Sanaatan Dharma defines the Unmanifest Supreme Being as Nirguna Brahman or God, the Absolute, Eternal One without attributes. Scriptures describe the infinitude of Brahman in the expression, “Aadi nahin madhya nahin yaa anta nahin”, that is, “having neither beginning, middle nor end”. This Absolute is unconditioned and uniquely classified as neti neti, that is, neither this, nor that. It is beyond all qualification. This same unqualified, non-differentiated Being, however, assumes a name and form and subjects Itself to the nine conditions of Brahma Prapanch, the world of created beings and objects. These nine prevailing conditions are:
- Space, time and causation
- Qualities of rajas (materialism), tamas (inertia) and sattva ( purity)
- The main functions: creation, sustenance and destruction or re-absorption.
Assuming a qualified, conditioned form, this differentiated aspect of the Supreme Being is then referred to as Saguna Brahman. Though manifested with varying guna or attributes, saguna forms of God such as Bhagavan Vishnu, Shiva, Raam, Krishna, Durga Devi, Soorya and almost thirty-three million others are all of the same nature as the one infinite Brahman.
The deliberate descent of the Divine Being to earth in the saguna form is termed avataar. Through the four ages, Sat, Treta, Dwaapar and Kal Yuga, various avataar have manifested on earth for specific purposes related to that era. However, the underlying aim of every avataar’s descent has been to guide humans toward realizing the truth of the Mahavaakya, “Aham Brahman Asmi” – “I am Brahman” or, simply put, “The Lord and I are one”. Such is the state of swatantrataa or freedom, the ultimate goal that every individual strives to attain, whether consciously or not.
Why the need for conditioned Brahman?
Humans think in images, and through concentration on qualities of the Divine that are identifiable, their relationship with the Lord becomes more direct and less abstract. The manifest form helps humans to intensely pursue the path to moksha and to catalyze the process of spiritual evolution that culminates in the realization of the ultimate goal.
Characteristics of Avataars
Many are the forms of Saguna Brahman, varying are their functions and unique the modus operandi of each. Common to all avataars, however, are countless auspicious characteristics, the most important being the six bhag, the abundant qualities or powers that distinguish them from other beings. These powers are aishvarya (supremacy), yashas (splendour), dharma (righteousness), shree (prosperity), vairaagya (dispassion) and gyaan (spiritual enlightenment). Anyone who possesses these six bhag is qualified to be called “Bhagavan”; hence the names Bhagavan Vishnu, Bhagavan Raam, Bhagavan Krishna and so forth.
Reasons for manifestation
Avataars manifest at different points in time and with different purposes. In Chapter Two of Shrimad Bhagavad Gita, Bhagavan Shri Krishna outlines the three main reasons for manifestation by the Supreme Being. In His own words:
‘Yadaa yadaa hi dharmasya glanir bhavati bhaarata
Abhyuthanaam-adharmasya tadaatmaanam srijaamyaham.
Paritraanaaya saadhunaam vinaashaaya cha dushkritaam
Dharmasanthaapanaarthaaya sambhavaami yuge yuge.’
“Whenever righteousness is on the decline and unrighteousness is in the ascendant, then I embody myself for the protection of the virtuous, for the extirpation of the evildoers and for re-establishing Dharma. I am born from age to age.”
Types of Avataars
Following are the principal types of avataars:
- Guna Avataar: When the Supreme Absolute identifies with rajoguna, It is called Bramhaa. When It identifies with sattva, It is called Vishnu and identifying with tamoguna, It is called Shiva. Assuming these forms and propelled by an activity-driven mode of nature, in the case of Bramhaa, the essence of cohesion, stability of Vishnu and adhesion of Shiva, these avataars carry out the functions of creation, sustenance, destruction and re-absorption. They shower favour and grace and maintain balance and harmony in the universe.
- Vyuha Avataar: The four transcendental emanations of the Divine are referred to as Vyuha Avataar. They are instrumental in exercising different cosmic functions and controlling the activities of living beings. In Treta Yug, they appeared as Shri Raam, Lakshman, Bharat and Shatrughna. In Dwaapar Yug, they revealed themselves as Shri Krishna, Balram, Pradumna and Anirudh.
Other types of avataars are Purna, Leela, Avesh, Ansh, Kalaa and Ansh-Kalaa.
Major manifestations of Bhagavan Vishnu
Guna avataar Bhagavan Vishnu acquires unlimited forms and expressions, with different names, emblems and other insignia befitting the task of sustenance and maintaining cohesion of the universe. However, widely recognized are His twenty-three avataars that span the four ages of Sat, Dwaapar, Treta and Kal Yuga. The last of them, Kalki is expected to appear at the end of Kal Yuga. Most prominent among these are the ten major avataars, referred to as dasha avataar.
Avataar and its relevance for humanity
Metaphysically represented, the ten major avataars signify the spiritual evolution of human life as we wend our way along the dual carriageway of life, discerning the ‘I’, ‘Aham’, as separate from the Divine entity ‘Brahman’. The manifestations from Matsya to Kalki mark a spiritual movement in humans’ inner journey towards our destination. Whether one is conscious or not of this destination, our purpose in navigating through the world process is to gain freedom from the duality of existence.
More than a mere chronological representation of the dasha avataar, a brief metaphysical interpretation follows:
- Matsya (fish) – a state of spiritual enquiry and inspiration towards the spiritual path.
- Koorma (tortoise) – attitude of firmness of mind to churn the unconscious, to hold up spiritual ideals.
- Varaaha (boar) – the state of constant probing and boring deep within, seeking answers to spiritual search.
- Narsingh (half lion, half human) – conscious effort to fight against animalistic qualities despite the emergence of positive qualities.
- Vaaman (dwarf) – becoming imbued with a humane disposition.
- Parshuram (Shri Raam with an axe) – persistence in striving to defeat feelings of ‘I’, which accompany the acquisition of siddhis (psychic powers).
- Raam (with a bow and arrow) – move towards the state of perfection.
- Krishna (with the flute) – experience of ecstasy borne out of perfection.
- Buddha (the enlightened one) – disposition of seeking the welfare of the world.
- Kalki (to manifest at the end of Kal Yuga) – inclination towards dynamism, of application of corrective and rehabilitative measures in the service of Divinity.
Conclusion
The universe’s sustenance and maintenance are in the domain of Guna avataar Bhagavan Vishnu. Through His manifestations, He fulfils these functions as well as keeps a firm grip on established dharma. They all project His dynamism. Avataar is also a reminder to humans that birth is cradled on the doorway to liberation. By making a conscientious effort to embark on the process of spiritual evolution, the sincere aspirant is assured of divine manifestation within the heart. The journey towards Bhagavan is indeed, a journey towards true freedom.
By Paramacharya of Swaha, Pt. Hardeo Persad
