Avatars
The Tartamic Wisdom of Supreme Lord manifested in the 17th century, revealing all the hitherto unknown facts about the form, nature, abode and sport of the Supreme Lord and the hierarchal organization of the universes. Within the 18758 verses of this Wisdom called Kulzam Swaroop or the Tartamic Wisdom, some verses reveal the unknown information about the last three incarnations of this epoch or yug (kali yuga). The last three avatars or incarnations of this last epoch of Kaliyug, much against the false understanding of this world, are not of Vishnu and hence not bodily incarnations. Before looking into the three incarnations, we must first understand the three hierarchal organizations and the controlling powers.
The Supreme Revealed Wisdom denotes the Supreme Lord (Pār Brahm) as ‘Sat-Chit-Anand’, meaning the embodiment of ‘Truth, Consciousness, and Bliss’, with His abode in a subtle world called ‘Paramdham’ (Supreme Heaven). The three represent the three aspects of the Supreme Lord. He, represented by the aspect of Consciousness, is ever involved in a blissful non-dual self sport of divine love with His Anand aspect, which manifests as His consort Shyamaji and Her manifestations known as Brahmashrishti Ātmas.
His Truth aspect, which represents the creative power, cannot be ensconced in Paramdham as power and love cannot co-exist. Hence, His Truth aspect is ensconced in Akshardham (Upper Heaven) below Paramdham as Akshar Brahm (Lord of the Upper Heaven). Akshar Brahm is involved in his sport of creation and destruction with His manifestations called Mahalakshmi and Ishwarashrishtis. The four aspects of His inner self (Avyakrit, Sablik, Keval, and Sat-Swaroop) are all sentient with an inherent power in each. The entire created cosmos of universes is supposed to have come into existence by an interaction of Prakruti (Nature) and Purush (Principle) as per Hindu scriptural texts. Let us see from where these two aspects come and how they lead to the creation of the cosmos with all living beings. This would enable us to understand the third realm of Lower Heaven and its Lord Ādi Nārayan.
Prakruti (Nature) and Purush (Principle) are both endowed with supernatural powers and represent two types of energy. This is because both of these arise from the mental and conscience planes respectively of the inner self of Akshar Brahm (Lord of Upper Heaven). There is an inherent primordial urge for creation within the ego (Sat-swaroop) of the Lord of Upper Heaven and is called the primordial nature (also known as the mool prakriti). It is ever-present as a matrix or invisible ocean of subtlest of subtle sub-atomic particles (parmanu) before creation and after destruction.
This inherent urge for creation gets periodically taken up by the lower mental plane of the Lord of Upper Heaven (Avyakrit). Under the influence of its resident power (the sumangala power), the ocean of invisible subtlest of subtle sub-atomic particles organizes themselves to form yet unmanifest ocean of subtlest and subtle sub-atomic particles. The above mentioned inherent urge for creation is nothing but the supra-cosmic primal matter of desire (Moh-tatva) of Vedic literature and the revealed Wisdom of Shri Prannathji (Kulzam Swaroop). It is the causal nature (karan prakruti). Apparently, the Moh Tatwa gets manifested by the urge for creation within the satswaroop of Akshar Brahm or Lord of Upper Heaven. Since it is an invisible unmanifest primordial plasmatic matrix or ocean, it is also known as Moh Sagar (illusory ocean). It needs to be understood that the urge of Sat-Swaroop, when taken up by the mental and conscience planes of Akshar Brahm, results in manifest creation.
When this urge is taken up by the mental plane (Avyakrit) of the Lord of Upper Heaven, the resident power of the lower plane of Avyakrit in the form of a glow (sumangala power) manifests the ocean of invisible and unmanifest energy and energy particles, representing the primal matter (Moh-tatva). Into this enters and reclines the dreamy/reflective form (Ādi Nārayan) of the resident power of Sablik, the conscience plane of the Lord of Upper Heaven (Chidanand Lahiri). It is this form that is referred to as Purush (Principle) earlier. He is the instrumental cause, whose presence transforms the reflective glow of Sumangala power within Moh Sagar as Mahat Tatwa or causal nature (the still unmanifest proximate causal nature). In this act, the involved area of the plasmatic matrix of Moh Sagar gets transformed into an ocean of ultra-subtlest particles in a balanced equilibrium state but still inert and invisible. Later, He provides an energetic spark of perturbation within it (aeko ham bahu shyam or, Kunn as per Khoran) to bring forth the manifesting material nature changing the particles into a reactive imbalanced state leading to visible manifestation.
The Prakruti component is responsible for the manifestation of all matter and the material universe, while the Purush is responsible for the conscious principle of all living matter. Since Prakruti is also a sort of energy, it contributes to four types of sentience; basal sentience as found in all non-living matter marked by the vibrational movement of sub-atomic particles and all other matter, including the motion of galaxies, stars and planets, lower sentience as found in plants which gives perceptive ability without the involvement of intelligence or Consciousness [responsible for the unintelligent responses to stimuli of plants (irritability) and their various other adaptive responses for survival], higher sentience as found in animals where their activities of self-awareness are controlled by varying involvement of Consciousness, and the fourth-highest sentience as found in humans where the Consciousness has a total expressive ability.
From the above account, it becomes clear that the Supreme Lord (Pār Brahm) is not present in this universe, but only His power is manifest percolated and relayed through the Lord of the Upper Heaven (Akshar Bram) and the Lord of the Lower Heaven (Ādi Nārayan). Therefore, the God of creation is none else but Ādi Nārayan. So, He is the one who oversees this entire creation through his three principal supervisors (Brahma, Vishnu, and Mahesh or Shiv) created by volition. These three forms can exist in their subtle bodies and gross bodies whence they appear in flesh and blood in this universe.
Brahma is the controlling authority of the generative power of the living beings or coming into existence of individuals. In essence, he is responsible for the mechanics of reproduction (asexual or sexual) and the process of emergence of new organisms or individuals. It may be the mechanics of asexual mode in the form of simple cell division or binary fission etc., or sexual mode in the form of germination of seeds, hatching out of eggs and birth of young ones from mother’s womb. It is because of this he is falsely known as the creator. He is not actually responsible for creation but only for the mechanisms which contribute to the multiplication of all living matter.
Once the individuals come into existence, there is a need for their sustenance and maintenance of law and order. For the maintenance of law and order and to regulate the mechanisms or modes of sustenance, Vishnu is the empowered authority. For this reason, he appears as avatars or incarnations in this world to protect and sustain the creation.
Since this universe and the living forms are not eternal, the death and demise of all living things occur. For death to happen, there have to be bodily changes, both internal and external, together referred to as the senescence (ageing process), which leads to the ultimate demise or death of individuals. The mechanisms controlling the process of senescence and death and the modes or ways of death as per the past karmas etc., requires a controlling authority and is none else but Shiv. It is for this reason he is called the God of destruction. Though he does not cause death or destruction but only oversees the mechanisms and rules thereat for the process of death, it is wrong to call him the God of destruction.
From all the above, it becomes clear that various avatars or incarnations of Vishnu were in flesh and blood, and the last one was as Krishna. When Krishna gives the sermon to Arjun in the form of ‘Exhortations/instructions of Gita’, He was in a trance. He was under the control of a higher power, and some parts of the instructions are about Ādi Nārayan, and others are about the Supreme Lord. For example, in chapter 9 of Gita especially verses 4 – 11, He says He is the owner of the entire universe and all will merge into Him and that He keeps creating and annihilating are the utterances about the creator God Ādi Nārayan.
“mayā thathmidam sarvam jagadasarvabhootvyaktamūrthinām| matstħāni sarvabhootāni na chāham theshvavastħithah”
Gita, 9:4.
“This whole universe is pervaded by me, in an imperceptibly subtle manifestation. All the beings exist in me but, I do not dwell in them.”
“na cha matstħāni bhootāni pashame m’e yogamaishvaryam| Bhoothabhrnna cha bhoothastħo mamātmā bhoothabhāvanah” Gita, 9:5.
“behold my extraordinary and unparalleled majestic divine opulence; my omniscient self is the maintainer of all living entities and the protector of all living entities but never influenced by them or by the material nature.”
“yathākāsha’sthitho nityam vāyuh sarvathrago mahān| Thatħā sarvāni bhoothāni matstħānīthyupadħāraya”
Gita, 9:6.
“Understand just as the mighty wind blowing everywhere is always situated within space; similarly, all created things are thus situated within me.”
“sarvabhootāni kauntheya prakritim yānthi māmikām| kalpakshaye punasthāni kalpādhou visrjāmyaham”
Gita, 9:7.
“All beings, O’ Kaunteya, go into my nature at the end of each Kalpa and again at the beginning of the next Kalpa, I send them forth again.”
“prakrtim swāmavashtabhya visrjāmi punah-punah| bhoothagrāmamimam krtsnamavashyam prakrtērvashāth”
Gita, 9:8.
“Having a hold on my nature, I send forth again and again the multitude of beings, in accordance to the implications of their material nature.”
“na cha mām thāni karmāni nibadħnanthi dħananjaya| udhāsīnavadhāsīnamasaktham theshu karmasu”
Gita, 9:9.
“O’ Dħananjay, these universal activities never bind me, I remain neutral and unattached to all these actions.”
“mayādħyakshena prakrtih sooyathe sacharācharam| hethunānena kauntheya jagadhviparivarthathe”
Gita, 9:10.
“Under my supervision, nature manifests all, the moving and the unmoving; by this means O’Kaunteya, the universal manifestation gets created repeatedly.”
“avajānanthi mām moodā mānushīm thanumāshitam| param bhāvamajānantho mama bhoothamaheshvaram”
Gita, 9:11.
“Fools disregard me in my divine human form unable to comprehend my higher divine celestial nature as the ultimate controller of all living entities.”
As against this, the utterances of chapter 15, verses 16 – 20, are, however about the Supreme Lord.
“dhvāvimou purushou loke ksharaschākshara aeva cha| Ksharah sarvāni bhootāni kutastħo’akshara uchyathe”
Gita, 15:16.
“There are two principles in relation to the created cosmos, the perishable and the imperishable. All in the created cosmos, living and non-living are perishable, but the perfect one beyond is imperishable.”
“ut’thamah purushasthvanyah paramātmethyudhāhatah| yo lokathrayamāvishya bibharthyavyaya īshwarah”
Gita, 15:17.
“The ultimate principle is other than these two described as the ultimate/supreme consciousness, imperishable Lord, the controller of everything whose power permeates all the three universes/heavens and sustains them.”
“yasmātksharamathītho’ahamaksharādhapi chot’thamah| atho’asmi loke vede cha pratħithah purushot’thamah”
Gita, 15:18.
“Since I transcend the perishable and even the imperishable, I am extolled in the worlds and the Vedas as the Ultimate Principle or the Supreme Lord.”
“yo māmevamasammūdo jānāthi purushot’thamam| sa sarvavid’bhajathi mām sarvabhāvena bharata”
Gita, 15:19.
“The undeluded one who knows me thus as the Supreme Lord is the knower of all. He worships Me with his whole being (wholeheartedly) O’ Bharata (Arjuna)”
“ithi guhyāthamam shāsthramidh’muktham mayānagha| Aethadh’budħvā budħimān syāt’krthakrthyasch bhārata”
Gita, 15:20.
“O’ sinless one, thus this most hidden meaning of the scriptures is being disclosed by me. Realizing this O’ arjuna, one becomes spiritually enlightened and accomplished in all acts.”
The last three avatars are not of Vishnu but the Powers from the Upper Heaven (Akshardham) and Supreme Heaven (Paramdham). People are under the false illusion and waiting for the Kalki avatar of Vishnu. The undecipherable secrets of these three avatars are brought out only by Tartamic Wisdom. Who else other than the Supreme Lord can know of these supremely divine secrets? A clear understanding of these avatars is therefore available in Kulzam Swaroop, which represents the Tartamic Wisdom.
The three essential qualifications of the Supreme Lord are that 1) He has no origin or birth meaning, He can never be born in flesh and blood (ajanmiya), 2) He is free of all actions (akarmiya), and 3) He is eternal and hence no death (amaraniya). Apparently, He will not be born. He is free of all deeds and cannot die. So, when these higher forms incarnate on earth, they will not incarnate in bodily form but, only some aspect or power would manifest in some chosen bodies. Since the Supreme Lord and the Lord of the Upper Heaven are eternal, their physical manifestation would make this mortal world not annihilate and become eternal and blissful. However, that is not possible, and hence their physical manifestation is out of question.
