HINDU AVATA ¯ RA AND CHRISTIAN INCARNATION: A COMPARISON Noel Sheth, S.J. President, Jnana-Deepa Vidyapeeth, Pune, India This is a comparative study of the two important concepts of avata ¯ ra and incarnation 1 as found in Hinduism and Christianity. 2 After tracing the development of the two beliefs, we shall highlight the main similarities and differences between the two understandings. Such comparison not only facilitates better mutual understanding but also helps each tradition to understand itself better. The more a religion remains within its own ghetto, the poorer will be its self-understanding. It is precisely through comparison and contrast that a faith can come to comprehend itself more deeply. It is only through encounter with another that we understand our own identity. The similarities with other traditions help us to appreciate the larger significance of our beliefs and practices, and the differences give us insights into the unique features of our own tradition. Furthermore, the correlation and distinction that we notice can inspire us to question things that we have taken for granted, and we can also benefit from a cross-cultural fertilization through an ongoing interreligious dialogue. The Development of the Doctrine in the Two Traditions Hinduism Derived from ava (down) and tı ¯ ’ (to cross), an avata ¯ ra is generally a ‘‘descent’’ of a deity, or part of a deity, or of some other superhuman being in a manifest form. An extraordinary human being may also be called (a secondary) avata ¯ ra. The avata ¯ ra doctrine is most typical of Vais ˙ n ˙ avism. One normally speaks of avata ¯ ras of Vis ˙ n ˙ u 3 or of someone associated with him, for example Kr ˙ s ˙ n ˙ a. Although we do find avata ¯ rasin S ´ aivism and S ´ aktism, they are not universally accepted in these two traditions. 4 One also comes across references to avata ¯ ras of other deities, for example of Su ¯ rya, 5 as well as of sages, demons, and others. 6 Although earlier texts mention deities taking on various forms, the first formulation of the doctrine of avata ¯ ras is found in the Bhagavad-gı ¯ ta ¯ , 7 which was probably composed around the second century B.C.E. 8 In the frequently quoted verses 4.5–9 of the Gı ¯ ta ¯ , it is said that even though Kr ˙ s ˙ n ˙ a is unborn and changeless, he freely, and by his own power (i.e., unlike those who are born because of their past karman), comes into being in different ages. He does so in order to protect the good, destroy the wicked, reestablish righteousness (dharma), and free his devotees from rebirth. Kr ˙ s ˙ n ˙ a also comes to teach the paths to salvation, which he does through most of the Gı ¯ ta ¯ . From the text of the Gı ¯ ta ¯ we can conclude, first, that the form of the avata ¯ ra is real, and not merely an appearance. Even though Kr ˙ s ˙ n ˙ a is himself unborn and 98 Philosophy East & West Volume 52, Number 1 January 2002 98–125 > 2002 by University of Hawai‘i Press changeless, he nonetheless comes into being (sambhava ¯ mi) (4.6, 8), emanates himself (sr ˙ ja ¯ mi) (4.7), has many births (janman) (4.5), and resorts to or assumes (a ¯ s ´ rita) a human (ma ¯ nus ˙ ı ¯ ) form or body (tanu) (9.11). In other words, even though Kr ˙ s ˙ n ˙ ais eternal and changeless as a divine being, he evolves his avata ¯ ra body in the form of a human being. From this it is quite natural to conclude that Kr ˙ s ˙ n ˙ a’s human form is a real body and not an...