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.1 The incarnations of K峁涐梗峁嘺 The Br膩hma峁嘺 texts speak of Praj膩pati assuming forms of animals saves the distressed creation. Gradually, N膩r膩ya峁嘺 and finally Vi峁ａ箛u took up this work. Vi峁ａ箛u is the only god in the Rv who has the ability to become the centre of avat膩ra or incarnation, as he had fewer characteristicss i.e, his personality had the requisite vaccum which could be filled in with suitable traits. He takes up another form quite different from that of his own虏. Vi峁ａ箛u was not thought of as the supreme god in the Vedas; still he was conceived as such by his worshippers. He began to rise in eminence during the Br膩hma峁嘺 period. But during the epic and Pur膩峁噄c period he rose to the position of the supreme spirit. The concept of avatara has indeed proved to be one of the most fruitful sources of Hindu mythology. The Pur膩峁嘺s and the upa-pur膩峁嘺s give various myths and legends relating to the ten avat膩ras of Vi峁ａ箛u. Bhakti images in temples, personal attachment to one incarnate form or another, communal democracy, ecstatic experience, music and the predominance of aesthetic ritual, dance all these characterize the Vi峁ａ箛u-K峁涐梗峁嘺 cult. When Vi峁ａ箛u incarnates himself as man, he takes his birth and dies like an ordinary human being. Th煤s, Krsna's incarnation is the starting point of the Vai峁ａ箛aviteincarnation theory. In the pur膩峁嘺s the main cause of the concept of incarnation is said to relieve the burden of the earth. Invariably the gods take the help of the one God Vi峁ａ箛u for the protection of the earth鲁. The ten chief incarnations, however, are of a special type, for in them the full essence of the god is believed to have taken flesh to save the world from imminent danger of 2. Mishra, R. P., Growth of the theory of incarnation P. 3. Ibid, p.193 186 11