Shri Datta Swami

Jnana Saraswati – Avatara Sutras (Points on Incarnation)


1. The inquiry about the Incarnation

अथातो नोह्यावतार जिज्ञासा॥१॥

athāto nohyāvatāra jijñāsā||1||

Afterwards, hence, enquiry about incarnation of unimaginable God.

Afterwards = After knowing that absolute God is unimaginable, hence = since some devotees wished to see and talk with God directly to clarify their doubts, the unimaginable God came down to imaginable plane of human devotees.

2. The Unimaginable Domain is supreme

नोह्याधिक्यात् उपसर्गः॥२॥

nohyādhikyāt upasargaḥ||2||

Unimaginable is higher plane as denoted by the prefix (upasarga) 'ava'.

Unimaginable domain is naturally considered as higher plane than imaginable domain. Ava = down, tara = coming. Coming down means the incarnation.

3. Scriptures indicate the existence of the Unimaginable Domain

अनूह्यं श्रुतिभ्यो गीयतेच॥३॥

anūhyaṁ śrutibhyo gīyateca||3||

Unimaginable due to primary scripture called Veda and Gita.

'Yatovaachah', 'naishaa tarkena', 'neti neti', 'avijnaatam vijaanataam', 'namedhayaa', etc. in the Veda clearly say that God is unimaginable. The Gita spoken by God (primary scripture) also says the same 'maamtu vedanakshchana'.

4. Unimaginability is supported by science and logic

तर्क विज्ञानात्॥४॥

tarka vijñānāt||4||

By logic and science also, we know that God is unimaginable.

Logic: God is generator of space and hence, space should not exist in God before its generation. Hence, God is beyond spatial dimensions and naturally becomes unimaginable.

Science: The boundary of universe is imaginable but the line beyond the boundary must be different from universe and hence, must be unimaginable. The boundary of earth must be different from the boundary of sea. The infinity of the universe is not its characteristic but is a relative property of the universe with respect to unimaginable God. This means that you can't touch God being unimaginable and hence, the universe constantly elongates as you travel to reach the boundary of universe, beyond which God exists and can't be touched. This is in support of constant expansion of universe or let us say clearly that the boundary of universe is beyond the reach of any human being even through any advanced instrument. The universe by itself is finite, but is relatively infinite with respect to the reaching capacity of any human being. This is stated by God (Naantosti) in cosmic vision of the Gita.

5. Parabrahman specifically means God.

ब्रह्मणो नानार्थात् परब्रह्म॥५॥

brahmaṇo nānārthāt parabrahma||5||

Brahman means several items like the Veda, food, life, mind, intelligence, bliss, etc. God is greater than all these greatest items in their categories. Ex: In the category of scriptures, the Veda is greatest and hence is called as Brahman. But God, the author of the Veda, is greater than the Veda. If God is also indicated by Brahman, confusion comes. Hence, a separate word, 'Parabrahman', is used to mean God, who is greater than Brahman or the Veda. The word Parabrahman was used by Shankara (Parabrahmatattvam).

6. Multiple conflicting ‘Brahmans’

पूर्वेषांहि नाना ब्रह्माणि कलहाय॥६॥

pūrveṣāṁhi nānā brahmāṇi kalahāya||6||

Hence, Purva Mimaamsakas say that the Veda is God. Similarly, others fond of other items say that those items are God. This leads to multiplicity of God and quarrels between each other.

7. Brahman can mean God

ब्रह्मणोऽपि तद्योगः॥७॥

brahmaṇo'pi tadyogaḥ||7||

Even Brahman can mean God.

God is greatest among all the greatest items in categories. The greatest items of all categories become one category and in this category, God becomes greatest. Hence, Brahman can also mean God. Only to avoid the above said confusion, we are using a special word.

8. The Unimaginable Entity alone is God

नोह्यमेकं सर्वाधिकम्॥८॥

nohyamekaṁ sarvādhikam||8||

Since God is unimaginable, you can't call any imaginable item as God. Hence, the concept of only one God, naturally results and quarrels are avoided.

9. Components of the imaginable domain

ऊह्यं त्रिधा चिद्द्रव्यशक्तयः॥९॥

ūhyaṁ tridhā ciddravyaśaktayaḥ||9||

Imaginable domain consists of three components: i) Awareness, ii) Matter and iii) Inert energy.

10. The primordial energy is the root cause of creation

मूलन्तु प्रकृतिः सूक्ष्मशक्तिः प्रथमा॥१०॥

mūlantu prakṛtiḥ sūkṣmaśaktiḥ prathamā||10||

The root cause of all these three components is very subtle inert energy called as prakruti, the first creation of God.

11. Awareness is dependent on matter or energy

चिदस्वतन्त्राहि द्विधा॥११॥

cidasvatantrāhi dvidhā||11||

Since awareness can't exist independently, finally two types result: i) Materialized bodies having awareness and ii) Energetic bodies having awareness.

12. Energy and matter are independent of awareness

तृतीयोहि जडः॥१२॥

tṛtīyohi jaḍaḥ||12||

Of course, the third type called as inert energy or inert matter exists also separately in which awareness does not exist.

13. Only Earth has living beings with material bodies

भूमावेव चिद्द्रव्यम्॥१३॥

bhūmāveva ciddravyam||13||

Only on the earth, materialized bodies with awareness exist.

14. All other worlds have living beings with bodies of energy

परत्रतु चिन्मयी शक्तिः॥१४॥

paratratu cinmayī śaktiḥ||14||

In other worlds, only energetic bodies with awareness exist.

15. Matter and energy exist in all worlds

सर्वत्र तृतीयः॥१५॥

sarvatra tṛtīyaḥ||15||

In all the worlds including earth, the third type (inert matter and inert energy) exist.

16. Datta is the first Energetic Incarnation of God

प्रथम शक्ति रूपं दत्तः॥१६॥

prathama śakti rūpaṁ dattaḥ||16||

The first energetic form in the beginning of the creation is the first energetic incarnation called as Datta, which means that unimaginable God is given to the world through this first energetic form or medium. Hence, the name 'Datta' indicates always the concept that unimaginable is expressed as imaginable in the beginning of creation in this way called as Datta. Hence, Datta is the concept and not simply the name used for identification.

17. Datta is the Divine Trinity

स एव हिरण्यगर्भ नारायण सदाशिवाः क्रियाभिः॥१७॥

sa eva hiraṇyagarbha nārāyaṇa sadāśivāḥ kriyābhiḥ||17||

The same Datta is called as Hiranyagarbha (Brahma), Narayana (Vishnu) and Sadaashiva (Shiva) by their respective activities called creation, ruling and destruction.

18. Datta is the source of divine knowledge

सर्वत्र ज्ञानमूल तात्पर्यं श्रुतेः॥१८॥

sarvatra jñānamūla tātparyaṁ śruteḥ||18||

Everywhere, the essence is that He is the source of true and wonderful spiritual knowledge.

Hiranyagarbha means possessor of the greatest gold or spiritual knowledge (Nahijnanena sadrusham - Gita). Narayana means the source of spiritual knowledge (Naaram = spiritual knowledge, Ayana = source). Sadaashiva means the purest since spiritual knowledge given by Him is purest (Sarvam jnanaplavenaiva – Gita). The Veda says that the inherent characteristic of God is wonderful true knowledge (Satyam jnanam, Prajnanam etc.).

19. Two types of incarnations

अवतारो द्विधा॥१९॥

avatāro dvidhā||19||

The incarnation of God is in two ways: i) Energetic incarnation and ii) Materialized human incarnation.

20. Datta alone enters all Incarnations

सर्वत्र दत्तो विशति॥२०॥

sarvatra datto viśati||20||

Everywhere, Datta alone enters all the other incarnations, be energetic or materialized.

21. Datta’s entry is similar to a guest in the house

अनुप्रवेशो दत्ते गृह प्रवेशवत्॥२१॥

anupraveśo datte gṛha praveśavat||21||

The Veda said that unimaginable God entered the creation (anupraavishat). This entry denotes the entry of unimaginable God into the first energetic form called as Datta, which is made of inert energy and awareness. After the creation of subtle energy only, Datta is created. The subtle energy means the subtle space. Without prior existence of space, the energetic form can't exist. When the energetic form of Datta is created, awareness is also created. Matter was not yet created. Even without materialized nervous system, conversion of inert energy into awareness can take place by a super technology. The unimaginable God entering the creation should not be taken as if that God entered the entire created space. When a person enters a house and sits in a room, you can say that the person entered the house. This does not mean that the person entered and is occupying the entire house.

22. Only the first entry is unimaginable

नोह्या विलीन क्रिया दत्ते परत्रतूह्या॥२२॥

nohyā vilīna kriyā datte paratratūhyā||22||

The entry of unimaginable God into first energetic form called as Datta is unimaginable because an unimaginable item entering an imaginable item is not available in the creation so that we can understand it. But, when Datta enters other energetic or materialized incarnations, the entry is imaginable because one imaginable item is entering into another imaginable item.

23. Unimaginable awareness was considered to be God

चिदपि नोह्या ज्ञान क्रिया मात्रा गृहिता त्रिभिः नबहिः॥२३॥

cidapi nohyā jñāna kriyā mātrā gṛhitā tribhiḥ nabahiḥ||23||

All the three divine preachers (Shankara, Ramanuja and Madhva) took awareness as the absolute God. All the humanity is misunderstanding that this awareness is the relative awareness created by inert energy and materialized nervous system. The actual absolute awareness taken by the preachers is the unimaginable awareness of God. The awareness of God taken as inherent characteristic of unimaginable God is actually the meaning of the word 'unimaginable God' in the minds of three preachers. When you say 'unimaginable awareness', it means only some unimaginable item doing the activity of knowing or thinking. In this, you have known only the nature of the activity (knowing) and you did not know the nature of the item that is doing the process of knowing. Hence, the absolute awareness means that unimaginable item doing the process of knowing. In the case of relative awareness, you are not only knowing that process but also the item (relative awareness, which is a specific form of inert energy). The common point in both absolute awareness and relative awareness is the knowable process of knowing. The difference between these two is that in absolute awareness, the item is unknown, and in relative awareness, the item is known. However, this misunderstanding of humanity gave one advantage that the knowable address of God is given through the word 'awareness', which is mistaken as relative awareness and thus address becomes known.

24. The unimaginability of God was hidden to avoid atheism

अन्यथा नास्तिकत्वापत्तिः॥२४॥

anyathā nāstikatvāpattiḥ||24||

If the unimaginable God is introduced as unimaginable only, since God is beyond imagination, the atheism proposing 'no God' may result causing danger.

25. Merging of the awareness of the host and the guest in an Incarnation

अवतारे लीयते नोह्याचिदूह्यायाम्॥२५॥

avatāre līyate nohyācidūhyāyām||25||

When unimaginable God enters the first energetic form containing relative awareness, the absolute awareness of unimaginable God dissolves in the relative awareness of the first incarnation. When Datta enters other incarnations, His relative awareness united with absolute awareness again dissolves in the relative awareness of the incarnations. When Datta withdraws Himself from the incarnation, the relative awareness of the incarnation is leftover. Similarly, if the unimaginable God withdraws from Datta, the relative awareness of the incarnation, Datta, will be leftover.

26. Datta, the permanent Incarnation

न दत्ते परत्र स्यात्॥२६॥

na datte paratra syāt||26||

The withdrawal of unimaginable God from Datta never happens. When Datta enters other forms, Datta may withdraw from the other incarnations in case the other incarnations are temporary (avesha avatara). This means Datta will also not withdraw Himself from any other incarnation unless It is temporary.

27. Incarnation termed as Atman and Purusha in the Veda

आत्म पुरुषौ श्रुतौ व्युत्पत्तेः॥२७॥

ātma puruṣau śrutau vyutpatteḥ||27||

In the Veda, the incarnation is mentioned by Purusha and Atman. Purusha means He who pervades all over the body. The word Atman means body also as per the dictionary. Hence, Purusha and Atman mean incarnations of God through energetic and materialized forms.

28. God enters a body; not the whole world

साम्यात् जगति दोशाय॥२८॥

sāmyāt jagati dośāya||28||

The finite body called as pindanda and the infinite world called as brahmanda are qualitatively similar since both are made of the three components of prakruti. Hence, misunderstanding the body as world is very easy that leads to several mistakes. Due to qualitative similarity between finite and infinite bodies, this misunderstanding is natural, but, can be avoided due to quantitative difference between pindanda and brahmanda.

29. If God pervades the entire world, good and bad become indistinguishable.

गुणदोष विवेको न स्यात्॥२९॥

guṇadoṣa viveko na syāt||29||

If the unimaginable God enters and pervades all over the world, you cannot distinguish good and bad. If Krishna and Arjuna are God, the result is that God preached God! Similarly, when Narasimha killed the demon, God killed Himself because both are God!

30. The Gita clearly describes God’s entry into a body

गीयते च॥३०॥

gīyate ca||30||

Even the Gita (the essence of the Veda) clearly says that He enters a finite human body only (Manusheem tanum).

31. God’s centrality misunderstood to be all-pervasiveness

केन्द्रेतु सर्व भूताशय स्थितः॥३१॥

kendretu sarva bhūtāśaya sthitaḥ||31||

When the Gita says that God is in the central controlling point of the entire world, people mistake this as if God is in every human being!

32. The confusion is due to misunderstanding the term ‘bhuta’

भूतार्थ विवेकात्॥३२॥

bhūtārtha vivekāt||32||

The word 'Bhuta' applies to all the five elements. The relative awareness is also created from the five elements only as per the Veda (annat purushah). Hence, bhuta means the entire world consisting of inert and non-inert items and does not mean only living beings. The awareness is only a specific work form of inert energy in nervous system. This should not be taken as the absolute awareness or unimaginable God.

33. Unimaginable awareness indicates God

नोह्य चित्पदार्थोऽपि नोह्यो न द्वितीयः॥३३॥

nohya citpadārtho'pi nohyo na dvitīyaḥ||33||

Here, the absolute awareness means the unimaginable item that does the activity of the process of knowing and not mere knowable process of knowing. The item that does this process is God. Hence, the unimaginable awareness meaning the item is God only. If you mean the awareness here as the process of knowing, then, it becomes relative awareness. If you mean the awareness here as the item doing the process of knowing, it becomes unimaginable God. Since there can't be two unimaginable items, unimaginable awareness means unimaginable God only.

34. Awareness, soul and creation are all the activity of God

चित् क्रियैव जीवोऽप्यात्म शक्तिः॥३४॥

cit kriyaiva jīvo'pyātma śaktiḥ||34||

Awareness is the process of knowing only, which is an activity and not the item doing the activity. Hence, if you take the individual soul (jiva), it must be also activity because it is awareness. If not awareness, it must be inert. Even if you take the soul (atman) as the inert energy, energy is also dynamism or activity only (In the Gita, atma is said to be inert by the word 'sthanurachalah'). This means that the Creator or the Actor or the Acting Material or the Dancer is only the unimaginable God. The creation or the action or the process of acting or the dance is only the activity of unimaginable God.

35. Creation is non-existent for God

परमार्थतो जगदसत् क्रियासाध्यात्॥३५॥

paramārthato jagadasat kriyāsādhyāt||35||

Hence, with respect to the absolute unimaginable God, all this imaginable creation is non-existent only. An existent domain alone can do anything in non-existent domain. An existent item can't do anything in an equally existing item. To explain creation, ruling, dissolution and omnipotence (to do anything in creation), this has to be accepted.

36. Incarnation is like an electric wire

न जीवात्मनो भागात् विद्युत्वल्लिवत् गीतायाः॥३६॥

na jīvātmano bhāgāt vidyutvallivat gītāyāḥ||36||

By this, the soul, be it inert energy or awareness (individual soul), can't treat the creation as non-existent since the soul is a part of creation. Para (awareness) and apara (inert or prakruti) are creation or prakruti only as per the Gita. When God enters the energetic or materialized body, which is a part of creation only, to become incarnation, God identifies with the body like electricity entering the metallic wire identifies itself with the wire. Here, neither electricity is transformed into wire nor vice versa. The Gita says the same (avyaktam vyaktimaapannam). God is not transformed into body, but identified with the body. For all practical purposes, wire is electricity and such body is God.

37. God remains existent and the body remains non-existent in the Incarnation

स्वयं सत् परम् त्यत् श्रुतेः॥३७॥

svayaṁ sat param tyat śruteḥ||37||

When God enters and pervades a body, God remains as existent God (sat) and also becomes non-existent body (tyat) due to identification with it. Always electricity remains as stream of electrons and wire remains as a chain of conducting material. Still, the wire is called as electricity since it exhibits the property of electricity (giving shock) everywhere. The Veda says this (satcha tyatcha abhavat).

38. The only way to attain God is through His Incarnation

नान्यः पन्था अयनाय जगत्भाग भक्ताय॥३८॥

nānyaḥ panthā ayanāya jagatbhāga bhaktāya||38||

Since the devotee is the non-existent soul, the existent God shall become the non-existent soul so that the non-existent devotee can attain God. If God remains as absolute existent only, no devotee can attain God. Except this one way, there is no other way for devotee to attain God.

39. Incarnation is necessary for devotees and possible for God

अवसर सर्व शक्तिभ्यां न निरोधः॥३९॥

avasara sarva śaktibhyāṁ na nirodhaḥ||39||

There is a need for some devotees to see and talk with God directly to clarify their doubts. The omnipotence of God, which can do anything, can serve that purpose. The need of devotees and omnipotence of God will hinder the finger of any opponent to object the concept of incarnation.

40. Devotees attain the four fortunes through the Incarnation

सन्दर्शन-सम्भाषण-संस्पर्श-सहवास भाग्य चतुष्टयम्॥४०॥

sandarśana-sambhāṣaṇa-saṁsparśa-sahavāsa bhāgya catuṣṭayam||40||

These few devotees feel that the greatest four fortunes are: i) Seeing God, ii) Talking with God to clarify doubts, iii) Touching the feet of God and iv) Co-living with God.

41. Human and energetic Incarnations are relevant for Earth and upper worlds respectively.

द्विधा यथा सम्बन्धः॥४१॥

dvidhā yathā sambandhaḥ||41||

God comes as energetic incarnations in other worlds for the sake of souls in energetic bodies. He comes as human incarnation on this earth for the sake of souls in materialized human bodies. Then only relevant attainment of God becomes meaningful. The souls can’t be benefited from energetic incarnation on the earth except from materialized incarnation. In other worlds similar is with energetic incarnation for energetic souls. Though same God exists in both types of incarnations, energetic incarnation is relevant to other worlds and human incarnation is relevant to the earth.

42. The common medium has the merit of enabling good interaction

ईप्सित मिश्र सौलभ्यात् समोपाधिः॥४२॥

īpsita miśra saulabhyāt samopādhiḥ||42||

This means that energetic incarnation can easily mix with energetic souls and human incarnation can mix easily with human souls. The common media of God and souls has this merit. Common medium alone can fulfill all the four fortunes.

43. The common medium suffers from the defect of mutual repulsion

साम्योपाधि विकर्षणं दोषः॥४३॥

sāmyopādhi vikarṣaṇaṁ doṣaḥ||43||

At the same time, the repulsion between common media is very natural. A soul rejects God in common medium due to ego and jealousy towards the forms in the same common medium. This is the defect of the incarnation coming in common medium.

44. God uses both the merit and the defect of the common medium

उभयत्र गुणदोष समन्वयः॥४४॥

ubhayatra guṇadoṣa samanvayaḥ||44||

Both these merit and defect are used by God. The merit is used to mix with those few devotees, who wished God to appear here. The defect is used to drive away the devotees, who do not want God to appear in human form due to their ego and jealousy.

45. Angels, humans and demons among human beings

देवा मनुष्य दैत्यः मर्त्येशु॥४५॥

devā manuṣya daityaḥ martyeśu||45||

In between these two types of devotees, there is a middle type, which is in between these two extreme types. The first few devotees are angels. The third type is demons. In between these two exist human beings. Angels and demons also exist in human beings.

46. Devotees treat the Incarnation as God, Son or Messenger

दैव तत्पुत्र तद्दुतः क्रमेण मतत्रयात्॥४६॥

daiva tatputra taddutaḥ krameṇa matatrayāt||46||

For the first type, the human incarnation is God representing monism of Shankara. The third type represents dualism of Madhva. The second type represents special monism of Ramanuja in between these two. For first type, the incarnation is God. For second type, the incarnation is son of God. For third type, the incarnation is messenger of God.

47. God enters the drama of creation for complete entertainment

लघु विनोदः साक्षी प्रविष्टो रमते नटवत्॥४७॥

laghu vinodaḥ sākṣī praviṣṭo ramate naṭavat||47||

Apart from satisfying the desire of few devotees by appearing as human incarnation, God also gets full entertainment. When God created the creation, the non-existent creation appears slightly and His entertainment is very little. God is spectator in this stage (saakshi chetaa – Veda). When God enters the world by identifying Himself with an energetic being or human being, the creation becomes clearer and the entertainment is full. An actor in the drama enjoys more than the spectator of it.

48. God’s entry does not change the properties of the medium

नोपाधि धर्म भङ्गः प्रवेशात् गीयते॥४८॥

nopādhi dharma bhaṅgaḥ praveśāt gīyate||48||

The devotee shall understand that God is not actually modified into human being even though He becomes human being for all practical purposes like electrified wire. Apart from natural ego and jealousy towards co-human forms the properties of the medium or body (like birth, death, disease, sleep, hunger, thirst etc.) do not change by the entry of God. Due to the entry of electricity, the properties of copper wire (like leanness, red colour etc.) do not change. The Gita says clearly that God only entered the body and did not actually become the body (Tanumashritam…, avyaktam…).

49. Energetic Incarnations are only momentarily visible

दीर्घ तपसा किञ्चित् कालीनमेव तैजसम्॥४९॥

dīrgha tapasā kiñcit kālīnameva taijasam||49||

When a materialized human being does penance for long time, the energetic incarnation appears, but disappears very shortly by speaking a few words only, which will not help the devotee to get full clarity in the right direction. The reason is that the energetic incarnation is relevant to other worlds only and irrelevant to this earth.

50. Preachers rejected the concept of Incarnation due to its risks

दयानन्द यवन गुरुभ्यां न तीव्र दोषात्॥५०॥

dayānanda yavana gurubhyāṁ na tīvra doṣāt||50||

Dayananda Saraswati and Prophet Mohammed have refused this concept of human incarnation even though both these are human incarnations. The reason was due to serious danger that appeared in their time due to exploitation and misunderstanding of this concept.

51. The rejection was like a surgery conducted in the case of an emergency

सिद्धान्त विरोधः शस्त्र वैद्यवत्॥५१॥

siddhānta virodhaḥ śastra vaidyavat||51||

In the case of Dayananda, the defect observed was the exploitation of innocent devotees by false human incarnations. In the case of Mohammed, the defect observed was the punishment of a true human incarnation like Jesus by devotees becoming blind due to ego and jealousy. The extreme step of negating the concept was due to the serious intensity of the defect like doing surgery in the case of emergency.

52. The concept must be retained, avoiding the risks by analysis

नियम्यते मूषपेति गृहदः परीक्षार्थवत्॥५२॥

niyamyate mūṣapeti gṛhadaḥ parīkṣārthavat||52||

In normal situation, Datta Swami feels that the original concept should not be destroyed if the defect can be rectified through some analytical methods. The rats in the house can be trapped and eliminated by using special boxes and house need not be burnt for the sake of rats. The system of examination need not be cancelled if a candidate was caught while copying.

53. Miracles and spiritual knowledge eliminate false Incarnations

क्रिया ज्ञानाभ्यां प्रथमः त्याज्यः॥५३॥

kriyā jñānābhyāṁ prathamaḥ tyājyaḥ||53||

The first type of defect (exploitation by false incarnations) can be controlled through filtrations by miracles and spiritual knowledge. This means a false incarnation can be tested in the capacity of doing a miracle. By this first filtration 99% get filtered. A demon also can do miracles. In the second filtration demons are filtered through the capacity of delivering excellent true spiritual knowledge.

54. Incarnations can avoid personal harm by controlled behavior

द्वितीयस्तु नियत उचित वच्यः॥५४॥

dvitīyastu niyata ucita vacyaḥ||54||

The second type of defect regarding the devotees becoming cruel towards true incarnation can be dealt by the human incarnation Itself through Its relevant behaviour as just a messenger only. A messenger is just a human being like others and will not be attacked by any cruel human devotee. The human incarnation behaves like God or son of God or messenger as per the stage of receiving devotees only.

55. Repulsion of the common medium is seen even in angels

मद मत्सरावजेयौ देवेश्वपि श्रुतेः॥५५॥

mada matsarāvajeyau deveśvapi śruteḥ||55||

The ego and jealousy towards common medium is very strong as seen sometimes even in angels. Due to repulsion between common media, Indra tried to kill Lord Shiva with his diamond weapon! Constant presence also brings negligence. Rare availability develops devotion. The Veda says the same (Parokshapriyaah…).

56. People are usually fascinated by the energetic medium

इन्द्रे न कृष्णे पीतकञ्चुकवत्॥५६॥

indre na kṛṣṇe pītakañcukavat||56||

The villagers of Brindavanam tried to worship Indra, being rarely available energetic incarnation even though Indra is a servant of God. Krishna, the actual God was neglected since He is in the human form, which is constantly seen. People in cotton dress respect even a peon in silk dress and do not respect even collector present in cotton dress!

57. Proximity leads to negligence

लोकेऽपि दृष्टम्॥५७॥

loke'pi dṛṣṭam||57||

Even in common worldly example parents do not show care for the son, who is constantly present before their eyes in the home. The son studying in the far city is cared much when he comes to the home in holidays.

58. Lord Krishna’s theft and affairs were not exploitation

जार चोरत्वादिति चेन्न तदेषणा परीक्षैवान्त्या॥५८॥

jāra coratvāditi cenna tadeṣaṇā parīkṣaivāntyā||58||

You should not take the theft of butter and dance with Gopikas of Lord Krishna as exploitation of false incarnation. The theft of butter was to test the strength of their bond for wealth (butter) and children (since the butter in home is to be given to their children, which is stolen by Krishna). The dance was a test for their bond to their life partners. These three are strongest worldly bonds called as eshanas. That was the last test of sages born as Gopikas.

59. Lord Krishna was testing reborn sages

दीर्घ तपस्विनो नान्यत्र॥५९॥

dīrgha tapasvino nānyatra||59||

Gopikas are sages doing penance for God in the previous millions and millions of births. Every soul is not in the stage of the Gopika and hence Krishna never conducted this test anywhere in the rest of His life.

60. Non-repetition of the illegal acts supports this view

अपुनर्दर्शनात् न तथा॥६०॥

apunardarśanāt na tathā||60||

If you say that Krishna is a thief and illegally sexual, it is totally wrong. The reason is that if Krishna is so, He should have repeated these things elsewhere even in the later part of His life after leaving Brindavanam.

61. Lord Krishna’s commitment to righteousness is proven through His life



Krishna was always confined to His legally married wives only. He also killed Shishupaala for having illegal sex with the wife of king Babhru. When Satrajit blamed Him as thief of his gem (Shamantaka), Krishna made lot of efforts and proved that He is not the thief.

62. Lord Krishna was not different from Lord Rama

नैवमभिन्नो रामात्॥६२॥

naivamabhinno rāmāt||62||

Krishna was just like Rama in the entire part of His life after leaving Brindavanam. Hence, you cannot bring Lord Krishna under the category of false incarnations.

63. Salvation means liberation from worldly bonds

ईषणा मोक्षाय भागवतम्॥६३॥

īṣaṇā mokṣāya bhāgavatam||63||

The Bhagavatam describing Krishna and Gopikas has given salvation to king Parikshit. The reason is that the tests of Krishna proved that salvation means total liberation from the strongest bonds of the world.

64. Jealousy towards the Incarnation is the main hurdle

प्रतिमायामपि मूलमसूया॥६४॥

pratimāyāmapi mūlamasūyā||64||

The jealousy towards co-human form is so strong that even Meera, worshipping the statue of Krishna, the past human incarnation, was given poison and faced lot of troubles. Hence, the root cause is jealousy towards co-human form, be it a contemporary human incarnation or a statue of past human incarnation.

65. The Incarnation directly accepts devotees’ service and sacrifice

सेवा फल ग्रहणं न प्रतीकेषु॥६५॥

sevā phala grahaṇaṁ na pratīkeṣu||65||

The practical devotion (service and sacrifice), which alone gives fruit is directly received by God through human incarnation. The inert representative models can’t receive it so. This is the unique point of contemporary human incarnation.

66. The Incarnation repels undeserving devotees

क्षिपति मायया च॥६६॥

kṣipati māyayā ca||66||

God in human form throws away undeserving devotees not only by properties of external medium but also by exhibiting negative qualities (Rajas and Tamas). Such powerful maaya can be crossed by first type of devotees only (taranti te – Gita). Others affected by such negative maaya insult even God in human form as said in the Gita (avajaananti…).

67. The five types of Incarnations

कलांशावेश पूर्ण परिपूर्णः॥६७॥

kalāṁśāveśa pūrṇa paripūrṇaḥ||67||

The human incarnations are of five types: i) Kalaa (a ray) – Sage Vyasa, ii) Amsha (a part) – Sage Kapila, iii) Avesha (temporary) – Sage Parashurama, iv) Purna (Lifelong) – Rama and v) Paripurna (Fullest) – Krishna.

68. They differ only in the extent of expression of power

न सत्त्वे प्रदर्शनादेव भिद्यन्ते भिद्यन्ते॥६८॥

na sattve pradarśanādeva bhidyante bhidyante||68||

All these five types of incarnations differ only in the exhibition of power required for their contexts. The possessed power in all these types is one and the same qualitatively and quantitatively. Hence, same unimaginable God with His fullest unimaginable power exists in all these types. Difference is only in the exhibited power as required to the context. A professor is teaching LKG class in the lowest standard. The same professor is teaching a PG class with high standard. Professor is one and the same in both the classes. Exhibited knowledge only differed as per the standard of receivers. Rama did not exhibit any miracle since His context was to teach the behaviour of ideal human being (Aadarsha Maanusha Avataara). Krishna did several miracles to teach the potency of God (Leela Maanusha Avataara). Neither Rama is less nor is Krishna more. Both are one and the same God.


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