The process of creation is a continuous process of moving from incompleteness to completeness, from imperfection to perfection. The word jagat [“universe”, “creation”] is derived from the root verb gam + kvip. Gam means “to move on”. The creation is called jagat because to move on is its nature. Out of the vast Macrocosmic Mind of Parama Puruśa has the physical world been born, and even the mind of the living being has come out of it. The Macrocosmic Mind of Parama Puruśa can be compared only with the ocean. The mind of a human being is just a small drop in that vast Mind. Or if the Cosmic Mind is a fire, then the human mind is a mere spark.

The creation is egg-shaped, hence it is called Brahmáńd́a, that is, “Brahma’s egg”. The mind of Parama Puruśa is dominated by sattvaguńa, while a unit being’s mind is dominated by tamoguńa. The world of sense-perception around us is vast indeed, but not infinite. It moves on the two principles of contraction and expansion.

Humans accumulate shakti [power] through japa, dhyána, kiirtana,⁽¹⁾ etc. Crude unit minds [, on the other hand,] receive an impetus to move forward [only] when clashes arise. Those living beings progress on the path of evolution as a result of clash. But having attained the form of human beings, they forget to accumulate power. The method through which humans acquire energy is called Tantra or yoga. Virtuous people endeavour to infuse motion into their stagnant lives through spiritual practices. Struggle on the spiritual plane is a necessity for social progress. But this is not possible for ordinary people.

When dharma declines and the sadvipras [spiritual revolutionaries] are not able to rectify that undesirable state of affairs, Parama Puruśa descends on earth in human form. Virtuous people welcome Him and support His cause, while evil-minded persons put up strong resistance against Him.

Yadá yadá hi dharmasya glánirbhavati Bhárata;
Cábhyutthánamadharmasya tadátmánaḿ srjámyáham.⁽²⁾

[O Bhárata, at a time when dharma declines and adharma is ascendant, I create myself out of my own fundamental factors.]

“When dharma declines from its glorious position and sinners dominate society – in that situation do I descend on the earth.”

Avatarańaḿ karoti ya sa avátarah [“One who carries out an avatarańa, a descent, is an avatára”]. One who comes to the world in order to accelerate the process of human progress is an avatára. When the human mind breaks down in tears under the pressure of adverse circumstances, Parama Puruśa makes His appearance on earth. Throughout the ages has He come to save humankind; similarly will He come in the future also.

Who is a sádhu?

Pránáh yathátmano’bhiiśt́ah bhútánám api te tathá;
Átmaopamyena bhutánáḿ dayáḿ kurvanti sádhavah.

“Every living being’s own life is the dearest life to that being. Just as my own life is dear to me, so is the life of others dear to them. One who knows the truth and looks at others as one’s own, and has feelings of sympathy and kindness for them, is a sádhu.” This type of person is born on earth in order to render selfless service to humanity.

Paritráńáya sádhúnáḿ vinásháya ca duśkrtám;
Dharmasaḿsthápanártháya sambhavámi yuge yuge.⁽³⁾

[I incarnate Myself in this world from age to age for the protection of the virtuous, the destruction of the wicked, and the restoration of dharma.]

If human suffering originates at a particular point in time and then goes away for the time being, that momentary relief is called tráńa. But that suffering may come back again. You feel hungry, you eat something, and you feel relieved for the moment. But it is sure that you will feel hungry again after some time. If, on the other hand, there is suffering and it goes away never to come again, that is called paritráńa. The present shloka [couplet] says that Parama Puruśa comes to the world in different ages with a view to rescue the virtuous (in a way that the suffering may not recur) and to destroy the sinners. Násha [destruction] alone would leave the sinners a chance to regain fresh energy to torment the virtuous; but vinásha [total annihilation] will leave no such scope for the sinners to rear their heads. That is to say, it is especially for the total annihilation of the sinners that Parama Puruśa makes His descent.

Dharmasaḿsthápanártháya sambhavámi yuge yuge. Sthápana means “setting something up at a particular place”, while saḿsthápana means “restoring something to its former fixed place”. The moment of yuga sandhi [transitional point between two ages] has come. Government by the sinners is the order of the day. Nevertheless I would assert that there is no reason to despair or to fear. You are all children of Parama Puruśa. He is always with you, so your victory is assured.

Footnotes

(1) Japa – repetition of mantra. Dhyána – meditation in which the psyche is directed towards Consciousness. Kiirtana – collective singing of the name of the Lord. –Trans.

(2) Bhagavad Giitá. –Trans.

(3) Bhagavad Giitá. –Trans.