Early History of the Vaishnava Faith and Movement in Bengal, from Sanskrit and Bengali Sources c9.s3.30

c9.s3.30

In this connexion the author discusses the question whether Rāma and the Nṛsiṃha can be regarded as Parā-vastha-Avatāras of equal grade with Kṛṣṇa. A *Viṣṇu-purāṇa* text is quoted to equalise Rāvaṇa, Hiraṇyakaśipu and Śiśupāla, who were hostile respectively to Rāma, the Nṛsiṃha and Kṛṣṇa, but it is shown that the first two of these (Rāvaṇa and Hiraṇyakaśipu) did not attain Sāyujya emancipation because they lacked true Bhakti for the deity. Texts are also cited to show that Kṛṣṇa is the deity himself (*bhagavān svayam*), and not an Avatāra Rāma and the Nṛsiṃha have, no doubt, equal character or Svabhāva with Kṛṣṇa, but they do not possess the distinctive qualification of bringing emancipation to the enemy that is slain (*hatāri-gati-dāyaka*); for while Śiśupāla was finally emancipated, Rāvaṇa and Hiraṇyakaśipu had to suffer re-birth. Although all these Avatāras are perfect (*pūrṇa*), there is yet a difference in excellence according as all the Śaktis or Energies of the Lord find expression in them or not. An Aṃśa is that Avatāra in which the all-powerful expresses only a part of his infinite power, while a Pūrṇa Avatāra occurs where all the powers are fully manifested. Although the Śakti is the same in the case of a lamp and a heap of fire for burning down a house, there is yet a difference in their respective virtue of bringing delight by the removal of cold, and so forth.