Chapter Five: Avatāra Doctrine and Rama Worship
Goswami Tulsidas takes up the same teaching in his Rāmacaritamānasa. Whenever righteousness is harmed and proud demonic forces of unrighteousness increase, Bhagavan assumes a human form.1
This, however, is only the general purpose of divine descent. Its particular purpose is to expand the bliss of love among devotees, propagate pure devotion, and grant devotees the joy of savouring the nectar of līlā.2
Avatāras appear in different forms, but have three principal divisions.
1. Puruṣa avatāras
The first descent is the Puruṣa, who, though beyond the qualities, becomes manifest with qualities and form. The Puruṣa avatāras have three levels:
- The creator of the sacrificial or cosmic principle—Sankarshana, Karanodakashayi—is called the first Puruṣa.
- The one situated within the cosmic egg—Pradyumna, Garbhodakashayi—is the Inner Controller of the entire universe, the whole of creation. He is called the second Puruṣa.
- The one present within all beings—Aniruddha, Kshirodakashayi—is the Inner Controller of each individual being. He is called the third Puruṣa.
Footnotes
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“The reason for Hari’s descent cannot be stated as simply ‘this alone.’ Rama is beyond the reach of reasoning, intellect, mind, and speech; wise ones, hear the understanding I hold. Whenever righteousness declines and low, proud demons increase; whenever they commit indescribable injustice and Brahmins, cows, gods, and Earth suffer, the treasure of compassion assumes diverse bodies and relieves the virtuous of pain. Killing demons, he establishes the gods and safeguards the bridge of his own revelation. To spread his stainless glory through the world is the reason for Rama’s birth. Singing that glory, devotees cross worldly existence; the ocean of compassion assumes a body for the welfare of his people.” Śrī Rāmacaritamānasa, Bāla-kāṇḍa 121. Tulsidas himself thus accepts that Bhagavan descends for his own people: to protect them, give them his love, and receive their love. ↩
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Samutkaṇṭhitānāṃ sādhakānāṃ premānanda-vistāraṇaṃ viśuddha-bhakti-pracāraṇaṃ ca—“To expand the bliss of love among yearning practitioners and to propagate pure devotion.” Laghu-bhāgavatāmṛta. Sva-līlā-kīrti-vistārād bhakteṣv anujighṛkṣayā / asya janmādi-līlānāṃ prākaṭye hetur uttamaḥ //—“The supreme cause of the manifestation of his birth and other līlās is his wish to shower grace upon devotees by spreading the glory of his own līlā.” Brahmāṇḍa Purāṇa. ↩