Most Fullest Incarnation

O Learned and Devoted Servants of God,

[Krishnashtami day] Krishna is not counted in the ten incarnations of Lord Vishnu as per the shloka “Pari Purna Tamah Sakshat…” The Ashtapadi of Jayadeva also reveals the same. Vishnu represents the quality of Sattvam. However, if you see Krishna, He exhibited all the three qualities i.e., Sattvam, Rajas and Tamas equally. Brahma is for Rajas and Shiva is for Tamas. Vishnu stands for maintenance and administration. Brahma is the author of the constitution (the Veda). Shiva is the force that punishes the evil. An administrator needs the knowledge of the constitution and also the potentiality of the punishment and then only the administration will be effective. Therefore, in Vishnu, Brahma and Shiva are hidden. The Veda says that Vishnu is Brahma and Shiva (Brahmacha…, Shivascha…), which means that the administrator must be a scholar of the constitution (Brahma) and controller of the disturbing forces (Shiva). Thus, each one of the three divine forms (Trimurtis) possesses all the three qualities equally. The expressed quality is the predominating one. The other two qualities are hidden, which are expressed whenever the context comes. Anger and killing are Rajas and Tamas. Matsya, Varaha, Narasimha, Parashurama and Kalki are involved in destruction of evil forces. The main aim of Rama and Krishna was also that only. Only Buddha is for Sattvam. Therefore, the devotees of Vishnu should not neglect Brahma and Shiva.

In the divine energetic form, Datta has all the three faces expressed, which means that all the three qualities are equally expressed. The three faces only represent this concept for the human beings. The human incarnation is Datta because Datta means God given through some convenient medium. In the human incarnations, the three faces do not exist. It only means that all the three qualities are equally expressed. Krishna expressed all the three qualities equally in His life so that all types of people approached Him and became close to Him. After becoming close due to similar proportion of the three qualities, the Lord tried to uplift such people. If you want to stop a running bull, you have to catch it and run along with it up to certain steps and then only you can control it. To transform a soul, you have to become close to it possessing the similar ratio of the three qualities as possessed by the soul. Then only, you can preach the soul and divert it to the right path. Krishna was approached by sages as a great scholar of philosophy through preaching the Gita (Sattvam). He was approached closely by kings associated with wars (Rajas). He attracted the illiterate Gopikas through dancing, singing by flute and stealing butter etc., (Tamas). Thus, He attracted the souls from all corners of the creation. Therefore, He is a perfect example of the three-faced Datta. Hence, He is called as the most fullest incarnation (Pari Purna Tama). The Pari and Tama are double superlative degrees. The word Krishna means attraction. This means that He has attracted all types of people to the fullest extent in order to uplift them. This shows the climax of the divine love. Therefore, the human form and the similar qualities in the human form are the two convenient factors for the human beings to approach the Lord intensively.

Jesus claimed Himself as the Son of God. In fact, any human incarnation is Son of God. If the human incarnations are Sons of God, what about the other human beings in the creation? They are daughters of God. What is the difference and similarity between son and daughter? The similarity is that both son and daughter are the issues of father and mother. Similarly, the human incarnation and the human being have the same parents and similar birth. The difference between son and daughter is that the son is a male like the father and the daughter is a female like the mother. Here God is the divine Father. The power of God, which is in the form of creation (Prakruti), is the divine Mother. Thus, the human incarnation and the human being are created by the will of God and by the body given by the mother. Therefore, the human incarnation and the human being have the same human bodies with the same five elements. The will of the God is the sperm of the Father that entered the womb of the mother secretly. The Gita says the same (Tasmin Garbham Dadhamyaham). It appears as if the mother has delivered the child because the union of the Father with mother is a secret. Similarly, it appears as if the children are produced from parents, who constitute the divine mother (Prakruti) only. Without the will of God, the child cannot be born and the will of God is secret. Now the human being is a replica of the mother. This means that the human being consists of the structure of the mother only in-to-to. The structure of the Father is not seen in the daughter. The awareness (soul) is a part of the creation (Prakruti) only and is called as Paraprakruti (Prakrutim Viddhi Me Param - Gita). The external body and the subtle body (gunas or Antahkaranams) constitute another part of creation, called as Aparaprakruti. In fact, the awareness itself is another Antahkaranam, called as Chittam that stores the knowledge. In the Aparaprakruti, only three Antahkaranams are told in the Gita. Therefore, Chittam, the awareness storing the knowledge, must be Paraprakruti. Therefore, the human being is just a photograph or duplicate of the Prakruti or Mother. If you analyze the son, the body of the son is also from the womb of the same mother but it contains an extra item that is the male structure of the Father. Similarly, in the human incarnation, all the items of the human being (which are categorized as Para and Apara) exist with an additional item, which is God (the Divine Father). The son is a human body like the daughter from the womb of the mother but has extra structure of the Father. Similarly, the human incarnation is a human being and God joined together. This extra structure of God does not exist in all the human beings. This is the meaning of the ‘Son of God’ as told by Jesus. Similarly, Krishna is the human incarnation having the contribution from both the mother and Father. He refers to the aspect of God (Ajopisan…) and also to the aspect of Mother (Prakrutim svam…). Thus, human incarnation is two in one system. Generally, He acts like His sisters in respecting the mother by following all the rules of nature only. Only in a rare occasion, He behaves like the Father and controls the mother for which the mother will not mistake.

The creation is compared to female and the creator is compared to male. The creation is controlled by the creator. Generally, the female is controlled by the male. Following this convention, the concept is represented accordingly. Goddess Lakshmi is pressing the feet of the Lord Narayana as a servant. Here some misunderstand this as the male domination. Since the male domination existed in nature, the concept is represented like that. This does not mean that the concept supports the male domination. Even in the ancient tradition, there used to be some cases of female domination over the males. According to that tradition, God is represented by the female or Parashakti whose throne is carried by Brahma, Vishnu and Shiva on their shoulders. Shankara praises God in female form in Soundaryalahari in which it is stated that Brahma creates the universe from the dust of Her lotus feet, Vishnu carries it on His head and Shiva powders it and applies on His body as ash (Taniyamsam Pamsum…). Here God is in the female-medium and the souls are in the mediums of males. Here Vishnu represents the soul and Adiparashakti represents God. Therefore, the domination of male or female is not the point here, which may vary from case to case. But the domination of God over souls is the reality that is to be represented. Rama is God and Sita is the soul. Suppose two females or two males act as Rama and Sita on the stage, the domination of Rama over Sita on the stage should not be disturbed. The domination of anyone over the other behind the screen is not at all considered on the stage. Even if the dominating male acts as Sita and the submissive female acts as Rama, the domination of Rama over Sita on the stage is inevitable. Therefore, the human incarnation whether male or female is the master and the human beings whether males or females are the servants. When the human incarnation of Durga appeared to kill Mahishasura, Durga is female and Mahishasura is male. You cannot give victory to Mahishasura since he is male and defeat to Durga since She is female. Let the dominations and suppressions of males and females be restricted to the human beings only as social problems and let them not enter and pollute the spiritual concepts. Similarly, the caste system. Krishna, the human incarnation is a non-Brahmin. The sages, who were Brahmins prostrated to Krishna. Even today, the Brahmin priests are washing the feet of the statue of Krishna and drinking the washings as pious water (Tiirtham). Rama was non-Brahmin but Ravana was a Brahmin. Rama is the hero who is the God. Ravana is the villain who is a demon. Because of their caste, the hero and villain cannot be interchanged.

Datta, Vamana, Parashurama and Kalki are Brahmins. Rama, Krishna and Buddha are non-Brahmins. Therefore, the human incarnation is the master, the other human beings are servants, and the caste system has no relevance in the spiritual field. Ravana was a male and a Brahmin. Gopikas were women and belonged to the backward caste. Gopikas were given Goloka, which is the topmost place. Ravana was thrown into hell. Even if you consider Jaya as the real actor in the role of Ravana, he became only the gatekeeper of the Lord. Therefore, in the devotees also, the concept of male or female and the concept of caste system does not exist except the devotion proved by sacrifice. Gopikas proved their devotion by sacrificing butter (wealth), dharma, children and finally they sacrificed even their lives by jumping into fire when Krishna left the human body, even though their husbands were alive! See the quality of devotion of Gopikas who were women of backward caste. See the state of Ravana who is male and Brahmin. He desired for the wife of the Lord! He could not recognize Rama who was the human incarnation at that time and neglected Him as an ordinary human being. Ravana was a great scholar of the Vedas and Shastras. The four vedas and the six shastras represent the ten heads of Ravana. He did unimaginable penance. He believed only in the energetic forms of the upper worlds. He never considered the human race. He thought himself as God due to the superpowers attained by him. Sudama was a male and a Brahmin but stole the part of parched rice to be given to the Lord while both were students. Sudama was punished with severe poverty for that sin. Therefore, the Lord Krishna proved that there is no caste or gender for Him except the proved devotion, which is the sacrifice. The Veda says that all the souls are females (daughters) only and the God is the only male or Purusha (Atha Purusho ha vai Narayanah, Striyah Satih Taume Pumsa ahuh –Veda). However, if you call the soul as Purusha based on the root meaning that the soul or awareness is lying in the body (Puri sete iti), then God is called as Purushottama, meaning that He is the best soul due to the extra presence of God. In fact, the word Purushottama means the human incarnation. The best soul is also a soul. The human incarnation is also a human being. The best soul is also different from all the souls by some extraordinary point i.e., the extra existence of God. In the human incarnation, God exists beyond perishable external gross body and also beyond the internal permanent Jiivatma (Causal body with the subtle body, which means the awareness with its waves). This is clearly stated in the Gita while explaining the word Purushottama (Prathitah Purushottamah).

The human incarnation is a replica of the divine Father. God is the divine Father and controls the creation (mother). The creation is represented by female and God as male based on the ancient Indian tradition in which the female is always under the control of male. The Manu Smruti says that the female is controlled by the father in the childhood, by the husband in youth and by the son in the old age. Brahma, who created, controls the creation like Father. Vishnu, who maintains, controls the creation like Husband and when the creation comes to the end (old age), Shiva controls the creation like Son. But what about the Son, who is a replica of God i.e., the human incarnation? The son having the aspect of God is also the controller of the mother. But the son also has the other aspect of the human body that is delivered by the mother. Therefore, He respects the mother always and when a rare occasion comes, He shows His male character and controls the mother. But, such occasion is very rare and therefore, the mother will not mistake her son. The same God having the male character controls the creation representing the female character always as the Father, as the Husband and as a Son. Therefore, the human incarnation always behaves as an obedient son of the mother only following all the rules of nature. Krishna never showed any superpower throughout the eighteen days of the war. He was following the rules of Prakruti like an obedient son only. When a rare and inevitable occasion came to protect Arjuna, He hid the sun by His Maya and created a false sunset. This is violation of nature but the mother will not mistake for it. She knows that her son is in need of such violation since it is inevitable. She co-operates with her son. Thus, the human incarnation is liked by both the Father and mother. Whenever the human incarnation exhibits the superpower, the nature also co-operates like mother to her son. Thus, it is not treated as violation of the nature. The nature is not insulted here. Whenever there is a necessity of a miracle, it occurs spontaneously because the nature also co-operates with the son in the divine program. Even God does not like to violate the rules of the creation. Therefore, the power of violation of the natural rules (Maya) is kept with the God only (Mayinam tu Maheshwaram –Gita). God as Father or as Husband or as Son does not like to disturb the independent status of the nature. World is separated from God as an object of entertainment with individuality. God gives equal status to the nature (Prakrutim Purushamchaiva –Gita). Same is the case with the Son of God. He has the Maya limited to Himself only and does not like to exhibit it for name and fame. No son will insult his mother for his name and fame. Similarly, the father or husband towards the daughter or wife. When a situation of emergent requirement comes, even the mother, daughter, or wife will not mistake for the violation and in fact co-operates. This is the difference between the human incarnation and the human being on exhibiting superpowers. The demon always exhibits the superpowers and insults the mother for his fame and supremacy. The mother will finally insult him in such a way that he is completely destroyed. Here also, the attitude is not revenge but transformation of the soul only. In the childhood, Krishna exhibited a series of miracles continuously because it was very much pressing emergency because His own life was under threat. If He does not save His own life, He cannot implement the divine program for which He has come down.

Atma Yoga - Paramatma Yoga

Even if the human incarnation is not recognized and not served, God will feel happy if the souls are happy. The father feels happy if the children are settled and peaceful living with happiness, even if they are not recognizing and serving him when he comes to their house. Therefore, God will not mistake you if you do not recognize and serve Him when He comes to your world in human form. He will feel happy if you are living with happiness. Therefore, He thinks about the ways by which you will be settled and live with happiness. He will not mention about the duty to serve Him when you are disturbed in this world. Arjuna was very much disturbed and therefore, the Lord started with self-attainment (Atma Yoga) only, which is the way to attain happiness and peace. He did not start with the sacrifice or service to God (Paramatma Yoga). When the child is disturbed, it needs the help from the parents in the form of sacrifice of work or sacrifice of wealth. Initially, the parents help the child by doing both these but this cannot be continuous. As the child grows, he or she has to stand on own legs and settle in life. After such settled life only, the parents expect the child to serve them. Similarly, the soul has to attain peace and happiness standing on its own legs and this is the second chapter of the Gita in which the self-sufficiency is to be achieved without any dependence. In Atma Yoga, the Lord in the second chapter of the Gita taught about the self-realization, which is the attainment of peace and happiness with the self-effort. When the life is settled, the issues are expected to serve the parents by sacrificing work (Karma Samnyasa) and by sacrificing fruit of work (Karma Phala Tyaga). The parents are not in need of any wealth. Still they are the owners of the property. They are only happy if your love towards them is proved through the above-mentioned practical sacrifice.

Similarly, the Lord is not in need of your service. The Lord desires to taste your love and feels happy through such sacrifice. In fact, you are earning only due to the sacrifice of parents. Similarly, all your wealth belongs to the Lord only. But the dualism is maintained because the taste of love exists only in the ignorance that is dualism. You have earned some money. The flesh of your body that is working is from your mother. The talent by which you are earning is from the wealth of your father. If you realize this and serve the parents, there is no real taste of love. Similarly, if the parents also realize that truth, there is no taste of love to them also. They can enjoy the love of their children only when they think that the children are sacrificing their hard-earned money in the parent’s service. Similarly, if the parents think that the earnings of the children are only due to their help, they cannot enjoy the real love. Therefore, the real love is enjoyed only in the ignorance (avidya). But if the children became ungrateful, then the parents have to educate them with the truth (vidya). The Lord says in the Gita that both vidya and avidya are created by Him only, which are meaningful in their own contexts (Mattah Smrutir…). Thus, the Lord preaches the Atma Yoga in the beginning, which is the attainment of peace and happiness by self-realization and then only proceeded with Paramatma Yoga, which is the field of service and sacrifice to the Lord after settlement. If the Gita stops with the second chapter, the story ends with Atma Yoga only, which is the settlement of life of the children. If the story stops there, it would be the Gita preached to the ungrateful ghosts and demons. Therefore, the other sixteen chapters of the Gita concentrated on Paramatma Yoga, which is the sacrifice and service to the God, when He comes to this world of human beings in human form. But if you see the stories of human incarnation, which is the same as that of the parents visiting the houses of their well settled children, the behavior of the children proves worse than the nature of even the wild animals. Jesus was crucified! Krishna was shot dead! Shankara was killed by black magic!

Krishna saved the prestige of Pandavas by creating saris in infinite number when their wife was forced to become naked. There cannot be a better help than this and even achieving the kingdom with the help of Krishna is not equal to this. But when Krishna wanted to kill Gaya, Arjuna and other Pandavas came to fight with Krishna just for the sake of their prestige. This is the case of egoism of human beings. The human beings cannot sacrifice everything for the sake of the Lord. They have certain limitations. But Gopikas sacrificed everything including life for the sake of the Lord. Generally, the human beings do spiritual business with God and are not for the spiritual education. A school is a centre of education and a shop is a centre of business. There are many shops but few schools. Majority is for business and minority is for education. You are sacrificing the work and wealth to achieve the fruit in the spiritual business. The fruit you receive from the business is not permanent because you have to go to the shop again and again to purchase the commodity. In the education also, service to the preacher (Shushrusha) and sacrifice of wealth (Guru Dakshina) is done as in the case of business but the fruit is permanent. Once you have acquired the knowledge and come out, the knowledge stays with you permanently. You need not go to the school again and again as in the case of the shop. The business is referred in the Gita (Parasparam Bhavayantah). The education is also mentioned (Tat Viddhi Pranipatena). The preachers should become the centers of spiritual education. They should not become the centers of spiritual business, like priests and astrologers.

The essence of the Gita should be understood on this day, which is the real celebration of His birthday. The birthday was for His body or the medium into which God entered. God has no birth. When He is in the human body, He becomes one with it and thus, the devotees who desire to see Him can see Him. They can touch Him, they can talk with Him, and they can live with Him. These four are called as the rare fortunes (Bhagya Chatushtaya). When God and the medium become one, God has birth from the point of the medium and has no birth from the point of God. The monoism or Advaita is only in the case of the human incarnation and not in the case of human being. There is no context of Advaita in human being because there is only one item, which is the medium. In the human incarnation, there are two items (God and medium) and therefore, the concept of Advaita arises. Advaita means not two. When there is only one item, where is the context of not two? When it is simply a wire, it is called as a wire. When the current flows in it, the debate comes whether such wire can be treated as current or current and wire separately. In this context only, we can say that the wire and current are one and the same since they cannot be isolated. This cannot be extended to the non-electric wire. Even an atheist can take Atma Yoga from the Gita and be peaceful and happy in His life (Pravrutti). This is common to both atheist and theist. Unless you are settled in your life, you cannot serve your parents. Therefore, Shankara came initially and stressed on this universal concept. Ramanuja and Madhva came and stressed on the Paramatma Yoga, which is the service to be done to the parents as your duty. There is no need of aspiring any fruit in return for your service and sacrifice to the parents because your body, knowledge etc., are only from the parents. Similarly, you should not aspire anything in return from God for your sacrifice and service to Him.

The business can be done with your colleague souls. The angels are also souls in the energetic bodies. Therefore, the business was indicated in the Gita between the human beings and angels. But position of God is not the position of soul even though He appears as a soul in the human incarnation. The parents and human beings appear in the same form but you can do business with the outsiders and not with the parents. This is the essence of the Gita. Krishna is Datta with the three qualities as the faces and gave the Gita to humanity. The same God Datta came as Shiva, Vishnu and Brahma in the forms of Shankara, Ramanuja and Madhva. Thus, the Gita is the original text like Datta and the three commentaries are like the three isolated divine forms of the same Datta suitable to various stages of the human beings having the three qualities in the spiritual effort. Sattvam is knowledge, Rajas is action, and Tamas is determination. The knowledge should lead to action or practice. The practice should not be disturbed by any force and that is determination. All the three are essential for the spiritual effort. One need not bother about these qualities in the spiritual path because all these three are created by God to help the spiritual aspirant. As long as there is no disturbance in the balance of the society, God does not bother about your qualities, which are like the different colors of three cups. The material present in the cup, which is the proved love to God is only valid by the God. The Lord said in the Gita to rise beyond these three qualities in the spiritual path (Nistraigunyo Bhavarjuna).

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