Incarnations and Expansions of the Lord

Dasavataras
Purusa-avataras
Lila-avataras
Guna-avataras
Manvantara-avataras
Yuga-avataras
Saktyavesa-avataras
Recognizing the real avatara
Lord Caitanya explained to Sanatana Gosvami that the expansions of Lord Krsna who come to the material creation are
called avataras. The word 'avatara' means 'one who descends' (from Sanskrit avatarati) and in this case the word
specifically refers to one who descends from the spiritual sky. In the spiritual sky there are innumerable Vaikuntha planets,
and from these planets the expansions of the Supreme Personality of Godhead come into this universe.
Sometimes the word 'incarnation' (lit. 'one who entered flesh', ie. accepted a material body) is used but this word from the
theological point of view specifically refers to Jesus. Srimad Bhagavatam 5.5.19 describes the body of the Lord as
'durvibhavya', materially inconceivable, since it may sometimes seem to be material or the Lord may manifest a material
body for some purpose if it is required in the lila (like when He 'left His body' at the end of Dvaraka-lila). This type of body
shouldn't be mistaken as a usual human body. Also, humans and other jivas cannot themselves manifest avataras (if they
are endowed with specific potency, they are called saktyavesa-avataras though). Using this word for icons in internet
forums, etc., is therefore incorrect. ;)
There are six kinds of incarnations: (1) the purusa-avataras, (2) the lila-avataras, (3) the guna-avataras, (4) the
manvantara-avataras, (5) the yuga-avataras, and (6) the saktyavesa-avataras.
Lord Caitanya explains some of them to Sanatana Gosvami just to give him an idea of how the Lord expands and enjoys.
These conclusions are also confirmed in Srimad-Bhagavatam (1.3.26). There it is said that there is no limit to the
incarnations of the Supreme Lord, just as there is no limit to the waves of the ocean.
Dasavataras
Q: Lord Buddha described as one of the Dasavataras and as a saktyavesa avatara. Which is correct? What kind of avatar
is Lord Ramacandra?
A: Both are correct. The word "dasavatara" or "dasa-avatara" denotes not a category of avataras like yuga-, lila-,
manvantara-, or other avataras but the most famous list of ten avataras (in Sanskrit "dasa" = "10"). This list is to be found
e.g. in Garuda Purana 1.86.10-11 (or, according to other numbering, 2.30.37). There are other lists as well, like 25
avataras in Bhagavata Purana 1.3 but these ten are the most popular ones. They are often depicted by artists and
celebrated by poets like Jayadeva Gosvami in his Dasavatara-stotra.
Saktyavesa-avataras is a category of avataras who are not visnu-tattva but jiva-tattva (jivas, or living beings, empowered
for a special mission).
The system of avatara categories is quite complex and some avataras belong to more than one category. If you wish to
delve into this technical topic, consult books like Caitanya-caritamrta by Krsnadasa Kaviraja Gosvami (published and
distributed by ISKCON), Laghu-bhagavatamrta by Rupa Gosvami, etc.
Dasavataras are practically all lila-avataras (some are more than that, like Krsna, who is avatari, the source of all
avataras). Sri Rama is the famous lila-avatara, also listed among those 25 in Bhagavata Purana. His lila is described in
the epic Ramayana.
Purusa-avataras and their expansions

Krsna first incarnates as the three purusa-avataras, namely the Maha-Visnu or Karanodakasayi avatara, the
Garbhodakasayi avatara and the Ksirodakasayi avatara. This is confirmed in the Satvata-tantra [specified as Naradiya
tantra in Bhavartha-dipika 2.6.38 by Sridhara Svami, see also SB 1.3.8]:
visnos tu trini rupani
purusakhyany atho viduh
ekam tu mahatah srastr
dvitiyam tv anda-samsthitam
trtiyam sarva-bhuta-stham
tani jnatva vimucyate
"For material creation, Lord Krsna's plenary expansion assumes three Visnus. The first one, Maha Visnu, creates the total
material energy, known as mahat-tattva. The second, Garbhodakasayi Visnu, enters into all the universes to create
diversities in each of them. The third, Ksirodakasayi Visnu, is diffused as the all-pervading Supersoul in all the universes
and is known as Paramatma. He is present even within the atoms. Anyone who knows these three Visnus can be
liberated from material entanglement." (Satvata-tantra quoted in Bg. 7.4 purport)
Further references for these purusas:
BG 11.15
Srimad Bhagavatam 1.3.2-3, 2.2.8, 2.2.25, 2.6.42, 3.8.10,15,23, 3.20.15-16, 4.9.14, 9.14.2, 10.1.21, 10.14.14, 11.4.3,
11.15.16 [Bhavartha-dipika: "The Lord has three forms: 1. Ksirodakasayi Visnu, 2. Garbhodakasayi Visnu, and
Karanodakasayi Visnu. His fourth form is Lord Vasudeva. That is why Lord Vasudeva is called 'turiya' (the fourth)."].
"Observing that Lord Ksirodakasayi Visnu's crown had been stolen by the demons, Garuda attacked the thieves, killed
them, and recovered the Lord's crown. As all this was happening, Lord Ksirodakasayi Visnu descended to the earth where
Lord Krsna was performing His pastimes, and entered Lord Krsna's body. In this way Lord Ksirodakasayi Visnu appeared
during Lord Krsna's incarnation. Garuda, trying the return the crown, was unable to find his master in the spiritual world.
He finally found Ksirodakasayi Visnu manifested within the form of Lord Krsna (who was then enjoying pastimes on the
peak of Gomanta Mountain). Garuda then returned his master's crown." (Hari-vamsa, Visnu-parva, chapter 41)
Brahmavaivarta Purana 4.67.55-58 (all three mentioned, along with their Laksmis, as mahat-virat/Mahavisnu, ksudravirat/Garbhodakasayi Visnu and the one who resides in the pore of ksudra-virat/Ksirodakasayi Visnu, 57):
bhedah kadapi na bhaven
niscitam ca tathavayoh
aham mahan virat srstau
visvani yasya lomasu
amsas tvam tatra mahati
svamsena tasya kamini
aham ksudra-virat srstau
visvam yan-nabhi-padmatah
ayam visnor loma-kupe
vaso me camsatah sati
tasya stri tvam ca brhati
svamsena subhaga tatha
tasya visve ca pratyekam
brahma-visnu-sivadayah
brahma-visnu-siva amsas
canyas capi ca mat-kalah
Brahmavaivarta Purana 4.13.138 (visnuh ksirodam eva ca)
Krsna is the original Personality of Godhead. His expansion is Balarama, who expands the original catur vyuha or
quadruple expansions.

1) Vasudeva 2) Sankarsana 3) Pradyumna 4) Aniruddha

These original catur vyuha expansions reside in Mathura and Dvaraka. From them twenty four forms of Visnu expand.
They are named differently according to the arrangement of the conch, disc, lotus and club in Their hands. All of these
twenty four forms reside in each Vaikuntha planet with the predominating Deity of that planet. From the original catur
vyuha the second catur vyuha expands. In this second catur vyuha the form of Sankarsana is also called Maha
Sankarsana. It is from Maha Sankarsana that Maha Visnu becomes manifested.

KRSNA
Original Personality of Godhead
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BALARAMA
First expansion
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ORIGINAL CATUR VYUHA
Vasudeva, Sankarsana, Pradyumna, Aniruddha
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SECOND CATUR VYUHA
Vasudeva, Sankarsana, Pradyumna, Aniruddha
(each expand into three andthen another two expansions)
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(Maha Sankarsana)
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MAHA VISNU
1) MAHA VISNU lies on the Causal Ocean which appears in one corner of the spiritual world. He manifests the mahat
tattva (or the sum total of material energy). It is into this mahat tattva that He exhales all of the seedlike universes through
the pores of His skin. These seedlike universes then expand as the different material elements form coverings around
them. Each of the coverings is ten times thicker than the previous covering and form a shell-like covering. When Maha
Visnu impregnates the living entities by His glance into the material nature it begins to manifest its various energies.
2) When the universes have thus developed in the womb of material nature, Maha Visnu expands as GARBHODAKASAYI
VISNU, Who enters into each universe with the living entities of that particular universe and thus activates each universe
by His presence. He lies down on Ananta Sesa who lies on the Garbha ocean, which is the perspiration from the Lord's
body and half fills the universe. From His navel comes a lotus bud which is the total form of the living entities' fruitive
activity. The lotus grows dissipating the darkness of the universe. On top of the lotus Brahma, the first living being
appears. Situated on the lotus, Brahma could not understand anything. He began entering the stem and climbed down to
find its origin. Not finding anything, Brahma again returned to the top of the lotus where he heard the word ta-pa
(austerity). Hearing the sound Brahma underwent penance for one thousand celestial years; (6x30x12x1000 earthly
years). Being very pleased with Brahma's tapasya, the Lord manifested the Vaikuntha planets to him. Seeing Vaikuntha,
Brahma became very happy and bowed to the Lord. Being very pleased with Brahma the Lord shakes his hand and
reveals how to create the universe.
3) To maintain the universe Garbhodakasayi Visnu expands as KSIRODAKASAYI VISNU, Who is the all-pervading
Supersoul (Paramatma). By His entering into every atom He maintains the whole universe. His abode is Svetadvipa, an
island in the ocean of milk.
Krsna's energies can also be divided into three: His energy of thinking feeling and acting. When He exhibits His thinking
energy, He is the Supreme Lord; when He exhibits His feeling energy, He is Lord Vasudeva; when He exhibits His acting
energy, He is Sankarsana Balarama. Without His thinking, feeling and acting, there would be no possibility of creation.
Although there is no creation in the spiritual world - for there the planets are beginningless - there is creation in the
material world. In either case, however, both the spiritual and material worlds are manifestations of the energy of acting, in
which Krsna acts in the form of Sankarsana and Balarama.

References: SB 1.3.1-5, 2.9.4-9, 3.8.11-21, 10.46.31

Expansions and avataras chart (.jpg picture)
Lila-avataras (pastime avataras)
During Brahma's one day there are twenty-five Lila-avataras also known as Kalpa avataras because they appear in every
Kalpa. Out of these, the incarnation of Hamsa and Mohini are not permanent, but Kapila, Dattatreya, Rsabha, Dhanvantari
and Vyasa are five eternal forms, and they are more celebrated. The incarnations of the tortoise Kurma, the fish Matsya,
Nara-narayana, Varaha, Hayasirsa, Prsnigarbha, and Balarama are considered to be vaibhava-avataras.
1) Catuhsana - The four Kumaras, sons of Lord Brahma
They appeared in the beginning of creation and are specifically empowered to distribute transcendental knowledge. They
are empowered with the Lord's jnana-sakti and therefore they are also known as saktyavesa-avataras.
2) Narada Muni - The son of Lord Brahma
He is empowered with the Lord's bhakti-sakti and therefore he is also saktyavesa-avatara.
3) Varahadeva - Sukara or the Boar incarnation
The Boar incarnation appeared in two different millenniums. During the period of Svayambhuva Manu, the earthly planet
remained submerged in the water of devastation, so the Lord appeared as a white boar and lifted the earth and set it
properly. During the period of Caksusa Manu Lord Boar was red and He killed the demon Hiranyaksa.
4) Matsya - The Fish incarnation
He appeared to show special mercy to Satyavrata Muni. After the period of Caksusa Manu when there was a partial
inundation, he also protected Satyavrata Muni (who later became Vaivasvata Manu) by keeping him safe on a boat.
5) Yajna - The son of Prajapati Ruci and Akuti
During the period of Svayambhuva Manu there was no qualified Indra. So the Lord appeared as Yajna and took that
position.
6) Nara Narayana - The twin sons of King Dharma and Murti
They are partial expansions of Krsna and Arjuna. Nara and Narayana Rsis exhibited the Lord's renunciation.
7) Kapiladeva - The son of Kardama Muni and Devahuti
He explained the original (personal) Sankhya philosophy. Kapiladeva exhibited the Lord's transcendental knowledge.
8) Dattatreya - The son of Atri Muni and Anasuya
He is a combined incarnation of Lord Visnu, Brahma and Siva. He spoke on the subject of transcendence to Alarka,
Prahlada, Yadu, etc.
9) Hayasirsa - Lord Hayagriva
At the end of the millennium ignorance personified took the form of a demon, stole the Vedas and took them to the planet
Rasatala. At that time the Lord, at the request of Brahma, retrieved them after assuming the form of a horse.
10) Hamsa - The Swan incarnation
Due to bewilderment, Brahma, could not answer some questions put forward by his sons. At that time the Lord appeared
as a swan and answered the questions.

11) Prsnigarbha - The incarnation who appeared before Dhruva

He created the planet known as Dhruvaloka for the habitation of Dhruva Maharaja.
12) Rsabha - The son of King Nabhi and Merudevi
His oldest son was Bharata Maharaja of which the earth was named after as Bharat-varsa. He instructed his sons to
follow the path of perfection by tapasya (asceticism).
13) Prthu - The incarnation of the Lord's ruling force
Due to the demonic nature of King Vena, the sages killed him by a curse. They prayed for the Lord to appear and churned
the two arms of the dead body according to a specific method and the Lord appeared as Prthu.
14) Nrsimhadeva - The half-man half-lion incarnation
He appeared to protect Prahlada by killing his demoniac father Hiranyakasipu. Sri Nrsimha manifests various bhavas,
mostly wrathful but also peaceful ones (like some of His murtis in Ahobilam or Santa Nrsimha in Puri). Gaudiya Vaisnava
siddhanta about Sri Nrsimha appearing in this universe is that He's not a form of Sri Visnu residing in one of Vaikunthas
but directly Sri Krsna. His lila manifests only in the material realm, although perpetually and in that sense is also eternal
(Prahlada Maharaja worships Krsna, not Narayana. Nrsimha Purana 41.36 says that on his slate he has written the name
'Krsna' and he remembers Krsna nama.). This is hinted on in SB 3.24.33 p., last par., and BG 4.8. He personifies this BG
verse. nrsimha-rama-krsnesu sad-gunyam paripuritam: "In Narasimha, Rama and Krsna, all the six opulences (strength,
wealth, renunciation, splendor, energy, wisdom) are fully manifest." (Padma Purana, quoted by Srila Rupa Gosvami in
Laghu-bhagavatamrta 1.5.16)
Srila Bhaktivinoda Thakura has written five beautiful prayers in "Sri Navadvipa Bhava Taranga" for receiving the mercy of
Lord Nrsimha. These prayers are certainly assurance to all sincere devotees that the worship of Lord Nrsimha is purely in
the line of aspiring love and devotion to Sri Sri Radha and Krsna.
e dusta hrdaye kama adi ripu chaya
kutinati pratisthasa sathya sada raya
hrdaya-sodhana ara krsnera vasana
nrsimha-carane mora ei to' kamana
Within my sinful heart the six enemies headed by lust perpetually reside, as well as duplicity, the desire for fame, plus
sheer cunning. At the lotus feet of Lord Narasimha, I hope that He will mercifully purify my heart and give me the desire to
serve Lord Krsna.
kandiya nrsimha-pade magibo kakhana
nirapade navadvipe jugala-bhajana
bhaya bhaya paya yan'ra darsane se hari
prasanna hoibo kabe more daya kari
Weeping, I will beg at the lotus-feet of Lord Narasimha for the benediction of worshipping Radha and Krsna in Navadvipa,
perfectly safe and free from all difficulties. When will this Lord Hari, whose terrible form strikes fear into fear itself, ever
become pleased and show me His mercy?
yadyapi bhisana murti dusta-jiva-prati
prahladadi krsna-bhakta-jane bhadra ati
kabe va prasanna ho'ye sa krpa-vacane
nirbhaya karibe ei mudha akincane
Even though Lord Narasimha is terrifying toward the sinful souls, He offers great auspiciousness unto the devotees of
Lord Krsna headed by Prahlada Maharaja. When will He be pleased to speak words of compassion unto me, a worthless
fool, and thereby make me fearless?
svacchande baiso he vatsa sri-gauranga-dhame
jugala-bhajana hau rati hau name
mama bhakta-krpa-bale vighna jabe dura
suddha cite bhajo radha-krsna-rasa-pura
He will say, "Dear child! Sit down freely and live happily here in Sri Gauranga-dhama. May you nicely worship the Divine
Couple, and may you develop loving attachment for Their Holy Names. By the mercy of My devotees, all obstacles are
cast far away. With a purified heart, just perform the worship of Radha and Krsna, for such worship overflows with sweet
nectar."
ei boli' kabe mora mastaka-upara

sviya sri-carana harse dharibe isvara

amani jugala-preme sattvika vikare
dharaya lutibo ami sri-nrsimha-dvare
Saying this, will that Lord delightedly place His own divine lotus-feet upon my head? I will experience sublime love for the
Divine Couple Radha-Krsna and undergo the ecstatic transformations called sattvika. Falling on the ground, I will roll
about at the door of Sri Narasimha's temple. (Srila Bhaktivinoda Thakura, Sri Navadvipa Bhava Taranga 36-40)
Bhaktivinoda Thakura prays to Sri Nrsimhadeva to clear his path to Radha Krsna worship. He wouldn't be praying to the
equivalent of an "ordinary" Visnu tattva in Vaikuntha for entrance into Goloka.
Another argument against the identity of the two Nrsimhas is that the Pancaratra texts identify the Nrsimha avatara of the
dasavatara as manifesting from Sankarsana: haris sankarsanamsena narasimha-vapur dharah (Padma tantra 1.2.31 and
Visnu-dharmottara Purana 3.78(2).5-7) However, the vyuha Nrsimha is manifested from Pradyumna (CC Madhya 20.206).
15) Kurma - The Tortoise incarnation
He appeared to become the resting place of the Mandara Hill, used as a churning rod by the demons and demigods to
produce nectar.
16) Dhanvantari - The father of Ayurveda
He appeared from the ocean of milk with the pot of nectar.
17) Mohini - The Lord's form of a beautiful woman
The Lord tricked the demons by appearing in the form of a beautiful woman and asked the demons for the nectar and
distributed it to the demigods.
18) Vamanadeva - The dwarf incarnation, son of Kasyapa Muni and Aditi
Assuming the form of a dwarf brahmacari the Lord visited the fire sacrifice of Bali Maharaja. He begged three steps of
land and with those steps He took the whole universe. He is the son of Kasyapa and Aditi.
19) Parasurama - Bhrgupati, the son of Jamadagni Muni and Renuka
He annihilated the ksatriyas twenty-one times because of their rebellion against the brahmanas.
20) Raghavendra - Lord Ramacandra, son of King Dasaratha and Kausalya
He came to perform pleasing work for the demigods, protect His devotees and kill Ravana and his followers. The Lord
assumed the form of a human being and exhibited superhuman powers by controlling the Indian Ocean.
21) Vyasadeva - The son of Parasara Muni and Satyavati
He divided the one Veda into several branches and sub-branches, seeing that the people in general were becoming less
intelligent.
22) Lord Balarama - The first plenary expansion of the Lord
He acts as Lord Krsna's older brother in Their pastimes in Vrndavana.
23) Lord Krsna - The original form of the Lord
Both Balarama and Krsna appeared in the family of Vrsni (Yadu dynasty) and in doing so removed the burden of the
world.
24) Buddha - The son of Anjana
He appeared in the province of Gaya in the beginning of Kali-yuga to delude those who are inimical to the faithful. He also
appeared to stop animal slaughter in the name of Vedic sacrifices by preaching non-violence and by not accepting Vedic

authorities. There is also another Buddha incarnation mentioned in another Kali-yuga when Lord appeared to bewilder the
demons who were destroying the inhabitants of other planets by flying unseen in space ships made by the demon Maya.
25) Kalki - The son of brahmana Visnu-yasa
He will appear in the village Sambhala at the end of Kali-yuga. He will mount a horse, Devadatta, and taking His sword,
will kill millions upon millions of degraded barbarian humans. He will also commence Satya-yuga.
Guna-avataras
(incarnations of the qualitative modes of nature)
They are Brahma (rajo-guna), Visnu (sattva-guna) and Siva (tamo-guna). Brahma is one of the living entities, but due to
his devotional service he is very powerful. This primal living entity, master of the mode of material passion, is directly
empowered by the Garbhodakasayi Visnu to create innumerable living entities. In Brahma-samhita (5.49) Brahma is
likened to valuable jewels influenced by the rays of the sun, and the sun is likened to the Supreme Lord Garbhodakasayi
Visnu. If in some kalpa there is no suitable living entity capable of acting in Brahma's capacity, Garbhodakasayi Visnu
Himself manifests as Brahma and acts accordingly.
Similarly, by expanding Himself as Lord Siva, the Supreme Lord is engaged when there is a need to annihilate the
universe. Lord Siva, in association with maya, has many forms, which are generally numbered at eleven. (They are not,
technically speaking, avataras since this term is used only for Sri Visnu's manifestations. Hanuman is an expansion of
Siva, Siva-amsa. He is not a jiva.) Lord Siva is not one of the living entities; he is a transformation of Krsna Himself. The
example of milk and yogurt is often given in this regard - yogurt is a preparation of milk, but still yogurt cannot be used as
milk. Similarly, Lord Siva is an expansion of Krsna, but he cannot act as Krsna, nor can we derive the spiritual restoration
from Lord Siva that we derive from Krsna. The essential difference is that Lord Siva has a connection with material nature,
but Visnu or Lord Krsna has nothing to do with material nature. In Srimad-Bhagavatam (10.88.3) it is stated that Lord Siva
is a combination of three kinds of transformed consciousness known as vaikarika, taijasa and tamasa.
The Visnu incarnation, although master of the modes of goodness within each universe, is in no way in touch with the
influence of material nature. Although Visnu is equal to Krsna, Krsna is the original source. Visnu is a part, but Krsna is the
whole. This is the version given by Vedic literatures. In Brahma-samhita the example is given of an original candle which
lights a second candle. Although both candles are of equal power, one is accepted as the original, and the other is said to
be kindled from the original. The Visnu expansion is like the second candle. He is as powerful as Krsna, but the original
Visnu is Krsna. Brahma and Lord Siva are obedient servants of the Supreme Lord, and the Supreme Lord as Visnu is an
expansion of Krsna.
Manvantara-avataras
There are fourteen manvantara-avataras who appear during the fourteen ruling periods of Manus (manvantaras) in one
day of Brahma (kalpa). They are unlimited in number. Each manvantara is presided over by different Indra.
Manu
1. Svayambhuva
2. Svarocisa
3. Uttama
4. Tamasa
5. Raivata
6. Caksusa
7. Vaivasvata
(Sraddhadeva)
8. Savarni
9. Daksa Savarni
10. Brahma Savarni
11. Dharma Savarni
12. Rudra Savarni

Father
Brahma
Agni
Priyavrata
Priyavrata
Priyavrata
Caksu
Vivasvan

Avatara
Yajna
Vibhu
Satyasena
Hari
Vaikuntha
Ajita
Vamana

Indra
Yajna
Rocana
Satyajit
Trisikha
Vibhu
Mantradruma
Purandara

Vivasvan
Varuna
Upasloka
Upasloka
Upasloka

Bali
Adbhuta
Sambhu
Vaidhrta
Rtadhama

13. Deva Savarni

14. Indra Savarni

Upasloka
Upasloka

Sarvabhauma
Rsabha
Visvaksena
Dharmasetu
Svadhama
(Sudhama)
Yogesvara
Brhadbhanu

Divaspati
Suci

Out of these fourteen manvantara-avataras, Yajna and Vamana are also lila-avataras. These fourteen manvantaraavataras are also known as vaibhava-avataras.
In SB 3.11.27 and 4.24.42 p. manvantara-avataras are confused with Manus as seen also from SB 1.3.5 p. Yajna is the
manvantara-avatara in Svayambhuva Manu's reign, Vibhu is the manvantara-avatara in Svarocisa Manu's reign, and so
on as per SB 8.13, CC 2.20.246 p., 2.20.319.
During each manvantara, in the Dvapara-yuga of each divya-yuga (maha-yuga), different sages accept the position of
Vyasa or the compiler of the Vedas, Puranas, etc. In the Vaivasvata manvantara there were until now 28 Vyasas (Visnu
Purana 3.3 - 3.4.5; this Purana is not spoken by Vyasa but by his father Parasara Muni: 1.1.26, 1.2.7-8, 3.4.3, 6.8.2-4,12):
1) Brahma
2) Prajapati or
Manu
3) Usana,
Sukracarya
4) Brhaspati
5) Savitri
6) Yamaraja
7) Indra
8) Vasistha
9) Sarasvata
10) Tridhama
11) Trivisana
12) Bharadhvaja
13) Antariksa
14) Vapra

15) Trayyaruna
16) Dhananjaya
17) Krtanjaya
18) Rina
19) Bharadvaja
20) Gautama
21) Uttama
22) Vena
23) Somasusmapana
24) Riksa or Valmiki
25) Sakti, father of Parasara Muni
26) Parasara Muni
27) Jaratkaru
28) Krsna Dvaipayana Vyasa (part of Sri Narayana,nArAyaNasyAMZajam MBh
12.350.4-5)

In the next Dvapara-yuga the Vyasa will be Asvatthama, the son of Drona.
Yuga-avataras
The four yuga-avataras are also described in Srimad-Bhagavatam. In the Satya-yuga, the incarnation of God is white; in
the Treta-yuga He is red; in the Dvapara-yuga, He is blackish; and in the Kali-yuga He is also blackish, but sometimes, in
a special Kali-yuga, His color is yellowish as in the case of Caitanya Mahaprabhu.
This particular incarnation of the Supreme Personality of Godhead is foretold in Srimad-Bhagavatam (11.5.32):
krsna-varnam tvisakrsnam
sangopangastra-parsadam
yajnaih sankirtana-prayair
yajanti hi sumedhasah
"In the age of Kali the Lord incarnates as a devotee, yellowish in color, and is always chanting Hare Krsna, Hare Krsna,
Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. Although He is Krsna, His complexion is not
blackish like Krsna's in Dvapara-yuga but is golden. It is in Kali-yuga that the Lord engages in preaching love of Godhead
through the sankirtana movement, and those living entities who are intelligent adopt this process of self-realization."
Saktyavesa-avataras
There is no limit to the saktyavesa-avataras. The saktyavesa incarnations are of two kinds - direct and indirect. When the
Lord Himself comes, He is called saksat, or a direct saktyavesa-avatara, and when He empowers some living entity to
represent Him that living entity is called an indirect or avesa incarnation.
Examples of direct or saksad-avataras are the Sesa incarnation and the Ananta incarnation. In Ananta the power for
sustaining all planets is invested, and in the Sesa incarnation the power for serving the Supreme Lord is invested.
Examples of indirect avataras are the four Kumaras, Narada, Prthu and Parasurama. These are actually living entities, but
there is specific power given to them by the Supreme Personality of Godhead. When a specific opulence of the Supreme

Lord is invested in specific entities, they are called avesa-avataras. The four Kumaras specifically represent the Supreme
Lord's opulence of knowledge. Narada represents the devotional service of the Supreme Lord. Devotional service is also
represented by Lord Caitanya, who is considered to be the full representation of devotional service. In Brahma the
opulence of creative power is invested, and in King Prthu the power for maintaining the living entities is invested. Similarly,
in Parasurama the power for killing evil elements is invested.
As far as vibhuti, or the special favor of the Supreme Personality of Godhead, is concerned, it is described in the Tenth
Chapter of Bhagavad-gita that a living entity who appears to be especially powerful or beautiful should be known to be
especially favored by the Supreme Lord.
Recognizing the real avatara
When Lord Caitanya described the incarnation for this age of Kali, Sanatana Gosvami, who had been a government
minister and was perfectly capable of drawing conclusions, directly asked of the Lord, "How can one understand the
advent of an incarnation?" By the description of the incarnation for the Kali millennium, Sanatana Gosvami could
understand that Lord Caitanya was indeed that incarnation of Krsna, and he could also understand that in the future there
would be many people who would try to imitate Lord Caitanya.
"As one can understand the different incarnations for different millenniums by referring to Vedic literature," the Lord
replied, "one can similarly understand who is actually the incarnation of Godhead in this age of Kali." In this way the Lord
especially stressed reference to authoritative scriptures. In other words, one should not whimsically accept a person as an
incarnation but should try to understand the characteristics of an incarnation by referring to scriptures. An incarnation of
the Supreme Lord never declares Himself to be an incarnation, but His followers must ascertain who is an incarnation and
who is a pretender by referring to authoritative scriptures. Real avatara does not want to be glorified (SB 4.15.23):
parokse 'smad-upasrutany alam
stotram apicya-vacah
uttamasloka-gunanuvade
na stavayanti sabhyah
O gentle reciters, offer such prayers in due course of time, when the qualities of which you have spoken actually manifest
themselves in me. The gentle who offer prayers to the Supreme Personality of Godhead do not attribute such qualities to
a human being, who does not actually have them.
Purport:
"Gentle devotees of the Supreme Personality of Godhead know perfectly well who is God and who is not. Nondevotee
impersonalists, however, who have no idea what God is and who never offer prayers to the Supreme Personality of
Godhead, are always interested in accepting a human being as God and offering such prayers to him. This is the
difference between a devotee and a demon. Demons manufacture their own gods, or a demon himself claims to be God,
following in the footsteps of Ravana and Hiranyakasipu. Although Prthu Maharaja was factually an incarnation of the
Supreme Personality of Godhead, he rejected those praises because the qualities of the Supreme Person were not yet
manifest in him. He wanted to stress that one who does not actually possess these qualities should not try to engage his
followers and devotees in offering him glory for them, even though these qualities might be manifest in the future. If a man
who does not factually possess the attributes of a great personality engages his followers in praising him with the
expectation that such attributes will develop in the future, that sort of praise is actually an insult."
Any intelligent person can understand the characteristics of an avatara by understanding two features - the principal
feature, called personality, and the marginal features. In the scriptures there are descriptions of the characteristics of the
body and the activities of an incarnation, and the description of the body is the principal feature by which an
incarnation can be identified. The activities of the incarnation are the marginal features. This is confirmed in the
beginning of Srimad-Bhagavatam (1.1.1) where the features of an avatara are nicely described. In that verse, the two
terms param and satyam are used, and Lord Caitanya indicates that these words reveal Krsna's principal feature. The
other marginal features indicate that He taught Vedic knowledge to Brahma and incarnated as the purusa-avatara to
create the cosmic manifestation. These are occasional features manifest for some special purposes. One should be able
to understand and distinguish the principal and marginal features of an avatara. No one can declare himself an
incarnation without referring to these two features. An intelligent man will not accept anyone as an avatara
without studying the principal and marginal features. When Sanatana Gosvami tried to confirm Lord Caitanya's
personal characteristics as being those of the incarnation of this age, Lord Caitanya Himself indirectly made the

confirmation by simply saying, "Let us leave aside all these discussions and continue with a description of the saktyavesaavataras."
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