Avatara - When, Why and How?

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Avatara - When, Why and How?

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The literal meaning of the word 'avatara' is descent. It is no

physical climb down however, but rather akin to the teacher, who,

when instructing small children, has to come down to the " level "

of the child, hold his hand and teach him how to write the

alphabet. This is the teacher's avatara in front of the child. A

good guru too is one who first gets down to the level of his

disciple's ability of understanding and grants him knowledge

accordingly.

 

The scriptures explicitly delineate as to when, why and how god

takes avatara. In this regard, it is the Bhagavad Gita which

gives the clearest picture:

 

When Does God Take Avatara?

 

Yada yada hi dharmasya glanir bhavati bharata

Abhyutthanam adharmasya tada atmanam srjamy aham. (Bhagavad Gita 4.7)

 

When when (yada yada), O Arjuna (bharata), there is (bhavati) a

decline (glani) of dharma and the rise (abhyutthanam) of adharma,

then (tada) I (aham) manifest (srjam) myself (atmanam).

 

This verse makes it very clear that there is not just any one

exclusive incarnation of god at one instant of time. Actually,

whenever adharma rises and dharma is subdued, god takes avatara

to restore the balance. In fact, he may even take multiple

incarnations to fulfill a single task. This is illustrated in the

following story:

 

Once the devatas (demigods), in order to win over the demons

threatening the world, set out to churn the ocean and extract

from it the nectar of immortality. For this purpose, they

carried on their backs a huge mountain, intending to use it as a

churning rod. However, unable to support its weight they dropped

it on the way. It was then that the Supreme Person, manifesting

as Lord Vishnu, came to their rescue and carried across the

mountain to the seashore.

 

Not only that, when the mountain started sinking into the sea

because of the lack of a firm support, the same lord took on the

form of the Kurma Avatara (Tortoise Incarnation), entered the

waters and lifted the mountain firmly on its back.

 

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When even after much effort, the churners were not successful,

the lord took upon himself the job of churning. In the end, when

there arose a dispute regarding the distribution of the nectar

between the gods and demons, Lord Vishnu took on the form of the

seductress Mohini and bewitched the villains by her charms making

sure that it was only the gods who received the nectar of

immortality. Thus we see that during this difficult task of

churning the ocean, the great lord's was a constant presence,

materializing itself whenever the need arose.

 

Illustration: http://www.exoticindia.com/artimages/vishnu_as_mohini.jpg

 

To get to the root of the concept of avatara, we also have to

understand the meaning of dharma. The Mahabharata says:

 

" Dharma is called 'dharma' because it upholds (dharan) the world.

Therefore, whatever possesses this characteristic of support and

sustenance is dharma. " (Shanti Parva 109.11)

 

The thrust of avatara is always on upholding dharma, because it

is dharma that upholds the world.

 

 

Objection: You seem to suggest that god takes a physical body,

but god is formless, so how can he take a form?

 

Resolution: All religions agree that god is all-knowing and

all-capable. If the formless god does not know how to take form

then how can he said to know everything? If he cannot take any

form at will, how can he be all-powerful or capable?

 

 

Objection: Agreed. But why will god take avatara?

 

Resolution: The deity who does not come to help us when we are in

trouble or lift us up when we fall is perhaps heartless, which we

all know god certainly is not.

 

The Indian tradition visualizes god and man as eternal companions

(sakha), and this term of endearment is often used by Krishna and

Arjuna towards each other. If only man be born, but not god, then

it would be not be conducive to this eternal friendship.

 

Indeed, what kind of a friend is he who does not come to save us

when we are in distress? What use is a master who does not look

after the welfare of his servant? What kind of a husband is he

who does not protect his wife? If god be the father (or mother)

of all of us, what kind of a parent would he be if he does not

heed to his child's call of distress? Therefore, god takes

avatara because he is full of compassion.

 

 

Why Does God Take Avatara?

 

Paritranaya sadhunam vinashaya cha dushkritam

Dharma samsthapana arthaya sambhavami yuge yuge (Bhagavad Gita 4.8)

 

" For the protection (paritranaya) of the good (sadhunam), the

destruction (vinashaya) of the evil-doers (dushkritam) and (cha)

for the (arthaya) establishment (samsthapana) of dharma, I come

into being (sambhavami), from age to age (yuge yuge). "

 

Thus Krishna clearly states why he takes avatara:

 

1). Protection of the virtuous.

 

2). Destruction of the wicked, and

 

3). Establishment of dharma.

 

The third is but the consequence of the first two. Actually, the

protection of the virtuous is but the protection of dharma itself

and vice versa. The Mahabharata says:

 

Dharmo rakshati rakshitah: Dharma protects those who protect it.

(Vana Parva 313.128)

 

Therefore, avatara is but the very embodiment of dharma. It is

for this reason that god is called shashvat dharma gopta

(protector of the eternal religion) in the Bhagavad Gita (11.18).

With the lord constantly watching over dharma, one thing is sure

that it will never be destroyed. It may decline; but whenever

adharma overrides it, there will be an avatara at the opportune

moment to reestablish it.

 

 

Avatara - Killing a Mosquito with a Missile?

 

The suppression of the evildoers of the world means the

annihilation of villains like Ravana and Kansa.

 

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Objection: Isn't it strange that the great god, who by his mere

resolve can create and destroy the world, has to come himself to

kill a demon? This seems like using a missile to kill a mosquito?

 

Resolution: The Shrimad Bhagavata Purana says:

 

'The incarnation of god in a mortal body is not merely for

annihilating the demon race, but for teaching the ideal way of

life to human beings. Otherwise, how could the self-contended

Supreme Soul, when incarnated as Rama, be so distressed at

separation from his wife Sita?' (5.19.5)

 

Thus we see that the lord's incarnation has a higher purpose than

the mere killing of evildoers. The missile is fired, but is

directed at a befittingly exalted target. We can see specifically

this aspect of divinity in the Rama Avatara. In the Vedas it is

said:

 

'Anuvrata pitu putro ma bhraata bhraatram dvishat'

 

'A son should follow his father and there should not be any

animosity between brothers.'

 

The mere statement of this dictum would not have been as

effective, as its establishment by setting an example. God says

in the Gita:

 

" I have no duty, nothing to gain from this world, even then, I

continue to do action because men and women in every way follow

my example. " (3.22-23)

 

 

Objection: The exemplary devotion of Rama to his father and

brothers is well known. However, what kind of example can a god

lamenting for his wife set for the world?

 

Resolution: Rama's conduct gives a lesson for both worldly people

and also those who have renounced the world. By his extreme

distress he points out to the householders that a husband and

wife should love each other in the same measure and with the same

intensity as he does his wife.

 

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For those who have given up the world, Rama's intention is to

dispel any notion they may harbor regarding the pleasures of

household life. Actually, when celibate saints observed the lord

tying himself in matrimony, they too were tempted to follow his

example. Only when Rama performed his lila did the sages realize

the sorrowful repercussions of excessive attachment between man

and woman.

 

 

Objection: That's wonderful. We will follow the conduct of Lord

Krishna. He married sixteen thousand women and also sported with

many more gopis in Vrindavana.

 

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Resolution: Be careful. In all matters the scriptures are the

authority. They are unanimous in declaring that each and every

avatara of god has a different way of bringing home its lesson.

Thus while we are to consider Lord Rama's conduct as an ideal

benchmark, Krishna's lila is not to be emulated but meditated

upon. According to that delightful biography of Krishna, the

Shrimad Bhagavata Purana:

 

" Gods are often seen transcending dharma and indulging in

overbold tasks. However, those deeds do not leave a blemish on

their glory. Fire consumes everything, even impure substances

such as filth and corpses, but remains ever auspicious and pure.

Those of us who lack these qualities should not even think of

doing these actions, let alone perform them. It is Lord Shiva who

drank the poison threatening the world, anybody else would have

been reduced to ashes if he tried the same. " (10.33.30-31)

 

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" He who reverentially listens and narrates Lord Krishna's love

games with the gopis speedily overcomes the malady of lust. "

(10.30.40)

 

The whole purpose of Lord Krishna's lila is to eventually sow the

seed of disenchantment with material pleasures. The Bhagavata

Purana says:

 

" Krishna enjoyed all the pleasures of life, but remained

unattached to them. He delighted everybody by his endearing smile

and nectar-like words. At night he reveled with women, giving

them the pleasure of his company, showing them momentary

affection. After thus enjoying life for many years, he felt

aversion (viraga) towards the life of a householder and the

pleasures therein. Indeed, when Lord Krishna himself became

disenchanted with material pleasures, how can we, who are devoted

to him, trust them? " (3.3.19-23)

 

 

Objection: What sort of message does god when taking the form of

a pig (Varaha), or a fish want to deliver?

 

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Resolution: The message is obvious. The divine presence is

present equally in the lowliest of creatures, each of which has

an equally significant role in the rhythm of life. The fish too

is considered an inauspicious race because as a general rule it

feeds on its own species.

 

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How Does God take Avatara?

 

" Though I am unborn and imperishable, and am the lord of all

beings, yet, ruling over my own nature (prakriti), I take birth

by my own maya. " (Bhagavad Gita 4.6)

 

This verse speaks of the immanent-transcendent nature of the

Supreme Lord, as the ruler of the world, and as an incarnation in

the world. He is the infinite divine, but using his power of

maya, becomes a finite individual. This is the nature of avatara.

 

The Indian tradition says that each of us mortals is born due to

karmic residues (samskaras) piled up over numerous births. The

karma we have performed over our many lifetimes is what makes up

our natures (svabhava). Our birth is thus subservient to the

samskaras thus accumulated. Not so for god.

 

The embodiments of mortals are not voluntary. The lord however

assumes embodiment through his own free will. The difference

between god and all of us is that we are subject to maya, but

maya is subject to god. This is akin to the example of a jail. A

jailor or senior officer can go in and out at their own will and

convenience, but not so the prisoners, who are bound by the rules

of the prison.

 

Indeed, man is born, but god takes avatara.

 

 

Objection: The scriptures say that god is present in all

creatures equally, like salt dissolved in water. How then do you

say that he takes a specific form or incarnation? Does it mean

that only the avatara is divine but not the rest of the world?

 

Resolution: When electricity runs through wires, we cannot see

it. However, when the same current lights up a bulb it becomes

especially manifest, even while it continues to flow as usual.

Similar is the case with avatara.

 

 

Avatara - Manifestation of the Unmanifest

 

The word that Krishna uses to signify his birth or manifestation

is sambhavami (Bhagavad Gita 4.8). It thus suggests that the

asambhav (impossible) becomes sambhav (possible).

 

For the evildoers in this world whatever they can perceive with

their own senses is the only reality. They refuse to believe that

there is a higher power beyond the perceivable world.

 

The lord of this manifested world is Brahma, by securing whose

pleasure many a villain thought himself invincible. This is what

happened when a demon pleased Lord Brahma by extreme austerities.

This is the boon he asked for:

 

" Let not my death occur at the hands of any being created by

you - either man or animal. My end should not take place inside

nor outside, nor in the day or in the night. I should not be

slain in the air or on the earth, nor by any weapon. "

 

The demon took into account all he could see in this world, this

was as far as his vision went. Thus empowered, he set out to

conquer the four directions and under the impression of his

invincibility, ruled ruthlessly over all. When however, the pot

of his sins brimmed over, god had to take avatara, and annihilate

him even while respecting the boons granted by Lord Brahma. This

he did as follows:

 

a). Since he, the Supreme Person, is beyond Brahma, and not a

creature created by him, he could kill the villain.

 

b). He took on a form, which had the face of a lion but the body

of a human (neither man nor animal). This incarnation is known as

Narasimha.

 

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c). The lord killed the demon at the threshold of the house

(neither inside nor outside).

 

d). He was killed just when the day was setting and the night

rising (neither day nor night).

 

e). Lord Narasimha placed the villain on his knees (neither earth

nor air).

 

f). The lord tore open the demon's chest by using his nails (no

weapon was used).

 

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The theory of avatara is an eloquent expression of this law of

the spiritual world: God being the savior of man will manifest

himself whenever the forces of evil threaten to destroy eternal

values sustaining creation. This is the promise of redemption

made by avatara, that there exists, beyond the confines of the

manifested world, a higher, infinitely potent and mysterious

ineffable power, ever ready to spring to our defense.

 

 

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This article by Nitin Kumar.

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References and Further Reading:

 

Atmananda, Swami. Gita Tattva Chintan (2 Volumes): Calcutta,

2000.

 

Avatar Katha Ank: Special Issue of the Spiritual Journal

'Kalyan': Gorakhpur, 2007.

 

Badrinath, Chaturvedi. The Mahabharata An Inquiry in the Human

Condition New Delhi, 2006.

 

Chaturvedi, Giridhar Sharma. Gita Vykhyan Mala (Discourses on the

Bhagavad Gita): Varanasi, 2006.

 

Chinmayananda, Swami. The Holy Geeta: Mumbai, 2002.

 

Devi, Shrimati Dayakanti. Shrimad Bhagavata Mahapurana (With Word

to Word Meaning in 8 Volumes): Allahbad, 1993.

 

Goswami, C.L. and Shastri, M.A. Srimad Bhagavata Mahapurana

(English Translation in Two Volumes). Gorakhpur, 2005.

 

Goyandka, Jayadayal. Shrimadbhagavadgita with word-to-word

translation: Gorakhpur, 2004.

 

Radhakrishnan, S. The Bhagavadgita: New Delhi, 2004.

 

Ram, Pandit Ramnarayan Dutt Shastri (tr.) The Mahabharata (Hindi

Translation in Six Volumes): Gorakhpur, 2004.

 

Ramsukhdas, Swami. Gita Darpan (Essays on the Gita): Gorakhpur,

2003.

 

Ramsukhdas, Swami. Gita Gyan Praveshika: Gorakhpur, 2004.

 

Ramsukhdas, Swami. Sadhaka Sanjivani Commentary on the Bhagavad

Gita (2 vols.) Gorakhpur, 2005.

 

Ranganathananda, Swami. Universal message of the Bhagavad Gita (3

vols.) Kolkata, 2003.

 

Saraswati, Swami Akhandanand. Avatar Rahasya: Vrindavana, 1994.

 

Saraswati, Swami Akhandananda. Bhagavata Vimarsha (Collection of

Discourses in Two Volumes): Mumbai, 2003.

 

Saraswati, Swami Akhandananda (tr). Shrimad Bhagavata Purana (2

Volumes): Gorakhpur, 2004.

 

Tagare, G.V. (tr). The Bhagavata Purana (5 Volumes (Annotated))

Delhi, 2002.

 

Vanamali. Nitya Yoga Essays on the Sreemad Bhagavad Gita: New

Delhi, 2004.

 

Yogananda, Sri Sri Paramahansa. God Talks with Arjuna (2 vols.):

Kolkata, 2002.

 

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, radhakutir <radhaktr wrote:

>

> Was Ram really an Avatar?

>

> 1. Yes most definitely. Srimad Bhagwatam gives an account of 10

Avatars of

> Vishnu, and Lord Ram was the 9th one.

>

> 2. To derive any benefit from the scriptures we are told that a

seeker must

> have faith in 4 things, viz. a) the scriptures, b) the words of the

Guru, 3)

> the God, and last but not the least 4) oneself. Therefore the

declaration of

> the scriptures must be taken as true at its face value.

>

> 3. Gita clearly states that, " Sraddhavan Labhate Gynam " , and the

person of

> doubt leads to one's destruction, " Samshya Atma Vinashyati " . (Gita

> V -39,40)

>

> 4. Religion is a matter of faith and not that of logic. Therefore Lord's

> Lilas are beyond the realm of mind and intellect.

>

> 5. We cannot and should not even try to imitate the Lord's Lilas. We

should

> only try to live by the teachings of the Lord, as given in the

Bhagvad Gita

> and Ram Gita and other scriptures.

>

> 6. Finally we need to determine, what benefits us most, the faith or the

> logic?

>

>

>

> Hari Om

>

> radhakutir

>