DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0127
Vaishnavism. Ten. Incarnations. 115
we may observe that the god Vishnu, in conformity with
his character of a universal ' Pervader,' discharges his func-
tions in his first three descents by pervading the bodies
of animals. It is remarkable, too, that these three zoomor-
phic incarnations all have reference to the tradition of a
general deluge. In his fourth descent Vishnu takes the
form of a being half animal, half man. Possibly this com-
bination may be intended as a kind of intermediate link, to
connect the deity with higher forms. From half a man,
the transition is to a complete man, but the divine essence
on passing into human forms commences with a dwarf—
the smallest type of humanity. Thence it advances to mighty
heroes, sent into the world to deliver mankind from the op-
pression of tyrants — represented as evil demons — whose
power increases with the increase of corruption and depravity
during the four ages. The eighth is the highest and so to
speak culminating incarnation; for in this Krishna is believed
to be, not a part of Vishnu's essence, but a complete mani-
festation of Vishnu himself. The ninth may be passed over
as a mere device on the part of the Brahmans to account for
the existence of Buddhism. The tenth and final incarnation,
which remains to be revealed, will surpass all the others in
importance. In it evil and wickedness are to be entirely
rooted out, and the age of purity restored. We may see
in this connected series of what to us appear exceedingly
absurd fancies the working of the Hindu idea of metem-
psychosis. Just as the souls of men, regarded as emanations
from the Deity, pass into stones, plants, and animals, or rise
to the bodies of higher beings, so portions of the essence of
Vishnu pass through regular stages of embodied existence for
the maintenance of the order of the universe.
As we have already seen, Vishnu's essence divided itself
into male and female, but he had no children in his Non-
avatara condition, as Siva had, unless Kama-deva, god of love,
said to have been his mind-born son (afterwards incarnate in
I %
we may observe that the god Vishnu, in conformity with
his character of a universal ' Pervader,' discharges his func-
tions in his first three descents by pervading the bodies
of animals. It is remarkable, too, that these three zoomor-
phic incarnations all have reference to the tradition of a
general deluge. In his fourth descent Vishnu takes the
form of a being half animal, half man. Possibly this com-
bination may be intended as a kind of intermediate link, to
connect the deity with higher forms. From half a man,
the transition is to a complete man, but the divine essence
on passing into human forms commences with a dwarf—
the smallest type of humanity. Thence it advances to mighty
heroes, sent into the world to deliver mankind from the op-
pression of tyrants — represented as evil demons — whose
power increases with the increase of corruption and depravity
during the four ages. The eighth is the highest and so to
speak culminating incarnation; for in this Krishna is believed
to be, not a part of Vishnu's essence, but a complete mani-
festation of Vishnu himself. The ninth may be passed over
as a mere device on the part of the Brahmans to account for
the existence of Buddhism. The tenth and final incarnation,
which remains to be revealed, will surpass all the others in
importance. In it evil and wickedness are to be entirely
rooted out, and the age of purity restored. We may see
in this connected series of what to us appear exceedingly
absurd fancies the working of the Hindu idea of metem-
psychosis. Just as the souls of men, regarded as emanations
from the Deity, pass into stones, plants, and animals, or rise
to the bodies of higher beings, so portions of the essence of
Vishnu pass through regular stages of embodied existence for
the maintenance of the order of the universe.
As we have already seen, Vishnu's essence divided itself
into male and female, but he had no children in his Non-
avatara condition, as Siva had, unless Kama-deva, god of love,
said to have been his mind-born son (afterwards incarnate in
I %