. Since the seventh and eighth centuries to depict the connection between Hinduism and Buddhism

according to the principle of ‘not opposing anyone (सरà¥à¤µà¥‡à¤·à¤¾à¤®à¥‌

अविरोधेण)’ Gautam Buddha came to be known as an incarnation of Lord Vishnu. He

was born on the ninth day (navami ) of the bright fortnight of the Hindu lunar month of Ashvin . Buddha

stopped the concept of offering sacrifices in a sacrificial fire (yadnya ) and spread the message of truth and

non-violence.

 B. ‘His reign is said to be from the time of the incarnation of Krushna to that of Kalki scheduled to occur at

the end of the Kaliyug . In other words, God is always existing but can be realised only through purified

intellect (buddhi ) which is acquired by remaining in the holy company (satsang ) of saints and seekers. Hence

He is referred to as an incarnation.’ - H.H. Kane Maharaj, Narayangaon.

 2.10 Kalki 

A. Birth:‘He is the tenth or twenty-first incarnation of Lord Vishnu. He will be born on the third day (trutiya ) of

the bright fortnight of the Hindu lunar month of Shravan  at the end of the Kaliyug  to a Brahman  namedVishnuyashas in the village Shambal of Kikat. His lineage (gotra ) will be Parashar.

 B. Mission: He will embark on the conquest of the earth on His horse named Devdatta. He will destroy the

evil and unrighteous and reinstate Righteousness (Dharma ). He will destroy His enemies, the evildoers and

rule the world. The priest Yadnyavalkya will assist Him in this mission and finally at the age of twenty-five He

will renounce His body at the confluence of the rivers Ganga and Yamuna. The Bhavishya Kalki  Puran 

predicts that after this the Krutyug  (Satyayug ) will commence.

 Various holy texts such as the Vishnu Puran  (4.24.98), the Shrimadbhagvat  (1.3.25), the Matsya Puran , the

Mahabharat  - Vanaparva  (190. 96-97), etc. predict the future exactly like the Kalki Puran .

 C. Idols: The Hayshirsha Pancharatra  and the Agni Puran  describe the image of Kalki in two different ways -

one with two arms and the other with four arms. The Chaturvarga Chintamani  describes His idol with two

arms as -

  खडà¥‌गोदà¥à¤¯à¤¤à¤à¤°: à¤à¥à¤°à¥•à¤§à¥‍दो हयारूढो

महाबल: ।

मà¥‍लेंचà¥‍छोचà¥‍छेदà¤à¤°: à¤à¤²à¥‍à¤à¥€à¤µà¥‍दिà¤à¥•à¤œ: परीà¤à¥€à¤°à¥à¤¤à¤¿à¤¤: ।।

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Meaning: Kalki wields a sword in one hand, is seated on a horse, is mighty, is the destroyer of evildoers and

has two arms.’

|| Shri Vishnave Namaha ||

Reference: ‘Vishnu and His forms’, published by Sanatan Sanstha.