Conclusion

It is seen from the previous chapters, that the Puranas describing Vaisnava myths are endowed with a great deal of the subject matter contributing to the preservation, progress and the welfare of the human society. As the popular dictum "gewi " implies, the Puranas derive different aspects of humanism and spiritualism from the Vedic texts. The foundations of the synthesis of humanism and spiritualism have been truly laid down in the early pages of the Indian History. And, the Puranas are such historical texts of ancient Indian culture. This meaning however, is quite explicit from the term "Purana". In this way, the Puranas are undoubtedly the treasure of various aspects of righteousness and ethics. In this vein, it is legitimate to understand the meaning embraced by the term "Purana". Therefore, the first chapter under the title "Nature of Myths", discusses the esoteric and exoteric meaning of Purana on the basis of valid authorities from different sources like Rgveda, Atharva Veda, Nirukta, Vyakarana, Upanisads, Arthasastra of Kautilya and others. These original sources imply that the myths can no longer be discarded as allegory, satire, fable or fiction; rather they have their own ungrudging and magnificient facts and truths of the heritage of ancient Indian culture.

429 A retrospect of the Vaisnava Puranas recognises two desciplines of Dharma; Sadharana (common) and Visesa (specific). The individual who forms an integral part of human society owes a duty to himself i.e., coming under specific type of Dharma. In this respect, the puranas have made a successful attempt in synthesising both and. The former includes the position of certain humanising virtues and the actions based thereon; and the latter is practical application of the former within a particular sphere of prominent qualities. With these fundamentals, if the Puranas are read between the lines of various descriptions whether human or divine one does realise the comprehensive role of the Puranas in raising the Indian culture to its fullest stature. In this perspective, a glimpse of Vaisnava Puranas illustrates these ideals by means of illustrative explanations of the kings and different incarnates of Lord Visnu. With a view to highlighting the glory and grandeur of Lord Visnu in His various incarnations, one should have atleast a bird's eye-view of the contents of the Puranas. As such, the thesis in its second chapter entitled as "Varieties of Myths" offers the literature of myths in the world History. The myths which may be divided into Hindu Myths and non-Hindu myths imbibe wide literature in the Vedas, Brahmanas, Upanisads and the Puranas. Ofcourse, some of Greek myths and Christian myths coming under the group of non-Hindu myths, bare their own antiquity and historicity. But a comparative study of these myths makes it clear that the Hindu myths which are described in the Puranas are more interesting and unique in themselves.

430 After giving the chronology and contents of the Vaisnava Puranas, in the third chapter, the thesis in its fourth chapter devotes to bring out the salient features of the ten Avataras of Lord Visnu. Rare traces of the concept of different Avataras are found in the Vedic literature. The Satapatha Brahmana provides important indications of Vamana incarnation and so on. The circumstances which necessitated these incarnations and the mighty deeds accomplished by Lord Visnu on those occasions are graphically and extensively described. The study of these incarnations of Lord Visnu point to an elevated growth of the complex social and political norms in the human culture. For instance, it is suggested that in the beginning of the creation of the world, there were waters everywhere, and to suit this condition of the world, the first incarnation of Lord Visnu in the form of a fish took place in order to protect the eternal Vedic knowledge. It may be said here that the earth began gradually to take shape among those waters, and therefore in His second incarnation, Lord Visnu appeared in the form of Kurma which can move with ease both in water and on land. But, as a matter of fact, Lord Visnu willed to protect the universe through the gods, from the clutches of the demons. The successful accomplishment of churning the milk ocean was for the betterment of the world. Lord Visnu held the Mandara mountain on His back, in the form of Kurma. This ideology of preserving the Universe stood out in the description of the incarnations of Varaha, Vamana and Nrsimha. The development of family life and domestic virtues are said to have been symbolically represented by these Vaisnava incarnations.

431 The seventh incarnation of Lord Visnu i.e., Rama, has indeed become an epitome of the virtues of human culture par excellence. Even in the case of Krsna incarnation the Puranas, especially the Bhagavata Purana elevates Him to the position of highest embodiment of humanism. This element is highlighted in various deeds of Lord Krsna like Putanavadha, Kaliyamardana, Kamsavadha etc. Thus, the historical presentations of both Rama and Krsna represent the history of exalted expansion of rich ancient Indian Culture. A perusal of the different readings explaining different incarnations of Lord Visnu, points out the eternal truth of the Vaisnava Puranas i.e., Lord Visnu the god par excellence of the Bhagavatas in Hindu pantheon. All incarnate forms of Lord Visnu speak out that He is the universal protector whose worship was or is immensly popular amongst the masses. No doubt in the Rgveda, Lord Visnu is seen not with such supreme position but the unique epithets such as Urukrama, Urugaya, Trivikrama extol His being the Supreme. Comparatively the incarnations beginning from Nrsimha do proclaim unquestionable supremacy of Lord Visnu. Prahlada's eulogising words to Nrsimha incarnate, assert the highest glory and greatness, omnipotence, omnipresence of Him. This Supreme form of Nrsimha is addressed as both Narayana and Visnu. In this incarnation, the Lord subdued Hiranyakasipu the very embodiment of adharma, and protected His devotee, Prahlada and His subjects from falling into the pit of unrighteousness. So also, the Vamana incarnate protected His devotee; king Bali, pushed down to

432 Patala, yet bestowed upon him the crown of Indra in the next Manavatara. Although Parasurama 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 Rama and Krsna incarnates of Lord Visnu have occupied unique place in the Vaisnava puranas. At the time of their incarnations, adharma, himsa and other evil traits were dancing due to Ravana and Kamsa respectively. Both Rama and Krsna 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 Visnu Purana and the Bhagavata Purana. Generally both Visnu, Brahma and Siva could be traced back to Vedic literature and Brahmanas; 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 Puranic references that Visnu often carries off the palm of Supremacy. Whenever the world is overwhelmed with evil, Lord Visnu is represented to have rescued it from utter extinction in different incarnations. A brief sketch of the development of Bhagavatism during the first two centuries of pre-christian era and its subsequent development

433 till the dawn of the catholic days of the Guptas, is in itself an interesting topic. Econographic evidence, however, may be had from the archeological survey and the Vasudeva-Krsna cult seems to have thrived in the regions around Mathura. In the Gupta age, the image of Visnu represents the highest attainment of the plastic art and produces cosmic impression with its sublime beauty. The image is delicately worked out in the round with exuberant plasticity and suppleness, imbued with spiritual consciousness. The sensitive rendering of volumes with three dimensional approach produces naturalism on the oval face, imbued with peace, serenity and bliss. The Gupta images of Visnu partly tally with the description of the Visnudharmottara, which states that the image of Visnu should be one-faced, holding discus and mace in his two hands. The theory of Dasavatara had been completely worked out in the Gupta period and the references to Varahavatara and Ramavatara are noticed n the Raghuvamsa of Kalidasa. Thus econographic data shows that several incarnations of Visnu were well known in the Gupta period. In fine, a careful analytical studies of the different incarnations of Lord Visnu as read in the Vaisnava Puranas will amply testify to the Vaisnava Puranic principles and their deep insight into human nature as well as their intelligence in cleverly tackling the various social problems. It is verily undeniable that the extant Vaisnava Puranas, so far as their descriptions of myths are concerned, can

434 only claim any real merit as literary productions. As far as the principles of Sanatana ethics of India is concerned, these Puranas are of inestimable value from the point of view of the history of religion and culture of the ancient Indians. Thus, the Vaisnava Puranas afford more than other works of the time, a great insight into all phases and aspects of Indian culture as well as into the inner spirit of the social system with its adaptability in all ages.