Varaha Avathara

While we know of the ten avataras of Lord Vishnu, the Lord in fact incarnated many more times. Sage Suka, in Srimad Bhagavatham, says that it is easier to count the grains of sand on the beach than to count His avataras. Suka tells Pareekshit that Brahma had detailed many of these avataras to Sage Narada. One such avatara of the Lord was the Kapila avatara. In this avatara, the Lord was the son of Kardama Prajapathi and Devahuthi. The Lord also appeared as Dathan, the son of sage Atri; He appeared to bless the child devotee Dhruva; He appeared as Nara and Narayana — the twin sons of Dharma Deva; He took the Hayagriva avatara in which He had the face of a horse, and so on. Brahma told Narada that even Adi Sesha could not tell how many avataras the Lord would take. After giving a glimpse into these details, P.T. Seshadri elaborated on the Varaha avatara in a discourse. When the demon Hiranyaksha hid the Earth, Brahma beseeched Lord Narayana to rescue the Earth from the clutches of the demon. A small boar then emerged from Brahma’s nostrils and soon assumed gigantic proportions. The boar was none other than Lord Narayana Himself. Lord Varaha found Bhu Devi and lifted Her with His tusk.

Efficacy of Hari nama

Scriptures speak highly of the efficacy of Hari Nama and how its utterance helps jivatmas through the course of samsara. One may utter the name of the Lord without knowing its full significance. But just as each word or sound and its meaning are integral, the inherent value of Hari Nama is infinite and cannot be dissociated from the utterance, pointed out Sri M. A. Venkatakrishnan in a discourse.

The power to emit heat and scorch is inbuilt in fire and this cannot be regulated or withheld at any cost under any circumstance. So even if a child stretches its finger into a fire without being aware of this, the effect will have to be felt by the child. Likewise, uttering the Lord’s name is always efficacious whether one does it intentionally or otherwise, as is seen in the Ajamila episode in the Bhagavata Purana. Ajamila had called out to his last son Narayana out of sheer fright when the emissaries of Yama appeared at his deathbed, but was surprised to be saved by the messengers of Vishnu from Vaikunta. Though the incident might appear to be blown up significantly, it nevertheless motivates one to rely on the saving grace of the Lord’s name.

Draupadi’s call to Krishna also proves that help is assured to the sincere supplicant even if the Lord is not physically present. Gajendra’s plea for help shows how the Lord rushes to his rescue. Not only is Gajendra saved from the crocodile, but he is also granted liberation. Uttering the Lord’s name may not guarantee liberation straightaway. But repeated chanting gradually stirs bhakti and when bhakti takes root, one realises that the Lord who resides as the ‘antaratma’ is the only support and that the atma is His possession. Surrendering one’s atma at His feet, one slowly gets liberated.

Freedom from bondage

All acts of every atma, good or bad, comprise the baggage of karma that is carried through births. The Upanishads debate extensively on this thought and make it clear that liberation is still possible from this bondage created by karma through sanyasa or renunciation, pointed out Sri K. Srinivasan in a discourse.

In the Aruni Upanishad, Prajapati explains that over and above all the concern with life in this world is the ideal of renunciation of worldly things. Karma itself is classified as ‘sanchita’ ‘prarabdha’ and ‘agami.’ Prarabdha is a part of the accumulated karma known as sanchita and is responsible for the present birth of the jivatma. Agami is the karma of the jivatma in the present birth. Prarabdha will be exhausted by experiencing and agami will be avoided by careful observance.

Theoretically speaking, only when all karmas are exhausted is liberation attainable. But the atma caught in the natural situations and circumstances of samsara is forced to act and can never remain idle. Moreover, both good and bad samskaras chain one to samsara. It is not that doing good deeds and avoiding evil ones can eliminate karma. It is not as if karma can nullify karma as a thorn is used to remove another thorn. So what is the way out?

Just as fire can be extinguished by water alone, it is ‘Brahma Jnana’ and ‘Brahma Abhyasa’ that can help the jivatma transcend the effects of karma. The jnana that the self within is immortal and is the essence of perfect bliss and pure consciousness alone can help to liberate the self. Then the atma is able to renounce its association with the world and worldly attractions even when one engages in daily acts.