Avatara: Exploring the Idea of Incarnation
J. Roscoe Womack III
11.07.2007
I can remember times in my walk as a Christian when I was afraid to examine claims or arguments that would seemingly undermine the foundational beliefs of Christianity. It is threatening to have someone critique your ideas, presuppositions, and worldview. The lives of individuals are shaped by such foundational things. During that stage of my life I did not realize that my method of dealing with a challenge was to ignore it, discredit it, or dismiss it as something unrelated. This reaction to critique demonstrated that I had some level of doubt and skepticism toward my own beliefs and ideological system.
I assert that people should be cautious when doing studies or examinations of various worldviews. Young learners should only do these studies under educated leaders who have ventured into these philosophies, who possess a strong biblical understanding of God (and know Him to be true, first and above all). It is in this spirit that I can approach other worldviews and value them. While do not believe that other religions are a full revelation of God, I do believe that they have come from the original source of all human to Divine interaction. As all people have one original ancestry and lineage, so there is one original religious heritage through which we find common ground. By this, I do not declare or affirm that all religions are the same or that all religions are right and therefore true. However, I do believe that ancestry is one of several explanations for commonality among the world’s religions.
This paper is focused on the examination of the doctrine of “incarnation,” particularly centered within the Hindu religion. This philosophy within Hindu tradition is of chief interest to me because of my own belief that Christ is the Son of God and the second person of the Trinity who became incarnate and human. In my writing I hope to explore the Hindu concept of incarnation, to discover its history and purpose, and to compare the philosophy of Avatara to the incarnate Christ.
According to the Vedic Encyclopedia, the term Avatar in its truest sense means “descent” or “one who descends.” This is also referred to as the “incarnation” of a deity. (Vedic Encyclopedia) Within the idea of incarnation we must understand that there is a distinction between two similar but separate concepts. The first delineation is that of a deity who simply appears in earthy form, the second is that of a deity who actually becomes “earthly.” To provide an example of this, let us consider a costume party where an individual dresses up like a cat. This individual may very well represent some of the best characteristics of “cat-ness,” she may have fur, whiskers, a long tail, and even make cat noises. She may be so convincing (though not likely) that some people may even believe she is a cat. However, in this scenario, we must note that there is not “true change”: the individual does not take on the true nature of a cat. In the same way, an avatar may take on the appearance and characteristics of an earthly creature, but that does not mean that he is taking on the essential nature of that creature. On the other hand, an “incarnation” could imply the taking on the fleshly nature or essence of a particular earthly being. This is more than just taking on a physical body or form. This type of incarnation is the “becoming” – in true essence – that very creature. With this said, a deity can simply appear to be earthly or can actually “be” of earthy nature.
The function and purpose of an avatar within the Hindu tapestry is primarily to restore dharma. While we see the various incarnations performing different functions throughout history, we find that all of these activities revolve around this primary goal. (Bowker 39) Dharma is defined as “the true teaching of religion”. Below are a few quotes from Bhagavad-Gita As It Is and the Bhagavad-Gita to explains this further:
“Therefore each time and avatara, or incarnation of the Lord, has a particular mission, and they are all described in the revealed scriptures. No one should be accepted as an avatara unless he is referred to by scripture. It is not a fact that the Lord appears only on Indian soil. He can manifest Himself anywhere and everywhere, and whenever He desires to appear. In each and every incarnation He speaks as much about religion as can be understood by a particular people under their particular circumstances. But the mission is the same – to lead people to God consciousness and obedience to the principles of religion.” (Prabhupada 275)
“For the protection of the good, for destruction of evil, and for the establishment of righteousness, I come into being from age to age.” (Bhagavad-Gita, 4.8)
Within these quotes we find that the mission focus of an avatar is to bring humanity to God consciousness and obedience to the principles of religion. This process is the response to the belief that there has been a degradation of the true dharma that over time the practice has become corrupt or rotten in some way. Hence, there is a need for the divine lord to manifest himself and to set things right again. These texts also conclude that the deity is not limited in his ability to appear wherever he wishes. This ability allows him to perform his restorative work wherever and in whatever manner it needs to occur. According to Hindu scriptures the manifestation has taken place many times.
Yet within the Hindu context there can be any number of divine manifestations. According to Sanjay Rath there are six basic categories of avatar: purusa-avataras, lila-avataras, guna-avataras, manvantara-avataras, yuga-avataras, and saktyavesa-avataras.
The categories above encompass a total of 25 avatars. While these are distinctions and subcategories of avatar, I do not have enough time or space in this presentation to elaborate on all 25. Therefore, for this paper, when I discuss a specific Hindu avatara I will always refer to an avatar that is associated within the “dasa-avatara” grouping. The term dasa-avatara does not refer to one of the above categories but rather is the name used to identify the 10 most popular avatars, also known as the great avatars. The incarnations are not separate from the categories given above but rather exist in one ore more of the categories and are only grouped differently due to their popularity. (Rath 5)
These ten incarnations all extend from Vishnu the “Preserver” god. This Preserver god is accompanied by two other gods who together make up the “Triad” of Hinduism. This cluster of three deities belongs to the guna-avataras grouping; they are associated with controlling the modes of nature, which are: Creation, Maintenance, and Destruction. The first god within this triad is Brahma the creator, the second is Vishnu the preserver, and the third is Shiva the destroyer. (Vedic Encyclopedia) It is difficult to speculate as to why these three would be placed within an Avatara context due to their standard scriptural and religious contexts referring to them as deities and not avatars. However, if we are to understand the Brahman as being the impersonal absolute, then I suppose that any personification of that “one-ness” would in some sense be a descent or incarnation of those “attributes” or modes of nature, namely: creation, preservation/maintenance, and destruction. While, I have no external support of this idea, it would seem to me, a fairly logical conclusion.
Early Vedic religion does not show the prominence of these three gods. Rather, the early roots of Indo religion seem to revolve around Varuna the god of moral and physical laws, Indra the great warrior god (to whom Vishnu is brother), and Agni the god of fire who brings light and warmth to the world. However, as the religious heritage evolves over time, we see the initial gods of the Indo people give way to the Triad that is known today. (Braswell 23)
Vishnu in Early Hindu Literature
In an attempt to look at the historical record and the presence of Vishnu and his manifestations, t is necessary to explore the earliest writings of Hindu scriptures. According to the translation that I researched for this document, we find his name mentioned 103 times in the Rig-Vedas. Below I have documented Vishnu’s earliest appearance in the Rig-Vedas:
“16 The Gods be gracious unto us even from the place whence Visnu strode
Through the seven regions of the earth!
17 Through all this world strode Visnu; thrice his foot he planted, and the whole
Was gathered in his footstep's dust.
18 Visnu, the Guardian, he whom none deceiveth, made three steps; thenceforth
Establishing his high decrees.
19 Look ye on Vishnu’s works, whereby the Friend of Indra, close-allied,
Hath let his holy ways be seen.
20 The princes evermore behold that loftiest place where Visnu is,
Laid as it were an eye in heaven.
21 This, Vishnu's station most sublime, the singers, ever vigilant,
Lovers of holy song, light up.” (Rig-Vedas 01:022:16-21)
This passage seems to be alluding to the mythic incarnation of Visnu in the form of the Dwarf, Vamana. In this story Vamana tricks king Bali into surrendering to him a section of Land. The agreement was that Vamana could acquire all which he could traverse with three steps. In turn, Vishnu returns to his true form and envelops the universe within his allotted steps, thus restoring the universe to Indra. (Natha 80) While this section of Hindu literature does not provide the entire story, there seems to be some indication that a philosophy of “Avatara” had been established at this early date. Unless this text was added at a later date, we can conclude that the myth of Vamana was known to the people writing the Rig-Veda. Therefore, these early people would also have had at least some concept of the incarnation of a deity. I believe that there is at least one other observation to be made from the information presented above. If the Rig-Vedas are indeed the earliest known Hindu text then there must be some earlier source that would provide the mythology to the individuals writing this text. While I will not spend a great deal of time exploring this idea I feel that it is at least noteworthy to state this observation. There may even be some evidence for the possibility of an oral tradition through which these stories have been passed down.
Other Ancient Traditions of Incarnation
There seems to be some philological data that indicates the term Vishnu may be derived from early Indo-European language. If this is true, it would provide evidence of a source that would predate the Rig-Vedas. It may also offer some explanation for an oral tradition. It is just as significant to note that while the philological evidence may demonstrate a linguistic heritage and lineage of the word “Vishnu,” it does not alone give us evidence that these early civilizations believed in or ascribed to any doctrine of Avatara. Unfortunately, I have failed to gather the philological evidence to support this conclusion and can therefore, lay no claim to the assertion above. The only information from the author (Erhard J. Knobloch) that I have discovered thus far is all written in German and I am as of yet, incapable of reading that particular language.
While it may be difficult for me to establish or produce information to build a linguistic bridge between an Indo-European concept of incarnation and he Hindu concept, I have more than sufficient information to suggest that the idea of incarnate deities was not unique to Hindu thought. Therefore, it is likely that the ancestral civilization which links these two cultures could have also ascribed to a belief in the physical manifestation of a divine being.
Even in my earliest education, I was fascinated with Greco Roman mythology. From Jason and the Argonauts to travels of Odysseus, I learned fascinating tales of human and divine interaction. These deities would not only take on lesser forms in order to interact with humanity they were in fact projected or magnified forms of humanity themselves. These memories of mythical gods who descended to our terrestrial plane of existence led me into contemplating the possibility of other like ancestral mythology.
I began researching the possibility of a cultural and historical connection to the Indo-European people. While reviewing various resources, I came across a fascinating character within Irish legend. We are told that “Fintan” was an antediluvian who escaped drowning in the great “deluge” or flood by being transformed into a Salmon. The legend goes on to tell of the loss of the “wonderful book” that was eventually recovered from the bottom of the sea, “without a spot or stain upon it.” Marcus Keane tells us that we can still see the figure of the “Divine Fish” with men kneeling in adoration sculpted on the Cross of Kells. (Keane 85) Although there is a great deal of legend and other narratives concerning Fintan, this particular story made an immediate connection to the legend of Matsya the fish. In Hindu scriptures, the first avatar of Vishnu is the incarnation of Matsya. The purpose of the Matsya Avatara was to retrieve the Vedas that were stolen by a demon during the great deluge and then lost in the sea.
Within his book, Keane further argues for a monotheist belief system that existed in early Ireland before the existence of the polytheistic and animistic ritualism. Apparently, there was a belief in a deity who was called Endee or Endeus which is literally translated “The One God.” Within this religion there was also the belief that there would be a savior who would be the son of Endeus and the seed of woman. The son was called “Bar-en-de” or Bar-en-deus. In the story of Fenton above there may be a great deal of mythology that has evolved and invaded the original story. It is also not difficult for one to think that Fintan was of human origin and therefore not a true incarnation in any sense. However, according to the Irish literature the Son of God was worshiped in Ireland under the name of Fin or Finian. Keane states “the identity of Finian to Barende is confirmed by the fact, that one of the names of Barende was Fin-Bar.” If this is true, then there seems to be a fairly concrete argument for establishing the profound similarity between the Hindu incarnation and the incarnation described within Irish legend. (Keane 85)
I find it intriguing that there are such parallel stories found worlds apart. I suppose that these chronicles could be dismissed as happenstance if they were not so similar in detail. However, they seem to almost have an undeniable connection and common heritage. I have found several sources that refer to phrase “seed of a woman.” This is the thought that somehow God would come to earth as a “created one” to restore and reestablish the world that is fallen, depraved, or dead. J. Garnier has written a book that explores the origins of pagan idolatry. In his discourse he mentions that the “seed of woman” doctrine is one that has been taught throughout the history of the world from the earliest prophets and the first translated messages of the night sky. Garnier further argues for a supernatural explanation for the conception of avatar and of the impossibility of this idea arising from naturalistic or evolutionary causes. (Garnier 316)
“It is in the last degree improbable that the idea of the Creator taking human form should have suggested itself to the mind of man. All ancient cosmologies recognize a primary creator of all things, but what is there in creation that could have suggested the idea that the Creator Himself should become created? It is wholly opposed to the very conclusion based upon the knowledge of the things which are seen.” (Garnier 317)
This author continues his argument by illustrating how exceptionally similar animals and humans are. His intention is to demonstrate how we are of the same physical “nature and instincts,” and yet man is so removed from the lower life forms that it would be nearly impossible to consider ourselves becoming one of them. In turn, he asserts that within the early concept of divinity, one would find it equally impossible to conceive the notion of God becoming human. (Garnier 317)
Christian Model of the Incarnation
Form the information we have studied thus far, it is apparent that the conception of incarnation and of Avatar are not exclusive to Christianity or to any other religion. In fact, we can see now that most religions hold some belief in divine descent and have as far into our history as we can trace. With this in mind, we are challenged to explore the various aspects, characteristics, and notions surrounding cultural beliefs in or about incarnation. Many times within ideological systems, we are faced with similarities and corresponding theories concerning profound truth. In these situations we often begin to feel as if we are boxed in and led to conclude that “two things” must be the “same thing” because they have “one thing” in common. I believe that the doctrine of incarnation can cause us to feel very much this way. From what I have learned through this paper, it is simple for me to conclude that these ideas have come from a common source. However, a common source and similar idea does not grant me the right to conclude that the Hindu Avatara model and the Christian concept of incarnation are truly the same thing. I can not, by these things, conclude that Christ is just another “avatar” who appeared to his culture and to his people to fix the problem of his age.
Toward the beginning of this dialogue I explained the different views of incarnation. From the first vantage point, we can comprehend the costume example of incarnation and from the second, we see the idea of taking on, changing, and adding to the essence of the divine being. Hindu belief would lean toward the first understanding. An Avatar may, totally, appear to be human; but, in the end, he sheds his “humanity” as if it were a covering or costume serving him toward one specific end. The early church faced a similar concept called Docetism. The Docetists believed that Jesus was only human in his appearance and was not fully human. (Sheth 104) I have provided a quote from Win Corduan to explain this further:
“Vishnu, even though his avatars are born, possibly suffer and eventually die, the are not fully human. Their humanity (or bodily appearance) is a guise that they eventually put off again. By contrast, Christian theology holds that the incarnation of Christ is complete and permanent. Jesus is fully God, but is also fully human, and he has not abdicated either nature”. (Corduan 192)
As I thought through the differences between the Avatars and Christ there were a few distinctions that initially came to mind. First, the avatars have come into this world many times and in various forms. Christ came into the world one time and in the form of a Man. Second, while Jesus will return one day, the Avatars do not appear multiple times as the same avatar, only once as that particular manifestation. Third, Christ came into the world to save the world “once and for all”. By taking all of our sin upon himself he died a substitutionary death. The Avatars come back from “age to age” to reestablish dharma for a particular people at a particular time, we do not find them dieing in the place of a humanity that has been separated from God. So despite all the similarities, there are several key differences between Christ and Avataras.
Through this paper, I have begun a study and kindled a flame of interest that will burn for the rest of my life. I have found such profound and intriguing ideas about incarnation, that I will take much exploration and examination beyond this brief introduction to the topic. It has been my intention to explore the history and scope of the concept of Divine incarnation. I have learned a great deal and have had the opportunity to see how broad this doctrine really is. At the end of this search, I realize that I am merely scratching the surface of a subject that could take me a lifetime to pursue.
12
Womack
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