Book 4: The Avatars of Vishnu, Nara-Narayana, and the Birth of Krishna
चतुर्थस्कन्धः
Devi as the Supreme Shakti
The Fourth Skandha of the Devi Bhagavatam addresses King Janamejaya's profound doubts regarding the sufferings of divine incarnations and virtuous beings. He questions why Lord Krishna could not prevent his parents' imprisonment and why the righteous Pandavas faced continuous hardships. Sage Vyasa explains the inescapable nature of Karma, which binds even the highest deities like Brahma, Vishnu, and Shiva. This Canto extensively narrates the penance of the sages Nara and Narayana, the creation of Urvashi to humble Indra, and their epic battle with Prahlada. It further details the curse on Sage Kashyapa, the beheading of Shukracharya's mother by Lord Vishnu, and Vishnu's deceptive manifestation as Shukracharya to mislead the Asuras. Ultimately, it culminates in the cosmic crisis where Bhudevi seeks relief from demonic forces, leading the Supreme Goddess to orchestrate the descent of various deities and the birth of Lord Krishna.
Adhyayas in Skandha 4 - Devi as Supreme Shakti
Adhyaya 1
Janamejaya Prashnah (Janamejaya's Questions)
In the opening chapter of the Fourth Skandha, King Janamejaya presents a profound series of questions to Sage Vyasa, expressing deep doubts regarding divine incarnations, karma, and the suffering of the righteous. He questions the paradox of Lord Krishna's life: why the omnipotent creator took birth in Kamsa's prison, fled Mathura out of fear, and permitted the kidnapping of his wives and son. Furthermore, Janamejaya inquires about the sages Nara and Narayana reincarnating as the Kshatriyas Arjuna and Krishna. He is deeply perplexed by the immense suffering endured by the virtuous Pandavas and Draupadi, despite their unwavering devotion and divine origins. Finally, he questions the moral justification of the devastating Mahabharata war and the uncharacteristic sin committed by his own father, King Parikshit. This chapter sets the philosophical stage for understanding the supreme, inescapable power of Karma and the Cosmic Will.
Adhyaya 2
Skandha 4, Adhyaya 2: Karmano Janmadikaranatvanirupanam
In this chapter, Suta narrates the dialogue between Sage Vyasa and King Janamejaya regarding the inescapable and profound nature of Karma. Vyasa explains that the entire universe, including the supreme deities like Brahma, Vishnu, and Shiva, is bound by the laws of Karma. He categorizes Karma into three types: Sanchita, Prarabdha, and Vartamana. Janamejaya is perplexed as to why Lord Vishnu, the supreme and blissful master of Vaikuntha, would willingly undergo the excruciating pains of dwelling in a mother's womb, experiencing mortal miseries, and taking various incarnations such as Rama and Krishna. Vyasa hints at the cosmic law and past curses, mentioning how Sage Kashyapa and his wives were cursed by Varuna to be born as Vasudeva, Devaki, and Rohini. Janamejaya eagerly questions the specifics of this curse and the true underlying reasons for the Supreme Lord's subjection to earthly suffering and human emotions.
Adhyaya 3
Diti's Curse on Aditi (Ditya Adityai Shapadanam)
This chapter elucidates the karmic reasons behind the earthly incarnations of Kashyapa and Aditi as Vasudeva and Devaki. Vyasa explains two primary incidents involving severe curses. First, Kashyapa, driven by greed, stole Varuna's cow for a yajna and refused to return it. Consequently, Varuna and Brahma cursed Kashyapa to be born as a cowherd on Earth. Second, the narrative explores the intense rivalry between Kashyapa's wives, Diti and Aditi. Jealous of Diti's pregnancy, which was destined to produce a son rivaling Indra, Aditi instigated her son to destroy the fetus. Indra deceitfully entered Diti's womb while she slept and severed the fetus into forty-nine pieces, who ultimately became the Maruts. Enraged by this deceit, Diti cursed Aditi to endure the repeated deaths of her newborns and suffer in a prison, which manifested as Devaki's tragic fate in the Dvapara Yuga.
Adhyaya 4
Adhamajagatah Sthitivarnanam
In this chapter, King Janamejaya expresses deep bewilderment regarding the moral compromises made by revered figures. He questions how divine incarnations like Krishna and righteous warriors like the Pandavas resorted to deceit during the Mahabharata, and why Vishnu tricked King Bali as Vamana. Janamejaya seeks to understand the true definition of Dharma if even the gods are swayed by attachment and malice. Sage Vyasa responds by explaining the inescapable grip of Maya (the supreme illusory power) and the Trigunas (Sattva, Rajas, Tamas) over the entire creation. He states that absolute truth is exceedingly rare, as the material world is born of ego (Ahamkara) and desires. Vyasa emphasizes that the purity of any ritual or action depends entirely on the purity of mind, materials, and intentions, concluding that all beings, including gods, are bound by their inherent Gunas.
Adhyaya 5
Nara Narayana Katha Varnanam
Vyasa narrates the birth of Nara and Narayana, the sons of Dharma, and their severe penance at Badarikashrama. Fearing for his celestial throne, Indra attempts to disrupt their meditation by offering boons and creating terrifying illusions of wild animals and natural disasters. When these tactics fail, it is revealed that their steadfastness stems from meditating on the Supreme Goddess, Adi Shakti, using her powerful seed mantras (Bijas). Desperate, Indra commands Kama (the god of love), Vasanta (Spring), and celestial nymphs to break their vow through seduction. Kama warns Indra that while he can easily conquer devotees of Brahma, Vishnu, or Shiva, he is utterly powerless against true devotees of the Supreme Devi. Nevertheless, Indra insists, and Kama departs with his entourage to attempt the impossible.
Adhyaya 6
Apsaras' Prayer to Narayana (अप्सरां नारायणसमीपे प्रार्थनाकरणम्)
In this chapter, Vyasa describes the sudden, untimely arrival of Spring in Badarikashrama, orchestrated by Indra to break the severe penance of the sages Nara and Narayana. Accompanied by Kama and thousands of celestial nymphs, the environment becomes highly intoxicating. Realizing Indra's plot, Narayana remains undisturbed. To humble the Apsaras and demonstrate the supreme power of his asceticism, Narayana strikes his thigh and creates the breathtakingly beautiful Urvashi, along with thousands of other enchanting women. Struck with awe and realizing the sages' invincibility against lust, the heavenly Apsaras seek forgiveness. When offered a boon, they implore Narayana to become their husband, captivated by his divine charm. Narayana gracefully declines, emphasizing his commitment to asceticism and the transient nature of sensual pleasures, though the Apsaras continue to plead with him to embrace worldly joys.
Adhyaya 7
Ahankaravartanavarnanam (The Description of the Cycle of Ego)
In this chapter, Sage Narayana regrets creating the Apsaras out of ego, realizing that pride is the root of worldly bondage. As he contemplates cursing them in anger, his brother Nara intervenes, reminding him how their past ego led to a devastating thousand-year war with the great devotee Prahlada. Hearing this, King Janamejaya expresses profound astonishment that pure ascetics like Nara-Narayana and a peaceful devotee like Prahlada could engage in battle. He questions the inescapable power of ego. Sage Vyasa explains that the entire universe, including the Trinity (Brahma, Vishnu, Rudra), is bound by Maya and its three Gunas. Ego (Ahamkara) is the foundational material of creation, making it nearly impossible for any embodied being to be entirely free from desire and anger. The chapter concludes with Janamejaya lamenting his father's sins and requesting the detailed story of the epic battle between Prahlada and Nara-Narayana.
Adhyaya 8
Prahlada Tirtha Yatra Varnanam
The chapter begins with Sage Vyasa addressing King Janamejaya, who is deeply grieving his father Parikshit's cursed death and seeking a way to save him from hell. Vyasa narrates the ancient story of Prahlada. After Narasimha slays Hiranyakashipu, Prahlada righteously rules Patala. Meanwhile, Sage Chyavana, while bathing in the Narmada river, is dragged into the underworld by a serpent. By intensely remembering Lord Vishnu, the serpent loses its venom and releases the sage. Wandering in Patala, Chyavana meets Prahlada, who initially suspects him of being Indra's spy. Chyavana clarifies his identity and his miraculous rescue through Vishnu's grace. A profound philosophical dialogue ensues when Prahlada asks about holy pilgrimages (Tirthas). Chyavana explains that true pilgrimage requires mental, vocal, and physical purity; without inner purification, bathing in sacred rivers is futile. Inspired, Prahlada and his followers embark on a pilgrimage to Naimisharanya and the Saraswati river.
Adhyaya 9
Prahlada-Narayana Yuddhe Vishnoragamana Varnanam
In this chapter, Prahlada visits a sacred ashrama and is bewildered to find the ascetics Nara and Narayana armed with divine weapons. Viewing this as a violation of dharma, Prahlada angrily confronts them, questioning the compatibility of severe penance with the bearing of arms. Nara dismisses his concerns, warning him of their immense power. Unconvinced, Prahlada challenges them to a battle. A fierce and spectacular duel ensues, lasting for a hundred divine years. The gods, along with sages Narada and Parvata, watch in awe as Prahlada employs various weapons like maces and spears, all of which are effortlessly neutralized by Narayana. Ultimately, Lord Vishnu manifests before them. Prahlada respectfully asks why he cannot defeat the sages. Vishnu reveals that Nara and Narayana are his own invincible partial incarnations (Amshas). He instructs Prahlada to cease hostilities and return to Vitala loka. Prahlada obeys, and the sages resume their meditation.
Adhyaya 10
Bhrigu Shapa Karana Varnanam (Description of the Cause of Bhrigu's Curse)
In this chapter, King Janamejaya questions Sage Vyasa about why the serene sages Nara and Narayana, devoid of worldly desires, engaged in a fierce hundred-year battle with Prahlada. Vyasa explains that Ahankara (ego) is the fundamental root of the universe and all actions, affecting even the holy trinity of Brahma, Vishnu, and Shiva. Bound by karma and ego, Vishnu undergoes numerous incarnations, notably triggered by Sage Bhrigu's curse. Intrigued, Janamejaya asks for the origin of this curse. Vyasa narrates the ancient conflict between Devas and Asuras. Following the reigns of Hiranyakashipu and Prahlada, King Bali engaged in a massive war against the gods. Defeated by Indra with Vishnu's aid, the desperate Asuras sought refuge with their preceptor, Shukracharya (Kavya). When the Devas attacked again, Shukracharya promised to protect the Asuras using his esoteric mantras and herbs, setting the stage for the impending curse.
Adhyaya 11
Shukramaturvadhavarnanam (The Description of the Killing of Shukra's Mother)
In Skandha 4, Adhyaya 11, Shukracharya advises the defeated Daityas to feign peace and practice asceticism while he seeks invincible mantras from Lord Shiva. Shiva, aware of Shukra's anti-Deva intentions, assigns him a grueling thousand-year penance of inhaling smoke while hanging upside down. Realizing the Daityas' deceit, the Devas break the truce and attack their ashrama. The terrified demons seek refuge with Shukra's mother (Kavya Mata), who grants them protection and uses her immense ascetic power to paralyze the Devas and plunge them into a deep sleep. Vishnu absorbs Indra to protect him, but Kavya Mata threatens to burn them both to ashes. Overwhelmed by her yogic strength and urged by a terrified Indra, Vishnu summons his Sudarshana Chakra and beheads her. Despite the Devas' victory cheers, Vishnu and Indra are instantly struck with remorse and dread, anticipating Sage Bhrigu's wrathful curse for committing Stri-Vadha (killing a woman).
Adhyaya 12
Jayantya Shukrasahavasavarnanam (Jayanti and Shukra's Cohabitation)
Sage Bhrigu furiously curses Lord Vishnu to endure mortal womb-births and earthly suffering for the sin of killing his wife. Bhrigu then resurrects his wife using his immense spiritual power and merit. Meanwhile, fearful of Bhrigu's son Shukracharya's severe penance, Indra sends his daughter Jayanti to serve the sage and distract him. Jayanti faithfully serves Shukra for a thousand years. Pleased by Shukra's austerities, Lord Shiva grants him invincibility and ultimate boons. Following this, Shukra accepts Jayanti's proposal and agrees to live with her invisibly for ten years. Unable to find their guru, the Daityas become anxious. Seizing this opportunity, Indra instructs Brihaspati to disguise himself as Shukra. Brihaspati successfully deceives the Daityas, who rejoice believing their true guru has returned with divine knowledge.
Adhyaya 13
Shukrarupeṇa Guruṇa Daityavañcanavarṇanam
King Janamejaya questions Sage Vyasa about the morality of Brihaspati, the Guru of the Devas, using deception and falsehood to mislead the Daityas by assuming Shukracharya's form. Janamejaya wonders how a knower of Dharma could resort to such deceit. Vyasa explains that every embodied being, including the Trinity (Brahma, Vishnu, Shiva) and great sages, is bound by the three Gunas and susceptible to desires, anger, and greed. He emphasizes that true liberation from this cosmic illusion (Maya) is only possible by devotedly worshipping the Supreme Goddess, Bhuvaneshwari. Meanwhile, after completing his ten-year pact with Jayanti, the real Shukracharya returns to his disciples. He is shocked to find Brihaspati in his exact guise, preaching heretical doctrines like absolute non-violence (Ahimsa) and condemning Vedic sacrifices, realizing the depths to which greed has driven the Devas' Guru.
Adhyaya 15
Devikathanena Danavanam Rasatalam Prati Gamanam (The Danavas' Departure to Rasatala)
Following their victory in a fierce hundred-year battle against the Devas, the Danavas, led by Prahlada, dominate the heavens. Desperate, Indra invokes the Supreme Goddess Mahamaya through a profound hymn, praising her as the ultimate reality, Kundalini, and the source of all. Devi appears on her lion mount to protect the Devas. Seeing her, the terrified Asuras, remembering her past victories over Mahishasura and others, halt their attack. Prahlada then offers a deeply philosophical prayer, arguing that as the Universal Mother, she should not distinguish between Devas and Asuras, since both are driven by the same Gunas and possess inherent flaws. He boldly highlights the moral transgressions of various Deities to prove his point. Pleased by his absolute surrender, Devi instructs the Danavas to peacefully relocate to Patala (Rasatala) and await their time, teaching that true happiness lies in contentment, not greed.
Adhyaya 16
Hareh Nanavatara Varnanam (Description of the Various Avatars of Hari)
Janamejaya inquires about the various incarnations of Lord Vishnu following Bhrigu's curse. Sage Vyasa concisely enumerates these divine descents across different Manvantaras and Yugas, including Nara-Narayana, Dattatreya, Narasimha, Vamana, Parashurama, Sri Rama, and Sri Krishna along with Arjuna. After detailing these avatars and their specific cosmic purposes, Vyasa introduces the core Shakta philosophy: all these divine manifestations and cosmic activities are ultimately orchestrated by the Supreme Prakriti (Goddess). She is the supreme driving force behind the Trinity (Brahma, Vishnu, Rudra) and the entire universe. Even the supreme, formless Purusha acts through Her attributes. The chapter concludes by affirming that all beings, including the gods, are bound by cosmic laws directed by the Divine Mother's will.
Adhyaya 17
Narayana Varadanam: Narayana's Boon to the Celestial Nymphs
In this chapter, Vyasa recounts how Sage Narayana handled the celestial nymphs sent by Indra to disrupt his penance. Instead of cursing them, Narayana pacified the Apsaras, explaining his vow of asceticism in his current life. However, he granted them a boon: in the twenty-eighth Dvapara Yuga, when he incarnates as Krishna, they will be born as princesses and become his wives. The nymphs return satisfied, and Indra praises Narayana's extraordinary self-control. Hearing that Nara and Narayana incarnated as Arjuna and Krishna, King Janamejaya raises profound philosophical doubts. He questions the apparent contradictions in Krishna's life: if Krishna was the supreme Lord, why did his parents suffer in Kamsa's prison? Why did he flee Mathura out of fear? Why did the righteous Pandavas and Draupadi endure relentless misery? Janamejaya also questions Draupadi's polyandry and the destruction of the Yadava clan, seeking clarity on the mysterious ways of Karma, Dharma, and Avatars.
Adhyaya 18
Brahmanam Prati Vishnuvakyam (Vishnu's Words to Brahma)
The chapter opens with Earth (Dhara), overwhelmed by the weight of demonic kings like Kamsa, Jarasandha, and Shishupala, taking the form of a weeping cow and approaching Indra. Unable to resolve her distress, Indra leads her to Brahma, who in turn guides the divine delegation to Lord Vishnu. Brahma praises Vishnu and requests him to incarnate on Earth to destroy the wicked rulers as Dvapara Yuga ends. In a profound philosophical revelation, Vishnu declares that he is not truly independent (Svatantra). He explains that he, along with Brahma, Shiva, and all deities, is entirely subordinate to the Supreme Goddess, Yogamaya. To illustrate his subjugation to Her cosmic will, Vishnu recounts the miseries and indignities he suffered in his previous avatars, such as taking animal forms and enduring immense grief, poverty, and separation from Sita during his incarnation as Rama.
Adhyaya 19
Description of Devi's Words to the Devas
In this chapter, Lord Vishnu humbly admits to the Devas that even the divine trinity is bound by the supreme illusion of the Goddess. Following his advice, the Devas meditate upon the primordial Goddess Bhuvaneshvari, who manifests before them in a radiant crimson form. The Devas, including Indra and Vishnu, offer profound prayers, acknowledging that without Her supreme energy, they are entirely powerless to create, preserve, or destroy the universe. They implore Her to relieve the Earth of the oppressive burden of tyrannical kings and demons. Smiling gracefully, the Devi reveals Her grand cosmic design. She commands the Devas to incarnate on Earth in partial forms. She prophesies the birth of Lord Krishna to Devaki, Her own birth to Yashoda, the transfer of Balarama, and the ultimate destruction of wicked monarchs through the impending Kurukshetra war.
Adhyaya 20
Krishnavatara Kathopakrama Varnanam
In this chapter, Vyasa explains to King Janamejaya the underlying causes of Lord Vishnu's incarnation as Krishna in the Yadu dynasty, attributing it to Sage Bhrigu's curse and the inescapable power of Mahamaya. Vyasa emphasizes that even the holy trinity - Brahma, Vishnu, and Shiva - are entirely subservient to the Supreme Goddess (Maya), experiencing joy, sorrow, and mortal limitations. To illustrate this, he recounts Vishnu's previous incarnation as Rama, highlighting his profound grief over Sita's abduction as a testament to Maya's influence. The narrative then transitions to the history of Mathura and the marriage of Vasudeva and Devaki. During their wedding procession, a celestial voice (Akashvani) prophesies that Devaki's eighth son will be Kamsa's destroyer. Terrified and enraged, Kamsa attempts to murder Devaki on the spot. Tragedy is narrowly averted when Vasudeva solemnly vows to hand over all their newborn children to Kamsa, pacifying the tyrant.
Adhyaya 21
The Description of the Killing of Devaki's First Son by Kamsa
Devaki gives birth to her first son. Vasudeva, adhering strictly to his vow, prepares to hand the newborn to Kamsa. Devaki pleads with him, questioning the immutability of fate and suggesting that rituals or penance can alter destiny. Vasudeva imparts a profound philosophical discourse on the three types of Karma (Sanchita, Prarabdha, and Vartamana), emphasizing that Prarabdha must be experienced and that upholding truth is the highest dharma. He delivers the child to Kamsa. Impressed by Vasudeva's integrity, Kamsa returns the infant, noting the prophecy only warned of the eighth child. However, Sage Narada visits Kamsa, warning him of the gods' deceptive strategies and explaining that any child could technically be counted as the eighth in a cycle. Persuaded by Narada's political advice not to underestimate enemies, Kamsa ruthlessly reclaims and kills the newborn by smashing him against a stone.
Adhyaya 22
Devadanavanam Amsavatarana Varnanam: Description of the Incarnations of Devas and Danavas
In this chapter, Janamejaya questions how the wise sage Narada could instigate Kamsa to commit the sin of infanticide. Vyasa clarifies that Narada acts to fulfill the divine purpose of the Devas. He then narrates the history of the Shadgarbhas (six infants). Originally the sons of Marichi, they were cursed by Brahma to be born as Asuras. Later, born as Hiranyakashipu's sons, they pleased Brahma and gained invincibility. Enraged by their devotion to Brahma, Hiranyakashipu cursed them to be born to Devaki and killed by Kamsa, who was the reincarnation of Kalanemi. Vyasa explains how Yogamaya transferred the seventh child to Rohini's womb to protect him. The chapter concludes with a comprehensive list of the 'Amsavatarana' (partial incarnations), detailing the divine and demonic origins of key Mahabharata figures, including the Pandavas, Kauravas, Krishna, and various allies and adversaries.
Adhyaya 23
Kamsaṃ Prati Yogamāyāvākyam
This chapter narrates the miraculous birth of Lord Krishna and the divine intervention of Goddess Yogamaya. Terrified by the prophecy of his death, Kamsa heavily guards Devaki and Vasudeva in prison. At midnight on Ashtami in the month of Shravana, Krishna is born. Guided by an ethereal voice, Vasudeva finds the guards asleep and doors open. He carries the infant across the waist-deep Yamuna River to Gokula, exchanging him for Yashoda's newborn daughter, an incarnation of Yogamaya. When Kamsa is alerted to the birth, he ruthlessly attempts to kill the infant girl by smashing her against a stone. However, she escapes his grasp, assumes her divine cosmic form in the sky, and prophesies his inevitable doom, revealing that his destroyer is already born. Filled with dread, Kamsa commands his demonic emissaries, including Putana, to slaughter all newborn children.
Adhyaya 24
Devya Krishnashokapanodanam
This chapter recounts Krishna's early heroic deeds, including the slaying of Kamsa and his demonic emissaries. Faced with repeated attacks from Jarasandha and the formidable Kalayavana, Krishna relocates the Yadavas to the impenetrable island fortress of Dwaraka. He cleverly orchestrates Kalayavana's demise by leading him to the sleeping king Muchukunda, whose awakened gaze burns the invader to ashes. Following this, Krishna marries Rukmini and seven other principal wives. Rukmini gives birth to Pradyumna, but the infant is swiftly abducted by the demon Shambara. Overcome with grief and unable to find his son, Krishna fervently prays to Goddess Chandika. Pleased by his devotion, the Goddess appears and dispels his sorrow. She reveals that the abduction is the result of a past curse and prophesies that Pradyumna will slay Shambara and return victorious in his sixteenth year.
Adhyaya 25
The Omniscience of Para Shakti
King Janamejaya questions how divine incarnations like Krishna experience ignorance and sorrow. Sage Vyasa explains the supreme power of Maya, illustrating that when gods take human forms, they are bound by human limitations, citing examples from the lives of Rama and Krishna. The chapter details Krishna's severe penance to Lord Shiva to obtain a son for Jambavati. Shiva grants the boon, but Goddess Parvati prophesies the inevitable destruction of the Yadava clan due to curses, emphasizing that destiny is unavoidable. Vyasa concludes that even the Trinity is subject to the supreme illusion of Para Shakti. He imparts the ultimate Vedantic truth of Shakta philosophy: 'I am Devi and none else,' urging the worship of the Supreme Mother for liberation from the cycle of karma.
Inside Skandha 4 - Devi as Supreme Shakti
About this skandha
The Fourth Skandha of the Devi Bhagavatam addresses King Janamejaya's profound doubts regarding the sufferings of divine incarnations and virtuous beings. He questions why Lord Krishna could not prevent his parents' imprisonment and why the righteous Pandavas faced continuous hardships. Sage Vyasa explains the inescapable nature of Karma, which binds even the highest deities like Brahma, Vishnu, and Shiva. This Canto extensively narrates the penance of the sages Nara and Narayana, the creation of Urvashi to humble Indra, and their epic battle with Prahlada. It further details the curse on Sage Kashyapa, the beheading of Shukracharya's mother by Lord Vishnu, and Vishnu's deceptive manifestation as Shukracharya to mislead the Asuras. Ultimately, it culminates in the cosmic crisis where Bhudevi seeks relief from demonic forces, leading the Supreme Goddess to orchestrate the descent of various deities and the birth of Lord Krishna.
Frequently Asked Questions
Sage Vyasa explains to King Janamejaya that even divine incarnations are bound by the supreme law of Karma and the will of the Supreme Goddess. Their suffering was the result of past karmic actions and curses, illustrating that taking a physical body subjects one to the dualities of joy and sorrow.
To break the intense penance of the sages Nara and Narayana at Badarikashrama, Indra sent Kamadeva and celestial nymphs. Unfazed, Sage Narayana patted his thigh (Uru) and created Urvashi, a nymph of unparalleled beauty, humbling Indra's pride and proving their mastery over the senses.
When the Asuras took refuge with Shukracharya's mother during a battle, she used her yogic powers to paralyze Indra and Vishnu. To protect the cosmic order, Lord Vishnu severed her head with his Sudarshana Chakra, which led to Sage Bhrigu cursing Vishnu to endure multiple human incarnations.
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