@ImPranav_M @GunduHuDuGa That's a good qsn, if not a bit nuanced. Avataras are of many varieties and frankly, most of the classification is only for our understanding and not really binding on Paramatma Himself. We can take several approaches to understanding this. If you go by a Vedantic approach,+

@GunduHuDuGa Avatara means that which descends from an exalted state (Taara). Going by Upanishadic observaton of Purnam adham purnam idham, every manifestation of Bhagavan is indeed wholesome. In fact, Avataras usually happen when Iswara is propitiated with certain qualities already+

@GunduHuDuGa described in the Vedas by other Devatas. So, in order to please them, He assumes the form that best envisages the said Vaidika tatvam. For example, Varaha and Nrusimha avatars, though they have sthoola prayojanas, also exemplify the Tejovanna tatvam propounded by Upanishads.+

@GunduHuDuGa All these tatvams ultimately emanate from Him so whatever form He takes is indeed Purna. Now, one may ask then if that's the case, why such a distinction had to be made in the first place. That is because of upasana vidhis and understanding of how Bhagavad tatvam shines+

@GunduHuDuGa with each Leela being performed. Let's take Nrusimha avatar. The purpose of the avatar is neither to save Hiranyakasipu nor rescue Prahlada. For that He need not descend down as H's boons are applicable only for Brahman's creation and not Paramatma Himself.+

@anexcommie @ImPranav_M @GunduHuDuGa Our scriptures are in such a way that with every read they reveal new things and thought dimensions depending on our own state of mind and aadhyatma progression. We should be extremely proud that we are inheritors to such vaangmayam that no other civ in this world has. :)

@Shaaabaaaaa That is only having a soft corner but not Dharma. Without a doubt, the real Hero is Sri Krishna. After Him, Yudhishthira, or for that matter any of the Pandavas, are the ones one should aspire to emulate. They have no iota of blemish. Otherwise Krishna wouldn't side with them.

Aasthaam taavadiyam prasoothisamaye durvaarashoolavyathaa
Nairuchyam thanusoshanam malamayee sayya cha samvatsaree |
Ekasyaapi na garbha-bhaara-bharana-klesasya yasyaa: kshamo
Dhathum nishkruthimunnathopi thanaya: tasyai janyai nama: || 🙏🏻

To that mother, who, at the time of giving birth to me suffered unbearable pain, became weak due to distaste, who slept beside me on the bed made dirty by my urine and feces, and above all for bearing me in her womb for 9 months and the distress she suffered as a result, to that

mother my salutations to whom even the most exalted of children cannot compensate.

The above shloka is from Adi Shankaracharya's Maatru Panchakam. Shankara's mother, Aaryaamba, was distraught having to cope with the fact that her Son, after having born after practicing many

austerities and vrathas, opted to accept Sanyaasaashrama at a very young age. Nevertheless, she wished that He be at her side at the time of her death. Shankara keeps His promise knowing that mother is about to pass away.

Requesting pardon that he could not do the necessary services at this hour of grief, Shankara sings this set of 5 poignant yet endearing shlokas that glorify the mother.

If a Sanyasi who always reveled in Brahman could also feel the greatness of a mother, one should understand