Bhagavata Purana known as Śrīmad Bhāgavata Mahā Purāṇa, Śrīmad Bhāgavatam or Bhāgavata, is one of Hinduism's eighteen great Puranas. Composed in Sanskrit and available in all major Indian languages, it promotes bhakti to Krishna integrating themes from the Advaita philosophy and from the Dvaita philosophy; the origin of Śrīmad Bhāgavatam can be traced back to God Brahma who initiated Narada Rishi summarised in four verse called Chatur Sloki Bhagavatam. Narada Rishi submitted the same to Lord Veda Vyasa who elaborated to the presently available twelve skandhas and initiated to Sri Shukacharya. Lord Veda Vyasa has recorded the following narrations of Śrīmad Bhāgavatam in seven days or in Saphaha format in the Puranas being worthy: Sri Shukacharya narrated Śrīmad Bhāgavatam for seven days to Parakshit Raja on the banks of Ganga and present Haridwar. Gokarna narrated Śrīmad Bhāgavatam for seven days on the banks of river Tungabhadra. Narada Rishi organized Śrīmad Bhāgavatam for seven days at Ananda on the banks of Ganga wherein Sanatkumara narrated.
Sri Sutacharya, present during the first narration of Sri Shukacharya to Parakshit Raja narrated Śrīmad Bhāgavatam to Sri Saunaka Rishi in Naimisaranya in an elaborate way and for a long period of time. The Bhagavata Purana discusses a wide range of topics including Cosmology, Geography, Legend, Dance and Culture; as it begins, the forces of evil have won a war between the benevolent devas and evil asuras and now rule the universe. Truth re-emerges as Krishna, – first makes peace with the demons, understands them and creatively defeats them, bringing back hope, justice and happiness – a cyclic theme that appears in many legends; the Bhagavata Purana is a revered text in a Hindu tradition that reveres Vishnu. The text presents a form of religion that competes with that of the Vedas, wherein bhakti leads to self-knowledge and bliss; however the Bhagavata Purana asserts that the inner nature and outer form of Krishna is identical to the Vedas and that this is what rescues the world from the forces of evil.
An oft-quoted verse is used by some Krishna sects to assert that the text itself is Krishna in literary form. The date of composition is between the eighth and the tenth century AD, but may be as early as the 6th century AD. Manuscripts survive in numerous inconsistent versions revised through the 18th century creating various recensions both in the same languages and across different Indian languages; the text consists of twelve books totalling 332 chapters and between 16,000 and 18,000 verses depending on the recension. The tenth book, with about 4,000 verses, has been the most popular and studied, it was the first Purana, translated into a European language, when a French translation of a Tamil version appeared in 1788 and introduced many Europeans to Hinduism and 18th-century Hindu culture during the colonial era. "Purana" means "ancient, old". Bhagavata means "devoted to, follower of Bhagavat – the "sacred, divine". An alternative interpretation of Bhagavata is "devotees of the Adorable One".
Bhagavata Purana therefore means "Ancient Tales of Followers of the Lord". The composer of this work, Lord Veda Vyasa, in his second verse has described the Subject and the Fruit of studying and named it as Srimad Bhagavatam. Sri is used for abundance or richness; such Sri hence called Srimad. Bhagavata means Sacred or Divine or Holy; the holy or divine verses brings an abundance of happiness, Knowledge, in Vedas and Vedanta, Vairagya to the reader or listener and hence is called Srimad Bhagavatam. The Bhagavata is recognized as the best-known and most influential of the Puranas and, along with the Itihasa and other puranas, is sometimes referred to as the "Fifth Veda", it is important in Indian religious literature for its emphasis on the practice of devotion as compared to the more theoretical approach of the Bhagavad Gita. It is the source of many popular stories of Krishna's childhood told for centuries on the Indian subcontinent and of legends explaining Hindu festivals such as Holi and Diwali.
The Bhagavata declares itself the essence of derivative Smritis. Here Vedas are like seeds, Brahma Sutra, Bhagavad Gita, Vishnu Sahasaranama is like trunk, leaves, flowers; the fruit and its Juice being Srimad Bhagavata. As Srimad Bhagavata has the substance of Vedas and Mahabarata, it has high significance; the Srimad Bhagavatam is the essence of all the Vedanta literature. One who has enjoyed the nectar of its rasa never has any desire for anything else; the text has played a significant role in Chaitanya's Krishna-bhakti in Bengal, in the 15th–16th century Ekasarana Dharma in Assam, a panentheistic tradition whose proponents and Madhavdeva, acknowledge that their theological positions are rooted in the Bhagavata Purana, purged of doctrines that find no place in Assamese Vaishnavism and adding a monist commentary instead. In northern and western India the Bhagavata Purana has influenced the Hari Bhakti Vilasa and Haveli-style Krishna temples found in Braj region near Mathura-Vrindavan; the text complements the Pancharatra Agama texts of Vaishnavism.
While the text focu
Maharashtra is a state in the western peninsular region of India occupying a substantial portion of the Deccan plateau. It is third-largest state by area in India. Spread over 307,713 km2, it is bordered by the Arabian Sea to the west, the Indian states of Karnataka and Goa to the south and Chhattisgarh to the east and Dadra and Nagar Haveli to the north west, Madhya Pradesh to the north, it is the world's second-most populous subnational entity. It was formed by merging the western and south-western parts of the Bombay State and Vidarbha, the north-western parts of the Hyderabad State and splitting Saurashtra by the States Reorganisation Act, it has over 112 million inhabitants and its capital, has a population around 18 million making it the most populous urban area in India. Nagpur hosts the winter session of the state legislature. Pune is known as'Oxford of the East' due to the presence of several well-known educational institutions; the Godavari and the Krishna are the two major rivers in the state.
The Narmada and Tapi Rivers flow near Madhya Pradesh and Gujarat. Maharashtra is the third-most urbanized state of India. Prior to Indian independence, Maharashtra was chronologically ruled by the Satavahana dynasty, Rashtrakuta dynasty, Western Chalukyas, Deccan sultanates and Marathas, the British. Ruins, tombs and places of worship left by these rulers are dotted around the state, they include the UNESCO World Heritage Sites of the Ellora caves. The numerous forts are associated with the life of Chhatrapati Shivaji Maharaj. Maharashtra is the wealthiest state by all major economic parameters and the most industrialized state in India; the state continues to be the single largest contributor to the national economy with a share of 15% in the country's gross domestic product. Maharashtra accounts for 17% of the industrial output of the country and 16% of the country's service sector output; the economy of Maharashtra is the largest state economy in India with ₹27.96 lakh crore in GDP and a per capita GDP of ₹180,000.
The modern Marathi language developed from the Maharashtri Prakrit, the word Marhatta is found in the Jain Maharashtri literature. The terms Maharashtra, Maharashtri and Maratha may have derived from the same root. However, their exact etymology is uncertain; the most accepted theory among the linguistic scholars is that the words Maratha and Maharashtra derived from a combination of Maha and rashtrika, the name of a tribe or dynasty of petty chiefs ruling in the Deccan region. Another theory is that the term is derived from Maha and ratha / rathi, which refers to a skilful northern fighting force that migrated southward into the area. An alternative theory states that the term derives from Rashtra. However, this theory is somewhat controversial among modern scholars who believe it to be the Sanskritised interpretation of writers. Chalcolithic sites belonging to the Jorwe culture have been discovered throughout the state. Maharashtra was ruled by the Maurya Empire in the fourth and third centuries BCE.
Around 230 BCE, Maharashtra came under the rule of the Satavahana dynasty for 400 years. The greatest ruler of the Satavahana dynasty was Gautamiputra Satakarni. In 90 CE, son of the Satavahana king Satakarni, the "Lord of Dakshinapatha, wielder of the unchecked wheel of Sovereignty", made Junnar, 30 miles north of Pune, the capital of his kingdom; the state was ruled by Western Satraps, Gupta Empire, Gurjara-Pratihara, Kadambas, Chalukya Empire, Rashtrakuta Dynasty, Western Chalukya before the Yadava rule. The Buddhist Ajanta Caves in present-day Aurangabad display influences from the Satavahana and Vakataka style; the caves were excavated during this period. The Chalukya dynasty ruled from the sixth to the eighth centuries CE, the two prominent rulers were Pulakeshin II, who defeated the north Indian Emperor Harsha, Vikramaditya II, who defeated the Arab invaders in the eighth century; the Rashtrakuta dynasty ruled Maharashtra from the eighth to the tenth century. The Arab traveller Sulaiman described the ruler of the Rashtrakuta Dynasty as "one of the four great kings of the world".
Shilahara dynasty began as vassals of the Rashtrakuta dynasty which ruled the Deccan plateau between the eighth and tenth centuries. From the early 11th century to the 12th century, the Deccan Plateau, which includes a significant part of Maharashtra, was dominated by the Western Chalukya Empire and the Chola dynasty. Several battles were fought between the Western Chalukya empire and the Chola dynasty in the Deccan Plateau during the reigns of Raja Raja Chola I, Rajendra Chola I, Jayasimha II, Someshvara I, Vikramaditya VI. In the early 14th century, the Yadava Dynasty, which ruled most of present-day Maharashtra, was overthrown by the Delhi Sultanate ruler Ala-ud-din Khalji. Muhammad bin Tughluq conquered parts of the Deccan, temporarily shifted his capital from Delhi to Daulatabad in Maharashtra. After the collapse of the Tughluqs in 1347, the local Bahmani Sultanate of Gulbarga took over, governing the region for the next 150 years. After the break-up of the Bahamani sultanate in 1518, Maharashtra split into five Deccan Sultanates: Nizamshah of Ahmednagar, Adilshah of Bijapur, Qutubshah of Golkonda, Bidarshah of Bidar and Imadshah of Elichpur.
These kingdoms fought with each other. United, they decisively defeated the
Raja Ravi Varma
Raja Ravi Varma was a celebrated Indian Malayali painter and artist. He is considered among the greatest painters in the history of Indian art for a number of aesthetic and broader social reasons. Firstly, his works are held to be among the best examples of the fusion of European techniques with a purely Indian sensibility. While continuing the tradition and aesthetics of Indian art, his paintings employed the latest European academic art techniques of the day. Secondly, he was notable for making affordable lithographs of his paintings available to the public, which enhanced his reach and influence as a painter and public figure. Indeed, his lithographs increased the involvement of common people with fine arts and defined artistic tastes among common people for several decades. In particular, his depictions of Hindu deities and episodes from the epics and Puranas have received profound acceptance from the public and are found as objects of worship, across the length and breadth of India. Raja Ravi Varma was related to the royal family of Travancore of present day Kerala state in India.
In his life, two of his granddaughters were adopted into that royal family, their descendants comprise the totality of the present royal family of Travancore, including the latest three Maharajas. Raja Ravi Varma was born M. R. Ry. Ravi Varma, Koil Thampuran of Kilimanoor at Kilimanoor palace in the erstwhile princely state of Travancore into an aristocratic family that for over 200 years produced consorts for the princesses of the matrilineal Travancore royal family; the title Raja was conferred as a personal title by the Governor-General of India. Ravi Varma was the son of Ezhumavil Neelakanthan Umayamba Thampurratti, his mother Uma Ambabayi Thampuratty belonged to the baronial family which ruled the Kilimanoor feudal estate within the kingdom of Travancore. She was a poet and writer of some talent, her work Parvati Swayamvaram was published by Varma after her death. Ravi Varma's father was a scholar of Sanskrit and Ayurveda and hailed from the Ernakulam district in Kerala. Ravi Varma had three siblings, a sister named Mangala Bayi and two brothers named Goda Varma and Raja Varma.
The last-named was a painter and worked with Ravi Varma all his life. In 1866, at the age of 18, Varma was married to 12-year-old Bhageerthi Bayi of the royal house of Mavelikkara, another major fief of Travancore kingdom. Notably, the house of Mavellikara was a branch of the Royal House of Travancore. Bhageerthi was the youngest of three sisters, both of her elder sisters had been adopted into the royal family of Travancore in 1857 in order to carry on the lineage, they were known as the Senior and Junior Rani of Attingal, in their progeny was vested the succession to the throne of Travancore. Therefore, Ravi Varma's connection to the royal family became close due to his marriage with Bhageerthi. Indeed, his children would be royal by birth; the marriage, arranged by the parents in the proper Indian manner, was harmonious and successful. The couple were blessed with two sons and three daughters, their elder son, Kerala Varma was of an excessively spiritual temperament. He never married and renounced the world, leaving home for good in 1912.
The younger son, Rama Varma, inherited his father's artistic talent and studied at the JJ School of Arts, Mumbai. He was married to Gowri Kunjamma, sister of Dewan PGN Unnithan, became the father of seven children, it was however Ravi Varma's daughters who were singled out by destiny for greatness, although not in the field of art, nor but through their daughters. The three daughters of Ravi Varma and Bhageerthi Bayi were Mahaprabha Amma, Uma Amma and Cheria Kochamma. In 1900 CE, the Royal House of Travancore once again faced a succession crisis. Bhageerthi's two elder sisters, adopted in order to carry forward the lineage, had failed to produce the desired heirs, they had had six children between them, but only two of those had survived, both were boys. According to the matrilineal Marumakkathayam system, the succession to the throne could only progress through females, therefore it was necessary to make an adoption. Tradition dictated, they would be designated the Senior and Junior Rani of Attingal, the succession to the throne of Travancore would be vested in their progeny, in accordance with the unusual and unique Marumakkathayam system of succession.
Two of Varma's grand-daughters were marked by destiny to receive this honour, the main reason being that they were the nearest matrilineal kin to the incumbent Rani of Attingal. In August 1900, Mahaprabha's eldest daughter Lakshmi Bayi and Uma's eldest daughter Parvati Bayi were adopted into the Royal family of Travancore, it was their surviving grand-aunt, who formally adopted them. She died within one year of doing this, the two girls were installed as the Senior and Junior Ranis of Attingal respectively, they were married while yet in their early teens to two gentleman from suitable aristocratic families. It was the Junior Rani, Sethu Parvathi Bayi, who gave birth to the much-awaited heir in 1912 a day after her sixteenth birthday. Incidentally, her husband was a grand-nephew of Raja R
Lakshmi or Laxmi, is the Hindu goddess of wealth and prosperity. She is the wife and shakti of Vishnu, one of the principal deities of Hinduism and the Supreme Being in the Vaishnavism Tradition. With Parvati and Saraswati, she forms the holy trinity. Lakshmi is an important deity in Jainism and found in Jain temples. Lakshmi has been a goddess of abundance and fortune for Buddhists, was represented on the oldest surviving stupas and cave temples of Buddhism. In Buddhist sects of Tibet and southeast Asia, goddess Vasudhara mirrors the characteristics and attributes of the Hindu goddess Lakshmi with minor iconographic differences. Lakshmi is called Sri or Thirumagal because she is endowed with six auspicious and divine qualities, or gunas, is the divine strength of Vishnu. In Hindu religion, she was born from the churning of the primordial ocean and she chose Vishnu as her eternal consort; when Vishnu descended on the Earth as the avatars Rama and Krishna, Lakshmi descended as his respective consort as Sita and Rukmini.
In the ancient scriptures of India, all women are declared to be embodiments of Lakshmi. The marriage and relationship between Lakshmi and Vishnu as wife and husband is the paradigm for rituals and ceremonies for the bride and groom in Hindu weddings. Lakshmi is considered another aspect of the same supreme goddess principle in the Shaktism tradition of Hinduism. Lakshmi is depicted in Indian art as an elegantly dressed, prosperity-showering golden-coloured woman with an owl as her vehicle, signifying the importance of economic activity in maintenance of life, her ability to move and prevail in confusing darkness, she stands or sits like a yogin on a lotus pedestal and holds lotus in her hand, a symbolism for fortune, self-knowledge and spiritual liberation. Her iconography shows her with four hands, which represent the four goals of human life considered important to the Hindu way of life: dharma, kāma, artha and moksha, she is depicted as part of the trinity consisting of Saraswati and Parvati.
Archaeological discoveries and ancient coins suggest the recognition and reverence for Lakshmi by the 1st millennium BCE. Lakshmi's iconography and statues have been found in Hindu temples throughout southeast Asia, estimated to be from the second half of the 1st millennium CE; the festivals of Diwali and Sharad Purnima are celebrated in her honor. Lakshmi is one of many Hindu deities whose meaning and significance evolved in ancient Sanskrit texts. Lakshmi is mentioned once in Rigveda, where it means kindred sign of auspicious fortune. भद्रैषां लक्ष्मीर्निहिताधि वाचिbhadraiṣāṁ lakṣmīrnihitādhi vāci"an auspicious fortune is attached to their words" In Atharvaveda, transcribed about 1000 BCE, Lakshmi evolves into a complex concept with plural manifestations. Book 7, Chapter 115 of Atharva Veda describes the plurality, asserting that a hundred Lakshmis are born with the body of a mortal at birth, some good and auspicious, while others bad and unfortunate; the good are welcomed. The concept and spirit of Lakshmi and her association with fortune and the good is significant enough that Atharva Veda mentions it in multiple books: for example, in Book 12, Chapter 5 as punya Lakshmi.
In some chapters of Atharva Veda, Lakshmi connotes the good, an auspicious sign, good luck, good fortune, prosperity and happiness. Lakshmi is referred to as the goddess of fortune, identified with Sri and regarded as wife of Viṣṇu. For example, in Shatapatha Brahmana, variously estimated to be composed between 800 BCE and 300 BCE, Sri is part of one of many theories, in ancient India, about the creation of universe. In Book 9 of Shatapatha Brahmana, Sri emerges from Prajapati, after his intense meditation on creation of life and nature of universe. Sri is described as a trembling woman at her birth with immense energy and powers; the gods were bewitched, desire her and become covetous of her. The gods approach Prajapati and request permission to kill her and take her powers and gifts. Prajapati refuses, tells the gods that males should not kill females and that they can seek her gifts without violence; the gods approach Lakshmi, deity Agni gets food, Soma gets kingly authority, Varuna gets imperial authority, Mitra acquires martial energy, Indra gets force, Brihaspati gets priestly authority, Savitri acquires dominion, Pushan gets splendour, Saraswati takes nourishment and Tvashtri gets forms.
The hymns of Shatapatha Brahmana thus describe Sri as a goddess born with and personifying a diverse range of talents and powers. According to another legend, she emerges during the creation of universe, floating over the water on the expanded petals of a lotus flower. In the Epics of Hinduism, such as in Mahabharata, Lakshmi personifies wealth, happiness, grace and splendour. In another Hindu legend, about the creation of universe as described in Ramayana, Lakshmi springs with other precious things from the foam of the ocean of milk when it is churned by the gods and demons for the recovery of Amṛta, she appeared with a lotus in her hand and so she is called Padmā. Root of the wordLakshmi in Sanskrit is derived from the root word lakṣ and lakṣa, meaning to perceive, know and goal, objective respectively; these roots give Lakshmi the symbolism: know and understand
Brahma Vaivarta Purana
The Brahmavaivarta Purana is a voluminous Sanskrit text and a major Purana of Hinduism. It centers around Krishna and Radha, is a Vaishnavism text, is considered one of the modern era Purana. Although a version may have existed in late 1st millennium CE, its extant version was composed in the 15th or 16th-century in the Bengal region of Indian subcontinent. Another text, with a similar-sounding title, called Brahmakaivarta Purana exists, is related, but was revised somewhere in South India. Numerous versions of this Purana exist, in up to 274 or 276 chapters, all claiming to be either part of, or manuscripts of the Brahmavaivarta Purana or the Brahmakaivarta Purana; the text is notable for identifying Krishna as the supreme Reality and asserting that all gods such as Vishnu, Brahma, Ganesha are same, all are incarnations of Krishna. All goddesses such as Radha, Lakshmi, Savitri are asserted by the Brahmavaivarta Purana to be equivalent and all incarnations of Prakruti, with legends similar to those found in the Mahabharata and the Devi Mahatmya.
The text is notable for glorifying the feminine through Radha and its egalitarian views that all women are manifestations of the divine female, co-creators of the universe, that any insult to a woman is an insult to goddess Radha. The mythology and stories of Brahmavaivarta Purana, along with Bhagavata Purana, have been influential to the Krishna-related Hindu traditions, as well as to dance and performance arts such as the Rasa Lila; the extant versions of Brahmavaivarta Purana text are unusual because goddess Radha is not mentioned in most other major Puranas. Further, this text is legends, worship and drama during the life of Radha and Krishna, with discussion of ethics, four stages of life and festivals embedded as part of the plot; the specific details in this Purana show the influence or knowledge of events traced to mid 2nd-millennium CE developments associated with Tantra, Bhakti saints such as Caitanya and others. This text is unlike the encyclopedic style found in all other major Puranas, for these reasons, predominant portions of this Purana are to be a 15th or 16th century composition.
The text likely existed much earlier, the older version was complete in the 8th to 10th century period. A version existed by 700 CE, adds Hazra. However, in its history, this Hindu text underwent major revisions, over the centuries; this text was revised in the Bengal region of South Asia. Another related text, called Brahmakaivarta Purana relatively modern but traced to South India, exists in many versions. There are a few manuscripts titled Adi brahmavaivarta purana, of unclear date of composition, proposed as the older original Purana, but these are different than the Brahmavaivarta Purana text considered as one of the 18 Mahapuranas; the older version of the Brahmavaivarta Purana was once influential in its own way, because Nibandha authors of 15th and 16th century quoted nearly 1,500 lines in texts such as the Smriti Candrika, which they claimed is in this Purana. However, only 30 of these lines are found in the extant manuscripts of Brahmavaivarta Purana suggesting massive rewrite of the original Purana over its history, in or after the 15th or 16th century.
The text includes Smriti chapters that, states Hazra, were inserted into the text after the 16th century. This modern content includes chapters on "mixed castes, duties of women, duties of varna, duties of individuals during their Ashrama and glorification of Brahmins, theory of hell in after-life, religious gift giving for merit"; the only Smriti chapters in surviving manuscripts, that can be found in older versions of this text are two, namely 4.8 and 4.26. These relate to Vrata; the text has four Khandas. The third khanda is called Ganapati-khanda; the tradition and other Puranas assert. The actual manuscripts have more than 18,000 verses, unlike other Puranas where they fall short; the Padma Purana categorizes Brahma Vaivarta Purana as a Rajas Purana. Scholars consider the Sattva-Rajas-Tamas classification as "entirely fanciful" and there is nothing in this text that justifies this classification; the text's title Brahmavaivarta means "metamorphosis of Brahman", identified with Krishna. This Purana takes a view on the creation where the Brahman as Krishna creates the universe and is the universe.
The evolution and the nature of the universe is presented through the legend of Radha and Krishna in this Purana. The seduction stories and legends of this text have attracted many scholarly studies; the first khanda presents the theme that Krishna is the primordial creator, universal soul and supreme reality concept called Brahman. The second part presents Prakriti or matter, which through mythology is equated to five goddesses – Radha, Lakshmi and Savitri. However, many other goddesses are introduced, but every goddess and feminine is asserted to be the same essence of Radha Prakriti; the third part presents Ganesha, the popular elephant headed god, his life story along with that of his family and brother, he is asserted to be an incarnation of Krishna as well. The last part of this Purana is all about Radha and Krishna, painted with erotic themes, hymns and mythology. Radha is presented as the power of Krishna, inseparable part; the Purana presents an egalitarian view towards women, wherein it asserts ideas such as, "all female beings have come forth out of the divine female" in chapter 4.13, that "every insult to a woman is an offence against divine Rädhä" in Prak
An avatar, a concept in Hinduism that means "descent", refers to the material appearance or incarnation of a deity on earth. The relative verb to "alight, to make one's appearance" is sometimes used to refer to any guru or revered human being; the word avatar does not appear in the Vedic literature, but appears in verb forms in post-Vedic literature, as a noun in the Puranic literature after the 6th century CE. Despite that, the concept of an avatar is compatible with the content of the Vedic literature like the Upanishads as it is symbolic imagery of the Saguna Brahman concept in the philosophy of Hinduism; the Rigveda describes Indra as endowed with a mysterious power of assuming any form at will. The Bhagavad Gita expounds the doctrine of Avatara but with terms other than avatar. Theologically, the term is most associated with the Hindu god Vishnu, though the idea has been applied to other deities. Varying lists of avatars of Vishnu appear in Hindu scriptures, including the ten Dashavatara of the Garuda Purana and the twenty-two avatars in the Bhagavata Purana, though the latter adds that the incarnations of Vishnu are innumerable.
The avatars of Vishnu are important in Vaishnavism theology. In the goddess-based Shaktism tradition of Hinduism, avatars of the Devi in different appearances such as Tripura Sundari and Kali are found. While avatars of other deities such as Ganesha and Shiva are mentioned in medieval Hindu texts, this is minor and occasional; the incarnation doctrine is one of the important differences between Vaishnavism and Shaivism traditions of Hinduism. Incarnation concepts similar to avatar are found in Buddhism and other religions; the scriptures of Sikhism include the names of numerous Hindu gods and goddesses, but it rejected the doctrine of savior incarnation and endorsed the view of Hindu Bhakti movement saints such as Namdev that formless eternal god is within the human heart and man is his own savior. The Sanskrit noun is derived from the Sanskrit roots ava and tṛ; these roots trace back, states Monier-Williams, to -taritum, -tarati, -rītum. Avatar means "descent, alight, to make one's appearance", refers to the embodiment of the essence of a superhuman being or a deity in another form.
The word implies "to overcome, to remove, to bring down, to cross something". In Hindu traditions, the "crossing or coming down" is symbolism, states Daniel Bassuk, of the divine descent from "eternity into the temporal realm, from unconditioned to the conditioned, from infinitude to finitude". An avatar, states Justin Edwards Abbott, is a saguna embodiment of Atman. Neither the Vedas nor the Principal Upanishads mention the word avatar as a noun; the verb roots and form, such as avatarana, do appear in ancient post-Vedic Hindu texts, but as "action of descending", but not as an incarnated person. The related verb avatarana is, states Paul Hacker, used with double meaning, one as action of the divine descending, another as "laying down the burden of man" suffering from the forces of evil. Mahesh is an avatar of Lord Vishnu; the term is most found in the context of the Hindu god Vishnu. The earliest mention of Vishnu manifested in a human form to empower the good and fight against evil, uses other terms such as the word sambhavāmi in verse 4.6 and the word tanu in verse 9.11 of the Bhagavad Gita, as well as other words such as akriti and rupa elsewhere.
It is in medieval era texts, those composed after the sixth century CE, that the noun version of avatar appears, where it means embodiment of a deity. The idea proliferates thereafter, in the Puranic stories for many deities, with ideas such as ansha-avatar or partial embodiments; the term avatar, in colloquial use, is an epithet or a word of reverence for any extraordinary human being, revered for his or her ideas. In some contexts, the term avatara just means a "landing place, site of sacred pilgrimage", or just "achieve one's goals after effort", or retranslation of a text in another language; the term avatar is not unique to Hinduism. It is found in the Trikaya doctrine of Mahayana Buddhism, in descriptions for the Dalai Lama in Tibetan Buddhism, many ancient cultures; the manifest embodiment is sometimes referred to as an incarnation. The translation of avatar as "incarnation" has been questioned by Christian theologians, who state that an incarnation is in flesh and imperfect, while avatar is mythical and perfect.
The theological concept of Christ as an incarnation, as found in Christology, presents the Christian concept of incarnation. According to Oduyoye and Vroom, this is different from the Hindu concept of avatar because avatars in Hinduism are unreal and is similar to Docetism. Sheth disagrees and states that this claim is an incorrect understanding of the Hindu concept of avatar. Avatars are true embodiments of spiritual perfection, one driven by noble goals, in Hindu traditions such as Vaishnavism; the concept of avatar within Hinduism is most associated with Vishnu, the preserver or sustainer aspect of God within the Hindu Trinity or Trimurti of Brahma and Shiva. Vishnu's avatars descend thereby restoring Dharma. Traditional Hindus see themselves not as Vaishnava, Shaiva, or Shakta; each of the deities has its own iconography and mythology, but common to all is the fact that the divine reality has an explicit form, a form that the worshipper can behold. An oft-quoted passage from the Bhagavad Gita describes the typical role of an avatar of Vishnu: The Vishnu avatars appear in Hindu mythology whenever the cosmos is in
Barsana is a historical town and a nagar panchayat in the Mathura district of the state of Uttar Pradesh, India. Barsana is the Birth Place of Mata Radha, It is the region of Braj Bhoomi, it is located at 27.65°N 77.38°E / 27.65. As of 2001 India census, Barsana had a population of 9215. Males constitute 53% of the population and females 47%. Barsana has an average literacy rate of 53%, lower than the national average of 59.5%. 19% of the population is under 6 years of age