The present work entitled ‘Theory of Incarnation: An Analytical Study on its Evolution (Based on Vaiṣṇava Upaniṣads)’ deals with the history and philosophy that comes in the path of evolution of incarnation. Its limitation is in the Vaiṣṇava theology. Thus, the principal aim of this work is to present an exhaustive as well as analytical approach of some faiths in idolatrous, those were inherited from earliest available materials to the time of Jayadeva, who is deemed to be the pioneer of the Vaiṣṇavism of the present day.
This work is a humble offering from me to the eminent scholars who want to explore the Vaiṣṇavism and philosophy and also for those who have vast knowledge and want to put forward some critical ideas along with analysis of socio-philosophical structure of Vaiṣṇavism with special reference on incarnation. The readers like them have been encouraged me to enter into this ocean of knowledge with small boat.
Upaniṣads are universally acknowledged as the main source of Indian theist philosophy. The latter Upaniṣads which are not commented on by Śaṃkaracārya, always claim equal attention in the matter of philosophical and socio- religious study, though they are known as minor Upaniṣads. The purpose of the present volume is to furnish an account of the deities known to India as the incarnated forms of Viṣṇu. This book caters vast hope as most of the things are explained in simple way and takes a character as simple as possible to make it understanding and interesting to the general reader as well as the scholars and interested people of Indology, History, Philosophy, Religion and obviously Sanskrit.
It is true that, scholars of wide reputation studied Vaiṣṇavism in a great way, yet the subject Vaiṣṇava Upniṣads, however can be treated in various other perspective also. It is so because a different trend can be traced in the mediaeval period that gave birth to a new tradition in the Upaniṣadic literature. Along with the pure Vedāntic Upniṣads a vast area of the later Upaniṣadic literature explores the yogic practice, life of Sanyāsins and sectarian practice. According to the Western Scholars of Indology like A.S. Geden, James Hastings etc., these Upaniṣads expound with more or less loyalty of the doctrines from the point of the popular religions, exalting Viṣṇu, or Śiva or endeavoring promotion of discipline and teaching yoga or other limited aims. From this perspective, these Upaniṣads can be classified into seven groups.
Contents
1. Introduction
2. Chapter 1: Incarnation: A Structural Analysis
2.1. Avatāra: Derivation and Evolution
2.2. General Classification of Incarnation
3. Chapter 2: Concept of Avatāra in Vaiṣṇava Philosophy
3.1 Incarnation According to Rāmānuja.
3.2. Incarnation According to Nimbārka
3.3 Incarnations According to Vallabha.
3.4 Incarnations According to Caitanya.
4. Chapter 3: Incarnation and Vaiṣṇava Upaniṣads
4.1 Vaiṣṇava Upaniṣads dealing with avatāravāda.
4.2 Significance of AtharvaVeda in Upaniṣads of Incarnation.
4.3 Development of Mythology in Indian Literature.
4.4 Detailed Description of avatāras as depicted in Vaiṣṇava Upaniṣads
5. Chapter 4
5.1 Brief Description of Vaiṣṇava Upaniṣads
5.2 Along with their Teachers
5.2.1. Introduction.
5.2.2. Mahānārāyaṇa Upaniṣad
5.2.3. Nṛsiṃhatāpanīya Upaniṣad
5.2.4. Rāma tāpanīya Upaniṣad
5.2.5. Gopāla tāpanīya Upaniṣad
5.2.6. Varāha Upaniṣad
5.2.7. Gāruḍa Upaniṣad
5.2.8. Kṛṣṇa Upaniṣad
5.2.9. Vāsudeva Upaniṣad
5.2.10. Hayagrīva Upaniṣad
5.2.11. Rāmarahaṣya Upaniṣad
5.2.12. Rādhā Upaniṣad
5.2.13. Ātmaprabodha Upaniṣad
5.2.14. Nārada Upaniṣad
5.2.15. Nṛsiṃhaṣaṭhcakra Upaniṣad
5.2.16. Gopīcandana Upaniṣad
5.2.17. Tulasī Upaniṣad
5.2.18. Kalisaṅtaraṇa Upaniṣad
5.2.19. Lāṅgūla Upaniṣad
5.2.20. TārasāraUpaniṣad
5.3. Teachers and Sages in Vaiṣṇava Upaniṣads
6. Chapter 5
6.1 Conclusion
Research Objectives and Themes
This work aims to provide an exhaustive and analytical study of the history, philosophy, and evolution of the theory of incarnation within Vaiṣṇava theology. By examining minor and later Upaniṣads, the research seeks to understand how the concept of divine manifestation emerged and was structured within Hindu religious thought, specifically focusing on the incarnated forms of Lord Viṣṇu.
- Historical and philosophical evolution of the 'Avatāra' doctrine.
- Analysis of the socio-religious structure of Vaiṣṇavism and its sectarian developments.
- Critical investigation of the depiction of various incarnations in Vaiṣṇava Upaniṣads.
- Study of the relationship between mythology, tantric practices, and divine incarnation.
- Reconstruction of the theological significance of divine forms as presented in Vedic and post-Vedic literature.
Excerpt from the Book
1.1. Avatāra: Derivation and Evolution.
1.1.1. The Sanskrit noun avatāra is derived from the verbal root ‘tṛ’ (to cross over), joined with prefix ‘ava’ (off, down)xvi. If we glance at the western Mythology, we find that, the noun ‘incarnation’ comes from the ecclesiastical Latin verb ‘incarno’, itself derived from the prefix ‘in’ and ‘carno’ (flesh) and together it means “to make itself flesh”. Due to is Christological implications, some scholars like Parrinder, Oduyoye, Vroom and Sheth believed that, the common translation of incarnation is somewhat which misleads the concept of an ‘avatāra’, rather corresponds more closely to the view of Docetism, which has been employed “far beyond, what historically descriptive usage, would allow”xvii.
1.1.2. It can be seen that the concept of incarnation has been evaluated into three stages. In the primitive stage, human beings used to offer the worship directly to the natural creatures like animals, birds, mammals etc. definitely, there was no need of idolism, as these worshiped creatures were treated then as the Gods. In the second stage, the Gods were personated in animal body and human head. Gods were taken in the concept of human idol in the last stage of evolution of incarnation. Significantly, the primitive gods became mounts of those particular human idols.
In the question of intension behind such evolution that is amalgamated with the flavour of religion Donald A. Mackenzie said, “the religious attitude of a particular community must have been dependent on its need and experiences. The food supply was the first consideration.” xviii Thus, it can be assumed that those animals, birds or mammals, whoever considered as the deity in later age, were the sources of food in those age or primitive age of human development. So, hunting and live- stock farming economic system may be the cause behind the theory of incarnation.xix It is commonplace to say that, what made civilization possible, is the invention of agriculture; but even more fundamental cause than agriculture is ethics. Only through ethics is it possible for large groups of people to live together.
Summary of Chapters
Introduction: This chapter introduces the definition of incarnation as the appearance of God in human flesh to protect dharma and provides a historical and philosophical context for the study.
Chapter 1: Incarnation: A Structural Analysis: This chapter explores the linguistic derivation of the term 'avatāra' and analyzes the stages of its evolution from primitive nature worship to the anthropomorphic deity.
Chapter 2: Concept of Avatāra in Vaiṣṇava Philosophy: This section discusses how various Vedānta schools interpret incarnation, highlighting the distinct theological stances of Rāmānuja, Nimbārka, Vallabha, and Caitanya.
Chapter 3: Incarnation and Vaiṣṇava Upaniṣads: This chapter examines the specific connection between the Atharva Veda and the incarnation literature, as well as the mythological development within Indian literature.
Chapter 4: Brief Description of Vaiṣṇava Upaniṣads Along with their Teachers: This descriptive chapter catalogs key minor Upaniṣads, detailing their content and identifying the teachers and sages traditionally associated with them.
Chapter 5: Conclusion: The final chapter synthesizes the research findings, reflecting on the synchronization of sectarian beliefs and the enduring significance of incarnation as a unifying element in Indian thought.
Keywords
Avatāra, Incarnation, Vaiṣṇava Upaniṣads, Viṣṇu, Brahman, Bhakti, Mythology, Atharva Veda, Vedānta, Sāṃkhya, Tantra, Idolatry, Nṛsiṃha, Rāma, Kṛṣṇa.
Frequently Asked Questions
What is the primary subject of this research work?
The work primarily deals with the history, philosophy, and evolution of the theory of incarnation, specifically focused on the Vaiṣṇava tradition and its depiction in minor or later Upaniṣads.
What are the central thematic fields covered in the study?
The book covers the development of incarnation from ancient times, mythological sources, the categorization of deities, and the philosophical underpinning of the relationship between the Supreme Brahman and incarnated forms.
What is the core research objective of the dissertation?
The principal objective is to present an exhaustive and analytical approach to the faith and philosophy of incarnation as found in texts inherited from earliest materials up to the period of Jayadeva.
Which scientific or analytical methods are employed?
The author uses a historical and analytical methodology, consulting original Upaniṣadic texts, Paurāṇic literature, and academic scholarly works to reconstruct the theological development of Vaiṣṇavism.
What content is addressed in the main body of the work?
The main body examines the structural analysis of incarnations, specific concepts within Vedānta schools, the significance of the Atharva Veda, and provides a detailed description of key Vaiṣṇava Upaniṣads along with their associated sages.
Which keywords best characterize this academic work?
Key terms include Avatāra, Incarnation, Vaiṣṇava Upaniṣads, Viṣṇu, Brahman, Bhakti, Mythology, Vedānta, and Tantra.
How does the author interpret the evolution of the Matsya avatāra?
The author interprets the transition of incarnations from Matsya (fish) through Kūrma (tortoise) and Varāha (boar) as reflecting a symbolic evolutionary path of life, transitioning from aquatic and amphibious forms to terrestrial and human manifestations.
What role does Tantra play in the Upaniṣads discussed?
Tantra is shown to be an integral part of the later Upaniṣadic approach, where mantras, yantras, and cakras are utilized as practical tools to achieve divine realization and to solve day-to-day problems in an agricultural society.
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- Bidisha Choudhury (Autor:in), 2016, Theory of Incarnation. An Analytical Study on its Evolution, München, GRIN Verlag, https://www.grin.com/document/505075
