God Incarnation and Ordinary Guru - a contrast

God Incarnation and Ordinary Guru

(By Muktipada Behera)

Introduction:

The theory of Isvara Avatara (God Incarnation) is quite old. It is described in detail in Purana and Itihasa like Srimad Bhagavatam, Bhagavad Gita etc. It is also described in Bhakti Sastra like Chaitanya Charitamrita, Sri Ramakrishna Kathamrita and Bhakti Yoga by Swami Vivekananda. There is no mention of Human Avatara in Veda. May be those portions of Veda mentioning God incarnation on earth is lost. However, Kena Upanishad, Chapter 4 mentions God incarnation as Yaksha in heaven. Devas could not recognize him. So Brahman personified as Uma Haimavati instructed Indra on the eternal truth behind all that is perishable and said – “That Yaksha was Brahman”.

It is undoubtedly true that God comes down to earth in a human form, as in the case of Krishna. And it is true as well that God reveals Himself to His devotees in various forms. But it is also true that God is formless; He is the Indivisible Existence-Knowledge-Bliss Absolute. He has been described in the Vedas both as formless and as endowed with form. He isalso described there both as attribute-less and as endowed with attributes.

Gita 4.7

yada yada hi dharmasya glanir bhavati bharata

abhyutthanam adharmasya tadatmanam srjamy aham

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.

Gita 4.8

paritranaya sadhunam vinasaya ca duskrtam

dharma-samsthapanarthaya sambhavami yuge yuge

In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

Everyone is also an avatara based on its past Karmas. Avatar is for devotee, not for Jnani. A Jnani (Individual with supreme knowledge) knows Brahman has become everything including all Human beings.

Explanation of Avatara:

God Incarnation can be explained through the illustration of the ocean and the ice.

Satchidananda is like an infinite ocean. Intense cold freezes the water into ice, which floats on the ocean in blocks of various forms. Likewise, through the cooling influence of bhakti, one sees forms of God in the Ocean of the Absolute. These forms are meant for the Bhaktas, the lovers of God. But when the Sun of Knowledge rises, the ice melts; it becomes the same water it was before. Water above and water below, everywhere nothing but water. Therefore, a prayer in the Bhagavata says: 'O Lord, Thou hast form, and Thou art also formless. Thou walkest before us, O Lord, in the shape of a man; again, Thou hast been described in the Vedas as beyond words and thought.'

Difference between Guru and Avatara:

Even though Vedanta talks of “Each soul is potentially Divine”, there is a clear difference between God incarnation and ordinary Human Guru. Here we will outline few differences.

(1)   General Guru descents on earth based on their past Prarabdha Karma. But God incarnation descents on earth due to “Samasti Prarabdha – cumulative Karma” of whole society at that point of time.

(a)   Brahma sutra 3.3.32 Shankara Bhashya says – Yavadadhikaramavasthitiradhikarikanam.

Perfected souls may take a corporeal existence for divine mission. Of those who have a mission to fulfil existence, they take rebirth in due course of time based on need. Examples are – Vasishtha, Narada, Shankaracharya and Swami Vivekananda etc.

(b)   Brahma Sutra 4.4.17 says - Jagadvyaparavarjam prakaranadasannihitattvaccha.

The liberated soul attains all lordly powers except the power of creation, maintenance, and dissolution of cosmos. Only God has those cosmic powers. So there is a clear division of the ownership between liberated soul and God.

(2)   God Incarnation has three main purposes or Sankalpa as per Gita – (a) paritranaya sadhunam – to save pious human beings; (b) vinasaya duskrtam - destruction of spiritual obstacles; (c) dharma-samsthapanarthaya - Rejuvenation of spirituality. Ordinary Guru is not capable to fulfill this high cosmic demand. Ordinary Jiva is manifested through a different Sankalpa - Akoham bahusyam. 

(3)   God incarnation is of Saguna Brahman – Vishnu. Various incarnations get manifested with different power and different qualities or Kala based on social need. For example, Krishna was manifested with complete sixteen Kala – so he was known as Purna Avatara, Rama was born with twelve kala.

(4)   Ordinary Guru transmits spiritual power through Ista Mantra or teachings. Isvara Avatar transmits energy though touch or mere wish. The person can be uplifted immediately and get divine vision. Like Arjuna got the vision from Krishna, Vivekananda got from Sri ramakrishna, on Kalpataru day many got instant spiritual vision by the grace of Sri Ramakrishna, Chaitanya Dev did same for Nityananda.

(5)   God Incarnation has a power to liberate other humans out of grace. They are like a huge ship that can carry many others in bondage. Ordinary guru is compared with a small boat which cannot accommodate many. Human Guru is not capable to liberate others through mere grace.

(6)   God Incarnation demonstrates the moral and spiritual paths relevant to current society. They can change the thought-wave of the society. And then Smritis and other teachers tend to follow that path of reformation. Without God incarnation, ordinary Guru does not have enough power to change this huge cosmic thought-wave.

(7)   Ordinary Guru is a one-man show. Avatar comes with his own group - already illuminated disciples, like Swami Vivekananda along with other fifteen direct disciples of Sri Ramakrishna; Hanuman, Bharata etc came with Sri Rama; Gopis, Arjuna etc came with Krishna; same with Buddha and Chaitanya etc. So the teachings preached by an Avatar has a very strong power and future generations get benefited even after the Avatar has left his mortal body.

(8)   God incarnation has ‘oneness’ from birth. They are aware of their divine nature from childhood. They don't need to practice any Sadhana to get it because they are already liberated and came here to help others.

(9)   An ordinary spiritual Guru gets illumination through Sadhana and initiates his disciples in his realized path. Once the Guru departs the physical body, his followed path becomes weak and does not remain as a strong spiritual current for future generation. Normal Gurus will be popular while they are alive. After their death, people usually forget them and their followers are reduced.  

The preaching done by God incarnation will continue forever even after his death. He will become more popular and get more followers over time. For example, Buddha, Krishna are still popular even if they lived thousand years before. Gita preached by Krishna, life of truthfulness taught by Rama - are still influencing Humans.

How to recognize God Incarnation:

(1)   There is no clear way of knowing who God incarnation is or not. Only another enlightened one can say through his divine vision that somebody is a God incarnation. We must look for a reference from another enlightened person or accept it after having proper clue through own Sadhana.

(2)   Most of the time God incarnation reveals himself to their close disciples while alive. For example, Christ, Krishna have disclosed their real nature to their close disciples. Only ten Rishis knew that Rama was an incarnation.  Ordinary human beings could know them after they are dead.

(3)   Based on qualities seen in earlier God incarnation, Hinduism has developed some standards to judge an Avatar. For example, God incarnations always demonstrate the extreme sense of morals or spiritual values, which ordinary human Gurus cannot achieve in their lifetime. Examples are - Krishna dancing with sixteen thousands Gopis, lifting mountain on little finger, Chaitanya dev extreme adherence to ascetic rule, Sri Ramakrishna keeping Brahmacharya while sleeping with his wife, Buddha’s demonstration of highest compassion, Jesus ready to be crucified alive etc.

It is generally seen - every organization tends to declare their originator Guru as God incarnation out of reverence.

(4)   There are scriptural proof and documented incarnations. Well accepted names are (1) Rama (2) Krishna (3) Buddha (4) Christ (5) Chaitanya (6) Ramakrishna etc. They had imparted tremendous power to reform this world. So they will be followed eternally.

(5)    There are so many Avatars incarnated in India. We don’t worship all of them. We worship the Avatar who is incarnated with his divine consort (Shakti) like Krishna with Radha, Rama with Sita, Ramakrishna with Sarada etc. Whereas Parshurama, Kapila muni, Vyasa deva were also Avatar and we don’t worship them because they were partial incarnation (without associated with Shakti)

Conclusion:

All power Lord descends on earth to do Leela, to play with Humans – his children. It is wonderful to play with the creator. Upanishads say - Raso-vai-Sah - He is like nectar. He is the source happiness or bliss.

"One who has been kissed by Thee, his thirst for Thee increases for ever, all sorrows vanish, and he forgets love for everything else but for Thee and Thee alone." Ay, forget first the love for gold, and name and fame, and for this little trumpery world of ours. Then, only then, you will understand the love of the Gopis, too holy to be attempted without giving up everything, too sacred to be understood until the soul has become perfectly pure. People with ideas of sex, and of money, and of fame, bubbling up every minute in the heart, daring to criticize and understand the love of the Gopis! That is the very essence of the Krishna Incarnation.” – Swami Vivekananda.

Materialism philosophy and Scientific method.

Materialism philosophy and Scientific method.

(By Muktipada Behera)

Charvaka or Lokayata is the ancient school of Indian materialism. It is accepted as a valid school of Indian philosophy - an atheistic school in the Hindu tradition. Brihaspati is usually referred to as the founder of it.

The origins of the Charvaka can be traced to the Rigveda, but substantial discussions on the Cārvāka is found in post-Vedic literature. The primary literature of Cārvāka, such as the Brhaspati Sutra is missing or lost. So we need to depend on secondary literature such as those found in the shastras (such as the Arthasastra), sutras and the epics (the Mahabharata and Ramayana) of Hinduism as well as from the dialogues of Gautama Buddha and Jain literature.

The Carvaka epistemology holds perception as the primary and proper source of knowledge, while inference is held as prone to being either right or wrong and therefore conditional or invalid.

Perception are of two types, for Carvaka, external and internal. External perception is described as that arising from the interaction of five senses and worldly objects, while internal perception is described by this school as that of inner sense, the mind.

Inference is described as deriving a new conclusion and truth from one or more observations and previous truths. To Carvakas, inference is useful but prone to error, as inferred truths can never be without doubt. Inference is good and helpful. – For example of fire and smoke. When there is smoke, one's tendency may be to leap to the conclusion that it must be caused by fire. While this is often true, it need not be universally true, everywhere or all the times. Smoke can have other causes.

As long as the relation between two phenomena [observation and truth], has not been proven as unconditional, it is an uncertain truth. Such method of reasoning, that is jumping to conclusions or inference, is prone to flaw. Carvakas further state that full knowledge is reached when we know all observations, all premises and all conditions. But the absence of conditions, cannot be established beyond doubt, because some conditions may be hidden or escape our ability to observe. They acknowledge that every person relies on inference in daily life, but to them if we act uncritically, we err. While our inferences sometimes are true and lead to successful action, it is also a fact that sometimes inference is wrong and leads to error. Truth then, is not an unfailing character of inference; truth is merely an accident of inference. We must be skeptics, question what we know by inference.

Though complete truth about this cosmos cannot be known by only perception, still it ignores other methods of knowledge. It analyses all inexplicable events as (a) chance or unpredictability and (b) random or no-cause. This is where it is differing with the scientific spirit. Science does not accept (a) chance or unpredictability and (b) random or no-cause as a valid analysis. Rather it tries to find the underlying pattern of an event. Science sometime uses inference for microscopic events and cosmology. We need to be skeptics on those. And of-course theory changes and science evolves due to this skeptic in nature. 

Advaita Vedanta scholars considers six means of valid knowledge: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation), Anupalabdi (non-perception, cognitive proof) and Śabda (testimony of past or present reliable experts). While Carvaka school accepted just one Pratyakṣa (perception).

Therefore, Cārvākas denied metaphysical concepts like reincarnation, soul, efficacy of religious rites, other worlds (heaven and hell), fate and accumulation of merit or demerit through the performance of certain actions.  It embraces philosophical skepticism and rejects Vedas. They don’t believe in karma, rebirth or an afterlife. Cārvākas rejected conceptions of Hindus, Buddhists and Jains.

Cārvāka believed that there was nothing wrong with sensual pleasure. Since it is impossible to have pleasure without pain, Cārvāka thought that wisdom lay in enjoying pleasure and avoiding pain as far as possible. Unlike many of the Indian philosophies of the time, Cārvāka did not believe in austerities.

Their scripture states that – “The enjoyment of heaven lies in eating delicious food, keeping company of young women, using fine clothes, perfumes, garlands, sandal paste... while moksha is death which is cessation of life-breath... the wise therefore ought not to take pains on account of moksha. A fool wears himself out by penances and fasts. Chastity and other such ordinances are laid down by clever weaklings.” -- eat, drink, and be merry – is its philosophy.

There was no continuity in the Cārvāka tradition after the 12th century. But later many Indians got converted into hidden Charvaka due to influence of western science. However if we consider all six means of knowledge, then we will get complete knowledge and more accurate knowledge about creation.

Migration of Jiva as per Hindu scripture

Migration of Jiva as per Hindu scripture

(Muktipada Behera)

Introduction:

The rebirth of a human being is based on Karma and migration theory of Hinduism. As you act, so you become. Out of all types of living species [Jiva], here we will discuss the birth of a human child. All Hindu texts describe how Jiva migrates based on his own Karma. One typical description is given in Panchagni Vidya(five fires) of Chandogya Upanishad.

Please note this is just a typical model to describe how the soul migrates. There can be many permutation, combinations and exceptions to this model. Please don't take the migration model described in scripture literally, because it is hinting a simplified version of complex Karma theory and migration. In this vast creation, there can be many possibilities[species] of these infinite Jivas. So all these Jivas migration into different species may not fit into one particular model.

According to this simplified theory once a person is dead, the soul is required to be ignited or purified (e.g. iron ore) five times before converting into a child in next birth. Though this process is not visible to human eye, it is taken care by nature based on Karma theory. Let’s describe it in three phases:

Phase 1:

Once a person is about to die, the Supreme divine (Lord) present in everybody’s heart sends notice all sense organs and other involuntary functionaries like breathing for a final departure meeting inside heart. Once all organs join, first speech organ is shut down so that person cannot communicate this secret to outside world. Then rest organs are shutdown one by one until the last body temperature regulator. The supreme divine does some kind of appraisal of the whole life activities done by the being and decides the next course of action and species. So the next type of body itself is decided in the dying human heart before death. It is said the human is aware of his next body and life decision, but unable to communicate to outer world because the speech is disabled.

Lets describe the next body selection with one mimicry. Whole Human life is captured in a CCTV camera present inside mind. During death bed, this life time captured videos are displayed in the mind of dying soul like a movie show. While seeing own life memories, the souls unfulfilled desires that were hidden at the bottom of it's heart pops up. The dying human feels like to fulfil those desires. Out of many desires, finally one strong desire wins and floats in the mind consistently. Now the soul freezes on that desire and prepares to depart. Then Lord facilitates to get the necessary body for the soul through which it can fulfil that dying desire in next birth. Note, it is the wish of soul, not of Lord. Lord just facilitates routing of the soul to proper parent species to manufacture a similar body for it. Through different bodies, different desires are fulfilled. E.g. Flying in sky desire can be fulfilled through bird's body. Spiritual practice is possible through human body etc.  

Gita 8.6 says - yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram taṁ tam evaiti kaunteya
sadā tad-bhāva-bhāvitaḥ - Whatever state of being one remembers when he quits his body, that state he will attain without fail.

After that the soul with a subtle body departs the old body and moves onward with a good luck. When the soul departs there is no more warmness in the body. And only after that the dead body should be cremated. Medical science declares a person dead when the heart-bit stops. But the warmness in the body is the sign of soul existence in it even after heart-bit stops. Once the soul departs the body becomes cold. Generally it takes eight hours after heart bit stops.

Phase 2:

The soul moved out through air and sun light vibration. It is subjected into five fires or phases one by one. These fires are heaven - cloud (rain) - earth (vegetables) - father - mother. It is like a car is assembled in a car industry. The industry has different compartments or rooms. Different parts are assembled in each room and passed into next until a nice and fully assembled car comes out of last compartment. Similarly dead soul is ignited or assembled in different compartment of nature. First it moves to heaven. There is no concept of hell in Vedic text. Everybody has to move through heaven like a pass-through train. Some fortunate may get down if they qualify due to good Karma and stays there for a prescribed period in heaven. Just like you can stay in USA based on the visa type and duration. Others just need to cross that country (here heaven) as a pass-through station.

Once the Visa in heaven expires (or the soul crosses the heaven as an intermediate station), the soul is dumped into cloud (rain). It is the second fire cloud system carries the soul across different countries and dumps into earth through rain. If the rain falls into desert and ocean then the loop breaks and soul has to go back to cloud and wait for next monsoon.

The soul carrying rain needs to fall on the earth where human eatables are cultivated. Earth is the third fire where soul with cloud body gets converted into vegetables and fruits. And later these are consumed by a human being.

Fourth fire is father principle. The soul must be associated with human eatables and that food must be taken by a male human. If the soul converted into animal eatables then it will be born in that species. Also if a female human eats the soul with vegetable body, then it has to go back to earth until it is eaten by a male partner.

Fifth and last fire is mother principle. Above male must be in his youth hood and married. A child or unmarried does not help here. The soul is transferred from male compartment to female compartment through copulation. The mother part should be ready to accept and manufacture a human body. It is the male who carries the soul and transfers to female. And mother just manufactures a body for it. So the birth of a boy or girl child is decided by male partner (with X-Y chromosome), not by female partner (with X-X chromosome). Here risk factors like barren women, old women and women not desiring for child need to be avoided. Modern medical science says in each ejaculation around three million sperms are transferred into female part. And only one lucky soul wins out of these three million. It is a great rush to catch hold of a mother. So you are the most fortunate among three millions. All these are done by nature and soul is not aware of this. So in a helpless way the blessed soul is now ready to be given a human body by the compassionate mother.

Phase 3:

It takes more than nine months to manufacture the complete body. And mother does it out of good will. Hinduism discovers a process to give birth an educated child instead of relying on after birth education. There are ceremonies like Garbhadan and pumsvan where parent prays to Lord for a child with good quality and good previous background. Otherwise nature may put an animal or idiot from previous birth. In foetus, ear is formed first and eye is formed at last. When child is of three months old, the both ears are fully developed and child can hear whatever mother hears and talks. Now teaching of the mother is equivalent to teaching the child in the background. That is why Hindu pregnant women are kept among good, happy and devotional surroundings so that child will be in a happy mode. And at this time the child learns all the family tradition and character etc. So parent needs to be careful about the future outcome. We have examples like Abhimanyu(the son of Arjuna) learns archeries from mother’s womb. Prahlada (son of Hiranyakashipu, a demon) though born in a demon family became a great saint because his mother was living in the cottage of Narada during pregnancy. Recently in Bangalore one nursery school is opened where they admit the pregnant mothers as students expecting the child will be taught in womb.

All these pre-natal ceremony like seemantonayan and worship of pregnant women are meant to cheer the child in womb so that family members are introduced and love is communicated to future baby. During this nine months period a girl slowly converted into a mother and she goes through a major physical and psychological change. Whereas a male takes significant time to convert mentally into a father even after child birth. The family members is expected to provide the necessary comforts, respect and welcome to these changes in a mother with utmost care.

The embryo is preconditioned in mother womb from the family. And there is a high possibility that good parent will be bear good child, bad parent will have bad child, and doctor will have doctor child, politicians will have a child inclined to ruling. Some holds the view that this is the basis of Guna-Karma Varna system and later hereditary caste system. Same mentality Jiva will be attracted to the like minded parents based on Karma. However there are exceptions like demon Ravana born to a Rishi, saint Prahllada born to a demon etc. We also notice doctors' son can become army-man and farmers' son can become rulers etc. It all depends on how a child is preconditioned in mother's womb and also how the child is educated later. It gives human being an infinite possibilities to change it's destiny in this life and next lives. 

From the above process it proves that how a mother plays a vital role and final part of delivering a human product. And the same human being later abuses the mother principle without understanding criticality and importance of a big process they have gone through. Unfortunately this teaching is not a part of our curriculum, so people do not acknowledge it. Victory to motherhood!!! Victory to Divine.

References

1. Chandogya Upanishad (Affiliated to Sama Veda)

2. Brihadaranyaka Upanishad.

3. Srimad Bhagavatam
4. Gita

5. Apasthamba Grihya Sutra describing sixteen Human Samskaras.

Immigrants from Myanmar[Burma] to India – talks with an eye witness

Immigrants from Myanmar[Burma] to India – talks with an eye witness

(By Muktipada Behera)

It was the time of Second World War [1939-1945]. Burma[Myanmar] was under British rule and granted independence on 4 January 1948. At that time Japanese army was trying to capture British occupied Myanmar. Out of insecurity British Govt declared evacuation of resident Indian and own British people. And asked them immediately migrate into India. It wanted to evacuate all Indians from that place, so that they won’t be able to join Japanese military. Subhas Chandra Bose [1897 -1945] was fighting against British taking the help of German and Japan. In the fear of Indian from Myanmar might join Japanese military, British Govt declared evacuation immediately from that place and move them to India. There were few instances of bomb-strike in Kolkata and Manipur by Japanese military also. So people were really scared.

Lakhs and lakhs of people without any option had to leave their property and moved towards Indian through walking. British administration had identified two routes – one for black Indian and another for white British. There was no facility for transportation, food, water, medicine on the road meant for black Indian. Whereas British had arranged proper care including food, water, medicines throughout the way on which white people were moving. Even British did not take-care of the Gorkhas in its army. They were treated in an Indian way. Nobody was there to take-care of Indian immigrants from Myanman. Ramakrishna mission decided to provide some facility to those neglected Indian victims.

Below is the situation as described by Ramakrishna mission relief documents [Book Pariprasna, said by Swami Bhuteshananada, 12^th spiritual Guru, He was an eye witness of this relief]

With a lot of request, Mission got the permission from British govt, to help migrated Indian. Nobody was allowed to work with British soldier other than few monks from RKM. At that time British govt was not able to trust Indian because Subhas Chandra Bose was with Japanese military power against British. And that area was a very sensitive area. So Indians were not allowed to enter. Ramakrishna Mission started to work with a camp at Dimapur, the largest city in Nagaland, India. This charity work was done with the help of British military. British used to give money for food and train ticket of immigrants. The mission job was to give temporary shelter in a school building for few days. Cook and feed people after they reached camp and give them free train ticket to reach natives in India. British govt had arranged special train. Mission also used to distribute dress, milk packet and medicines from own fund. Mission had dug many big holes to protect people because that was an air-strike [bombing] zone. So it was a joint charity program with British.

Many Indian even did not know where to settle in India because they were completely new to India. Based on their language, mission used to give them railway ticket to different states. Sometime whole family got scattered into different places while migration. Mother in one place, Son and daughter in another place. Mission helped them to unite in the camp by keeping the separated family members quite some days. People were of Punjabi, Gujarati, South Indian, Bengali, Gorkha etc. They had settled in Myanmar for generations.

Many people used to die due to cholera, malaria diseases attacked because of to heavy rain and lack of sanitary system. There was no facility to burn those dead bodies, causing rotten smell. Mass burying of dead bodies were done. There was no electricity at that time and military did not allow much light [lamps] at night due to fear of getting targeted from Japanese. Mission monks were not able to take proper food and good water due to pollution. Finally some of them also fall in fever and had to leave that place except two enthusiastic monks [one of them was Swami Bhuteshananda and Other was Gangadhara Maharaj] working till the completion of charity.

British govt had arranged truck to carry people after some location inside India border. There were cases out of 1200 people in a truck arrived in camp, 900 used to die. Mission used to treat them. People [including rich] used to walk in bare feet all along from Burma to India. And many died during travelling without food, water and medicine. Many family lost their babies, husband, wife, father, mother during the journey. Surprisingly Indian native villagers took it as an advantage and used to sell a glass of water at the cost of Rs 5-10/- to victims. Mission book mentions how the cooks in canteen used to cheat both mission and British Govt by mentioning bigger numbers than people had taken food in a day. The canteen manager used tamper the people count calculated by mission by adding digits on left hand side – if 5 is written in token; they used to modify it into 15. Mission was not able to get help from native Indian, because people used to leave that place in the fear of bombing. So workers and volunteers were not easily available for cleaning, sweeping, helping the victims. Mission monks used to manage all these in this unfavorable condition. They used to carry relief materials on their back due to lack of vehicle. Even there are cases where one victim was not ready to help another diseased victim - lack of compassion among victims were noticed.

Ramakrishna mission closed its branch in Myanmar during this time. Swami Ranganathananda[later 13^th RKM head], Swami Punyananda also walked down all the way with fellow Indians. They also witnessed many sufferings and deaths while travelling. Those events are described in their books. Indians should not ignore such a tremendous experience and history made by these great, but silent ramakrishna mission workers.

Reference -- 

1. Book Pariprasna [part 1], Talks with Swami Bhuteshananda, edited by Swami Ritananda, published by Ramakrishna Mission.