सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।
If you go with the word “Really" than “No”, Śrī Ram is NOT an Avatār of Śrī Hāri Vīshnu, their are many proofs of that itself from Vedās and from Śrīmad Rāmāyan (Śrī Mānas & Vālmīki) which clearly says that Sri Rām is Avatāri not Avatār. And another thing to curious one please use the word Śrī before taking my lord's name like Śrī Rām, Śrī Vishnu.
ततस्त्वमसि दुर्धर्षात्तस्माद् भावात् सनातनात् ।
रक्षार्थं सर्वभूतानां विष्णुत्वं उपजग्मिवान् ॥
(Śrī Vālmiki Rāmāyaṇa 7.104.9)
"After my prayers in the begining of the creation, Oh Rāma ! You forsaken Your durdharsa (the swarupa which is difficult to be achieved for many i.e. the eternal two armed Śrī Rāma form) and assumed the form of Vīshnu for the sake of protection and sustenance of all the beings."
As few people give reference of
- Balakanda - 15, 16, 17 and 18th Sarga
- Balakanda - 76th Sarga
- Ayodhya Kand - 1st Sarga
- Aranya Kand - 3rd Sarga
- Sundar Kand - 25th Sarga
- Sundar Kand - 51st Sarga
- Yuddha Kand - 59th Sarga
- Yuddha Kand - 95th Sarga
- Yuddha Kand - 111th, 117th, 119th Sarga
That here Śrī Rām has been denoted by Śrī Vīshnu or Śrī Narayan, so a very clear answer is Śrī Rām himself has taken the form of Śrī Vishnu, Narayan, Krishna etc. That's why he has been denoted by all these words (यह सारे नाम है श्रीराम के). As in point 1 it has been clear that it's Shri Ram alone who takes form of Vishnu so calling Śrī Rām by the name of Śrī Vishnu is not a very big deal, it's his name.
Infact Śrī Hāri Nāräyana, Śrī Krishnā, Śrī Shiva etc themselves chants the name of Sri Rām,
भजस्व कमले नित्यं नाम सर्वेशपूजितम् ।
रामेति मधुरं साक्षान्मया संकीर्त्यते हृदि ॥
(Śrī Bhavishya Purān, Lord Shri Hari Narayan to Maa Lakshmi)
Oh! Kamle! (Maha-Lakshmi) do the daily worship (chanting) of the name of Shri Ram, which is worshiped by all gods. I always chant the sweet name of Lord Śrī Raghunändan in my heart. (Here lord has given Shri Ram naam Dikshā to Maa Maha Lakshmi)
This shloka has been extracted from Gita Press Gorakhpur;
Page No. 832. (And also has been quoted by previous Śrī Vaishnav Ācharyas).
Lord Krishna ~
रामस्याति प्रिय नाम रामेत्येव सनातनम् ।
दिवारात्रौ गृणन्नेषो भाति वृन्दावने स्थितः ।।
(Śrī Suka Samhita)
Shuka-Samhita says: The name Śrī 'Rām' is the most dear name to Lord Rama and this name is eternal name of Lord Raghava. By chanting this eternal name of Rama, Lord Krishna is adorned in Vrindavana. (Quoted from UPASANA Try Sidhhant)
राम नाम सदा प्रेम्णा संस्मरामि जगद्गुरूम्। क्षणं न विस्मृतिं याति सत्यं सत्यं वचो मम ॥
(Śrīmad Adi Puran)
I (Krishna) ! keeps remembering the name of Jagadguru Shri Ram with love, I don't forget even for a moment. Arjun, I tell the truth. (Quoted from Gitā Press Gorakhpur, Ram Ank)
Every single name has been originated from Śrī Rām Naam;
नारायणादि नामानि कीर्त्तितानि बहून्यपि ।
आत्मा तेषां च सर्वेषां रामनाम प्रकाशकः॥
“Various names of Lord such as Nārāyaṇa etc have been glorified in so many ways in scriptres; however Śrī Rāma Nāma alone is the indwelling soul and illuminator of all other Names of Bhagavan.”
विष्णोर्नामानि विप्रेन्द्र सर्वदेवाधिकानि वै।
तेषां मध्ये तु तत्त्वज्ञा रामनाम वरंस्मृतम् ॥८७॥
(Śrī Padma-Purāṇa 7.15.87)
“Oh great Vipra Jaimini ! All the names of Bhagavan Vishnu, each of them, is greater than all the gods. And Tattvagya Maharshis who have realised the truth, they have accepted the name Rama is the best (supreme) among all the names of Bhagavan Vishnu.”
त्रिपान्नारायणाख्यं तद्रामचन्द्रपदं भजे ॥
(Krishna Yajurvedā Shäkhayam Varahopanishad 1.1)
One who (alone) is known by Śrīmad Varahopanishad, who is form of eternal bliss, who has been manifested as Narayan in Tri-Pāad. I worship that Śrī Rāma's lotus feet.
That's why in Valmiki Ramayan, Yuddh Kanda, Sarg 117 when Śrī Brahmā ji tells about Śrī Rāma's manifestations he takes the name of Śrī Nāräyana first;
भवान् नारायणो देवः श्रीमांश्चाक्रायुधः प्रभुः ।
एकशृङ्गो वराहस्त्वं भूतभव्यसपत्नजित् ।।
'You are (manifests as) Lord Narayana, the omnipotent lord who holds the wheel, the earth-bearer (Śrī Vārāha) with a beard and the conqueror of past and future enemies of the deities.
(• Here Brahmā ji is worshipping Śrī Rāma as Visheshya and with Visheshan he equalize Śrī Rāma with Śrī Hāri Nāräyana, Krishnā. He is telling that O Śrī Rāma you incarnates as Nāräyan who hold chakra, you incarnated as Krishnā and so on.)
Why Visheshya and Visheshan?
As said futher their,
लोकानां त्वं परो धर्मो विष्वक्सेनश्चतुर्भुजः
You are the supreme religion of the people. You are Vishvaksena Chaturbhuja. (Vishwaksena, is the commander-in-chief of the army of the Vishnu, additionally serving as a gatekeeper and chamberlain of celestial abode Vaikuntha.)
Now tell me have you seen Śrī Rāma gatekeepering Vāikuntha and fighting in favour of Devatas with four arms?
Not at all, all these Visheshan are been used to show Omnipresence of Śrī Rāma that it's only Śrī Raghunandan who manifests an Nāräyana, Vīshnu, Krishna, Vāraha, Vishvaksena etc.)
Śrī Hāri Nāräyana takes Śrī Rām avatar to prēCH the character of Śrī Rām to the people as said in Vedās,
विरजायाः परे पारे लोको वैकुण्ठसंज्ञितः ।
तन्मध्ये राजतेऽयोध्यासच्चिदानंदरूपिणी ॥ 2
तत्र लोके चतुर्बाहू रामनारायणः प्रभुः ।
अयोध्यायां यदा चास्य ह्यवतारो भवेदिह ॥ 3
तदास्ति रामनामेदमवतारविधौ विभोः ।
तन्नाम्नो नामरहितस्याम्नातं नाम तस्य हि ॥ 4
(Athârvavedā Shäkhayam Vedsaropanishad, Uttarkhand, Verse 2–4)
On the other side of the Virja river is Vaikunth Loka, in the middle of which is its Shri Ayodhya Puri, which adorns as the form of Sachchidananda. In that world there is the four-armed Rām-Narayan Prabhu who, when incarnates as Ram in Ayodhya Puri, then bears the name of Śrī Rām, to tell the meaning of the name of Ram. Means to narrate the glory of the name which is beyond emotion, mind and speech, Śrī Vishnu take the name of Shri Ram (i.e. he incarnates as Śrī Rām).
नेति नेति जेहि बेद निरूपा। निजानंद निरुपाधि अनूपा॥
संभु बिरंचि बिष्नु भगवाना। उपजहिं जासु अंस तें नाना॥
Meaning :- Whom the Vedas describe by saying 'neti-neti' (not this, not this also). Who is blissful, titleless and unique and from whose part many Lord Shiva, Brahma and Vishnu appear.
ब्रह्मादिपञ्चब्रह्माणो यत्र विश्रान्तिमाप्नुयुः ।
तदखण्डसुखाकारं रामचन्द्रपदं भजे ॥
(Yajurvedā Shäkhayam Pānch Brahmõpanishād 1.1)
I worship the lotus feet of Lord Śrī Rāmachandrā, the cause of eternal bliss, where the five Brahmans (Shri Shiva, Shri Hāri Vīshnu, Shri Ganesha, Bhagwati Durga and Shri Surya) along with Brahma etc. deities always find rest (ashraya).
एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् ।
राम एव परं ब्रह्म राम एव परं तपः ।।
राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।
वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।
वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वासुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।
(Yajurvedā Shäkhayam RāmRahāshyopanishād 1.6/7½)
In all the scriptures like Vedās, the supreme principle is 'Tāraka Rāma' in the form of Brāhman. Śrī Rāma is the Supreme Brāhman. Śrī Rāma is the supreme form. Śrī Rāma is the Supreme Being. Śrī Rāma is Tarakabrahma. Hanumān Ji preached to the devotee of Śrī Hāri Vīshnu and other Rishis "I myself, Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hāri Nāräyana, Lord Naräsimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. All are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also parts of Lord Śrī Rāma.
यस्यांशेन एव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च ।
स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥
(Atharvavedā Shäkhayam Vedsaropanishad, Uttarkhand)
From whose Portions (Ansh) Brahma, Visnu and Mahesvara are manifested, Whose divine Guna is Mahavisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha. (Approx same shloka is also found in Vashisht Samhita Ch. 26 and Samved Sudarshan Samhita 1–5.)
ब्रह्मविष्णु महेशाद्या यस्यांशा लोकसाधकाः ।
नमामि देवं चिद्रूपं विशुद्धं परमं भजे ॥
(Skāndh Puranā uttarkhand in Narad Sanathkumar Dialogue Ayodhya Mahatamya 1.3)
Meaning:~ I bow down to the most pure Sachidānand Śrī Rāma, who fulfills the desired wishes of the whole world, the deities like Brahmā, Vīshnu and Maheshā etc. are his mere parts. I concentrate my mind on his hymns.
सारद कोटि अमित चतुराई । बिधि सत कोटि सृष्टि निपुनाई ॥
बिष्नु कोटि सम पालन कर्ता । रुद्र कोटि सत सम संहर्ता ॥
Śrī Rāma is as sharp as countless millions of Saraswatis-s and possesses the creative skill of a myriad Brahmā-s. Again, He is as good a preserver as billions of Vishṇu-s and as thorough a destroyer as billions of Rudra-s.
यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया । अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्।।
(Atharvavedā Shrüti Krishnōpanishad 1.1)
That Śrī Rāma, who transformed himself (incarnated) as Krishnā, attained Sarvaatmakta (सार्वभौमिकता) by his very lilā (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth. I make prostration before that same Śrī Rāma.
अहं ते हृदयं राम त्वं नाभि पितामहः। कंठस्ते नीलकण्ठऽसौ भ्रुमध्यं च दिवेश्वरः।।
(Skāndh Purān, Nirvāan Khänd, Chapter 32)
Sri Hāri Vīshnu says to Śrī Rām, I am your heart, Brahma is your navel, Shiva is your throat and Surya is the center of your eyebrows, O Rama! Greetings to you.
Not only Śrī Rāma but Śrimati Sītā Maharani is also original form of Shakti;
Śrī Sītā has been depicted as the Original form of all Shakti in Vedās as shown below,
सा देवी त्रिविधा भवति शक्त्यासना इच्छाशक्तिः क्रियाशक्तिः साक्षाच्छक्तिरिति इच्छाशक्तिस्त्रिविधा भवति श्रीभूमिनीलात्मिका भद्ररूपिणी प्रभावरूपिणी सोमसूर्याग्निरूपा भवति
Athârvavedā Shäkhayam Sītā Upänīshad 1.11/12
Śrī Sītā is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge. Taking the incarnation of Śrī Devi (Śrimati Lakshmi), Bhudevi, Neeladevi, the one who benefits everyone with her influence, shines in the form of moon, sun and fire.
That's why in Śrīmad Vālmiki Rāmayan which is itself Incarnation of Vedās clearly says that Śrī Sītā is even Śrī of Bhagwāti Śrī.
वसुधाया हि वसुधां श्रियः श्रीं भर्तृवत्सलाम् ।
सीतां सर्वानवद्याङ्गीमरण्ये विजने शुभाम् ।।
(Valmiki Ramayan 6.111.24)
Same is said by Brahmānd Purān,
सीतायाश्च त्रिविधाशाः श्री भूनीलादिभेदतः ।
श्री भवेद् रुक्मिणी भूः स्यात् सत्यभामा वृढव्रता ॥
नीलास्याद् राधिका देवी सर्वलोकैक पूजिता ।
In short, Śrī Sītā manifests herself in three form Śrī, Bhu and Nila. By Śrī she becomes Rukmini by Bhu she becomes Satyabhama and by Nila she becomes Radha Rani Sarkār who is worshipped in all Lokas.
नारायणोपि रामशः शंखचक्रगदाव्जधृक्। चतुर्भुजस्वरूपेण वैकुण्ठे च प्रकाशते॥
अवतारा बहवः सति कलाश्र्चांशविभूतयः।
राम एव परं ब्रह्म सच्चिदानन्दमव्ययम्।।
(Samved Śrī Bhardwaj Samhita)
Śrī Hāri Nāräyana is an incarnation of Śrī Rāma and shines in Vāikunth in the form of four arms with conch, chakra and mace. There are many incarnations of Śrī Rāma differentiating by Kalãs, Part, Vibhuti etc. But Śrī Rāma himself is Par-Brahma who is devoid of Māya in his two armed form.
वासुदेवादि मुर्तिनाम् चतुर्नाम् कारणं परम्।
चतुर्विंशति मुर्तिनाम् आश्रय श्रीरामः शरणं मम।।
(Brihād Brahmā Samhitā 2.7.8)
Śrī Hāri Nāräyana says to Brahmā, The supreme cause of the four vyuhas, such as Vāsudeva. Śrī Rāma, the shelter of the twenty-four avtars, is my refuge.
मरीचिमण्डले संस्थं बाणाद्यायुधलाञ्छितम्।।
किरीट हार केयूर वनमाला विराजितम् ।
पीताम्बर धरं सौम्यं रूपमाद्यमिदं हरेः॥
(Narad Panchratra Śrī Padma Samhita)
Concluding meaning is that, In the Sun (the divine light/effulgence), there is the original primeval-form of Śrī Hāri having one face and two hands with bow and arrow."
राम एव परं ब्रह्म परमात्माभिधीयते। रामात्परतरं नास्ति यत्किचित्स्थूलसूक्ष्मकम्॥
ब्रह्मविष्णुशिवाः सर्वेइंद्रो निर्वरुणो यमः । सूर्यश्चंद्रश्च खं भूमिराकाशस्त्वनिलो ह्यपः॥
सर्वे ते रामचंद्रस्य तेजसा संप्रतिष्ठिताः । भूतं भव्यं भविष्यच्च सर्वे रामसमुद्भवम्॥
(Śrī Parāshara Smriti)
Meaning- Lord Śrī Rāmbhadrā is the Supreme God, whatever is gross and subtle, none of them is beyond Śrī Rāma, that is why Brahma, Vishnu, Shiva all these and Indra, Agni, Varun, Yama, Sun, Moon, Heaven, Earth, sky, wind, water, all these have been established by the glory of Lord Śrī Rāmachandrā and all these three times past, future and present and whatever will be born and has been born in these three times, all that has been born from Śrī Rāma only.
द्विभुजो जानकीजानिस्सदा सर्वत्र एव हि। भक्तेच्छातः पुनर्जातो वैकुंठे ते चतुर्भुज।।
(Shiv Samhita, 5th patal, chapter 2)
The two-armed Janakivallabh shri ram you are always everywhere. By the will of your devotee, you take 4 handed narayan form in vaikunth.
परान्नारायणाच्चापि कृष्णात्परतरादपि। यो वै परतमः श्रीमान् रामो दाशरथिः स्वराट् ॥
यस्यानन्तावताराश्च कला अंशाविभूतयः । आवेशाविष्णुब्रहोशाः परब्रह्मस्वरूपभाः ॥
(Vashistha Samhita, Chapter 26, verse 17/18 )
The one who is beyond Śrī Hāri Nāräyana, who is beyond even Śrī Krishnā, who is the most Paratammamvarat Paramatma, that is Dashrath's son Raghavā. उन्हीं के परधाम में, अयोध्याविहारी श्रीरामचन्द्रजी के विभूतियां एवं आवेशावतार, कलावतार तथा अंशावतार अनेक रूप से प्रभृति हैं तथा परब्रह्म के स्वरूप ऐश्वर्यादि से सादृश्यापन श्रीविष्णु, ब्रह्मा एवं ईश-शंकरादी हैं ।
सूर्यस्यापि भवेत्सूर्यो ह्यग्नेरग्नि प्रभोः प्रभुः। श्रियः श्रीश्च भवेदग्र्या कीर्तिः कीर्त्याः क्षमाक्षमा ।।
दैवतं दैवतानां च भूतानां भूतसत्तमः । तस्य के ह्यगुणा देवि वने वाप्यथवा पुरे ॥
(Śrī Valmiki Rāmāyaṇa 2.44.15/16)
"Oh, Kausalya! Rāma is the sun of even sun (the illuminator of even sun), He is the fire of even fire, he is the Narayan (prabhu*) of the Narayan (*here the word prabhu denotes narayan not Devatas, as devata are already mentioned in next shloka) ,(Śrimati Sītā is) the Śrī of Śrī i.e. the Goddess of even Śrī-devi (Lakshmi), the foremost glory of glory, the forbearance of forbearance, the Devata of all Devata, and the foremost being (i.e. the Supreme-being) among all the beings. Indeed, what misfortune could be ever there for such Rama whether he lives in the forest or city?
श्रीराम एव सर्व कारणं तस्य रूप द्वयं परिछिन्न मपरिछिन्नं परिछिन्न स्वरूपेण साकेत प्रमदावने तिष्ठन रास मेव करोति द्वितीयं स्वरूपं जगद्पत्वादेः कारणं तद्दक्षिणांगात्क्षाराबि्ध शायी वामांगाद्रमा वैकुण्ठवासीति हृदयात्पर नारायणो वभूव चरणाभ्यां वदरिको पवन स्थायी शृङ्गारान्नन्दनन्दन इति ।
(Athârvavedā Shäkhayam Vishwambharopanishad Ch. 1 Verse 5)
श्रीराम ही सब के कारण रूप हैं। उन श्रीरामजी के दो स्वरूप है, एक परिछिन्न रूप दूसरा अपरिछिन्न, प्रथम परिछिन्न रुप से श्रीरामजी साकेत लोक में प्रमोद्वन में रह कर केवल रासलीला करते हैं, द्वितीय अपरिछिन्न स्वरूप से संसार की उत्पत्ति का कारण हैं। उनके दहिने अंग से क्षीर समुद्र वासी अष्टभुजा भूमा पुरुष हुए हैं, वामांग से रमा वैकुण्ठ वासी हुए हैं। हृदय से परनारायण अर्थात् विरजा नदी के पार जो नारायण रहते हैं। चरणों से बद्रीबन निवासी नर नारायण हुए हैं, शृङ्गार से नन्दनन्दन श्रीकृष्णजी हुए हैं।
राघवस्य गुणो दिव्यो महाविष्णुः स्वरुपवान ।
वासुदेवो घनीभूतस्तनुतेजः सदाशिवः ।।
मत्स्यश्च रामहृदयं योगरुपी जनार्दनः ।
कुर्मश्चाधारशक्तिश्च वाराहो भुजयोर्बलं।।
नारसिंहो महाकोपो वामनः कटिमेखला।
भार्गवो जंङ्घयोर्जातो बलरामश्च पृष्ठतः।।
बौद्धस्तु करुणा साक्षात् कल्किश्चित्तस्य हर्षतः ।
कृष्णः श्रृङ्गाररुपश्च वृन्दावनविभूषणः ।।
ऐते चांशकलाः सर्वे रामो ब्रह्म सनातनः ।
[Narad Panchratra Sudarshan Samhitā 1-5]
When the infinite auspicious divine qualities of lord Śrī Ram takes form, he becomes Lord Maha-VishNu. Śrī Ram's auspicious condensed divine splendour is Lord Vasudeva, Matasya-avatar (the fish incarnation) appeared from Shri Ram's heart, Kurma-avatar (the tortoise-incarnation) is manifestation of his support power, Varaha (the divine boar incarnation) is the manifestation of his arm's strength. Lord Narsimha appears from his anger, Lord Vamana appears from his waist, Lord Parashuram appears from his thigh, Bauddha appears from his compassion, Kalki appears from his delight, and Vrindavan-Vihari Shri Krishna himself is his Shringaar-Swarupa (the Madhurya-incarnarion of Shri Ram). Thus all these incarnations are parts (Amsha) and Kala-s of Lord Śrī Ram and Lord Ram is Amshi (the origin), the eternal Brahman and Bhagavan himself.
एवं सर्वेऽवताराः श्रीरामचन्द्र चरण रेखाभ्यः समुद्भवन्ति तथाऽनंत कोटि विष्ण्वश्च चतुर्व्यूहश्च समुद्भवन्ति एवमपराजितेश्वर मपरिमिताः परनारायणादयः अष्टभुजा नारायणादयश्चानंत कोटि संख्यकाः वद्धांजलि पुटाः सर्व कालं समुपासते यदाविष्ण्वादीन यदाऽज्ञापयति तदा तद्ब्रह्माण्डे सर्व कार्यं कुर्वन्ति ते सर्वे देवाद्विविधाः भिन्नांशा अभिन्नांशाश्च श्रीरघुवर मुभये सेवन्ते भिन्नांशा ब्रह्मादयः अभिन्नांशा नाराणादयः ।
(Atharvavedā Shäkhayam Vishwambhar Upanishad Ch. 1 Verse 3)
Similarly, all the incarnations appear from the line of the feet of Śrī Rāmachandrā. The infinite Vīshnu and the Chatūrvyuha, namely Aniruddha, Pradyumna, Sankarshana, and Vasudeva, are all manifested from him. Ayodhyapati Śrī Rām has such immense influence, in front of whom infinite Para Narayan, Ashtabhuja Narayan (Bhuma Purush) stand with folded hands and worship him at all times. When innumerable millions of Brahma, Vishnu, Shiva etc. get the command, they all do all the work of creating, maintaining, destroying and so on of the millions of universes. Those gods like Vishnu, Shiva etc. are all of two types one is a Bhinn (भिन्न) from them and one is an integral (अभिन्न) part. They all serve Śrī Raghunath Ji, the Bhinn (भिन्न) parts are the gods like Brahma, Shiva, Indra etc. and the integral parts are the incarnations like Narayana, Vishnu etc.
उपजहिं जासु अंस ते नाना। संभु बिरंची विष्णु भगवाना।।
(Śrīmad Ramcharit Manas, Balkand 1.144)
Meaning :- Many Lord Shivā, Brahmā and Vīshnu appear from the mere part of Śrī Rāma.
अस्मत्स्वामिना रामस्यैव नारायणस्य सकल जगत्परायणस्याशेन भवता भवितव्यम् ।
(Brihād Vīshnu Purān 4.3.53)
Śrī Jambavant says to Shri Krishna that just as Śrī Hāri Nāräyan is a portion (अंश) of my Lord Shri Ram, similarly you are also a part of Śrī Hāri Nāräyan who is Parāyan of the whole world.
Their are infinite things to quote, just concluding by saying that Shri Ram is both Avatār and Āvatari, Shri Hari Vishnu takes Shri Ram Avatar to prēCH the character of Shri Ram in the material world and sometimes the lord of Saket Paratpār Par-Brahmā Śrī Rām himself descends on the earth.
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