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personality. (Ibid V.18.48-51). He is cause of 'creation', continuance
and dissolution (Ibid V.30.78-79). the Purana uses several epithets
of supreme god for Krsna (Ibid V.39.75.76.17.9). The reason for
the identificationi of Krsna with Visnu appears to be obvious. It is
known that Visnu is a Vedic deity and his personality was by no
means unimportant in the Vedic age. (RV I.155.5.22.20.154.5).
Visnu began to rise in importance in the time of the Brahmnas
(Ait Bra.I.I Sat Br.XIV 1.1) During the Epic and Puranic period,
he rose to the position of the supreme god.
The cult of Krsna was gaining popularity in the age of Puranas.
The Purana emphatically lays emphasis on the worship of Krsna.
It says that the reward which a man obtains in the Krta age by
abstract meditation, in the Treta by Sacrifice, in the Dvapara by
adoration, he receives, in the Dvapara by adoration, he receives in
the Kali age, by merely reciting the name of Kesava (V. P.VI.2.17)
i.e. Krsna. Already it is told that all gods worshipped Krsna with
flowers culled from the groves of Nandana (Ibid. V.7.66). Prahlada
due to the recollection of Krsna, could bear the dash given by
elephants (Ibid.I.17.47).
Krsna is the eighth and the full incarnation of Visnu. While
Visnu incarnated himself as Rama to exhibit human perfections,
he came as Krsna to demonstrate the divine perfection. The Krsna
Avatara was intended to reveal to the world the external glory
and greatness of God. Lord Krsna, the most celebrated hero of the