Poorna-Avatara

[D.V.N.Sarma]

On 21 Jan 2002, at 01:55, Malolan Cadambi wrote:

> I do realise there is a =
> difference in the advaita sampradaya).

This is the commentary of Sridhara Swami (Advaitin)
but I think is respected by the other denominations also

(EtE) puMsah paramESvarasya kEcidaMSAh kEcit
kalA vibhUtayaSca. tatra matsyAdInAmavatAratvEna
sarvajnatvasarvaSaktimatvE2pi   yathOpayOgamEva
jnAnakriyASaktyAvishkaraNam. kumAranAradAdi-
shvAdhikArikEshu yathopayOgam aMSakalAvESah.
tatra kumArAdishu jnAnAvESah, pRthvAdishu
SaktyAvESah. kRshNastu bhagavAn sAkshAt
nArAyaNa Eva, AvishkRtasarvaSaktitvAt.

Tr.
These (avatArAs) of the purusha i.e, the Supreme
Lord are some  partial and some  only kalAs
(sixteenth parts).In matsyAvatAra etc. though
omniscience and omnipotence are there,
the power of knowledge and the power for action
are exhibited only to the extent  useful (for the job
on hand). In case of avtArAs of authority as those
of sanatkumAra and nAraDa the endowment of
aMSa or kalA is only to the extent useful.
In case of people like sanatkumAra knowledge is
endowed and in case of people like pRthu it is the
power for action that is endowed. But because of the
exhibition of full power (of knowledge and action)
Lord kRshNa is verily narayaNa.

Thus according to Sridhara Swami, in some avatArAs
though omniscience and omnipotence are there,
they are exhibited only partially. In some avtArAs the
presence of power itself is partial. In kRshNa the
full powers are manifest.

regards,

Sarma.