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This is a comparative study of the two important concepts of avatara and incarnation1 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 ti' (to cross), an avatara 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) avatara. The avatara doctrine is most typical of Vaisnavism. One normally speaks of avatiras of Visnu3 or of someone associated with him, for example Krsna. Although we do find avataras in Saivism and Saktism, they are not universally accepted in these two traditions.4 One also comes across references to avataras of other deities, for example of Surya,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 avataras is found in the Bhagavad-gita,7 which was probably composed around the second century B.C.E.8 In the frequently quoted verses 4.5-9 of the Gita, it is said that even though Krsna 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...