God comes to this world in human form in every human generation to preach divine knowledge

[dattaswami]

Even before creating this world, the unimaginable God descended down as the first Energetic Incarnation called Datta or Father of heaven (also called as Allah, Yahawe etc). He did this to express Himself for the sake of the souls who were to be created later. Datta, which is the name of the first Energetic Incarnation, means ‘given’.

It means that through the form of Datta, the absolute God, who is beyond space and time, and who is unimaginable to all souls, can now be grasped by the souls. So actually, God did not incarnate because of the desire of souls.

The concept of incarnation was not the idea of souls. It was the noble idea of the unimaginable God Himself. It was due to His kindness that He descended in the form of an Incarnation. Through the Incarnation, He can interact with souls, help them in every justified way, and uplift them.

Along with this primary aim of God, His secondary aim is to have entertainment in a positive manner. Ignorant people wrongly blame God thinking that His entertainment is negative like that of a sadist.

God enters the upper energetic worlds in the form of Energetic Incarnations. On earth, He appears in the form of Human Incarnations(like Jesus, Krishna, Rama etc). Both these types of Incarnations are equal in all aspects.

But the Human Incarnation is relevant to human beings on earth while the Energetic Incarnation is relevant to energetic beings in the upper worlds. When human beings die on earth and their souls pass on to the upper worlds, they too get energetic bodies. Then, the Energetic Incarnations of the upper worlds become relevant to them.

Relevance is decided by the common medium. In an ordinary human being, the physical body is the medium for the soul. The medium allows the soul to experience the outside world and interact with other souls. In the case of energetic beings, their external body, which is the medium of their soul, is non-material. It is made out of energy. When God incarnates in any world, material or energetic, He enters a devoted being (called as Son of God) from that world.

The external body and soul of that devotee(Son of God like Krishna, Rama, Sai Baba, Jesus, Muhamamd etc) become the medium of God. It allows God to interact with other souls who too are present in the same medium in that world.

This arrangement is most wonderful like the divine nectar (amṛtam). It provides the greatest benefit to souls. It allows them to interact with God and be uplifted. But before souls can be benefitted by this divine nectar, they have to survive a horrible poison. This poison is the repulsion between common media. The repulsion is the mutual ego and jealousy that exists between all fellow-beings of the same kind (common media).

As a result, the energetic being is repelled from the Energetic Incarnation and the human being is repelled from the Human Incarnation. Due to this poison, the soul in a human body rejects the Human Incarnation here on earth and upon reaching the upper energetic world, rejects the Energetic Incarnation there too. The end result is a total loss for the soul, every time and everywhere!

The aim of the Incarnation is only to re-establish the right path and the balance of the world, whenever it is disturbed. This is clearly stated in the Gītā (Yadā yadā hi...—Gītā). The same concept was also stated by Jesus, who said that He would come again. It means that the order in the world gets disturbed often and there is an emergent need for God to enter into His creation again and again to rectify it.

When a factory is established by a person, he visits it every day so that he will be available to solve any problem that arises at once. It is necessary for the smooth administration of his establishment. No owner comes to the factory only when called by the workers after a problem has arisen. The owner has his own fundamental right and sense of responsibility to visit his establishment as many times as possible and no invitations are necessary for him.

Invitations are valid when a person is invited to visit the property of someone else. In this case, all of creation is God’s own property. So, He needs no invitation from souls within His creation to enter into creation. This analogy of the factory and factory-owner has its limitations since it is an example from this world, which is the imaginable domain.

In the actual concept, the unimaginable God exists in His original place surrounding the boundary of this world. At the same time, using His unimaginable power, He also visits this world which is surrounded by Him. He enters creation in the form of multiple Energetic and Human Incarnations. The various Incarnations as well as the original unimaginable God, exist simultaneously. Even though God appears to be divided, He remains undivided as clearly told in the Gītā (Avibhaktaṁ vibhakteṣu...—Gītā). This is possible only with His unimaginable power.

While attending to His primary justified responsibility of establishing justice in the world and destroying injustice (Paritrāṇāya...—Gītā), He also fulfills the desires of His climax devotees as a secondary or associated activity. Fulfilling the desires of devotees is only an associated activity from the angle of coincidence. But it is also the primary activity from the angle of importance.

The Human Incarnations of God are of two types, based on how long it takes to solve the problems. If long-term problems exist, Datta, the Energetic Incarnation of God selects a devoted human soul and merges with that soul. Datta is born on earth merged in the body and soul of that selected soul.

This is how normal Human Incarnations are born on this earth. Apart from this, God also comes to earth in the form of temporary Incarnations. Sometimes, when a climax devotee is facing an urgent problem, God suddenly merges with any ordinary human being present nearby to help the devotee. Once the devotee has been helped, God leaves that human being into whom He had temporarily entered. These temporary Incarnations are called Āveśa Avatāras.

If necessary, God can even appear in the form of a newly-created Human Being by His unimaginable power. As soon as the purpose is over, the new Human Being disappears. God thus helps human beings by appearing in human form (Daivam mānuṣarūpeṇa) and this concept applies to both the long-term (normal) Human Incarnations and the temporary Human Incarnations. In any case, the incarnation of God in human form is always need-based and is meant for the sake of His real devotees. The term ‘Emmanuel’ in the Bible, means the Incarnation of God, who comes here to save His own devotees.

The same unimaginable God exists in every Incarnation and He always possesses His full power. So, one should not differentiate one Incarnation from another. Quantitative and qualitative differences are inherent in creation. So, two Incarnation appear to be externally different. But the same power of God always exists with God in every Incarnation. In fact, God, the Possessor of the unimaginable power is not different from the unimaginable power. The Unimaginable Entity must only be one. There cannot be two unimaginable items since if they can be counted as two, or differentiated from each other, they are not unimaginable at all! So, God’s unimaginable power is the same as the unimaginable God Himself.

The power possessed by all Incarnations is the same. But the power exhibited by different Incarnations may differ based on the need of each specific program. When an Incarnation exhibits only a ray or the 1/16th fraction of God’s power, He is called as a Ray-Incarnation or a Kalā Avatāra. When an Incarnation exhibits a somewhat larger fraction of God’s power, He is called a partial Incarnation (Amśa Avatāra). When an Incarnation exhibits a major part of God’s power (more than 12/16th fraction) and the power remains with Him throughout His life, He is said to be a complete Incarnation (Pūrṇa Avatāra). When an Incarnation exhibits the entire power of God throughout His life, He is called the most-complete and greatest Incarnation (Paripūrṇatama Avatāra). One should never insult any Incarnation by thinking that one is lower than another since this classification is only based on the power exhibited by the Incarnation. The power possessed by each Incarnation is always the entire unimaginable power of God.


The devotees propagating the true spiritual knowledge in all regions of the world are also Incarnations of God since God merges with such devotees to carry out His own work. There may be one cook in the kitchen, but there are several waiters distributing (propagating) the cooked true knowledge in this world. Krishna cooked the true knowledge-food in the form of the Gītā. Sage Vyāsa recorded it and several sages propagated it. Krishna, Vyāsa and the other sages, who propagated the Gītā, are all Incarnations of God since only God can do His work. They all are different media of God and God did His work through them. It only appears as if they did the divine work. The reality is that the kind God, who actually does His own work secretly, gives the fame of carrying out His work to His devotees. While doing His divine work through them, He uplifts all these devotees in various angles and stages.

God incarnates everywhere in the world in every generation. By propagating His knowledge everywhere, He exhibits the power of His divine knowledge in a form that is suitable to the devotees present in each place. This propagation of His knowledge everywhere shows His kindness for humanity since all people can be benefitted by His knowledge where ever they live. If He were to incarnate only in one place many people would not be able to visit Him. Based on all these aspects related to Incarnations, we cannot limit the number of Incarnations of God. The Incarnations of God are infinite in number as said in the Bhāgavatam (Avatārāhyasaṅkhyeyāḥ…).

[promethean75]

Shiva is my favorite. He's like the Tom Cruise of the Hindu pantheon as far as celebrity is concerned.

[dattaswami]

Shiva is my favorite. He's like the Tom Cruise of the Hindu pantheon as far as celebrity is concerned.

Let us analyse who is Shiva, brahma and Vishnu...

The first Energetic Incarnation of the unimaginable God is God Datta(Father of Heaven). When the same God Datta was involved in the creation of this world, He was called Hiraṇyagarbha. He later also became God Brahma Datta with four faces. The four faces indicate that He is the author of the four Vedas. Later on, the same God Datta was involved in ruling this world and was called Nārāyaṇa.

He later became God Viṣṇu Datta with one face, which indicates the oneness of the unimaginable God. Later on, the same God Datta was involved in the destruction of the world and was called Īśvara. He later became God Śiva Datta with five faces indicating the destruction of the five elements with five types of fire (pañcāgni vidyā).

Hence, Hiraṇyagarbha was the first form of the unimaginable God or Parabrahman and is the first Energetic Incarnation of the unimaginable God, as said in the Veda (Hiraṇyagarbhaḥ samavartatāgre...). Hence, we can take the first original God Datta as Brahma Datta. This is the reason why God Brahmā is not expressed and worshipped widely like God Viṣṇu and God Śiva. The main portfolio of God Brahma Datta is preaching spiritual knowledge and due to this, He is the author of the entire Veda. The word ‘Veda’ itself means knowledge (Vidul jñāne).

God Datta is called Guru Datta or the Divine Preacher of spiritual knowledge since He is the author of the Veda or Knowledge. His associated power is Goddess Sarasvatī, who dwells on His tongue, representing spoken words. The preacher (Guru) is preaching knowledge through speech. Creation of the world is the first step and hence, the first visible God is Hiraṇyagarbha alone.

Hiraṇyagarbha appeared at the beginning to create the world with the central face of Brahmā. His two other faces on the two sides were the faces of Śiva and Viṣṇu. Later on, the same God Datta appeared as Nārāyaṇa with the central face of Viṣṇu having the faces of Brahmā and Śiva on the two sides. Later on, at the end of creation, the same God Datta appears as Īśvara with the central face of Śiva, with the faces of Brahmā and Viṣṇu on the two sides. God Datta is the single God possessing the three potentialities of creation, control and dissolution of the world.

These three potentialities were also separately personified as Brahmā, Viṣṇu and Śiva, in the course of time. These latter three energetic forms of Brahmā, Viṣṇu and Śiva are the Incarnations of the same God Datta. There are several other Energetic Incarnations too. When earth and human beings were created, Human Incarnations of God Datta also appeared. God Datta is the permanent residential address of the unimaginable God. There is no trace of difference between God Datta and the unimaginable God. Hence, God Datta is also directly called Parabrahma.
In the sequence of the creation of this world, Hiraṇyagarbha or God Datta created the space. Hiraṇyagarbha is mediated God having a form similar to that of a human being. Hence, this first Energetic Incarnation is called Ātman or ‘Soul’. When the Veda says that Ātman created space (Ātmana ākāśaḥ...), it means that this first Energetic Incarnation created space.

This space created by Hiraṇyagarbha was the first of the five elements called bhūtākāśa. The space occupied by Hiraṇyagarbha was directly created by the unimaginable God Himself, even before the expression of Hiraṇyagarbha. That space occupied by Hiraṇyagarbha is called parama vyoma or eternal space. This space never gets destroyed, even after the dissolution of the entire creation made by Hiraṇyagarbha.

As per one Vedic statement, in the beginning, the unimaginable God created energy. This stage is even before the expression of Hiraṇyagarbha. That first energy created existed in two forms: (1) the subtle form or eternal space and (2) the gross form, which was used in the formation of the energetic body of Hiraṇyagarbha (Tat tejo’sṛjata). Hence, the unimaginable God created energy in the very very beginning, even before the formation of Hiraṇyagarbha and the Vedic statement, “Tat tejo’sṛjata”, describes it. The second Vedic statement (Ātmana ākāśaḥ...) describes the creation of the non-eternal elemental space by the first mediated God or Hiraṇyagarbha (Datta).

The Ātmā mentioned in the statement refers to this Hiraṇyagarbha (Datta). Further, the same God Datta also incarnated on earth in the form of Human Incarnations. Any Incarnation (energetic or human) thus contains the same God Datta, who always contains the unimaginable God. Hence, in the very basic sense, we can say that every Incarnation is the Incarnation of Parabrahman (unimaginable God) or the Incarnation of God Datta, the first Energetic Incarnation. This is the systematic story of the creation of this world.

But this is only the sequence of steps in creation. The process of creation remains unimaginable. This is because, in this process, God the cause, creates creation, which is the effect, without any reduction in His quantity. This is a wonder! God is not only the intellectual cause (nimitta), but also the material cause (upādāna) of this world. Apart from the above-said unimaginable wonder related to God as the material cause of creation, there is also an unimaginable wonder related to God as the intellectual cause of creation.

This wonder is that God thought of creation, even before the creation of awareness! Thus, from both angles, the process of creation is unimaginable. It is unimaginable from the angle of the material cause since God created this world without any reduction in the quantity of the cause (Himself). It is unimaginable from the angle of the intellectual cause because God thought and planned creation, without being awareness.

[promethean75]

Are you writing all this on the fly or copy pasting from something previously written? Cuz that's quite a catalogue of concepts to be just like 'oh and by the way the god vishuruma on the third day vitalizes once again the sacred shizznit in his creative form, following seven days of convalescence from the cosmos, or transcendent journey of the brunahbromahama, etc., etc.'

[promethean75]

anyway I'm a spinozist, swami, and while these religious narratives and metaphors are both important and interesting from an anthropological perspective, nothing of what you've said henceforth pertains truly to the essential nature of God which I understand through pure a priori reason and with adequate knowledge.

but don't feel bad becuz none of the other religions have either. 

go with God, and let your peace be the end of your war with religion, brother swami.

As the eighteenth century sage Brocephus once put it: "if God exists, he's a Spinozist."

[dattaswami]

anyway I'm a spinozist, swami, and while these religious narratives and metaphors are both important and interesting from an anthropological perspective, nothing of what you've said henceforth pertains truly to the essential nature of God which I understand through pure a priori reason and with adequate knowledge.

but don't feel bad becuz none of the other religions have either. 

go with God, and let your peace be the end of your war with religion, brother swami.

As the eighteenth century sage Brocephus once put it: "if God exists, he's a Spinozist."

The Veda, which is the most ancient and most well-preserved scripture, says that only the existence of God can be experienced through inference (Astītyeva upalabdhavyaḥ). It further says that the one who says that he knows God, does not know anything about God while the one who says that he is unable to know anything about God except His existence, is the knower of God.

The latter, at least, has that much correct information about God, that nothing other than His existence can be known (Yasyāmataṃ tasya matam, mataṃ yasya na veda saḥ). The Veda also says that we must remember that God is always unknown and unknowable and that we must forget the idea that God is known or knowable (Avijñātaṃ...).

There are several Vedic statements which say that God is beyond words, beyond the mind, beyond intelligence and beyond logic. In short, we can conclude that God is unimaginable (Yato vāco..., Yo buddheḥ..., Naiṣā tarkeṇa..., Na medhayā..., Aśabdaṃ..., Atarkyaḥ...). He is said to be smaller than the smallest and bigger than the biggest simultaneously, which means that He is beyond the concept of volume or space (Aṇoraṇīyān...—Veda).

He is the generator of space and hence, He is beyond space since space cannot exist in its generator before its generation. Any entity which is beyond space, must be unimaginable since we cannot even imagine such an entity. All these scriptural statements make it very clear that getting any knowledge of His nature is impossible and that it is only possible to get the knowledge of His existence.