Originally posted by visrom
I am back to the Dasha Avtar book again. In that again it was mentioned that the Yadavs had become vain and proud of their own powers, also because they felt they had Krishna with them they could do anything. Therefore they started destroying each other.
But here again, there is another factor involved - Gandhari. She has cursed Krishna for having allowed all her 100 sons to die, even though He had to power to prevent that. She had cursed Krishna that He would die a lonely death along with the entire Yadav clan. So, the Yadavs destroying themselves and Lord Krishna being hit by a hunter's arrow was due to Gandhari's curse.
But Parshuram is someone I am unable to accept, and I am happy that I am not alone.
Maybe the Kshatriyas whom he detroyed had done something drastically wrong. Can't say.
There are also some varying opinions on the 9th avtar of Lord Vishnu. Dasha Avtar names Buddha as the 9th avtar, whereas in many temples of Lord Krishna I find Balram mentioned as an avtar of Vishnu. Both are things I am unable to accept.
I feel Balram was an avtar of Sesh Nag, just like Lakshman. (B R Chopras Mahabharat always showed Balram with a snake shaped crown.)
Would like to know your opinions on this too.
In the Ramayan forum, Vibhishna (another poster) theorized that Mohini was the 3rd avatar of Vishnu after Kurma, during the samudra-manthan, and that the rest of the avatars except Kalki move one slot down. In other words, Varaha was #4, Narasimha #5 and so on. In fact, if Buddha's advent is not there in any of the scriptures preceding
him, I don't believe that he's the avatar either. I don't think Mohini can be bunched w/ Kurma the way LBS are bunched w/ Rama, or Balaram is bunched w/ Krishna.
In Valmiki, RLBS were all avatars of Vishnu as a result of the division of the payasa - there is no Lakshman being sesha-nag, or Bharat being panchajanya or so on. In one of the Puranas, it says that Krishna and Balaram were both formed by plucking a white hair and a dark hair from Vishnu's head, so that would make Balaram a part of the same Vishnu avatar. Note that in the Mahabharat, Balaram's end is shown w/ a huge serpent leaving his mouth, symbolizing Sesha-nag, but in Valmiki's Ramayan, Lakshman is taken by Indra to Vaikuntha, and he does not turn into a serpent, as shown in both RS and AS Ramayanas.