The gods entered into an arrangement with the asuras, and together they made the necessary preparations. " The assembled gods were stationed by Krishna at the tail of the serpent Vasuki (the churning rope), and the daityas and danavas at its head and neck. Scorched by the flames emitted from his inflated hood, the demons were shorn of their glory; whilst the clouds, driven by his breath towards his tail, refreshed the gods by vivifying showers. In the midst of the milky sea, Hari himself, in the form of a tortoise, served as a pivot for the mountain, as it was whirled around. The holder of the mace and discus was present in other forms amongst the gods and demons, and assisted to drag the monarch of the serpent race; and in another vast body sat upon

the summit of the mountain. With one portion of his energy, unseen by gods and demons, he sustained the serpent king; and with another infused vigour unto the gods."

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THE KURMA AVATARA.

Such is the account of this incarnation of Vishnu as taught by the Puranas; but in the earlier books, where the probable origin of this legend is found, it is Brahma, and not Vishnu, that is said to have assumed the form

of a tortoise. In the "Satapatha Brahmana" are these words: "Having assumed the form of a tortoise, Prajapati (Brahma) created offspring. That which he created, he made; " hence the word Kurma. Kasyapa means tortoise; hence men say, "All creatures are descendants of Kasyapa. This tortoise is the same as Aditya." As the worship of Brahma became less popular, whilst that of Vishnu increased in its attraction, the names, attributes, and works of the one deity appear to have been transferred to the other.

Footnotes

^142:* Page 73.

3. THE VARAHA OR BOAR AVATARA.

There is the same conflicting account of this as of the two preceding incarnations; the older books, and some of the more modern ones, describing it as an Avatara of Brahma; and some of the modern books and popular belief regarding it as the work of Vishnu. There is, however, this distinction, that in the former, the transformation of the deity into a boar has apparently a purely cosmical character," the earth being immersed in the ocean. Brahma, the Creator, in the shape of a boar, raised it on his tusk; "whereas, in the latter, it altogether represents the extrication of the world from a deluge of iniquity by the rites of religion." [**]

The first mention of this incarnation is in the "Taittiriya Sanhita," [*+] and is as follows: "The universe was formerly water, fluid. On it Prajapati (Brahma) becoming wind, moved. Becoming a boar, he took it up." In harmony with this is a verse in the "Taittiriya Brahmana":--"This universe was formerly water, fluid. With that (water) Prajapati practised arduous devotions