three places planted his step." The early commentators understood the "three places" to be the earth, the atmosphere, and the sky; that in the earth Vishnu was fire, in the air lightning, and in the sky the solar light. One commentator, Aurnavābha, whose name deserves mention, took a more philosophical view of the matter, and interpreted "the three steps" as being "the different positions of the sun at his rising, culmination, and setting." Sayana, the great commentator, who lived in days when the god Vishnu had obtained pre-eminence, understood the three steps" to be "the three steps" taken by that god in his incarnation of Vamana the dwarf, to be presently noticed. Another reference to "three strides" and to a sort of Avatara is made in the Taittirīya Sanhita, where it is said, “Indra, assuming the form of a she-jackal, stepped all round the earth in three (strides). Thus the gods obtained it."

Boar Incarnation.-In the Taittirīya Sanhitā and Brāhmaṇa, and also in the Satapatha Brahmana, the creator Prajapati, afterwards known as Brahmā, took the form of a boar for the purpose of raising the earth out of the boundless waters. The Sanhita 66 says, This universe was formerly waters, fluid. On it Prajapati, becoming wind, moved. He saw this (earth). Becoming a boar, he took her up. Becoming Viswakarman, he wiped (the moisture from) her. She extended. She became the extended one (Prithvi). From this the earth derives her designation as 'the extended one.'” The Brahmana is in accord as to the illimitable waters, and adds, "Prajāpati practised arduous devotion (saying), How shall this universe be (developed)? He beheld a lotus leaf standing. He thought, There is somewhat on which this (lotus leaf) rests. He, as a boar having assumed that form-plunged beneath towards it. He found the earth down below. Breaking off (a portion of her), he rose to the surface. He then extended it on the lotus leaf. Inasmuch as he extended it, that is the extension of the extended one (the earth). This became (abhūt). From this the earth derives its name of Bhūmi." Further, in the Taittirīya Aranyaka it is said that the earth was "raised by a black boar with a hundred arms." The Satapatha Brahmana states, "She (the earth) was only so large, of the size of a span. boar called Emusha raised her up. Her lord, Prajapati, in

A

consequence prospers him with this pair and makes him complete." In the Rāmāyana also it is stated that Brahma "bebecame a boar and raised up the earth."

Kurma or Tortoise. In the Satapatha Brahmana it is said that “Prajāpati, having assumed the form of a tortoise (kūrma), created offspring. That which he created he made (akarot);

hence the word Kurma."

Fish Incarnation.-The earliest mention of the fish Avatāra occurs in the Satapatha Brahmana, in connection with the Hindu legend of the deluge. Manu found, in the water which was brought to him for his ablutions, a small fish, which spoke to him and said, "I will save thee" from a flood which shall sweep away all creatures. This fish grew to a large size, and had to be consigned to the ocean, when he directed Manu to construct a ship and to resort to him when the flood should rise. The deluge came, and Manu embarked in the ship. The fish then swam to Manu, who fastened the vessel to the fish's horn, and was conducted to safety. The Mahā-bhārata repeats this story with some variations.

The incarnations of the boar, the tortoise, and the fish are thus in the earlier writings represented as manifestations of Prajapati or Brahma. The "three steps" which form the germ of the dwarf incarnation are ascribed to Vishnu, but even these appear to be of an astronomical or mythical character rather than glorifications of a particular deity. In the Mahā-bhārata Vishnu has become the most prominent of the gods, and some of his incarnations are more or less distinctly noticed; but it is in the Puranas that they receive their full development. According to the generally received account, the incarnations of Vishnu are ten in number, each of them being assumed by Vishnu, the great preserving power, to save the world from some great danger or trouble.

1. Matsya. "The fish.' This is an appropriation to Vishnu of the ancient legend of the fish and the deluge, as related in the Satapatha Brāhmaṇa, and quoted above. The details of this Avatara vary slightly in different Purānas. The object of the incarnation was to save Vaivaswata, the seventh Manu, and progenitor of the human race, from destruction by a deluge. A small fish came into the hands of Manu and besought his protection. He carefully guarded it, and it grew rapidly until

nothing but the ocean could contain it. Manu then recognised its divinity, and worshipped the deity Vishnu thus incarnate. The god apprised Manu of the approaching cataclysm, and bade him prepare for it. When it came, Manu embarked in a ship with the Rishis, and with the seeds of all existing things. Vishnu then appeared as the fish with a most stupendous horn. The ship was bound to this horn with the great serpent as with a rope, and was secured in safety until the waters had subsided. The Bhāgavata Purāna introduces a new feature. In one of the nights of Brahmā, and during his repose, the earth and the other worlds were submerged in the ocean. Then the demon Haya-grīva drew near, and carried off the Veda which had issued from Brahma's mouth. To recover the Veda thus lost, Vishnu assumed the form of a fish, and saved Manu as above related. But this Purana adds, that the fish instructed Manu and the Rishis in "the true doctrine of the soul of the eternal Brahmā;" and, when Brahma awoke at the end of this dissolution of the universe, Vishnu slew Haya-grīva and restored the Veda to Brahmā.

2. Kurma. The tortoise.' The germ of this Avatāra is found in the Satapatha Brahmana, as above noticed. In its later and developed form, Vishnu appeared in the form of a tortoise in the Satya-yuga, or first age, to recover some things of value which had been lost in the deluge. In the form of a tortoise he placed himself at the bottom of the sea of milk, and made his back the base or pivot of the mountain Mandara. The gods and demons twisted the great serpent Vasuki round the mountain, and, dividing into two parties, each took an end of the snake as a rope, and thus churned the sea until they recovered the desired objects. These were (1.) Amrita, the water of life; (2.) Dhanwantari, the physician of the gods and bearer of the cup of Amrita; (3.) Lakshmi, goddess of fortune and beauty, and consort of Vishnu; (4.) Sura, goddess of wine; (5.) Chandra, the moon; (6.) Rambha, a nymph, and pattern of a lovely and amiable woman; (7.) Uchchaih-sravas, a wonderful and model horse; (8.) Kaustubha, a celebrated jewel; (9.) Pārijāta, a celestial tree; (10.) Surabhi, the cow of plenty; (11.) Airāvata, a wonderful model elephant; (12.) Sankha, a shell, the conch of victory; (13.) Dhanus, a famous how; and (14.) Visha, poison.

3. Varaha.

'The boar.' The old legend of the Brahmanas concerning the boar which raised the earth from the waters has been appropriated to Vishnu. A demon named Hiranyāksha had dragged the earth to the bottom of the sea. To recover it Vishnu assumed the form of a boar, and after a contest of a thousand years he slew the demon and raised up the earth.

4. Nara-sinha, or Nri-sinha. The man-lion.' Vishnu assumed this form to deliver the world from the tyranny of Hiranyakasipu, a demon who, by the favour of Brahma, had become invulnerable, and was secure from gods, men, and animals. This demon's son, named Prahlada, worshipped Vishnu, which so incensed his father that he tried to kill him, but his efforts were all in vain. Contending with his son as to the omnipotence and omnipresence of Vishnu, Hiranya-kasipu demanded to know if Vishnu was present in a stone pillar of the hall, and struck it violently. To avenge Prahlada, and to vindicate his own offended majesty, Vishnu came forth from the pillar as the Nara-sinha, half-man and half-lion, and tore the arrogant Daitya king to pieces.

These four incarnations are supposed to have appeared in the Satya-yuga, or first age of the world.

5. Vamana. 'The dwarf.' The origin of this incarnation is "the three strides of Vishnu," spoken of in the Rig-veda, as before explained. In the Treta-yuga, or second age, the Daitya king Bali had, by his devotions and austerities, acquired the dominion of the three worlds, and the gods were shorn of their power and dignity. To remedy this, Vishnu was born as a diminutive son of Kasyapa and Aditi. The dwarf appeared before Bali, and begged of him as much land as he could step over in three paces. The generous monarch complied with the request. Vishnu took two strides over heaven and earth; but respecting the virtues of Bali, he then stopped, leaving the dominion of Pātāla, or the infernal regions, to Bali.

The first five incarnations are thus purely mythological; in the next three we have the heroic element, and in the ninth the religious.

6. Parasu-rāma. 'Rāma with the axe.' Born in the Treta, or second age, as son of the Brahman Jamadagni, to deliver the Brahmans from the arrogant dominion of the Kshatriyas. See Parasu-Rama.

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AVATARA-AYODHYA.

7. Rāma or Rāma-chandra. 'The moon-like or gentle Rāma,' the hero of the Rāmāyana. He was the son of Dasaratha, king of Ayodhya, of the Solar race, and was born in the Treta-yuga, or second age, for the purpose of destroying the demon Rāvana.

8. Krishna. 'The black or dark coloured.' This is the most popular of all the later deities, and has obtained such preeminence, that his votaries look upon him not simply as an incarnation, but as a perfect manifestation of Vishnu. When Krishna is thus exalted to the full godhead, his elder brother, Bala-rāma takes his place as the eighth Avatāra. See Krishna and Bala-rama.

9. Buddha. The great success of Buddha as a religious teacher seems to have induced the Brahmans to adopt him as their own, rather than to recognise him as an adversary. So Vishnu is said to have appeared as Buddha to encourage demons and wicked men to despise the Vedas, reject caste, and deny the existence of the gods, and thus to effect their own destruction.

10. Kalki or Kalkin. 'The white horse.' This incarnation of Vishnu is to appear at the end of the Kali or Iron Age, seated on a white horse, with a drawn sword blazing like a comet, for the final destruction of the wicked, the renovation of creation, and the restoration of purity.

The above are the usually recognised Avatāras, but the number is sometimes extended, and the Bhāgavata Purana, which is the most fervid of all the Purānas in its glorification of Vishnu, enumerates twenty-two incarnations:-(1.) Purusha, the male, the progenitor; (2.) Varaha, the boar; (3.) Narada, the great sage; (4.) Nara and Narayana (q.v.); (5.) Kapila, the great sage; (6.) Dattatreya, a sage; (7.) Yajna, sacrifice; (8.) Rishabha, a righteous king, father of Bharata; (9.) Prithu, a king; (10.) Matsya, the fish; (11.) Kūrma, the tortoise; (12 and 13.) Dhanwantari, the physician of the gods; (14.) Nara-sinha, the man-lion; (15.) Vamana, the dwarf; (16.) Parasu-rāma; (17.) Veda-Vyasa; (18.) Rāma; (19.) Bala-rāma; (20.) Krishna; (21.) Buddha; (22.) Kalki. But after this it adds "The incarnations of Vishnu are innumerable, like the rivulets flowing from an inexhaustible lake. Rishis, Manus, gods, sons of Manus, Prajapatis, are all portions of him."

AVATĀRANA. An abode of the Rakshasas.

AYODHYA. The modern Oude. The capital of Ikshwāku,