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P膩t膩la, yet bestowed upon him the crown of Indra in the next
Manavatara. Although Para艣ur膩ma incarnate personality has covered
not as wide portion as other incarnates, He levelled wide spread
cruelty and pride, resorted to unrighteous warrior kings on the
earth. More the more, both R膩ma and K峁涐梗峁嘺 incarnates of Lord Vi峁ａ箛u
have occupied unique place in the Vai峁ａ箛ava pur膩峁嘺s. At the time of
their incarnations, adharma, himsa and other evil traits were dancing
due to R膩va峁嘺 and Ka峁僺a respectively. Both R膩ma and K峁涐梗峁嘺 by
destroying those evil embodiments upheld the practical ethics which
promoted peace and harmony in the society by favouring socio-political
equillibrium. During their reign, each class was considered as the best
in its own field and as attaining the highest perfection by discharging
its dharma conscientiously. And the purpose of their incarnations
reached the climax in the creation of maximum efficiency, progress,
harmony and welfare in the society at large. These points are quite
evident particularly in the Vis峁噓 Pur膩峁嘺 and the Bh膩gavata Pur膩峁嘺.
Generally both Vi峁ａ箛u, Brahm膩 and 艢iva could be traced back to
Vedic literature and Br膩hma峁嘺s; and these three gods have been
regarded as the representations of creative, the preservative and
destructive principles. Yet, it may be pointed out on the basis of
Pur膩峁噄c references that Vi峁ａ箛u often carries off the palm of
Supremacy. Whenever the world is overwhelmed with evil, Lord
Vi峁�nu is represented to have rescued it from utter extinction in
different incarnations.
A brief sketch of the development of Bh膩gavatism during the
first two centuries of pre-christian era and its subsequent development