Bhagavagd Gita - Session 14- Track 1405

For Materialism of course, this question does not arise: there is no God, therefore the question of Divine birth does not arise. To heathens, (heathens are those who do not accept Christianity)…in the Bible because Bible spoke of God, son of God coming on the earth; so, in Christianity there is a belief in incarnation, although only one incarnation in the whole history of mankind. For the heathens it is foolishness. To the dualists, that is the philosophy of Dualism, which says that there are two Realities, God on one side and Soul on the other; and the two cannot be equated. Even for them, there is a great difficulty in accepting the Divine birth: all births are human births. This entire world is nothing but human, material, vital, mental, that is all. The Divine can be above but not here. According to Islam, a human being who can be a prophet, but God himself coming on the earth is a very hard saying.

To those who are rationalists, even those rationalists who believe in God, because there are rationalists who are materialists; there are rationalists who believe in God. But even in their highest conception, there is a distinction between the infinite and the finite, between the formless and the form, and according to them the Supreme is by definition ‘Infinite’, is by definition ‘Formless’. How can a formless take form? All forms, all formations belong to the world. Even to rationalists it is a hard if you say: “God Himself comes here on this earth”.

It is also argued that the purpose which have been given for the Lord coming Himself, according to all these people even those who favour existence of God, but cannot accept the birth of God on the earth, they believe that these propositions, which have been made that, “Whenever there is a decline of Dharma and rise of Adharma, and for the destruction of the wicked and for the protection of the good”, they believe that this work first of all can be done in two ways: God Himself is omnipotent. What is the need for an omnipotent to come back, come on the earth? To exercise his omnipotence, if He finds some difficulties on the earth, His omnipotence should be great enough to destroy whatever evil is here on the earth. Or, He can infuse His own potency, a portion of His potency in some human beings, make them great, powerful and destroy all the wicked, and sustain the development of Dharma. What is the need for God himself to come on the earth? What is it that cannot be done by God without coming into the birth? Is there something special that He cannot do without coming into the birth? If He is omnipotent, what is the need for Him to come on the earth?

All these questions have to be answered, because this is such an important statement. In fact Sri Krishna declares first of all that He is an Avatar Himself, and He Himself says that, “sambhavāmi yuge yuge, I come back again and again”, and He gives a process by which He can come: svām prakṛtiṁ adhiṣṭhāya, supervening upon His own Prakriti, svām māyayā, with My own Maya, He gives a process of His coming, and the necessity of His coming, the conditions in which He has to come. All these arguments that I just levelled would seem to mitigate against this statement of Sri Krishna; and then, Sri Krishna declares that “Whoever knows the secret of My birth and the secret of divine action, it is he who knows”, you have not attained to the highest knowledge unless you also include in your knowledge, the knowledge tattvataḥ, “essential knowledge of My divine birth and My divine action”. Such a tremendous prize is given as it were you might say, such a great importance is given to this idea, and therefore, I stopped here, that we should not pass over such an important statement without sufficient understanding and appreciation of it.