Although learned men discuss the birth and activities of the Supreme unborn, Lord of the heart, the foolish who have a poor fund of knowledge cannot understand the transcendental nature of the forms, names, and activities of the Supreme Being, who is playing like an actor in a drama.51 However, only those who render favorable service to Lord Krishna can know the creator of the universe in His full glory, power and transcendence.52
THE MANU AVATARS
The Manus appear for certain durations during a day of Brahma. Brahma's day is calculated as 4,300,000 years (the time of one cycle of the four yugas) times 1,000. Within one day of Brahma there are only 14 Manus. The list of the 14 Manus in this universe are as follows: Yajna is Svayambhuva Manu, Vibhu is Svarocisha Manu, Satyasena is Uttama Manu, Hari is Tamasa Manu, Vaikuntha is Raivata Manu, Ajita is Ckakshusha Manu, Vamana is Vaivasvata Manu (the Manu of the present age), Sarvabhauma is Savarni Manu, Rishabha is Daksha-savarni Manu, Vishvaksena is Brahma-savarni Manu, Dharmasetu is Dharma- savarni Manu, Sudhama is Rudra-savarni Manu, Yogesvara is Deva- savarni Manu, and Brihadbhanu is Indra-savarni Manu. These fourteen Manus cover the 4,320,000,000 solar years of one day of Brahma.53
To understand more completely how long these Manus reign we can consider the following information. For example, there are four ages, namely Satya-yuga, Treta-yuga, Dvapara-yuga, and Kali-yuga, which comprise a divya-yuga, one set of the four yugas. Let's remember that Satya-yuga lasts 1,728,000 years, Treta-yuga 1,296,000 years, Dvapara- yuga 864,000 years, and Kali-yuga 432,000 years. That is a total of 4,320,000 years. A day of Brahma, called a kalpa, lasts for 1,000 of these cycles, and is thus 4,320,000,000 solar years. There are 14 Manus in each day of Brahma. Each Manu is said to exist for one manvantara, which is a period of time lasting 71 divya-yugas. Therefore, each Manu exists for roughly 306,720,000 years. Additionally, Brahma lives for 100 years, composed of 365 of such days in a year.54 Of course, let us also remember that these beings live in the subtler dimensions where life goes on for much longer periods of time, and not in this earthly stratum.
From further analysis we can also discover the age of the earth from these Vedic calculations. The present Manu is the seventh in line, called Vaivasvata Manu, the son of Vivasvan. Twenty-seven divya- yugas, or cycles of the four yugas, of his age have now passed. So, 27 divya-yugas means 116,640,000 years. It is scheduled that at the end of the Dvapara-yuga of the twenty-eighth divya-yuga of the seventh Manu, Lord Krishna appears on earth with the full paraphernalia of His eternal spiritual abode, named Vrajadhama or Goloka Vrindavana. Brahma's day consists of 4,320,000,000 years. Six of these Manus appear and disappear before Lord Krishna takes birth. This means that 1,975,320,000 years of the day of Brahma have gone by before the appearance of Lord Krishna.55 Therefore, this is also the age of the earth in this particular day of Brahma by these Vedic calculations. Science is sometimes surprised that such lengths of time were part of the ancient Vedic conception of the universe even hundreds of years ago.
THE YUGAVATARS
Getting back to the various avatars of the Supreme, we now come to the yugavataras. The yugavataras are divided by the millenniums in which they appear. They appear in a particular color according to the yuga. In Satya-yuga the color is white, in Treta-yuga the color is red, in Dvapara-yuga it is black, and in Kali-yuga the color is yellow or golden. For an example, in Dvapara-yuga Lord Krishna was a blackish color, while in Kali-yuga Lord Chaitanya had a golden complexion.56
In Satya-yuga the people were generally quite advanced in spiritual knowledge and could meditate upon Krishna very easily. During the time in the white incarnation, the Lord taught religion and meditation, and in this way showed His mercy to the people of that era. In the Lord's reddish incarnation during the Treta-yuga, He taught the process of performing great rituals and religious sacrifices. In Dvapara- yuga, the Lord appeared in His blackish form as Krishna and induced people to worship Him directly. Then in Kali-yuga the Lord appears in a golden color as His own devotee, showing others the spiritual process for this age. Accompanied by His personal associates, He introduces the process of hari-nama-sankirtan, or the congregational singing and chanting of the Lord's holy names, specifically in the form of the Hare Krishna mantra. He personally chants and dances in ecstatic love of God. Through this process He delivers this love of God to all. Whatever spiritual results are attained through the other processes in the previous three yugas can be easily achieved in Kali-yuga by the chanting of the holy names of Krishna. It is the easiest process for becoming freed from material existence and reaching the transcendental kingdom.57
THE SHAKTYAVESHA-AVATARS
The last kind of avatars are what is called the shaktyavesha- avatars. These are the living beings who are empowered by the Supreme to act in certain ways or accomplish a particular mission. Such avatars include the four Kumaras, Narada Muni, Lord Parashuram, and usually Lord Vyasadeva and Lord Brahma. The power of knowledge was given to the Kumaras. The power of devotion to the Lord was given to Narada. Brahma was, of course, empowered with the ability to create. Parashuram was given the power to kill the many rogues and thieves who were on the planet at His time. Whenever the Lord is present in someone by a portion of His various potencies that allow that person to do something wonderful and uplifting for the well-being of everyone, that living entity is considered a shaktyavesha-avatar-- a living being invested with the Lord's special power.58
CONCLUSION
It is through these many avatars and expansion that the Lord maintains the universe and provides guidance to the living beings within it. To understand this knowledge is an important part in perceiving the plan behind the universe and our purpose in it, and it provides great benefits for all who hear it. As it is explained in the Srimad-Bhagavatam (8.23.30), "If one hears about the uncommon activities of the Supreme Personality of Godhead in His various avatars, he is certainly elevated to the higher planetary systems or even brought directly back to Godhead, the spiritual domain."
CHAPTER NOTES
1.Srimad-Bhagavatam 1.2.34
2.Ibid., 1.3.5
3.Caitanya-caritamrita, Madhya-lila 20.263-4
4.Ibid., Madhya-lila 20.245-246
5.Ibid., Adi-lila 3.6
6.Ibid., Adi-lila 2.112
7. Ibid., Adi-lila 2.133-115
8.Srimad-Bhagavatam 1.3.5.purport
9.Bhagavad-gita 4.7-8
10.Srimad-Bhagavatam 10.86.45
11.Caitanya-caritamrita, Madhya-lila 20.352
12.Srimad-Bhagavatam 2.7.2.purport
13.Caitanya-caritamrita, Adi-lila 14, 18.purport
14.Ibid., Madhya-lila 20.354
15.Ibid., Adi-lila 3, 93-94
16.Srimad-Bhagavatam 10.14.37
17.Ibid., 10.14.55
18.Ibid., 10.40.16
19.Ibid., 3.2.7
20.Caitanya-caritamrita, Madhya-lila 20.382
21.Srimad-Bhagavatam 1.3.6
22.Ibid.2.7.5
23.Ibid.1.3.7 & 2.7.1
24.Ibid.1.3.8
25.Ibid.2.7.19
26.Ibid.1.3.9
27.Ibid.2.7.6
28.Ibid.1.3.10
29.Ibid.2.7.3
30.Ibid.1.3.11&2.7.4
31.Ibid.1.3.12
32.Ibid.1.3.13&2.7.10
33.Ibid.2.7.11
34.Ibid.1.3.14
35.Ibid.2.7.9
36.Ibid.1.3.15&2.7.12
37.Ibid.1.3.16
38.Ibid.2.7.13
39.Ibid.2.7.21
40.Ibid.1.3.17
41.Ibid.1.3.18&2.7.14
42.Ibid.1.3.19&2.7.17
43.Ibid.1.3.20&2.7.22
44.Ibid.1.3.21& 2.7.36
45.Ibid.1.3.40-43
46.Ibid.1.3.22
47.Ibid.2.7.23-5
48.Ibid.1.3.23 & 2.7.26
49.Ibid., 1.3.24 & 2.7.37
50.Ibid., 1.3.25 & 2.7.38
51.Ibid., 1.3.35, 3
7
52.Ibid., 1.3.38
53.Ibid., 1.3.5.purport & Caitanya-caritamrita, Madhya-lila 20, 319-328
54.Bhagavad-gita 8.17 & Srimad-Bhagavatam.3.11.20 & Vishnu Purana, Book One, Chapter Three, p.35
55.Caitanya-caritamrita, Adi-lila 3, 7-10 & Srimad-Bhagavatam 4.30.49 purport
56.Srimad-Bhagavatam 1.3.5.purport & Caitanya-caritamrita, Madhya-lila 20, 329-333
57.Caitanya-caritamrita, Madhya-lila 20, 334-347 & Srimad-Bhagavatam 11.5.32, 36 & 12.3.51-2
58.Caitanya-caritamrita, Madhya-lila 20.369-73
CHAPTER FOUR
Lord Vishnu
Lord Vishnu is the all-pervasive Lord who expands into everything. He is the maintainer of the universe and the complete cosmic creation. He is called Vishnu because He overcomes all.1 He represents sattva-guna, or the mode of goodness by which everything is sustained. He is also called Narayana, which means the shelter, resting place or ultimate goal of all living entities. It also means the one whose abode is the causal waters (Garbhodakashayi Ocean), and one who lives in the hearts of all living beings. It is this sattva nature, in the mode of goodness, which gives the living beings the tendency to grow toward a higher truth, the light, a more cohesive and intense reality. In this sense, Lord Vishnu is also called Hari, or one who removes the darkness of illusion. This illusion ultimately means the false idea that the living beings live separate from, or without connection to, the Lord.
References to the glories of Lord Vishnu are found in such early books as the Rig Veda. Many of them are in relation to His form as Vamanadeva, the dwarf incarnation who begged for only three steps of land from Bali Maharaja, and with those three steps covered the whole universe. A few of these verses are as follows:
"The gods be gracious unto us even from the place whence Vishnu strode, through the seven regions of the earth. Through all this strode Vishnu; thrice His foot He planted, and the whole was gathered in His footstep's dust. Vishnu, the Guardian, He whom none deceiveth, made three steps; thenceforth establishing His high decrees. Look ye on Vishnu's works, whereby the Friend of Indra, close-allied, hath let His holy ways be seen. The princes evermore behold that loftiest place where Vishnu is, laid as it were an eye in heaven. This, Vishnu's station most sublime, the singers ever vigilant, lovers of holy song, light up." (Rig Veda, 1.22.16-21)
A similar reference to Lord Vishnu's abode and His pastime as Vamanadeva is found in the Rig Veda (1.154.1-5). A few of the verses read as follows: "Him whose three places that are filled with sweetness, imperishable joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. May I attain to His well-loved mansion where men devoted to the Gods are happy. For there springs, close akin to the Wide-Strider, the well of meath in Vishnu's highest footstep."
A standing image of Lord Vishnu located above one of the outside entranceways of the Large Vishnu temple in Sri Rangam, India.
Another quote that shows Lord Vishnu's superiority over the demigods reads like so: "Far-shining, widely famed, going Thy wonted way, fed with the oil, be helpful, Mitra-like, to us. So, Vishnu, even the wise must swell Thy song of praise, and he who hath oblations must pay thee solemn rites. He who brings gifts to Him, the Ancient and the Last, to Vishnu who ordains, together with His spouse [Lakshmi], who tells the lofty birth of Him, the Lofty One, shall verily surpass in glory even his peer... The Sovran Varuna and both the Asvins wait on this the will of Him who guides the Marut host. Vishnu hath power supreme and might that finds the day... "2
Lord Vishnu is often portrayed resting on the huge serpent of Sesha. We see that the thousand heads of Sesha are all turned inward, representing a tranquil mind, and looking toward the Absolute Truth of Lord Vishnu. Lord Vishnu is also seen in the yogic sleep called yoga-nidra. The yoga-nidra (yoga or the root yuj meaning to connect or join) is a cosmic sleep wherein the Lord is focused on the Infinite Reality of His own identity.
Lord Vishnu is also seen standing on the whirl of a lotus flower with four hands, which represent the four directions and indicates His absolute power in the four corners of the universe. Each hand holds an item, such as a disc, lotus, conch, and mace. Of the four items, the conch represents the five universal elements. When the conch is blown, it is said to produce a sound related to the original vibration of universal creation, or om. The Lord also blows His conch in calling everyone to turn to the higher reality rather than remaining in the darkness of material existence. This calling is the inner voice which nudges all beings of conscience to seek the Absolute Truth. If man does not heed the call, then the Lord may still use His conch to cut asunder the ego and material attachments of those who do not turn toward the spiritual path.
The disc or chakra signifies the universal mind or awareness.3 It rids all darkness wherever it appears, and thus shows the path to higher awareness. The disc is called Sudarshan, the limitless power and light that destroys all forms of ignorance. Thus, Lord Vishnu allows it to cut off the heads of envious demons. It has six spokes and shows the revolving nature of the universe (maya) around an unmoving and changeless center. The Sudarshana Chakra, when shown alone, is often viewed as a person with four, eight, or sixteen arms, holding such items as a bow, arrow, trident, noose, and a poker. These are said to represent the will and power of the Lord to not only create but to also destroy the universe.
The mace represents the cosmic intellect or knowledge. It is called Kaumodaki, meaning that which captivates the mind. It is also associated with time, which destroys all, and is thus also related to Kali, the power of time.4 When pictured as a deity, it is viewed as a female with two hands, positioned in respect. The lotus being twirled in His hand shows the revolving or changing nature of the universe.5 It also indicates the real purpose of human existence, which the Lord invites all to follow.
The Vaijayanti garland (garland of victory) with five rows of flowers that the Lord wears indicates the five senses and the Lord's illusory power which affect the senses.6 Its fragrance represents the subtle elements found within the material manifestation. All this reflects the Lord's mastery of the whole universe, which is created out of the mixing or revolving of the five elements and the universal mind and intellect. The Srivatsa or lock of hair on the Lord's chest, which indicates the Goddess of Fortune, represents the products of the material creation, or the objects of enjoyment for which all living beings seek.7 And the gem worn on His chest, called Kaustubha (Treasure of the Ocean), represents the one who enjoys these products. Thus, this world of the enjoyer and the enjoyed is but a piece of decoration for the Lord, a spark of His energy.
Lord Vishnu is also sometimes seen with additional items, such as a bow, called Sharnga. This represents the darker form of false-ego that makes one think he is nothing but the material body, not connected to the Lord. The arrows are the activities of the intellect, which can cut through false-ego when used properly. His fish shaped earrings represent the two processes of knowledge, such as through the sankhya (intellectual) and yoga (intuitive) methods. His armlets represent the three goals of worldly life, namely dharma (righteousness), artha (economic success) and kama (pleasure). Lord Vishnu's crown represents the highest and incomprehensible reality. The yellow cloth that He wears (Pitambara) is said to indicate the Vedas. Through the Vedic hymns the divine reality is revealed, just as the Lord's dark color can be seen through the cloth that He wears. And His sacred string, made of three threads, is said to indicate the three letters of the hallowed word AUM.
The various forms of Lord Vishnu are composed of the different arrangements of the four symbols He holds in His four hands. For example, in one form He holds the conch in His lower right hand, the disc in His upper right, the mace in His upper left, and lotus in the lower left. In this form He has the name of Keshava, meaning the Lord with long hair, according to the Padma Purana (Book Four, Chapter 79). In other forms, in which case He holds the items in different hands, He has the names that include, Narayana (the universal shelter), Govinda (saver
of the Earth and protector of cows), Madhava (Lord of knowledge), Madhusudana (the destroyer of the demon Madhu), Trivikrama (the one who conquered the three planetary systems), Vamana (the dwarf incarnation), Shridhara (the possessor of fortune), Hrishikesha (Lord and controller of the senses), Padmanabha (whose navel produced the universal lotus), Damodara (who is self-restrained), Sankarshana (who reabsorbs), Vasudeva (one who dwells within), Pradyumna (who has the most wealth), Aniruddha (who no one can oppose), Purushottama (best of all men), Adhoksaja (the expanse of the universe), Nrisimha (the half-man and half-lion form), Achyuta (the inconceivable), Krishna (the dark and all-attractive one), Hari (He who removes obstacles or the sorrow of illusion), Janardana (He who gives rewards), and Upendra (the brother of Indra). Many other names of Lord Vishnu are found in the Vishnu-sahasranam, the Thousand Names of Vishnu, located in the Anushasan Parva (149.14-120) of the Mahabharata.
Lord Vishnu is also called Nilameghashyama for having a dark blue complexion. This represents a number of things, including pure consciousness, the infinite, and the all-pervading power.
At other times Lord Vishnu is seen resting on the coils of the serpent Shesha, also called Ananta. Sheshanaga, also called Anantasesha, is the expansion of Lord Balarama, Lord Krishna's brother, and serves the Lord in this way as the Lord's support and paraphernalia. Shesha has a thousand heads swinging to and fro over the form of Lord Vishnu, creating a shelter and couch for the Lord. Ananta means endless, and Ananta is endlessly singing the praises and glories of the Lord from His thousand hoods without ever reaching the end. His hoods are also supporting the many planetary systems in the cosmic creation that are orbiting throughout the universe above His heads. Ananta also means endless in terms of the endlessness of cosmic time. This is also represented by His thousand hoods as divisions of time. The material worlds are created within the element of time, and are thus sustained by time. During the process of the universal annihilation, time ceases to exist, in which case the material planets are also forced into obliteration.
Hindu Gods & Goddesses Page 8