Doctrinal Developments
Kr.s.n.a and Ra ̄ma are the most widely worshipped of the avata ̄ras of Vis.n.u but the
avata ̄ra concept as such only begins to emerge in the later stages of development
of the epics, even though the Bhagavadgı ̄ta ̄ is commonly regarded as proclaim-
ing the basic rationale for Vis.n.u’s “descents,” when Kr.s.n.a declares that he
incarnates himself in age after age to destroy the wicked and to protect the righ-
teous (4.5–8). Indeed, didactic parts of the Maha ̄bha ̄rata list just four or six of
Vis.n.u’s “manifestations” (pra ̄durbha ̄va, the term it uses rather than the later term
avata ̄ra), while the Ra ̄ma ̄yan.ashows no awareness of the concept. The fish,
matsya, which saved Manu from a great deluge is identified with Brahma ̄ in
theMaha ̄bha ̄rata (3.195), just as in the Ra ̄ma ̄yan.a(6.105) the boar which raises
the earth from the waters is Brahma ̄; their identification with Vis.n.u comes
later. The exploits of Ra ̄ma Ja ̄madagnya (later known more commonly as
Paras ́ura ̄ma) are given some prominence in the Maha ̄bha ̄rata and he also occurs
in an episode in the first book of the Ra ̄ma ̄yan.awhere he is worsted by the young
Ra ̄ma Da ̄s ́arathi. The Maha ̄bha ̄rata also lists Va ̄mana, the dwarf, and Narasim.ha
(12.326 and 337) and predicts the future avata ̄ra, Kalkin (3.188–9). In the
version of the Va ̄mana myth found in the Ra ̄ma ̄yan.a(1.28.2–11), Vis.n.u presents
the three worlds that he has regained to Indra, who by implication is still supe-
rior to him.
The lists of Vis.n.u’s manifestations occur within the didactic portions
(primarily books 12–13) which also contain a significant amount of material
relating to the emergence of Vais.n.avism as such, as well as a certain amount
of broadly philosophic material. The process of fusion of Na ̄ra ̄yan.a with Vis.n.u
is under way by now; whereas the story of Ma ̄rkan.d.eya entering the mouth of
Na ̄ra ̄yan.a and seeing the whole universe inside his body (3.186) uses only the
name Na ̄ra ̄yan.a and there is no hint of his identity with Vis.n.u or Kr.s.n.a
Va ̄sudeva, in the Na ̄ra ̄yan.ı ̄ya(12.321–39) from chapter 328 onwards the name
Vis.n.u is often used instead of Na ̄ra ̄yan.a, while elsewhere it is often stated that
Arjuna and Kr.s.n.a are Nara and Na ̄ra ̄yan.a, who are ancient .rs.is, sages, and also
divine beings noted for the eternality and perfection of their friendship. The
Na ̄ra ̄yan.ı ̄yais the main but relatively late passage (probably no earlier than
the third century ce) on worship of Na ̄ra ̄yan.a and is clearly a composite text: the
first six chapters form a complex sequence of emboxed narratives, while the
remaining chapters contain a series of subsequent expansions. With its doctrine
of the fourfold nature of the supreme being, it presents the formative stages of
the Pa ̄ñcara ̄tra system, which appears to have stood somewhat outside the
mainstream of orthodoxy.
The text declares that the supreme deity Na ̄ra ̄yan.a is gracious to those who
are single-mindedly devoted to him and that they attain the highest goal, which
is Va ̄sudeva, thus bringing into relationship with Na ̄ra ̄yan.a the name Va ̄sudeva
which is elsewhere regarded as a patronymic of Kr.s.n.a. Na ̄ra ̄yan.a explains to his
devotee, the ancient seer Na ̄rada, that Va ̄sudeva is the supreme purus.a, the inner
the sanskrit epics 123