This doctrine is a hard saying, a difficult thing for the human reason to accept; and for an obvious reason, because of the evident humanity of the Avatar. The Avatar is always a dual phenomenon of divinity and humanity; the Divine takes upon himself the human nature with all its outward limitations and makes them the circumstances, means, instruments of the divine consciousness and the divine power, a vessel of the divine birth and the divine works. But so surely it must be, since otherwise the object of the Avatar’s descent is not fulfilled; for that object is precisely to show that the human birth with all its limitations can be made such a means and instrument of the divine birth and divine works, precisely to show that the human type of consciousness can be compatible with the divine essence of consciousness made manifest, can be converted into its vessel, drawn into nearer conformity with it by a change of its mould and a heightening of its powers of light and love and strength and purity; and to show also how it can be done. If the Avatar were to act in an entirely supernormal fashion, this object would not be fulfilled. A merely supernormal or miraculous Avatar would be a meaningless absurdity; not that there need be an entire absence of the use of supernormal powers such as Christ’s so called miracles of healing, for the use of supernormal powers is quite a possibility of human nature; but there need not be that at all, nor in any case is it the root of the matter, nor would it at all do if the life were nothing else but a display of supernormal fireworks. The Avatar does not come as a thaumaturgic magician, but as the divine leader of humanity and the exemplar of a divine humanity. Even human sorrow and physical suffering he must assume and use so as to show, first, how that suffering may be a means of redemption,—as did Christ,—secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature,—as did Buddha. The rationalist who would have cried to Christ, “If thou art the Son of God, come down from the cross,” or points out sagely that the Avatar was not divine because he died and died too by disease,—as a dog dieth,—knows not what he is saying: for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.
The question then arises, and it is the sole real difficulty, for here the intellect falters and stumbles over its own limits, how is this human mind and body assumed? For they were not created suddenly and all of a piece, but by some kind of evolution, physical or spiritual or both. No doubt, the descent of the Avatar, like the divine birth from the other side, is essentially a spiritual phenomenon, as is shown by the Gita’s atmanam srjami, it is a soul-birth; but still there is here an attendant physical birth. How then were this human mind and body of the Avatar created? If we suppose that the body is always created by the hereditary evolution, by inconscient Nature and its immanent Life-spirit without the intervention of the individual soul, the matter becomes simple. A physical and mental body is prepared fit for the divine incarnation by a pure or great heredity and the descending Godhead takes possession of it. But the Gita in this very passage applies the doctrine of reincarnation, boldly enough, to the Avatar himself, and in the usual theory of reincarnation the reincarnating soul by its past spiritual and psychological evolution itself determines and in a way prepares its own mental and physical body. The soul prepares its own body, the body is not prepared for it without any reference to the soul. Are we then to suppose an eternal or continual Avatar himself evolving, we might say, his own fit mental and physical body according to the needs and pace of the human evolution and so appearing from age to age, yuge yuge? In some such spirit some would interpret the ten incarnations of Vishnu, first in animal forms, then in the animal man, then in the dwarf man soul,Vamana, the violent Asuric man, Rama of the axe, the divinely-natured man, a greater Rama, the awakened spiritual man, Buddha, and, preceding him in time, but final in place, the complete divine manhood, Krishna,—for the last Avatar, Kalki, only accomplishes the work Krishna began,—he fulfils in power the great struggle which the previous Avatars prepared in all its potentialities. It is a difficult assumption to our modern mentality, but the language of the Gita seems to demand it. Or, since the Gita does not expressly solve the problem, we may solve it in some other way of our own, as that the body is prepared by the Jiva but assumed from birth by the Godhead or that it is prepared by one of the four Manus, chatvaro manavah, of the Gita, the spiritual Fathers of every human mind and body. This is going far into the mystic field from which the modern reason is still averse; but once we admit Avatarhood, we have already entered into it and, once entered, may as well tread in it with firm footsteps.
There the Gita’s doctrine of Avatarhood stands. We have had to advert to it at length in this aspect of its method, as we did to the question of its possibility, because it is necessary to look at it and face the difficulties which the reasoning mind of man is likely to offer to it. It is true that the physical Avatarhood does not fill a large space in the Gita, but still it does occupy a definite place in the chain of its teachings and is implied in the whole scheme, the very framework being the Avatar leading the vibhuti, the man who has risen to the greatest heights of mere manhood, to the divine birth and divine works. No doubt, too,the inner descent of the Godhead to raise the human soul into himself is the main thing,—it is the inner Christ, Krishna or Buddha that matters. But just as the outer life is of immense importance for the inner development, so the external Avatarhood is of no mean importance for this great spiritual manifestation. The consummation in the mental and physical symbol assists the growth of the inner reality; afterwards the inner reality expresses itself with greater power in a more perfect symbolisation of itself through the outer life. Between these two, spiritual reality and mental and physical expression, acting and returning upon each other constantly the manifestation of the Divine in humanity has elected to move always in the cycles of its concealment and its revelation.
Reference :- Essays on Gita by Sri Aurobindo
Overmind consciousness is such a state or principle beyond individual mind, beyond even universal mind in the Ignorance; it carries in itself a first direct and masterful cognition of cosmic truth: here then we might hope to understand something of the original working of things, get some insight into the fundamental movements of cosmic Nature. One thing indeed becomes clear; it is self-evident here that both the individual and the cosmos come from a transcendent Reality which takes form in them: the mind and life of the individual being, its self in nature must therefore be a partial self-expression of the cosmic Being and, both through that and directly, a self-expression of the transcendent Reality,—a conditional and half-veiled expression it may be, but still that is its significance. But also we see that what the expression shall be is also determined by the individual himself: only what he can in his nature receive, assimilate, formulate, his portion of the cosmic being or of the Reality, can find shape in his mind and life and physical parts; something that derives from the Reality, something that is in the cosmos he expresses, but in the terms of his own self-expression, in the terms of his own nature. But the original question set out for us by the phenomenon of the universe is not solved by the Overmind knowledge,—the question, in this case, whether the building of thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth’s dynamic possibilities, or whether it is not rather a creation or construction presented to him by Nature, by Prakriti, and only in the sense of being individualised in his personal formation of that Nature can it be said to be his own or dependent on him; or, again, it might be a play of a cosmic Imagination, a fantasia of the Infinite imposed on the blank indeterminable of his own eternal pure existence. These are the three views of creation that seem to have an equal chance of being right, and mind is incapable of definitely deciding between them; for each view is armed with its own mental logic and its appeal to intuition and experience. Overmind seems to add to the perplexity, for the overmental view of things allows each possibility to formulate itself in its own independent right and realise its own existence in cognition, in dynamic self-presentation, in substantiating experience. In Overmind, in all the higher ranges of the mind, we find recurring the dichotomy of a pure silent self without feature or qualities or relations, self-existent, self-poised, self-sufficient, and the mighty dynamis of a determinative knowledge-power, of a creative consciousness and force which precipitates itself into the forms of the universe. This opposition which is yet a collocation, as if these two were correlatives or complementaries, although apparent contradictions of each other, sublimates itself into the coexistence of an impersonal Brahman without qualities, a fundamental divine Reality free from all relations or determinates, and a Brahman with infinite qualities, a fundamental divine Reality who is the source and container and master of all relations and determinations—Nirguna, Saguna. If we pursue the Nirguna into a farthest possible self-experience, we arrive at a supreme Absolute void of all relations and determinations, the ineffable first and last word of existence. If we enter through the Saguna into some ultimate possible of experience, we arrive at a divine Absolute, a personal supreme and omnipresent Godhead, transcendent as well as universal, an infinite Master of all relations and determinations who can uphold in his being a million universes and pervade each with a single ray of his self-light and a single degree of his ineffable existence. The Overmind consciousness maintains equally these two truths of the Eternal which face the mind as mutually exclusive alternatives; it admits both as supreme aspects of one Reality: somewhere, then, behind them there must be a still greater Transcendence which originates them or upholds them both in its supreme Eternity. But what can that be of which such opposites are equal truths, unless it be an original indeterminable Mystery of which any knowledge, any understanding by the mind is impossible? We can know it indeed to some degree, in some kind of experience or realisation, by its aspects, powers, constant series of fundamental negatives and positives through which we have to pursue it, independently in either or integrally in both together; but in the last resort it seems to escape even from the highest mentality and remain unknowable.
But if the supreme Absolute is indeed a pure Indeterminable, then no creation, no manifestation, no universe is possible. And yet the universe exists. What then is it that creates this contradiction, is able to effect the impossible, bring this insoluble riddle of self-division into existence? A Power of some kind it must be, and since the Absolute is the sole reality, the one origin of all things, this Power must proceed from it, must have some relation with it, a connection, a dependence. For if it is quite other than the supreme Reality, a cosmic Imagination imposing its determinations on the eternal blank of the Indeterminable, then the sole existence of an absolute Parabrahman is no longer admissible; there is then a dualism at the source of things— not substantially different from the Sankhya dualism of Soul and Nature. If it is a Power, the sole Power indeed, of the Absolute, we have this logical impossibility that the existence of the Supreme Being and the Power of his existence are entirely opposite to each other, two supreme contradictories; for Brahman is free from all possibility of relations and determinations, but Maya is a creative Imagination imposing these very things upon It, an originator of relations and determinations of which Brahman must necessarily be the supporter and witness,—to the logical reason an inadmissible formula. If it is accepted, it can only be as a suprarational mystery, something neither real nor unreal, inexplicable in its nature, anirvachanıya. But the difficulties are so great that it can be accepted only if it imposes itself irresistibly as the inevitable ultimate, the end and summit of metaphysical inquiry and spiritual experience. For even if all things are illusory creations, they must have at least a subjective existence and they can exist nowhere except in the consciousness of the Sole Existence; they are then subjective determinations of the Indeterminable. If, on the contrary, the determinations of this Power are real creations, out of what are they determined, what is their substance? It is not possible that they are made out of a Nothing, a Non-Existence other than the Absolute; for that will erect a new dualism, a great positive Zero over against the greater indeterminable x we have supposed to be the one Reality. It is evident therefore that the Reality cannot be a rigid Indeterminable. Whatever is created must be of it and in it, and what is of the substance of the utterly Real must itself be real: a vast baseless negation of reality purporting to be real cannot be the sole outcome of the eternal Truth, the Infinite Existence. It is perfectly understandable that the Absolute is and must be indeterminable in the sense that it cannot be limited by any determination or any sum of possible determinations, but not in the sense that it is incapable of self-determination. The Supreme Existence cannot be incapable of creating true self-determinations of its being, incapable of upholding a real self-creation or manifestation in its self-existent infinite.
Overmind, then, gives us no final and positive solution; it is in a supramental cognition beyond it that we are left to seek for an answer. A Supramental Truth-consciousness is at once the self-awareness of the Infinite and Eternal and a power of self-determination inherent in that self-awareness; the first is its foundation and status, the second is its power of being, the dynamis of its self-existence. All that a timeless eternity of self awareness sees in itself as truth of being, the conscious power of its being manifests in Time-eternity. To Supermind therefore the Supreme is not a rigid Indeterminable, an all-negating Absolute; an infinite of being complete to itself in its own immutable purity of existence, its sole power a pure consciousness able only to dwell on the being’s changeless eternity, on the immobile delight of its sheer self-existence, is not the whole Reality. The Infinite of Being must also be an Infinite of Power; containing in itself an eternal repose and quiescence, it must also be capable of an eternal action and creation: but this too must be an action in itself, a creation out of its own self eternal and infinite, since there could be nothing else out of which it could create; any basis of creation seeming to be other than itself must be still really in itself and of itself and could not be something foreign to its existence. An infinite Power cannot be solely a Force resting in a pure inactive sameness, an immutable quiescence; it must have in it endless powers of its being and energy: an infinite Consciousness must hold within it endless truths of its own self-awareness. These in action would appear to our cognition as aspects of its being, to our spiritual sense as powers and movements of its dynamis, to our aesthesis as instruments and formulations of its delight of existence. Creation would then be a self-manifestation: it would be an ordered deploying of the infinite possibilities of the Infinite.
But every possibility implies a truth of being behind it, a reality in the Existent; for without that supporting truth there could not be any possibles. In manifestation a fundamental reality of the Existent would appear to our cognition as a fundamental spiritual aspect of the Divine Absolute; out of it would emerge all its possible manifestations, its innate dynamisms: these again must create or rather bring out of a non-manifest latency their own significant forms, expressive powers, native processes; their own being would develop their own becoming, svarupa, svabhava. This then would be the complete process of creation: but in our mind we do not see the complete process, we see only possibilities that determine themselves into actualities and, though we infer or conjecture, we are not sure of a necessity, a predetermining truth, an imperative behind them which capacitates the possibilities, decides the actualities. Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation: for in the front of universal existence there are only forces determining results by some balance of the meeting of their powers; the original Determinant or determinants, if it or they exist, are veiled from us by our ignorance. But to the supramental Truth-Consciousness these imperatives would be apparent, would be the very stuff of its seeing and experience: in the supramental creative process the imperatives, the nexus of possibilities, the resultant actualities would be a single whole, an indivisible movement; the possibilities and actualities would carry in themselves the inevitability of their originating imperative,— all their results, all their creation would be the body of the Truth which they manifest in predetermined significant forms and powers of the All-Existence.
– Sri Aurobindo, (Life Divine, Book II, Part I, Ch.1)