Amsha and Avesha

[Terese]

This is a conversation from the Balarama thread that is too huge for the thread to not be derailed, so i am putting it here. I did not want to make it a private conversation, as i do think other Vaisnavas who seek this question to be answered can benefit from this information.

Āveśa refers to the (usually) temporary appearance of a special form of nārāyaṇa (or other deities) in particular jīva. Aṁśa can be understood differently based on the context (even within specific context of avatāra), in general terms refers to a portion of which there can be different extents - partial, limited, absolute/complete etc. For e.g.., 1) paruśurāma, rāma, and pṛthu were vaiṣṇavāmśa-saṁbhūta, yet pṛthu was āveśa-avatāra whereas the former two were pūrṇāvatāras; similarly, 2) dūrvāsa, śuka, and aśvatthāma are rudrāṁśa-saṁbhūta - avatāras of śiva. All other deities too have avatāras, excluding brahma. However, there is a significant difference between 1) and 2) types of avatāras (perhaps different thread). But basically, all appearances of deities in forms other than their mūlarūpa is considered aṁśāvatāra.

And so, what is this significant difference?

 

[Viraja]

Perhaps I can answer this question.

Sri VKS swami (Velukkudi Krishnan) in one of his discourses said that parasurama avatara, for example, is an amsa avatara, of a very qualified but normal human being, in whom, the Lord Sriman Narayana vested his own energy in to cultivating this manifestation. All amsas (partial avatharas) are thus some other but qualified soul, more likely some other deva or even a mortal, in whom lord vests his energy.

 

[Terese]

Perhaps I can answer this question.

Sri VKS swami (Velukkudi Krishnan) in one of his discourses said that parasurama avatara, for example, is an amsa avatara, of a very qualified but normal human being, in whom, the Lord Sriman Narayana vested his own energy in to cultivating this manifestation. All amsas (partial avatharas) are thus some other but qualified soul, more likely some other deva or even a mortal, in whom lord vests his energy.

Thank you Viraja ji, always glad to hear of the knowledge of a Sri Vaisnava

 

[Terese]

Perhaps I can answer this question.

Sri VKS swami (Velukkudi Krishnan) in one of his discourses said that parasurama avatara, for example, is an amsa avatara, of a very qualified but normal human being, in whom, the Lord Sriman Narayana vested his own energy in to cultivating this manifestation. All amsas (partial avatharas) are thus some other but qualified soul, more likely some other deva or even a mortal, in whom lord vests his energy.

Thank you Viraja ji, always glad to hear of the knowledge of a Sri Vaisnava

 

[Aupmanyav]

Perhaps this will help: Six Categories Of Avatars
But this is ISKCON belief. Other 'sampradayas' will differ.

 

[निताइ dasa]

amsha means partial expansion. It is when Lord Hari Himself appears (or a portion of Him) as an avatar (amsha avatars are like Lord Narasimha, Ramachandra etc). They perform many pastimes with the Lord's associates. Then avesha avatars, also known as shaktyavesha are actually Jivas who are empowered by Lord Hari. Examples of this are Prthu Maharaj, Veda Vyasa and even Narada.

 

[Shantanu]

amsha means partial expansion. It is when Lord Hari Himself appears (or a portion of Him) as an avatar (amsha avatars are like Lord Narasimha, Ramachandra etc). They perform many pastimes with the Lord's associates. Then avesha avatars, also known as shaktyavesha are actually Jivas who are empowered by Lord Hari. Examples of this are Prthu Maharaj, Veda Vyasa and even Narada.

When Lord Hari empowers a human being there is no half way house: it is purna-avatara. Purna-avatara is when one is in total surrender to Sri Krishna such that all ones deeds are thought to be directed by Him.