Abstract
In ancient India, religious man dwelt in a cosmos vibrantly energized by gods close-by. It was generally acknowledged that there was an overall struggle being waged between the gods and the demons, and good and evil were evenly balanced. At certain times the balance was destroyed and evil gained the upper hand. This situation was deemed unfair, and at such times the God Vishnu intervened by descending to earth in the form of a manifestation of himself known as an Avatar.
The way in which a reality came into existence is revealed by its myth.1
(Mircea Eliade)
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
Mircea Eliade, The Sacred and the Profane (New York: Harcourt, Brace, Jovanovich, 1959) p. 76.
Erich Neumann, The Origins and History of Consciousness, part II (New York: Harper & Brothers, 1962) p. 275.
Louis Dupre, The Other Dimension (New York: Doubleday and Co., 1972) pp. 252–3.
Mircea Eliade in Norbert Schedler, ‘Archaic Myth and Historical Man’, in Philosophy of Religion (New York: Macmillan, 1974) p. 61.
Heinrich Zimmer, Myths and Symbols in Indian Art and Civilization (Princeton University Press, 1974) p. 34.
Rene Guenon, ‘The Heart and the World Egg’, in Studies in Comparative Religion, vol. 7 (1973) p. 200.
Jan Gonda, Aspects of Early Vishnuism (Uitgevers Mij-utrecht, 1954) p. 23.
Wendy Doniger O’Flaherty, Women, Androgynes and Other Mythical Beasts (University of Chicago Press, 1980) p. 323.
J. Michael McKnight, Jr., ‘Kingship and Religion in India’s Gupta Age: an Analysis of the Role of Vaisnavism in the Lives and Ideology of the Gupta Kings’, in Journal of the American Academy of Religion, vol. 45, no. 2 (June 1977) p. 692.
Heinrich Zimmer, Myths and Symbols in Indian Art and Civilization (Princeton University Press, 1946). Zimmer describes the Sage Agas-tya on pp. 113–4.
David Kinsley, The Sword and the Flute (University of California Press, 1975) p. 22.
Carl G. Jung, Collected Works, vol. 10 (New York, Pantheon Books, 1958) p. 520.
Wendy Doniger O’Flaherty, The Origins of Evil in Hindu Mythology (The University of California Press, 1976) p. 188.
Swami Jagadiswarananda, Kalki Comes in 1985 (Behur, India: Sri Ramakrishna Dharmachakra, 1965) preface, p. 12.
Julia Day Howell, ‘Vehicles for the Kalki Avatar: the Experiments of a Javanese Guru in Rationalizing Ecstatic Religion’ Stanford University, Ph.D. Dissertation, 1977.
Gore Vidal, Kalki (New York: Random House, 1978).
Norman Cohn, The Pursuit of the Millenium (New York: Harper & Brothers, 1961) pp. 115–116.
Rudolf Otto, India’s Religion of Grace and Christianity Compared and Contrasted (London: SCM Press, 1930) p. 109.
P.J. Marshall, The British Discovery of Hinduism in the Eighteenth Century (London: Cambridge University Press, 1970) p. 28.
Louis Jaccoliot, Christna et Le Christ (Paris, 1877) p. 8.
William H. McNeill and M. Iriye, Modern Asia and Africa (New York: Oxford University Press, 1971) p. 93.
Kersey Graves, The World’s Sixteen Crucified Saviors, 6th edn (New Hyde Park, New York, University Books, 1971) pp. 256–73.
M.K. Gandhi, Christian Missions (Ahmadabad: Navajivan Publishing House, 1941) p. 113.
M.K. Gandhi, The Message of Jesus Christ (Bombay, 1940) p. 35.
Geoffrey Parrinder, Avatar and Incarnation (New York: Barnes & Noble, 1970) p. 277.
Rabindranath R. Maharaj, Death of a Guru (Philadelphia: A.J. Holman Co., 1977) pp. 148–9.
Author information
Authors and Affiliations
Copyright information
© 1987 Daniel E. Bassuk
About this chapter
Cite this chapter
Bassuk, D.E. (1987). Classical Avatars of India. In: Incarnation in Hinduism and Christianity. Library of Philosophy and Religion. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-08642-9_2
Download citation
DOI: https://doi.org/10.1007/978-1-349-08642-9_2
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-349-08644-3
Online ISBN: 978-1-349-08642-9
eBook Packages: Palgrave Religion & Philosophy CollectionPhilosophy and Religion (R0)