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(Incarnation). The incarnations of 惭补丑腻惫颈峁ａ箛耻:鈥�

General information.

God takes three kinds of incarnations such as 补惫补迟腻谤补, 腻惫别艣补 and 补峁兣沘. That which has full power is 补惫补迟腻谤补; that which has power only for the time being is 腻惫别艣补 and partial incarnation in a峁兣浤乿at膩ra.* The incarnations of 痴颈峁ａ箛耻 are countless. Hermits, Manus, Devas (gods) and sons of Manus are incarnations in part (a峁兣浤乿at膩ras) of 痴颈峁ａ箛耻. Complete 补惫补迟腻谤补s are ten in numbers of which Balabhadra 搁腻尘补 is not considered as an 补惫补迟腻谤补 by some. Instead of him they place Buddha.

b) Reason for the incarnations.

惭补丑腻惫颈峁ａ箛耻 has taken so many incarnations in the world. In the 艢r墨 惭补丑腻诲别惫墨 叠丑腻驳补惫补迟补 a story occurs to the effect that 惭补丑腻惫颈峁ａ箛耻 was forced to take so large a number of incarnations due to the curse of the great hermit 叠丑峁沢耻. The story is as follows: 碍补艣测补辫补 had a son named Ka艣ipu. He was daring and brave and ruled the country as an enemy of the Gods. There arose a severe battle between the gods and the Asuras. Ka艣ipu was killed in that battle. After Ka艣ipu his son 笔谤补丑濒腻诲补 became King. He too was an enemy of the Gods. So there was a battle between Indra and 笔谤补丑濒腻诲补. The battle continued for a hundred years. At last 笔谤补丑濒腻诲补 was defeated. He felt very sorry at the defeat. So he anointed Bali, son of Virocana, as King and leaving the Kingdom he went to the 骋补苍诲丑补尘腻诲补苍补 and began to do penance. The fight continued between Bali and Indra.

In this fight 惭补丑腻惫颈峁ａ箛耻 helped Indra. The Asuras were completely destroyed. The defeated Asuras went to their teacher 艢耻办谤补 who promised to protect them by spells and incantations and herbs. The Gods knew that 艢耻办谤补 had undertaken to protect the asuras.

Leaving the asuras behind, 艢耻办谤补 went to 碍补颈濒腻蝉补 to get more power of spells and incantations from 艢颈惫补. Before going to 碍补颈濒腻蝉补 艢耻办谤补 had asked the Asuras to wait for him with faith. After this the Asuras sent 笔谤补丑濒腻诲补 to the Gods for a truce. 笔谤补丑濒腻诲补, though an Asura was in good favour with the Gods. He reached the court of Indra and said, "Gods, we have no desire at all for war. We have decided to spend the remaining period in penance wearing barks of trees and tufts of hair. How wicked a deed is battle and how delightful it is to become a devotee of God! So hereafter you will not be troubled by us. Likewise I hope you will not do us innocent people any harm."

The gods believed 笔谤补丑濒腻诲补. The Asuras, in the guise of hermits waited for 艢耻办谤补 in the hermitage of 碍补艣测补辫补. 艢耻办谤补 reached 碍补颈濒腻蝉补 and bowed before 艢颈惫补 and requested that he might be given the power of defeating the Gods by some means quite unknown to 叠峁沨补蝉辫补迟颈 the teacher of the devas (Gods). 艢颈惫补 was in trouble. He could refuse neither 艢耻办谤补 nor the Gods. At last he told hermit 艢耻办谤补 that to come by such a spell he had to stand head downwards, inhaling smoke for a thousand years. 艢颈惫补 said so thinking that when the dreadful nature of the feat was considered, 艢耻办谤补 might desist from the attempt. But 艢耻办谤补 began that penance instantly.

The Gods understood everything. The deceit of the Asuras, the crookedness of 艢耻办谤补 all were now clear to them. They trembled with fear and began to consult how to get over the difficult situation. Finally they decided to go to war with the Asuras. The gods did accordingly. The Asuras were in trouble. They were not strong enough to face the Gods. So they all went to K膩vyam膩t膩, the mother of 艢耻办谤补. The devas (gods) with 惭补丑腻惫颈峁ａ箛耻 at their head chased the Asuras. K膩vyam膩t膩, by the merits of her devotional meditation petrified 惭补丑腻惫颈峁ａ箛耻 and Indra. 惭补丑腻惫颈峁ａ箛耻 thought of his 厂耻诲补谤艣补苍补 (wheel-weapon of 痴颈峁ａ箛耻) which instantly made its appearance and cut off the head of K膩vyam膩t膩. The great hermit 叠丑峁沢耻 got angry because 惭补丑腻惫颈峁ａ箛耻 committed woman-slaughter, and cursed him thus: "You are a crooked being, a viper, a deceit. The hermits who adore you as the seat of all that is good are mere fools; you are wicked, of a black character, and I curse you to take countless incarnations in the world, and painful confinement by and by because of your sins." (艢r墨 惭补丑腻诲别惫墨 叠丑腻驳补惫补迟补, 4th Skandha).

Thus having cursed 痴颈峁ａ箛耻, the hermit 叠丑峁沢耻 took some water from his water-pot and sprinkled it on the face of K膩vyam膩t膩, who woke up as if from sleep. (For the remaining portion of the story see 艢耻办谤补).

顿补艣腻惫补迟腻谤补蝉. (The ten Incarnations).

Owing to the curse of 叠丑峁沢耻, mentioned above, 惭补丑腻惫颈峁ａ箛耻 had to undertake so many incarnations, complete as well as partial. Complete incarnations are ten in number. They are called 顿补艣腻惫补迟腻谤补蝉 (The Ten Incarnations).

"尘补迟蝉测补岣� k奴rmo var膩ha艣ca narasi峁僪a艣ca 惫腻尘补苍补岣� / r膩mo r膩ma艣ca r膩ma艣ca 办峁涐梗峁嘺岣� kalkir 箩补苍腻谤诲补苍补岣� //"

Matsya (Fish), 碍奴谤尘补 (Turtle), 痴补谤腻丑补 (Pig), 狈补谤补蝉颈峁僪补 (Lion-man), 痴腻尘补苍补 (Dwarf), 搁腻尘补 (笔补谤补艣耻谤腻尘补), 搁腻尘补 (艢r墨 搁腻尘补), 搁腻尘补 (Balabhadrar膩ma), 碍峁涐梗峁嘺 (艢r墨 碍峁涐梗峁嘺), Kalki (Yet to come). These are the ten incarnations of 闯补苍腻谤诲补苍补.

The da艣膩vat膩ras. are described one by one below.

Matsy膩vat膩ra. (Fish Incarnation).

To 碍补艣测补辫补, the son of 惭补谤墨肠颈, and the grandson of 叠谤补丑尘腻 a son was born, by his wife Aditi. He was called 痴颈惫补蝉惫腻苍 and the Manu who was the son of 痴颈惫补蝉惫腻苍 is known as Vaivasvata Manu or Satyavrata Manu. It was during the time of this Manu that 痴颈峁ａ箛耻 incarnated as a Matsya (fish).

Once, while 叠谤补丑尘腻 was reciting the Vedas (the Scriptures) 贬补测补驳谤墨惫补, an asura, stole the Vedas from the side of 叠谤补丑尘腻 and with them he went under water to the bottom of the ocean and hid himself there. So 惭补丑腻惫颈峁ａ箛耻 decided to take the form of a fish to recover the stolen Vedas.

Vaivasvata Manu, the first and foremost of the godfearing, was once doing penance in a place known as 叠补诲补谤墨. He got down into the river 碍峁泃补尘腻濒腻 to take a bath. Then a small fish said to the Manu: "Oh King, I am afraid of large fishes. So please don't forsake me". Hearing this the Kind Manu took the fish in his hand and put it in an earthenware pot and brought it up. In a few days the fish began to grow. When the pot became insufficient the King put it in a larger pot. When that also became too small, the King put the fish in a pond. When the pond could not hold the fish any longer the King put it in the Ganges at its request. After a few days the Ganges also became too small for the fish. Finally the fish told the King: "Oh, King, within seven days there will be a great flood in the world. You should make a boat and take the seven hermit-sages with you in the boat and escape. I will help you."

Hearing this he got an immensely large boat ready and obeyed the instructions of the fish. Within seven days rain started in torrents. Everything in the world, the moving and the not moving, were under the flood. A horn began to sprout from the head of the fish. Manu tied his boat on that horn. The fish reached the summit of the 贬颈尘腻濒补测补蝉 with the boat, which was tied to the highest peak. Since the peak came to be called 'Naubandhana 艢峁涐箙驳补' (The peak to which boat is tied). The rain ceased to pour. It was seen that everything in the world had been destroyed except the Manu and the seven hermit-sages and some of the germs, saved in the boat. (This story occurs in the great Hindi work 'K膩m膩yan墨' of Jaya艣a峁卥ar Pras膩d). (惭补丑腻产丑腻谤补迟补, 础谤补峁噛补 Parva, Chapter 187; Agni 笔耻谤腻峁嘺, Chapter 2; 叠丑腻驳补惫补迟补 8th Skandha, Chapter 24).

This story of the incarnation of 痴颈峁ａ箛耻 as fish is seen in the Bible figuratively. "In the order of the generations of Adam, the first creation of God, 艢eth, Enos; Kain膩n, Mahal墨l, J膩red, Enoch, Meth奴selah, Lamech and Noah were born. When Noah was five hundred years old he begot Shem, Ham and Japheth.

There was a great flood during the time of Noah. God said to him: "The end of all flesh is come before one; for the earth is filled with violence through them, and behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark and shalt paint it within and without with pitch. And this is the fashion which thou shalt make it of. The length of the ark should be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark and in a cubit shall thou finish it above and the door of the ark shalt thou set in the side thereof, with lower, second and third stories shalt thou make it. And behold, I, even I, do bring a flood of water up on the earth. to destroy all flesh wherein is the breadth of life from under heaven and everything that is in the earth shall die. But with thee will I establish my covenant, and thou shalt come into the ark, thou and thy sons and thy wife and thy sons' wives with thee, and of every living thing of all flesh, two of every sort, shalt thou bring into the ark to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, and of every creeping thing of the earth after their kind, two of every sort shall come unto thee to keep them alive. And take thou unto thee of all food that is eaten and thou shalt gather it to thee, and it shall be for food for thee and for them." Thus did Noah according to all that God commanded him, so did he.

And the Lord said unto Noah, "Come thou and all thy house into the ark, for thee Have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens the male and his female and of beasts that are not clean by two the male and his female. Of fowls also of the air by sevens the male and the female to keep seed alive up on the face of all the earth. For yet seven days and I will cause it to rain up on the earth forty days and forty nights, and every living substance that I have made will I destroy from off the earth." And Noah did according unto all that the Lord commanded him.

And Noah was six hundred years old when the flood of waters was up on the earth. And Noah went in, and his sons and his wife and his sons' wives with him into the ark because of the waters of the flood. Of clean beasts and of beasts that are not clean and of fowls and of everything that creepeth upon the earth. There went in two and two unto Noah into the ark the male and the female as God had commanded Noah. And it came to pass after seven days that the waters of the flood were upon the earth. In the six hundredth year of Noah鈥檚 life in the second month on the seventeenth day of the month the same day were all the fountains of the great deep broken up and the windows of heaven were opened and the rain was up on the earth for forty days and forty nights. In the self-same day entered Noah and Shem, and Ham and japheth the sons of Noah and Noah鈥檚 wife and the wives of the sons with them into the ark. They and every beast after his kind and all the cattle after their kind and every creeping thing that creepeth upon the earth and every fowl after his earth after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh wherein is the breadth of life. And they that went in, went in male and female of all flesh as God had commanded him and the Lord shut him in. And the flood was forty days upon the earth, and the waters increased and bore up the ark and it was lifted up above the earth. And the waters prevailed and were increased greatly upon the earth and the ark went up on the face of the waters. And the waters prevailed exceedingly upon the earth and all the high hills that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail and the mountains were covered. And all the flesh died that moved upon the earth, both of fowl and of cattle and of beast and of every creeping thing that creepeth up on the earth, and every man. All in whose nostrils was the breadth of life, of all that was in the dry land, died. And every living substance was destroyed which was up on the face of the ground both man and cattle and the creeping things and the fowl of the heaven, and they were destroyed from the earth. And Noah only remained alive, and they that were with him in the ark. And the waters prevailed upon the earth for hundred and fifty days.

And God remembered Noah and every living thing and all the cattle that was with him in the ark and God made a wind to pass over the earth and the waters became calm. The fountains also of the deep and the windows of heaven were stopped and the rain from heaven was restrained. And the waters returned from off the earth continually and after the end of the hundred and fifty days, the waters were abated. And the ark rested in the seventh month on the seventeenth day of the month upon the mountains of Ar膩rat. And the waters decreased continually until the tenth month. In the tenth month on the first day of the month were the tops of the mountains seen. And it came to pass at the end of forty days that Noah opened the window of the ark which he had made. And he sent forth a raven which went forth to and fro until the waters were dried up from off the earth. Also he sent forth a dove from him to see if the waters were abated from off the face of the ground. But the dove found no rest for the sole of her foot and she returned unto him into the ark for the waters were on the face of the whole earth. Then Noah put forth his hand and took her and pulled her to the ark. And he stayed yet other seven days. And again he sent forth the dove out of the ark. And the dove came in to him in the evening, and lo, in her mouth was an olive leaf plucked off. So Noah knew that the waters were abated from off the earth. And he stayed yet other seven days and sent forth the dove, which returned not again unto him anymore. And it came to pass in the six hundredth and first year in the first month, the first day of the month the waters were dried up from off the earth and Noah removed the covering of the ark and looked and beheld the face of the ground was dry. And in the second month on the seven and twentieth day of the month was the earth dried. And God spake unto Noah saying: "Go forth of the ark, thou and thy wife, and thy sons and thy sons' wives with thee. Bring forth with thee every living thing that is with thee, of all flesh both of fowl and of cattle and of every creeping thing that creepeth up on the earth, that they may breed abundantly in the earth and be fruitful and multiply up on the earth. And Noah went forth and his sons and his wife and his sons' wives with him. Every beast, every creeping thing and every fowl and whatsoever creep up on the earth after their kinds went forth out of the ark. And Noah built an altar unto the Lord and took of every clean beast and of every clean fowl and offered burnt offerings on the altar. And the Lord smelt a sweet savour and the Lord said in his heart: "I will not again curse the ground anymore for man鈥檚 sake. For the imagination of man鈥檚 heart is evil from his youth. Neither will I again smite anymore every thing as I have done. While the earth remaineth seed time and harvest and cold and heat and summer and winter and day and night shall not cease. (Holy Bible, Genesis, Chapters 6, 7 and 8).

K奴rm膩vat膩ra. (Incarnation as a tortoise).

Long ago when 顿耻谤惫腻蝉补蝉 visited the realm of Gods he presented Devendra with a garland made of flowers of exquisite fragrance. Indra tied it on to the tusk of 础颈谤腻惫补迟补 (the elephant of Indra). When the beetles which gathered on the garland for honey became a nuisance, 础颈谤腻惫补迟补 destroyed that garland. 顿耻谤惫腻蝉补蝉 who got angry at this cursed the gods as a whole that they would get wrinkles and grey hair. The gods were advised by 惭补丑腻惫颈峁ａ箛耻 that if they got Ambrosia (础尘峁泃补鈥攃elestial honey) from the sea of Milk by churning it they could escape from this. Accordingly the Gods called the asuras for help, and they approached the sea of Milk. They made use of the Mountain of Mandara as churndrill and the huge snake 痴腻蝉耻办颈 as churning rope, and the churning commenced. The gods took hold of the tail of the snake and as the churning was proceeding the churn-drill, the mountain of Mandara, having no fixation at the bottom sank down. Then 惭补丑腻惫颈峁ａ箛耻 took the form of a turtle, and got under the Mandara mountain and lifted it up on his back. By the force of lifting it went higher and higher up. Then 惭补丑腻惫颈峁ａ箛耻 took the form of an eagle and sat on the top of the mountain and it came down a little and placed itself in the right position. (叠丑腻驳补惫补迟补, Skandha 8, Chapter 7; Agni 笔耻谤腻峁嘺, Chapter 3; 痴腻濒尘墨办颈 搁腻尘腻测补峁嘺, 叠腻濒补k膩峁囜笉a, Sarga 45).

Var膩h膩vat膩ra. (Incarnation as a Pig).

Jaya and Vijaya were the two watchers who stood at the gate of 惭补丑腻惫颈峁ａ箛耻. Once the great hermit-sages Sanaka and others reached 痴补颈办耻峁囜弓丑补 to visit 惭补丑腻惫颈峁ａ箛耻. Then Jaya and Vijaya treated the hermits without respect. The hermits cursed them that they would become 顿腻苍补惫补蝉 (Asuras or giants). They also said that when they were slain thrice by 惭补丑腻惫颈峁ａ箛耻 they would reach heaven. At that period when hermit 碍补艣测补辫补 was carrying on his evening prayer and devotional rites, his wife Diti approached him with lustful desire. 碍补艣测补辫补 told her that as he was engaged in prayer and meditation it was not proper on her part to select that particular moment for her lustful desire. But she persisted and the sage yielded and out of that union two sons were born. They are the two asuras 贬颈谤补峁噛腻办峁�a and 贬颈谤补峁噛补办补艣颈辫耻. Of these 贬颈谤补峁噛腻办峁�a was the incarnation of Jaya and 贬颈谤补峁噛补办补艣颈辫耻 that of Vijaya.** With the birth of these two the whole world began to tremble. These two asura brothers began to terrorize the world. They wandered about causing destruction and devastation wherever they went. Once 贬颈谤补峁噛腻办峁�a got down into the ocean and began to beat the waves in the ocean with his cudgel. The ocean began to sway and surge. 痴补谤耻峁嘺 (the Lord of water) was terrified and he ran to 惭补丑腻惫颈峁ａ箛耻 and sought protection. 惭补丑腻惫颈峁ａ箛耻 took the form of a Pig and came to the ocean. When 贬颈谤补峁噛腻办峁�a saw 惭补丑腻惫颈峁ａ箛耻 he took the earth in his hand and ran to 笔腻迟腻濒补 (the nether world). 惭补丑腻惫颈峁ａ箛耻 followed him and killed him and recovered the earth. (叠丑腻驳补惫补迟补, Skandha 3, Chapter 18; 叠丑腻驳补惫补迟补, Skandha 2, Chapter 7 and Agni 笔耻谤腻峁嘺, Chapter 4).

Narasi峁僪膩vat膩ra. (Incarnation as lion-man).

With the death of 贬颈谤补峁噛腻办峁�a, his brother 贬颈谤补峁噛补办补艣颈辫耻 became furious more than ever. He wanted to avenge the death of his brother. His fury was turned towards 惭补丑腻惫颈峁ａ箛耻. So he got on the top of the Mountain of Mandara and did penance before 叠谤补丑尘腻 and 叠谤补丑尘腻 appeared and granted him boons, one of which was that nobody but 痴颈峁ａ箛耻 should be able to kill him. He returned with gladness and began to roam about torturing devotees of 痴颈峁ａ箛耻 everywhere.

A son named 笔谤补丑濒腻诲补 was born to him. He was a godfearing child and from birth an ardent believer in 痴颈峁ａ箛耻. 贬颈谤补峁噛补办补艣颈辫耻 tried his utmost to change his son to a hater of 痴颈峁ａ箛耻. He got a special teacher for the purpose and 笔谤补丑濒腻诲补 was taken to the house of the teacher to live with him until he changed his mind. The result was that the teacher and all others who advised him ultimately became believers in 痴颈峁ａ箛耻. Anger overpowered 贬颈谤补峁噛补办补艣颈辫耻. 笔谤补丑濒腻诲补 was thrown before mad elephants. But the tusks of the elephant missed the aim and were driven into the earth and broken. Venomous snakes were employed and those which bit him had their fangs broken. Finally the child was put in blazing fire. But the child felt the fire to be cool and soothing. From that fire a ghost arose and tried to kill 笔谤补丑濒腻诲补. Instantly the 厂耻诲补谤艣补苍补, the wheel-weapon of 痴颈峁ａ箛耻 came down and cut off the head of the ghost. 贬颈谤补峁噛补办补艣颈辫耻 jumped with anger and called out. "Where is your 痴颈峁ａ箛耻?" His son replied that his 痴颈峁ａ箛耻 dwelt in every movable and immovable thing. 贬颈谤补峁噛补办补艣颈辫耻 kicked at a stone pillar close by and asked him, "Is your 痴颈峁ａ箛耻 in this pillar?" 笔谤补丑濒腻诲补 replied, "My 痴颈峁ａ箛耻 is in Pillar and in fibre". Before he had finished, the Pillar broke open and a monster as horrible as the Destroyer 艢颈惫补, in the shape of a lion-man made its appearance.

"m墨m膩峁僺am膩nasya samuthito 'grato n峁泂i峁僪ar奴pastadala峁� 产丑补测腻苍补办补峁� prataptac膩m墨karaca峁囜笉alocana峁� sphuratsa峁�膩kesaraj峁沵bhit膩nana峁� kar膩lada峁冡梗峁璻a峁� karav膩laca帽cala-k峁�ur膩ntajihva峁� bhruku峁璱mukholba峁嘺峁� stabdhordhvakar峁嘺m girikandar膩dbhutavy膩tt膩syan膩sa峁僪anubhedabh墨峁�a峁嘺峁� divisp峁浥沘tk膩yamad墨rghap墨vara-gr墨voruvak峁�a岣�sthalamalpamadhyama峁� candr膩峁兣泆gaurai艣churita峁� tan奴ruhai峁泇i峁�vagbhuj膩n墨ka艣ata峁� nakh膩yudham."

"Before him who was waiting with curiosity to see what would happen, with eyes blazing as molten gold, mouth wide open in the middle of long bushy mane, tusks long and curved and protruding fearfully, tongue swaying like a sword, eyebrows fierce looking, ears standing erect and still, two nostrils as wide and deep as mountain canyons, jaws prominent and thick and broad and set with fierceness, colossal body reaching the sky, neck very thick and fat and short, breast excessively broad and strong, waist very small and narrow, body thickly covered with bushy hair exuberantly grown and as yellow as the light of the moon, a number of claws very sharp and pointed, the horrid monster 狈补谤补蝉颈峁僪补 (Lion with human head) suddenly appeared. (叠丑腻驳补惫补迟补, Skandha 7, Chapter 8, Stanzas 20-22).

This was the figure of 狈补谤补蝉颈峁僪补. Mr. S. Paramesvara Iyer, Ulloor, has described this figure in his "Bhaktid墨pik膩" as follows:

"Glaring eyes burning as blazing cinder, tongue as a dagger just used in piercing to death, neck with folds, eyebrows looking mad, tusks like young moon, fierce face with bushy mane grown to it, hair long and sharp like pointed wire, claws looking like having drunk blood, body shining as if countless suns had risen together, all combined as if the fire of anger burning inside had incarnated, in the shape of a lion up to neck and human shape beyond the neck." (Bhaktid墨pik膩)

The horrid monster caught hold of 贬颈谤补峁噛补办补艣颈辫耻 the King of the Asuras, pushed him to the ground and opened his heart with its fierce claws. Blood sprouted like a spring. With great ferocity he pulled out the intestines of 贬颈谤补峁噛补办补艣颈辫耻 and wore them round his neck as a garland and roared loudly. 笔谤补丑濒腻诲补, with songs of praise and chanting of hymns of adoration pacified the stormy 狈补谤补蝉颈峁僪补 and bowed low down before him. The 狈补谤补蝉颈峁僪补 was pleased with the devotion of 笔谤补丑濒腻诲补. He blessed the child and then disappeared. (叠丑腻驳补惫补迟补, Skandha 7, Chapter 8).

V膩man膩vat膩ra. (Incarnation as a Dwarf).

It was to expel the Emperor 惭补丑腻产补濒颈, that 惭补丑腻惫颈峁ａ箛耻 incarnated as a dwarf. To 碍补艣测补辫补, the son of 惭补谤墨肠颈 and the grandson of 叠谤补丑尘腻, was born of Diti, 贬颈谤补峁噛补办补艣颈辫耻. And from 笔谤补丑濒腻诲补 the son of 贬颈谤补峁噛补办补艣颈辫耻 was born Virocana and Bali was the son of Virocana. Bali got the name 惭补丑腻产补濒颈 because of his prowess. He was the emperor of the Asuras. A fierce battle began over the Ambrosia got from churning the sea of Milk, between the Asuras and the gods. In the battle Indra cut 惭补丑腻产补濒颈 down with his 痴补箩谤腻测耻诲丑补. The Asuras took the body of 惭补丑腻产补濒颈 to 笔腻迟腻濒补 (the nether world) where their teacher 艢耻办谤补 brought him to life again. Then 惭补丑腻产补濒颈 worshipped the 叠丑腻谤驳补惫补蝉 and became more powerful than before and went to heaven again and renewed the battle. This time he defeated the Gods altogether and subjugated the realm of the Gods who were scattered to all sides. The devas or gods are the sons of 碍补艣测补辫补 born by his wife, Aditi. She felt very sorry at the defeat of the gods. Seeing that she was silent and sad 碍补艣测补辫补 asked her the reason. She replied that she was thinking of ways to enable the gods to recover their lost power and position. 碍补艣测补辫补 advised her to please 惭补丑腻惫颈峁ａ箛耻 by observing Dv膩da艣墨 vrata (fast of the twelfth lunar night). Aditi did so and 痴颈峁ａ箛耻 appeared before her and asked her what she desired. Her request was that 痴颈峁ａ箛耻 should take birth in her womb and recover Indra to his lost power and position. Thus 痴颈峁ａ箛耻 took birth as the younger brother of Indra in the shape of 痴腻尘补苍补 (dwarf.)

At this time Emperor 惭补丑腻产补濒颈 was celebrating a sacrifice on the bank of the River 狈补谤尘补诲腻 after having subjugated the whole of the world. A large number of hermits gathered there. 痴腻尘补苍补 also was among them. He requested 惭补丑腻产补濒颈 to grant him three feet of ground as alms. The teacher 艢耻办谤补 warned 惭补丑腻产补濒颈 against granting the request. But the emperor granted the request and asked 痴腻尘补苍补 to measure the ground. 痴腻尘补苍补 immediately enlarged his body and measured the heaven, the earth and the 笔腻迟腻濒补 (the upper realm, the earth and the lower realm) in two steps and asked for place for the third step. The honest 惭补丑腻产补濒颈 showed his head and requested to complete the three steps. 痴腻尘补苍补 put his step on the head of 惭补丑腻产补濒颈 and pushed him down to 笔腻迟腻濒补. Thus the gods regained their lost places. (叠丑腻驳补惫补迟补, Skandha 8, Chapter 19). A description that by the toe of 痴腻尘补苍补s' raised foot (raised for measuring the third step) the testicle of 叠谤补丑尘腻 was cut open where from the Ganges originated, is seen in the 叠丑腻驳补惫补迟补, Skandha 5.

When 痴颈艣惫腻尘颈迟谤补 took 搁腻尘补 and 尝补办峁�m补峁嘺 to the forest they entered a holy hermitage and 痴颈艣惫腻尘颈迟谤补 told the boys that it was the hermitage where Aditi, long ago had observed dv膩da艣墨 fast. It was in that same place that 痴腻尘补苍补 incarnated and placed his step on the head of 惭补丑腻产补濒颈.

"The bright 惭腻诲丑补惫补 took birth in Aditi as 痴腻尘补苍补 and went to 惭补丑腻产补濒颈, requested for three feet of ground and brought under control the three worlds for the good of all. By binding Bali by might, he gave to Indra the three worlds and this hermitage is the place where He once placed his steps. I am a devotee of that 痴腻尘补苍补." (痴腻濒尘墨办颈 搁腻尘腻测补峁嘺, 叠腻濒补 碍腻峁囜笉补, Sarga 29).

Para艣ur膩m膩vat膩ra. (Incarnation as 笔补谤补艣耻谤腻尘补).

Once K膩rttav墨ry膩rjuna pleased the hermit-sage 顿补迟迟腻迟谤别测补 the son of Atri, by doing penance and got the boon of one thousand hands. One day he went to the forest for hunting and entered the bank of 狈补谤尘补诲腻. The hermit Jamadagni had been living there with his wife 搁别峁嘘办腻 and sons 笔补谤补艣耻谤腻尘补 and others. The King being tired of hunting got into the hermitage. 笔补谤补艣耻谤腻尘补 was not there. The hermit called his divine cow 碍腻尘补诲丑别苍耻, which provided the King and his followers with a very good supper.

When the King departed he asked for the wonderful cow. The hermit did not consent. The King caught hold of the cow by force and went to his city. 笔补谤补艣耻谤腻尘补 went to M膩hi峁�mat墨nagar the capital of K膩rttav墨ry膩rjuna, killed the King and took 碍腻尘补诲丑别苍耻 back. From that day onwards the sons of K膩rttav墨rya were waiting for an opportunity to take revenge.

Once 搁别峁嘘办腻 went to the river to bring water. A gandharva (semi god) named Citraratha was bathing in the river. She happened to look at him for a little while. When she returned the hermit was very angry and asked each of his sons to cut off the head of their mother. They all refused. But 笔补谤补艣耻谤腻尘补 immediately obeyed his father and cut off her head. His father was pleased and said that he might ask any boon. He requested his father to bring his mother back to life. Accordingly 搁别峁嘘办腻 was brought back to life.

Once the sons of K膩rttav墨rya got into the hermitage, at a time when 笔补谤补艣耻谤腻尘补 was away and cut off the head of the hermit Jamadagni and took it off. When he returned his mother told him how his father was killed. She cried and beat her breast twentyone times. 笔补谤补艣耻谤腻尘补 became an incarnation of revenge, and travelled over the world twentyone times and killed every 碍峁�a迟谤颈测补 King. The blood of all those Kings flowed into one channel and gathered in a holy Bath called 厂测补尘补苍迟补辫补帽肠补办补峁�. Thus 惭补丑腻惫颈峁ａ箛耻 took his sixth incarnation as 笔补谤补艣耻谤腻尘补 and fulfilled his duty of destroying the wicked 碍峁�a迟谤颈测补 Kings (For details about 笔补谤补艣耻谤腻尘补 see under 笔补谤补艣耻谤腻尘补 and K膩rttav墨ry膩rjuna). (叠丑腻驳补惫补迟补, Skandha 9, Chapter 16).

艢r墨 R膩m膩vat膩ra.

惭补丑腻惫颈峁ａ箛耻 took the incarnation of 艢r墨 搁腻尘补 to kill 搁腻惫补峁嘺. (For further information see the words 艢r墨 搁腻尘补 and 搁腻惫补峁嘺).

叠补濒补产丑补诲谤补谤腻尘腻惫补迟腻谤补.

(The incarnation of Balabhadrar膩ma) (See the word Balabhadrar膩ma).

艢r墨 K峁涐梗峁嚹乿at膩ra.

(The incarnation of 艢r墨 碍峁涐梗峁嘺) (See the word 碍峁涐梗峁嘺).

Kalky补惫补迟腻谤补 (The incarnation as Kalki).

At the end of Kaliyuga (the Age of Kali) all the people would become atheists and sceptics. Rewards will be received from the depraved. The classes will be mixed. People would become degenerate having no good qualities. A religion called 'V膩jasaneyam' with its fifteen doctrines only will be acceptable. People would become irresponsible wearing the garment of duty. Lawless people would take the form of Kings and will begin to eat men. In those days Lord 痴颈峁ａ箛耻 will incarnate as Kalki, the son of 痴颈峁ａ箛耻ya艣as and the priest of 驰腻箩帽补惫补濒办测补 and learn the arts of wielding weapon and handling missiles and destroy all lawless ones. The subjects will be brought back to the four classes and the four 腻艣谤补尘补蝉 or stages of life and the doctrines and directions of the long-established religion and peace and order will be restored. Then the Lord will cast away the form of Kalki and go to heaven. After that, as of old, 碍峁泃补测耻驳补 (the first age) will begin class distinctions and the four stages of life and such other establishments will once more prevail. (Agni 笔耻谤腻峁嘺, Chapter 16).

The Incarnations of 惭补丑腻惫颈峁ａ箛耻.

It is mentioned in 艢r墨 惭补丑腻诲别惫墨 叠丑腻驳补惫补迟补, Skandha 1, Chapter 3 that 惭补丑腻惫颈峁ａ箛耻 had taken the twentysix incarnations given below:

1) Sanaka 2) Sananda 3) 厂补苍腻迟补苍补 4) 厂补苍补迟办耻尘腻谤补 5) 痴补谤腻丑补 (pig) 6) 狈腻谤补诲补 7) Nara 狈腻谤腻测补峁嘺s 8) Kapila 9) 顿补迟迟腻迟谤别测补 10) 驰补箩帽补 11) 峁氠梗补产丑补 12) 笔峁泃丑耻 13) Matsya (fish) 14) 惭辞丑颈苍墨 15) 碍奴谤尘补 (turtle) 16) 骋补谤耻岣峚 (eagle) 17) Dhanvantari 18) 狈补谤补蝉颈峁僪补 (Lion-man) 19) 痴腻尘补苍补 (dwarf) 20) 笔补谤补艣耻谤腻尘补 21) 痴测腻蝉补 22) 艢r墨 搁腻尘补 23) Balabhadrar膩ma 24) 艢r墨 碍峁涐梗峁嘺 25) Buddha 26) Kalki. (Information about Matsya, 碍奴谤尘补, 痴补谤腻丑补, 狈补谤补蝉颈峁僪补, 痴腻尘补苍补 and 笔补谤补艣耻谤腻尘补, are given under the word Avat膩ra and for the rest see the same words).

In the first Skandha of "叠丑腻驳补惫补迟补 Kilippattu" the incarnations are exhaustively dealt with as follows:

"And after that to make it possible for the Lord with four faces to rule his subjects justly and well. He took various incarnations with his portions, the first four of which are four persons, Sanaka, Sananda, 厂补苍腻迟补苍补 and 厂补苍补迟办耻尘腻谤补, in the order given, four or five-year old children, well-versed in the four Vedas, the four always inseparable wandered everywhere come to the world to show the merits of Brahmacarya (the vow of celibacy). To kill 贬颈谤补峁噛腻办峁�a and to lift up the earth He took the form of 厂奴办补谤补 (Pig). To show the world the tattva (essence) of Sat (good) and tama (darkness) He took the form of hermit 狈腻谤补诲补. To show the merits of penance He became Nara and 狈腻谤腻测补峁嘺. To impart to the world the meaning of 厂腻峁僰丑测补 Yoga (Indian Philosophy dealing with evolution and union with the Supreme Spirit) He came as Kapila the learned. To teach the world the laws of chastisement He was born as Datta of the wife of Atri. Then He came as 驰补箩帽补 to become Indra. The next incarnation He took was 峁氠梗补产丑补, the noble King. To shorten and flatten the earth He came as 笔峁泃丑耻. To recover the Vedas he took the form of Matsya (fish). To remove wrinkles and grey hair the gods had churned the sea of Milk and then to lift the mount Mandara He went under it and as a bird He got up on it. To give the world 膧测耻谤惫别诲补 (the scripture of medicine) He came as Dhanvantari. To entice Asuras and to recover Ambrosia from them He took the form of 惭辞丑颈苍墨. To save the devoted 笔谤补丑濒腻诲补 and to slay his father He came in the form of 狈补谤补蝉颈峁僪补. Then as 痴腻尘补苍补 the younger brother of Indra to deceive 惭补丑腻产补濒颈 and to recover the lost worlds for the gods he came. To destroy the Kings who were haters of Brahmins He came as the son of Jamadagni. Then he took the incarnation of Veda 痴测腻蝉补. And to slay the giant 搁腻惫补峁嘺 He became 艢r墨 搁腻尘补. Next we see Him as Balabhadrar膩ma. Then He came as 顿别惫补办墨suta [son of 顿别惫补办墨 (碍峁涐梗峁嘺)]. Next He came in the Kaliyuga as 艢r墨 Buddha and at the end of Kaliyuga He will come as Kalki. And there are many incarnations still to speak of."

*) See A峁兣浤乿at膩ra.

**) During their next birth they made their appearance as R膩vnca and 碍耻尘产丑补办补谤峁嘺 and during the third birth they were 艢颈艣耻辫腻濒补 and Da峁囜笉avaktra.