View source for Any avatara, any incarnation, he comes to glorify that "There is spiritual kingdom, there is God, and I have come to reclaim you to back to Godhead, back to home." This is the symptom

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{{terms|"There is spiritual kingdom, there is God, and I have come to reclaim you to back to Godhead, back to home"}}
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[[Category:avatara]]
[[Category:God's Incarnations]]
[[Category:God's Coming]]
[[Category:God's Glorifying]]
[[Category:Glorifying God]]
[[Category:there Is]]
[[Category:God's Spiritual Kingdom]]
[[Category:there Is]]
[[Category:come To]]
[[Category:God's Reclaiming]]
[[Category:Go Back to Home, Back to Godhead]]
[[Category:this Is]]
[[Category:symptoms]]
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCMadhyalila2036784NewYorkDecember311966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="99" link="Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966" link_text="Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966">
<div class="heading">Avatāra, incarnation, comes to glorify the eternal existence of the Supreme Lord. So any avatāra, any incarnation, he comes to glorify that "There is spiritual kingdom, there is God, and I have come to reclaim you to back to Godhead, back to home." This is the symptom. So therefore, by that symptom, we accept Lord Jesus Christ as śaktyāveśa avatāra, or Hazrat Muhammad, he's also.
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<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966|Lecture on CC Madhya-lila 20.367-84 -- New York, December 31, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Lord Caitanya says that incarnation of opulence... Śaktyāveśa avatāra means incarnation of opulence. We have analyzed the opulences of the Supreme Personality of Godhead. So śaktyāveśa avatāra... An incarnation who represents a particular opulence of the Supreme Lord, he is called śaktyāveśa avatāra. So Lord Caitanya says that there are innumerable incarnations like that, of whom only the principal, I mean to say, principal incarnations, they are mentioned herein. And who are they?</p>
<p>'sanakādi', 'nārada', 'pṛthu', 'paraśurāma',</p>
<p>jīva-rūpa 'brahmāra' āveśāvatāra-nāma</p>
<p>Jīva-rūpa 'brahmāra' āveśa. Brahma, the first creature of this universe, he's also considered as one of the śaktyāveśa avatāras.</p>
<p>Now, so far our experience is concerned, Lord Caitanya says there are innumerable. So how we can accept a avatāra, a śaktyāveśa avatāra, whose names are not mentioned herein? Then we have to... As in the beginning, Lord Caitanya says that by the symptoms we can understand that He is śaktyāveśa. By the symptoms and activities and influence. So what is that symptom? Symptom is that eternal and temporary. So avatāra, incarnation, comes to glorify the eternal existence of the Supreme Lord. So any avatāra, any incarnation, he comes to glorify that "There is spiritual kingdom, there is God, and I have come to reclaim you to back to Godhead, back to home." This is the symptom. So therefore, by that symptom, we accept Lord Jesus Christ as śaktyāveśa avatāra, or Hazrat Muhammad, he's also. Because these two religious leaders of the world, they preached about the glorification of the Supreme Lord. And they sacrificed everything for preaching the glories of the Lord. Therefore... And their influence and their followers, there are... These are the symptoms by which we can understand that Jesus Christ and Hazrat Muhammad was, were śaktyāveśa avatāras.</p>
<p>So far Buddha is concerned, he's also considered śaktyāveśa avatāra. He preached this nirvāṇa philosophy. Although he did not speak about God, because it is considered that he was himself God, but the people amongst whom he preached, they were mostly atheistic people; therefore he did not preach about God. But he did not deny also. He simply wanted to make extinction of this present worldly activities. That was, yes... Nirvāṇa. And he represented the sacrifice of renouncement. He..., you may remember that the Supreme Personality of Godhead, out of His six opulences, one opulence is renouncement. So Lord Buddha's life is renouncement. He was prince. He, he was in a very young time. He renounced the world and underwent severe penances. These are the symptoms by which we can understand that he's also śaktyāveśa avatāra. And the Bhagavad-gītā you'll find, yad yad vibhūtimat sattvaṁ mama tejo-'ṁśa-sambhavam. Anyone, not only Lord Buddha or others, but anyone, Lord, in the Bhagavad-gītā it is stated, anyone who has got some extraordinary power, uncommon power, he's to be considered vibhu. Śaktyāveśa avatāra, there are two kinds, one directly empowered for particular mission, comes from the transcendental spiritual sky, and others, those who are in this material world, but they have got some specific power, uncommon power, not found in ordinary man. They are called vibhūti. This vibhūti (is) explained in the Bhagavad-gītā: yad yad vibhūtimat sattvaṁ mama tejo-'ṁśa sambhavam. That is out of the opulence of the Supreme Personality of Godhead.</p>
<p>sanakādye 'jñāna'-śakti, nārade śakti 'bhakti'</p>
<p>brahmāya 'sṛṣṭi'-śakti, anante 'bhū-dhāraṇa'-śakti</p>
<p>Now, so far the principal śaktyāveśa avatāras are concerned, as mentioned by Lord Caitanya, now, what are the manifestation of opulences in each of these śaktyāveśa avatāras? He says that sanakādye, the Kumāras, the four Kumāras-Sanaka, Sanātana, Sananda, Sanat-kumāra—these four Kumāras, they were vastly learned, and they..., first they preached the philosophical way of understanding the Absolute Truth. Sanakādye. Later on, they become devoted, devotees, and they have got a sampradāya, or party, they are called Nimbārka-sampradāya. Sanakādye 'jñāna'-śakti. Now we have analyzed that the Supreme Lord has the opulence of knowledge, full knowledge. So these four Kumāras-kumāras means unmarried brahmacārīs—they were sons of Brahmā. Because in the beginning Brahmā begot so many sons, and each of them were asked to increase the population. Sanaka, Sananda, Sanātana, they were also requested by their father to increase population, but they refused. They said, "No, we are not going to be entangled in these material affairs. We shall remain kumāras, brahmacārī, and preach the glories of God," by which Brahmā was angry. And while he was angry, from his anger Rudra, Śiva, was produced, and Lord Śiva is therefore supposed to be son of Brahmā.</p>
<p>So these four Kumāras, they represented the knowledge opulence of the Supreme Lord. Nārada, Nārada, he's also śaktyāveśa avatāra. He was, in his previous life, he was a maidservant's son, but by the association of devotees, he rose up to this position, Nārada. Nārada's position is very exalted as devotee. All of the devotees of the, in this material world, more or less, they are all disciples of Nārada. Vyāsadeva is also a disciple of Nārada. Prahlāda Mahārāja—these are big devotees—he's..., he was also a disciple of Nārada. And Dhruva Mahārāja, he was also disciple of Nārada. Vālmīki, he was also disciple of Nārada. So Nārada is the representation of the devotional path of opulence. Brahmāya 'sṛṣṭi'-śakti. And the creative opulence was manifested in Brahmā. Creative.</p>
<p>Anante 'bhū-dhāraṇa'. Ananta, Śeṣaśāyī, what is known as law of gravitation, that is mentioned in the Vedic scriptures as sankarasa, who is supposed to be supporting all these planets in the air. 'Bhu-dhāraṇa'-śakti. 'Bhu-dhāraṇa'-śakti means all the planets are supported by Śeṣaśāyī. It is described in the Vedic literature that He has got many hoods, just like serpent has got hood. And each hood, each planet, all these planets are resting.</p>
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