Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c9.s3.25

c9.s3.25

In each Kalpa these Avatāras become fourfold in accordance with the condition of Āveśa, Prabhava, Vaibhava and Paratva, which terms are now explained. The word Āveśa literally means 'possession'. The Āveśa-Avatāra has already been mentioned : but this kind of Avatāra, of which examples are the sages Sanaka, Sanandana etc., Kumāra, Nārada, and Pṛthu, is merely aupacārika ; that is, they are not real Avatāras but Avatāras by analogy ; because here the Lord enters into particular Jivas and thus exalts them into Avatāras. Even Kalkin is supposed by some theologians (e.g. in Viṣṇudharma) as belonging to this order. The two terms Prabhava and Vaibhava practically mean the same thing, namely, power, but probably differ in the degree of the significance. This class of Avatāras is identical in essence with the supreme deity (*svarūpa-rūpa*) and they are so called according to the degree of their Śakti or power (*śaktinām tāratamyena*), but they are inferior to the Parāvastha Avatāra (*parāvasthebhya ūnakah*). The Prabhava Avatāras may again be classified according as (i) their appearance does not endure for a long period of time (*nāticira-vyakta*), or (ii) their not having an extended reputation (*nāti-viśruta-kīrti*). The examples of the first kind are the Mohinī, Haṃsa and Śukla, who disappeared as soon as their work was finished; the examples of the second variety include such Śastrakāra ascetics as Dhanvantari, Ṛṣabha, Vyāsa and Kapila. The Vaibhava Avatāras are the Kūrma, the Matsya, Nārāyaṇa with Nara, the Varāha, Hayaśīrṣa, Pṛśnigarbha, Balarāma, and the fourteen Manvantara-Avatāras beginning with Yajña.