Original Kannada article – Sri. Tarodi Suresha
English translation – Dr. Shrinivasan
In our country and some neighboring countries
Lord Sri Rama and Lord Sri Krishna and many other great men
are worshiped as ‘Avataras’ of Lord Vishnu. Innumerable
Devotees throng to listen to their sacred stories repeatedly and seek to get
blessed. In summary, the concept of ‘Avatara’ or loosely Incarnation is part
and parcel of our Bharatiya society.
However, the concept of incarnation itself raises many
questions.
- Incarnation of a Lord who is omnipresent seems to be an oxymoron. ‘Ava-tarana’ means ‘to descend’. Does it then imply, that if He descends, the place he had earlier occupied is now empty ? He is said to be omnipresent. If this is so, isn’t it meaningless to say that He descends from one place to the other. Hence Bhagawan has neither entry nor exit, thereby falsifying the notion of ‘avatara’ or incarnation.
- Incarnation is to be born as human or in some such mortal frame. This is against the Bharatiya philosophy. Because Birth and Death are considered to be a ‘vikara’ or deviation from the ideal. If incarnation is accepted, it attributes a defect to the Lord we salute as ‘avikaraya shuddaya nityaya parmatmane’
- The Lord is immanent. There is no need for Him to incarnate for destruction of the wicked and ‘adharmi’’. He is all powerful and all-knowing. He can simply bring about change in the wicked one’s thinking from within. Whence the need for incarnation?
- Isn’t it sufficient to respect them as ideal individuals? Do we have to deify them?
The sages have established by means of their practical experience
that in order to measure divinity one needs extrasensory perception. Hence
it is said ‘Drushyathe jnanachakshurbhihi tapaschakshurbhirevacha ….’. In
addition, first-hand experience, reason-logic and truthful testimony are
the basis on which we understand the truth.
In context of avatara, innumerable renderings based on the personalized (factual)
experience, reason and a blend thereof abound in Bharatiya literature.
In addition, history has also recorded, the vision and experiences of
these avataras in sadhakas in
varied periods and places.
Keeping in view the above, we attempt below to answer the
questions raised afore on the topic of incarnation. In a spiritual sense, Bhagawan is
immune to alternating rise and fall.
He is ever complete – whole and
square. He is free of the repeated births and deaths on account of past karma.
Incarnation ascribed to Him is only notional. Whenever He reveals himself to
the jeevas of His own will, then that is termed as ‘avatara’. His
incarnation is an appearance in our time and space and not a literal descent. So
the question of vacancy in his original place after incarnation and other such
objections are pretty puerile. He is omnipresent and complete.
The theology which terms the cycle of birth and death as
a deviation from ideal also extols Him thus ‘Ajayamaano bahudha
vijaayate’ – which means he is unborn yet takes different forms. It is
not a fall to this mortal frame due to the cycle of birth and death, but
descent of his own volition. This does not constitute vikaara.
As the immanent and almighty force it is not impossible
for him to achieve his objective from within. That being so, can he not choose
to grant his devotees the most elevating visual treat of his divine and
beautiful form both within themselves and without? Does he not have that freedom?
The ‘Avatara
Purushas’ are verily a pure object of meditation for aspirants and can
grant them the both Bhoga and Moksha – i.e. material benefit and spiritual
liberation. Before, during and even after their term of incarnation, their
effect pervades and persists. However, a human who has
attained realization by performance or penance may not have
such ability to influence the sadhana of aspirants. If a leader were to
have an ideal lifestyle his followers can at the most be religious.
The concept of incarnation which is mystical has been woven into the life of Bharatiyas like warp and woof due to the spiritual inner experience of the Rishis who were beyond the senses.
Note: The Kannada version of this article can be viewed at AYVM blogs