16 Apr 2022

Avataara Prakaranam

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1. Parabrahmāvatārāḥ syuḥ, taijasāḥ mānavāḥ viśet |
Datta eva tanuṃ tau hi, tasya Dattasya caikataḥ ||

[Datta is the energetic Avatāra or incarnation of the unimaginable God or Parabrahman. The latter incarnations are incarnations of Datta, which may be either energetic for the sake of energetic beings in the upper worlds or human for the sake of human beings on the earth. God Datta enters and merges with selected energetic beings or human beings to become energetic or human incarnations respectively. These incarnations belong to Parabrahman (unimaginable God) or Datta because Datta is mediated Parabrahman only. God is one only, who is the mediated Parabrahman called Datta.]

2. Pariṇāmo na saṃvṛttiḥ, Viṣṇau hi taijasadvayam |
Sāyī taijasa martyasthaḥ, Parabrahmāntarāntare ||

[Some religions object the concept of incarnation mistaking that God is modified as the incarnation. Actually, God is only mediated and not modified as the medium (Avyaktaṃ vyakti māpannam— Gītā). The diamond is only wrapped by an external cover, which does not mean that the diamond is modified as the cover. In fact, these incarnations are wrapped twice by two covers. For example, Viṣṇu or Sai Baba is the external cover (Viṣṇu is an energetic cover and Sai Baba is a materialized cover) and Datta is the internal energetic cover. In Datta, exists the unimaginable God or Parabrahman. Diamond wrapped by two red covers (two energetic forms) is Viṣṇu and Diamond wrapped by an internal red cover (energetic form) and an external blue color (materialized form) is Sai Baba.]

3. Kṛṣṇaḥ trikañcukī Dattaḥ, Parabrahmaiva dṛśyagam |
Narāvatāre Datto 'sti, Prakṛte rupadhiḥ sadā ||

[In the case of Kṛṣṇa, who is the incarnation of Viṣṇu, the diamond (Parabrahman) is covered by two red covers (energetic forms of Datta and Viṣṇu) and one outer most blue cover (materialized form of Kṛṣṇa). Like this, an energetic incarnation (Viṣṇu) containing the first energetic incarnation (Datta) entering the selected medium that may be energetic or human (Kṛṣṇa is the outermost human medium) will automatically introduce God Datta containing Parabrahman. You can say that Kṛṣṇa is the incarnation of Viṣṇu, Datta and Parabrahman. Ultimately any incarnation formed by God Datta is automatically an incarnation of Parabrahman only since Datta Himself is mediated Parabrahman. Since we can’t understand Parabrahman, we must say that all energetic or human incarnations are the incarnations of God Datta only. In every human incarnation, God Datta, the first energetic incarnation, exists and therefore, whether it is the energetic incarnation or human incarnation, the presence of internal first energetic incarnation containing Parabrahman is inevitable. We need not differentiate the human medium from the energetic medium because both matter and energy are of imaginable creation (Prakṛti) only. If you leave all the Prakṛti existing as layers in the body of incarnation, finally the leftover remainder is the unimaginable God or Parabrahman only.]

4. Dvayaṃ tat Prakṛtiśceti, Vidyut vallyāṃ na taddṛśi |
Nohyaṃ tadupadhiḥ ghātaiḥ, anumeyaṃ vibhūtibhiḥ ||

[Hence, in any incarnation, there are only two components:- i) The unimaginable Parabrahman and ii) The imaginable medium. Both these components exist in a single phase, which is the medium only since Parabrahman is invisible and unimaginable. In an electrified wire, even the invisible electricity can be seen through a microscope, but Parabrahman is always not only invisible but also unimaginable. Due to the invisible electricity, the electrified wire is treated as electricity. Similarly, due to invisible and unimaginable Parabrahman, the medium itself is treated as Parabrahman. The electricity is experienced by shocks given by the electrified wire and the unimaginable God is experienced by the unimaginable events called miracles given by the mediated unimaginable God, called incarnation.]

5. Pārthivastviha tat sāmyāt, taijasaścordhva viṣṭape |
Tvaddeśa nṛpa māyāhi, tulya śakti nṛpāvapi ||

[The human incarnation exists on this materialized earth and the energetic incarnation exists in the upper energetic worlds. In both types of incarnations, the existence of the mediated unimaginable God or Parabrahman called Datta is common. Hence, both incarnations are equally powerful like two chief ministers of two states. The chief minister of your state is relevant to your problems and you have to represent to your chief minister and not to the chief minister of the other state. Hence, the human being must concentrate on the human incarnation existing here and not on the energetic incarnations existing in the upper worlds.]

6. Adṛśyāt dṛśyamāne'smin, samadharme 'pi nohyatā |
Samatvāt sakhya bhaktyā'yaṃ, pṛcchako gatasaṃśayaḥ ||

[The inner most Parabrahman is invisible and unimaginable, covered by the invisible and imaginable energetic medium getting the new name Datta. This means that God (Parabrahman or Datta) is invisible. The external medium surrounding God Datta is visible and imaginable. The properties of this external medium of human incarnation are birth, death, illness, eating, drinking, sex, sleep etc., which are exactly common with the other ordinary human beings so that the human incarnation can easily mix with humanity with a very high type of devotion called friendship (Sakhyamātma nivedanam) by which the human soul can clarify all its doubts without any excitation. The properties of the medium are not interfered with by God just like the properties of the wire are not interfered with by the electricity flowing in it.]

7. Doṣaḥ sudhāviṣanyāyāt, sāhanterṣyā samopadheḥ |
Vibhūtyauṣadha viṣato, svārtha bandha hatā gatiḥ ||

[There is a saying, which is that wherever nectar exists, poison also exists there. Based on this, the common human media of God and a devotee have tremendous merit of free mixing, but, the tremendous defect along with it is that the common human media generate ego-based jealousy in the minds of the devotees resulting in repulsion to the contemporary human incarnation. In order to overcome this ignorance of divinity of the human incarnation, the incarnation exhibits certain miracles in the beginning to overcome the starting trouble. But these miracles are not taken in the right perspective of identifying the human incarnation of God. Instead, these are used to solve the personal worldly problems and this strengthens the worldly bonds more and more so that the spiritual journey itself becomes retarded. The medicine used to cure illness becomes poison and kills the patient!]

8. Avatāro'sya nottāro, jīvānāṃ tat tadicchayā |
Tvayā loka hitaarthāya, na te yatnena tat tathā ||

[The term incarnation means that God is descending down to the level of the soul and this is not ascending of the soul to become an incarnation. This means that no soul becomes God through human incarnation by its will of aspiration, which is the permanent disqualification to become God and this must be kept in mind by the Advaita philosophers, who always crave to become God by constantly thinking ‘I am God’ (Ahaṃ Brahmā'smi). When there is a purpose of doing some welfare to the world through you, God comes down to your level and merges with you to make you as an incarnation about which you shall not think that you have achieved this state through your spiritual effort!]

9. Mahāvināśaḥ tābhyāṃ hi, sarvatra tadvikarṣaṇāt |
Tanniṣkāṣaḥ sādhanaṃ te, priye tasya narapriyaḥ ||

[The Veda says that if the human soul does not recognize human incarnations here due to repulsion between common human media, after death, the same soul entering the energetic body will show the same repulsion to the energetic incarnation in the upper world and as a result of this, the soul would have lost God here and as well as there, getting permanent and continuous loss (iha cet… mahatīvinaṣṭiḥ). Hence, your main spiritual effort must be to love co-human beings and not to develop ego-based jealousy towards them so that even if you don’t identify the human incarnation, at least you will not insult it!]

10. Ekarūpe dvayorbhāvaḥ, tasya dharma dvayaṃ smṛtam |
Advaita dvaitayoḥ sthānaṃ, sarvatrāpi yathocitam ||

[The human incarnation is a two-component system in a single phase like an alloy of two metals with the perfect homogeneity in merge exhibiting mixed properties of the two components (God and human being). The human incarnation behaves as God and as human being in different contexts like an electron behaving as a particle and as a wave in different contexts due to its dual nature. One shall not confuse in view of different contexts. The devotee shall not enter into monism about himself, but shall enter monism regarding the human incarnation. The human being component of the incarnation shall not enter monism but be always in dualism. Paraśurāma was in monism and got insulted whereas Rāma was in dualism and remained as a complete incarnation. Kṛṣṇa also revealed Himself as God to Arjuna only while preaching the Gītā due to such requirement.]

11. Vyakta śakte rime bhinnaḥ, pañcadhā mūlatassamāḥ |
Kalāṃśāveśa pūrṇāntyāḥ, pūjanīyāḥ same tvayā||

[There are five types of human incarnations based on the amount of power exhibited as per the requirement of the incarnation’s program even though the possessed power of the substratum (Parabrahman) is one and the same in all. Hence, there shall not be difference in respecting any human incarnation. If the exhibited power is very little, it is Kalāvatāra like sage Vyāsa. If the exhibited power is a considerable part, it is Aṃśāvatāra like sage Kapila. If the exhibited power is temporary, it is Āveśāvatāra like Paraśurāma. If the exhibited power is lifelong, it is Pūrṇāvatāra like Rāma. If the exhibited power is full and lifelong, it is Paripūrṇatamāvatāra like Kṛṣṇa.]

12. Trimateṣu sthitistasya, yatherṣyā bhakta saṃsthitā |
Pāścātya mata vākyānāṃ, upamā gṛhyatāmiha||

[The same human incarnation can exist in three states as per the receiving capacity of the devotees:- i) If the ego based jealousy of the devotee is 100%, the incarnation stays in the dualism of Madhva saying that it is just a messenger of God. ii) If the ego-based jealousy of the devotee is around 50%, the incarnation stays in the special monism of Rāmānuja saying that it is the son of God, iii) If the devotee has 0% ego and jealousy, the incarnation stays in the Monism of Śaṅkara saying that it is God. This will help the initial stage of preaching of the incarnation to the devotees. These three states represent the three statements of the foreign religion, which are i) I am in the light, ii) The light is in Me and iii) I am the light.]

13. Sadvivarte samartho'yaṃ, Veda kartā sa Śaṅkaraḥ |
Ajño na bhāvyatāṃ mūḍhaiḥ, Śivaḥ sākṣāt sa kevalam ||

[The incarnation possessing the ultimate Parabrahman in it has the guts to twist the concept of the scripture, being the author of the scripture, in order to facilitate the human soul to climb the immediate next step. Presentation of original true concept as it is will utterly fail in the case of a specific soul. For example, when Śaṅkara came to earth, He was surrounded by atheists everywhere. Hence, He declared that every soul is God and turned atheists to theists making them to accept the existence of God through three steps:- i) You are God, ii) You exist and iii) Therefore, God exists. A scholar always stands on the true concepts. An incarnation is more a preacher of spiritual knowledge to give right direction to the souls and is interested in uplifting the disciples through some tricks, if necessary. Due to this, you shall not say that such divine preacher is ignorant since He did not present the true concept. Śaṅkara is the direct incarnation of God Śiva and you shall see the surroundings in which He stood as the preacher.]

Jump to other chapters in BRAHMAJṆĀNAM (The Knowledge of God)

Chapter-1: Matāntarīkaraṇa Prakaraṇam

Chapter-2: Parabrahma Prakaraṇam

Chapter-3: Māyā Śakti Prakaraṇam

Chapter-4: Īśvara Prakaraṇam

Chapter-5: Avatāra Prakaraṇam

Chapter-6: Ākāśa Tejaḥ Prakaraṇam

Chapter-7: Vibhūti Prakaraṇam

Chapter-8: Sṛṣṭilakṣya Prakaraṇam

Chapter-9: Jagat Sṛṣṭi Prakaraṇam

Chapter-10: Jīvātma Tattva Prakaraṇam

Chapter-11: Matasamanvaya Prakaraṇam