CHAP. VIII. or avatáras are invested with historical significance. They are generally reckoned as ten in number, although in some sacred books there are unimportant additions. In reality they were nothing more than the old gods and heroes of ante-Brahmanical times, who were incorporated into the Brahmanical system, and reproduced as incarnations of Vishnu. In this manner Vishnu is said to have successively become incarnate in four animals, the fish, the tortoise, the boar, and the lion; and in five human beings, Vámana, Parasuráma, Ráma, Krishna, and Buddha; and finally he is to appear on a white horse, in what is known as the Kalki avatár, and to destroy the present universe, and bring into existence a purer and better world. Three Avatáras The myths by which these personifications are represented as incarnations, are the mere inventions of Brahmanical teachers; but they are nevertheless replete with meaning. The fish-god has been worshipped by many races from the earliest antiquity as the ocean deity. He was the Poseidon of the Greeks; the Neptune of the Romans. He is generally symbolized by a rude figure half human and half fish; but the idea was spiritualized by the Vedic Rishis into Varuna, the great god of elemental water, the supreme spirit of the deep seas. The tortoise and boar were apparently deities of a similar character; the gods or symbols of different races. three deities appear in the Vishnu-avatára myths in association with some legend of a universal deluge. Thus Vishnu became incarnate as a fish in order to save Manu, the ancestor of the human race, from being drowned in the deluge. He became a tortoise in order to rescue the earth from the deluge by taking All it on his back. He became a boar in order to re- CHAP. VIII. cover the Vedas from the waste of waters. The myths connected with the remaining avatáras have a different significance. Vishnu became a lion in order to destroy certain giants, who were seeking to dethrone the gods. He became Vámana, or the dwarf, in order to destroy the giant Bali, who appears to be identical with Kansa in the Krishna legends. He became Parasuráma, in order to punish the Kshatriyas, who had cruelly oppressed the Brálimans. He became Ráma in order to slay Rávana, the demon king of Lanká in Ceylon. He became Krishna in order to overthrow the tyrant Kansa. He became Buddha in order to delude the giants. into neglecting the worship of the deities, and thereby exposing themselves to certain destruction. The last incarnation in the white horse avatára may be dismissed as a theological dream, originating in an idea, not uncommon amongst suffering humanity, that the world has sunk into a hopeless state of sin and sorrow; that man is helpless to work out the problem of his being; and that the advent of deity is necessary to the renovation of the universe. ferring to Bud Six of these incarnations of Vishnu possess a Six Avatáras resubstantive historical value, namely, the avatáras as dhism. a lion and dwarf, and those of Parasuráma, Ráma, Krishna, and Buddha. One idea runs through them all, namely, that Vishnu became incarnate in order to destroy the giants or demons who sought to dethrone the gods. These giants have been generally identified with the non-Vedic rulers of the country; and no doubt in very ancient legends, such as find occasional expression in the Vedic hymns, the aboriginal or pre-Aryan princes were regarded as giants; CHAP. VIII. and like the giants of nursery story were described as demons, ogres, man-eaters, Rákshasas, Daityas, and Asuras. But the myths of the incarnations or avatáras of Vishnu are of a comparatively modern date. They are not mentioned in the more ancient scriptures, such as the hymns of the Rig-Veda or the laws of Manu. They belong to the age of Brahmanical revival, when the persistent efforts of Buddhist teachers to deny the authority of the Vedas, and t dethrone or ignore the gods in general, had create 1 an antagonism which culminated in a persecuting war. The colossal statues of Buddhas and Jain saints would suggest the idea of giants. The fact that Gótama and Adináth were both Kshatriyas would suggest the idea that the war was against Kshatriyas. The ninth avatára is a key to the whole. Vishnu became Buddha to delude the giants into abandoning the worship of the gods, and thereby working out their own destruction. Incarnations of Vishnu as Ráma and Krishna. Two of these myths, namely, the avatáras of Vishnu as Ráma and Krishna, have been interwoven with the main traditions of the Rámáyana and Mahá Bhárata, and impart a new and religious meaning to the Hindú epics. It will also be seen that a deeper significance underlies the sacred legend, than is involved in the mere antagonism between Brahmanism and Buddhism. The theology of the Bráhmans has always been too abstract and metaphysical for the masses. The bulk of mankind can only worship deified men and women; and unless their affections are brought into play, they have no real devotion. Indeed, without human love and human sympathies, religion drifts into a superstition of selfishness; a mere bartering of prayers, sacrifices, and alms in exchange for happiness or prosperity. CHAP. VIII. The leaders of the Brahmanical revival seem to have discerned this important truth. The compilers of the Rámáyana represented Ráma and Sítá as types of a husband and a wife, as well as incarnations of deity. They moved the heart of the Hindú to love and sympathy; and then awakened his adoration for the divine. They employed a mythological machinery, which will appear strange and cumbrous to the European; but which, nevertheless, satisfied the aspirations of the masses by reproducing the supreme spirit in human forms. Vishnu is repre sented as the supreme spirit, the god above all gods, whose paramount power as the suzerain of the universe was acknowledged by Brahma and all the Vedic deities. The story of his birth, marriage, and exile as Ráma is consequently surrounded by a haze of supernatural details. The Vedic deities are oppressed by Rávana, the giant or demon king of Lanká, the modern Ceylon. They apply to Brahma for succour; but Rávana has performed so many religious merits in former lives that Brahma is powerless to help them. Accordingly Brahma proceeded with the Vedic deities to the sea of milk, where Vishnu was dwelling in unutterable splendour. Vishnu answered their prayers. The supreme god engaged to become incarnate as Ráma, and so effect the destruction of Rávana. as Vishnu. The incarnation of Vishnu is related with such Legend of Ráma supernatural details as would accord with his divine character. Dasaratha, Maharaja of Ayodhya, was without a son. Accordingly he celebrated a great sacrifice to obtain one. The gods came down from heaven and received their shares with their own as deliverer. CHAP. VIII. hands. A portion of the sacred food was given to the Bidea three queens, and Vishnu became incarnate in the first queen Kausalyá. At the moment of conception Brahma and the gods appeared in their chariots above the city of Ayodhya, and sounded the praises of Ráma. At the moment of birth the gods again appeared in the sky and scattered flowers from heaven. The babe revealed his divinity to his mother alone. He was crowned with a diadem of pearls. He had four arms, holding respectively the shell, the chakra, the mace, and the lotos.10 His mother knew that he was god and adored him. He then concealed his four-armed shape, and assumed that of an ordinary infant, and began to cry. The Maháraja heard the welcome sound and distributed treasures in alms. Marriage of When Ráma was approaching manhood the sage Viswamitra appeared at Ayodhya. He explained to the Maharaja that Ráma was Vishnu, and that his female counterpart had been born at Mithilá as Sítá, the daughter of Raja Janaka. Accordingly Ráma was sent to Mithila under the charge of Viswamitra, and married Sítá in due course; but Janaka stated that she was not actually his daughter, but was found under a furrow when turned up by the plough." 10 The frequent representations of Hindú deities with four arms has long been a problem to Europeans. But the so-called idolatry of the Hindús is nothing more than theology in hieroglyphics; and the idols are often two or more conceptions of deities moulded into one form. Vishnu was at once the divine hero of the Kshatriyas, and the supreme spirit of the Brahmans. As a hero he carried the chakra and mace; as a god he carried the shell and lotos. Ráma exhibits the two-fold character of a hero and devotee throughout his exile. 11 See Adhyatma Rámáyana. History, vol. ii., Rámáyana. The myth that Sítá sprang from the earth belongs to a class of religious fables, which appear to have originated during the Brahmanical revival. It would seem that certain Brahmans of this period endeavoured to revive the decaying worship of the |