Sixteen Kaḻās and the Avatāra Puruṣa

Sixteen Kaḻās and the Cit Śakti

In the Anitya Maṇḍaḻa (Perishable World), every Ghaṭa (Body) has Cit Śakti (Power of Consciousness) ingrained in them. Manifestation of this this Cit Śakti happens in the measure of Sixteen Kaḻās (Abilities) that a body can acquire. This Cit Śakti, even in minuscule proportions is present in all – from inert objects to the living.

The Sixteen Kaḻās are:

1. Annamaya: Ability to Consume
2. Prāṇamaya: Ability to Breathe
3. Manomaya: Ability to Think
4. Vijñānamaya: Ability to Acquire Knowledge
5. Ānandamaya: Ability to Experience Bliss
6. Atiśāyini: Ability to Quickly Accomplish
7. Vipariṇāminī: Ability to Hold Mystic Powers
8. Saṃkrāmiṇī: Ability to Transfer Mystic Powers
9. Prabhvī: Ability to Do the Impossible
10. Kuṇṭhinī: Ability to Effect Change
11. Vikāsinī: Ability to Become Great
12. Maryādinī: Ability to Act with Righteousness
13. Saṃhrādinī: Ability to Interfere
14. Āhlādinī: Ability to Stay in Oneness of Thought, Pure
15. Paripūrṇa: Ability to Be Complete
16. Svarūpāvasthiti: Ability to Be in True Form

Plants are born with One Kaḻā: Annamaya
Insects are born with Two Kaḻās: Annamaya and Prāṇamaya
Birds are born with Three Kaḻās: Annamaya, Prāṇamaya and Manomaya
Animals are born with Four Kaḻās: Annamaya, Prāṇamaya, Manomaya and Vijñānamaya
Humans are born with Five Kaḻās: Annamaya, Prāṇamaya, Manomaya, Vijñānamaya and Ānandamaya

Harnessing the power of the Cit Śakti, it is possible for humans to increase the level of Kaḻā and in the process acquire higher abilities and become a Mahapuruṣa (Prophet). Only up to Eight Kaḻās can be held in the Sthūla Śarīra (Gross Body), beyond which up to Fourteen Kaḻās manifest in the Sūkṣma Śarīra (Subtle Body). This way slowly the work of the Sthūla Śarīra (Gross Body) begins to fade and the Sūkṣma Śarīra (Subtle Body) becomes prominent.

To progress along the path of such Sādhana (Spiritual Discipline), Yogīs (Hermits and Ascetics) from around the world have prescribed various methods of Yoga (Union) and laid out different paths in varied combinations of Śraddhā (Reverence), Bhakti (Devotion), Prema (Love), Jñāna (Knowledge), Japa (Meditation), Tapasyā (Penance), Tyāga (Renunciation), Ātmasamarpaṇa (Surrender), etc.

Eight Kaḻās and the Mahāpuruṣa

When one acquires the Eighth Kaḻā – Saṃkrāmiṇī (Ability to Transfer Mystic Powers), one is known as Mahāpuruṣa (a Great Person, a Prophet). Mahāpuruṣas having experienced the stage of Sat-Cit-Ānanda (Truth, Consciousnesses and Bliss), have the ability to express Divine Revelations (Prophecies).

Such has been case of hundreds and thousands of saints, sages and seers who have taken birth around the world at different times, at different places, but taught the same principle of the divine. Their understanding of the divine has often been reflected in divine inspired writings, which form the enormous body of scriptures, teachings and mysticism filled songs in various dialects and regions around the world.

Fourteen Kaḻās and the Sadguru

Beyond the Eight Kaḻās, as one attains the Fourteenth Kaḻā – Āhlādinī (Ability to Stay in Oneness of Thought, Pure), also known as the Śiva Kaḻā, one’s body becomes akin to that of Śiva (the Auspicious, the Pure One). Unlocking the Power of the Third Eye, one becomes Trikāḻadarśi (One who is able to see all the three aspects of Time Continuum – the Past, Present and Future).

However, only up to Fourteen Kaḻās can be held in a Nara Kaḻevara (Human Body). When Fourteenth Kaḻā is attained, parts of their gross human body starts integrating into the Divya Kaḻevara (Divine Body) of Govinda, the Ādi Puruṣa (the Primeval Form).

The Ādi Puruṣa (Primeval Form) and the Anādi Puruṣa (Eternal Form) are no different from one another, just manifestations of the same Supreme Lord for various aspects of Liḻā (Play of Creation). While the appearance of the Ādi Puruṣa (Primeval Form) is that of Śrī Kṛṣṇa from whom the universe emanates, the appearance of Anādi Puruṣa (Eternal Form) is that of a Phallus, in whom innumerable universes are contained like a garland. This Anādi-Ādi Rūpa (Eternal-Primeval Form) together is known as Puruṣottama (Greatest among all the Forms), whose visual appearance is that of Lord Jagannātha, and is the only, only and only true form. The Anādi-Ādi Mūḻa (Root and Source of the Eternal-Primeval) that shows itself as the Anādi-Ādi Rūpa (Eternal-Primeval Form) is the Kaḻātītaḥ Bindu Brahma (the absolute reality as a point, beyond conception of abilities) known as the Aṇākāra (that which does not have a form).

Aṇākāra is the Bindu Brahma – the formless form that one becomes when one reaches the stage of Sadguru.

This Bindu Brahma Aṇākāra is known as Śrī Guru in the Subtle Body and Sadguru in the Gross Body. Hence the concept of Guru is explained as:

guṇātītaṃ rūpavarjitam sa ca guruḥ
Untouched by the attributes of material nature, devoid of form, that is Guru

In the word Sadguru (or Satguru), Sat refers to the Truth, the Eternal aspect of the Sat-Cintan-Ānanda-Puruṣa (Idol of Truth, Consciousness and Bliss). This Saccitānanda Puruṣa is both the Sat Puruṣa (Truth Personified) known as the Anādi (Eternal) as well as Cit Puruṣa (Consciousness Personified) known as the Ādi (Primeval). When this Saccitānanda Puruṣa, also known as the Anādi-Ādi Puruṣottama becomes Guru, untouched by the attributes of material nature, one’s identity becomes formless, and one is called a Sadguru.

Being Brahma Svarūpeṇa (of Form of the Absolute Reality) themselves, Sadgurus engage in Mānava Karma (Ordained Work for the Betterment of Mankind) or Deva Karma (Ordained Work for Divine Purposes). In Kaḻi Yuga, the Supreme Lord as the Bauddha Avatāra decided to sit embodied in a wooden form. Hence He has been born as Sadguru on earth to take part in the Līḻā (play of creation).

The Sapta Brahmarṣis (Seven Great Sages, also represented by as the Ursa Major Constellation) viz. Kaśyapa, Atri, Vasiṣṭha, Viśvāmitra, Gautama, Jamadagni and Bhāradvāja of Tretā Yuga (Second Age of Present Cycle of Creation), great teachers like Gautama Buddha, Jesus Christ, Bābājī Mahārāja, Ādi Guru Śaṅkarācārya, Prophet Muḥammad, Madhvācārya, Rāmānuja, Caitanya Mahāprabhu, Guru Nānak, Mahāpuruṣa Acyutānanda, Vīrabrahmendra Svāmī and Sāi Rāma of Kaḻi Yuga (Last and On-going Age of Present Cycle of Creation) are some of the popular examples of manifestation as Sadguru.

In the present times, Sadguru is an overused term, and has often been misused for structuring political influence and desiring commercial gains. However, the popular use of term Sadguru often refers to a Guru who preaches Spiritual Discipline. While a Guru may not be at the stage of Sadguru, holding Fourteen Kaḻās and being Trikāḻadarśi (Omniscient), but for the Śiṣya (Disciple), he is the Sadguru. Since no one other than the Supreme Lord has the capabilities of becoming Guru, the Guru-Śiṣya (Teacher-Disciple) relationship is indeed a unique relationship. Unless the Śiṣya (Disciple) realises that the Supreme Lord Puruṣottama Himself plays through his Guru, irrespective of the Guru’s stage and capabilities, the relationship stays broken and no learnings bear fruit.

However, there are no more Sadgurus left on earth today, as the time has drawn nearer for the arrival of the Avatāra Puruṣa (Incarnation of the Era) known as Kaḻkirāma. Lord Jagannātha’s twelfth and last birth as Sadguru by the name of Sevānanda completed half the Yuga Karma (Ordained Work of the Era) before disappearing into the Bhū Garva (Earth’s Womb) to become the Viśva Guru (Teacher of the World). Lord Jagannātha in His thirteenth birth would return as Kaḻkirāma as to finish the other half of the ordained work and end the age.

Twelve Kaḻās and the Avatāra Puruṣa

Avatāra loosely means “one who descends” and refers to the various incarnations of the Supreme who manifest over time, usually with a set purpose and in the process partake in various Līḻās (Plays in the Creation). Various schools of philosophy delve into different classifications to explain the Avatrā Tattva (Principle of Incarnation). It is however, the one and only Supreme – the inconceivable, formless, nameless, non-existent Brahma known as Acyuta, Allah and God which manifests as various Avatāras (Incarnations) to partake in various Līḻās (Plays).

The Incarnation also known as the Avatāra Puruṣa has a set purpose. He is the one who descends to bring in a balance to the creation for continuation of its existence.

While Mahāpuruṣas and Sadgurus are born with Five Kalās or more, and rise up higher and higher up to Fourteen, acquiring more abilities with greater Sādhana, the Avatāra Puruṣa (Incarnation) is always born holding Twelve Kaḻās or more. Whenever the Avatāra Puruṣa (the Incarnation) descends to bring in a balance to the creation, He wields the power of Sudarśana (the Discus of Destruction) in His weapon of choice.

Such has happened time and again. Avatāra Puruṣas are also sometimes known as the Yuga Avatāras (Incarnations of the Age). The Ten Avatāra Puruṣas who have incarnated over ages are those who marked a Yuga Parivartana (a Notable Change in the then On-going Age):

vedānuddharate jagannivahate bhūgoḻamudbibhrate
daityam dārayate baḻim chaḻayate kṣatrakṣayam kurvate ।
paulastyam jayate haḻam kaḻayate kāruṇyamātanvate
mḻecchānmūrcchayate daśākṛtikṛte kṛṣṇāya tubhyam namaḥ ॥

(As collected from the Daśāvatāra Stotra, composed by Jayadeva in 12th Century AD)

A Pattacitra (Cloth Painting) Representing the Daśāvatāra (Ten Incarnations)

The Ten Avatāras (Incarnations) are:

1. Matsya (Fish Incarnation) in Satya Yuga
2. Kūrma (Tortoise Incarnation) in Satya Yuga
3. Varaha (Wild Boar Incarnation) in Satya Yuga
4. Narasiṁha (Man-Lion Incarnation) in Satya Yuga
5. Vāmana (Dwarfed Human Incarnation) in Tretā Yuga
6. Paraśurāma (Human Incarnation, wielding Axe) in Tretā Yuga
7. Śrī Rāma (Human Incarnation wielding Bow & Arrow) in Tretā Yuga
8. Baḻarāma (Human Incarnation wielding Plough & Hoe) in Dvāpara Yuga
9. Bauddha (Awakened Wooden Incarnation) in Kaḻi Yuga
10. (upcoming) Kaḻkirāma (Human Incarnation) in Kaḻi Yuga

While the incarnations have been in a variety of forms, the first five incarnations from Matsya Avatāra (Fish Incarnation) to the Vāmana Avatāra (Dwarfed Human Incarnation) are known as Āvirbhāvas (Direct Appearances). However, the Incarnations from Paraśurāma Avatāra onward are those where Mānava Līḻā (Play among Humans) takes place. The Supreme Lord as these Avatāras is born among Humans and rises up by the virility of His actions and hence is called Rāma. While there are varied and multiple meanings of the word Rāma, most popular among them means the one who is pleasing in nature and actions, and refers to the Twelfth Kaḻā ~ Maryādinī (Ability to Act with Righteousness). The incarnations known as Paraśurāma, Śrī Rāma, Baḻarāma and the upcoming Kaḻkirāma are embodiment of such nature. This is also the reason, Śrī Rāma Candra, the seventh incarnation who was born in the Twelfth Kaḻā is also known as Maryādā Puruṣottama.

While some versions of the Daśāvatāra Stotra replace Baḻarāma with Kṛṣṇa, some replace Buddha with Kṛṣṇa, some versions like that of Jayadeva completely eliminate Kṛṣṇa from the list of Avatāras and refer Him as the source of all incarnations, as do some scriptures – all of which are correct. Since Mahāpuruṣas, in their writings make heavy incorporation of Chanda (poetic metre and crypt) to describe the Avatāra Tattva (principle behind the incarnations), the central essence of all such compositions remain same.

While Kṛṣṇa is popularly understood as referring to the flute playing Avatāra Incarnation of the Dvapara Yuga (the Third Age of Present Creation), who is known to have held Sixteen Kaḻās, the name Kṛṣṇa here also refers to the higher concept that is the essence of entire creation, the immutable, the unchangeable, the infallible, the unborn, the unstruck – the one and only Brahma (the Absolute Truth), that which is the source of all, as well as all that is.

Fifteenth and Sixteenth Kaḻās and the Pūrṇa Avatāra:

The Fifteenth (Paripūrṇa) and Sixteenth (Svarūpāvasthiti) Kaḻās, also known as the Rādhā and Kṛṣṇa Kaḻās, are always attained together. However, they never manifest in a Nara Kaḻevara (Human Body), and can only be held in the Divya Kaḻevara (Divine Body).

The Sixteen Kaḻās described here are the abilities possessed in this Anitya Maṇḍaḻa (Mundane, Perishable World) for the Līḻā (Play of Ongoing Times) of the Supreme Lord.

The principle behind Kṛṣṇa’s birth and abilities is explained in the following way:

(As extracted from Pañcasakhā’s Māḻikā)

The extremely popular Avatāra (Incarnation) known as Śrī Kṛṣṇa of the Dvāpara Yuga was born in a Divya Kaḻevara (Divine Body) in the Sixteenth Kaḻā – Svarūpāvasthiti (Ability to be in True Form), which is the true form of the Ādi Puruṣa (the Primeval Form) also known as Cit Puruṣa (Consciousness Personified) and Mayadhisa (Controller of Illusion), from whom the entire universe emanates. Hence, Lord Kṛṣṇa is sometimes also referred to as the Avatāri (the Source of all Avatāras).

Born in the Sixteenth Kaḻā (Svarūpāvasthiti), Lord Kṛṣṇa as the Avatāra Puruṣa held all the Sixteen Kaḻās. Since the Kṛṣṇa Avatāra held the Fifteenth Kaḻā – Paripūrṇa (Ability to be Complete), He is known as the Pūrṇa Avatāra (Complete Incarnation). Since the Kṛṣṇa Avatāra also held the Sixteenth Kaḻā – Svarūpāvasthiti (Ability to be in True Form), His form was true and that of Govinda ~ the Ādi Puruṣa (the Primeval Form), as has also been described by Lord Brahmā in Brahma Saṃhitā.

Similarly, the manifestation as Jagannātha (Lord of the World) in present day Purī, Oḍiśa (India) holds all the Sixteen Kaḻās in a wooden body. Since Jagannātha holds the Fifteenth Kaḻā – Paripūrṇa (Ability to be Complete), He is known as Pūrṇa Brahma (the Absolute Truth in its Entirety). Jagannātha also holds the Sixteenth Kaḻā – Svarūpāvasthiti (Ability to be in True Form), His form is true and the miniature representation of the Anādi-Ādi Rūpā (Eternal and Primeval Form).

Lord Jagannātha and the Bauddha Avatāra:

Before time immemorial, a Dāru (Wooden Trunk) that self-manifested from Śūnya (Void) and floated in the sea was eventually used to make the very first Jagannātha idol’s wooden image. Conjoined with a certain mysterious Brahma Padārtha (a Mystic Substance ingrained with Highest Consciousness) in the Wooden Body, it became the Bramha Dāru (Absolute Reality in Wooden Form) and in Kaḻi Yuga came to be known as the Sixteen Kaḻā possessing Bauddha Avatāra – the Awakened, Enlightened Incarnation. Jagannātha’s strange looking idol is the miniature form of the actual Anādi-Ādi Rūpā (Eternal-Primeval Form) that pervades the entire creation beyond imagination, known as Puruṣottama (Greatest Among all the Forms) which is also the form of the Subtle or Astral Body.

At the advent of Kaḻi Yuga (the Present Age), in order to continue the Līḻā (Play of Ongoing Times) among Mankind, this very Jagannātha’s Dāru Kaḻevara (Wooden Body) that has manifested in present day Purī (Oḍiśa, India), as the Bauddha Avatāra (Awakened Incarnation) was ordained to take thirteen births in human bodies to uplift mankind from ignorance.

As of the 21st Century AD, twelve births has already been completed as twelve Sadgurus. Six of the twelve births are known to be Gautama Buddha (~6th Century BC), King Vikramāditya (~2nd Century BC), Jesus Christ (1st Century AD), Prophet Muḥammad (6th Century AD), Mahāpuruṣa Acyutānanda (15th Century AD) and Svāmi Sevānanda (20th Century AD). These twelve births were manifestations of Jagannātha as the Bauddha Avatāra. The last birth is the prophesied Avatāra Puruṣa named Kaḻiki Nārāyaṇa who would end the Kaḻi Yuga (Ongoing Age of Filth and Ignorance) and sow the seeds of a new age.

Since one of the births of the Bauddha Avatāra was as Gautama Buddha, some scriptures referring to the popular Ninth Avatāra as Sākyamuni Gautama Buddha is not a mistake, nor is drawing equivalence to Jagannātha Kaḻevara as Buddha wrong.

The above thirteen births are the manifestations from the Jagannātha Kaḻevara in this Anitya Maṇḍaḻa (Perishable World) for the purpose of Līḻā (the Play) of Bauddha Avatāra in Kaḻi Yuga (On-going Age of Ignorance). However, Puruṣottama – the Supreme Lord has taken birth around the world as various Mahāpuruṣas (Prophets) and Sadgurus (Teachers of the Truth), in different places, in different times, to teach the path of divine, preach discipline and uplift mankind from ignorance.

However, origin of the same Jagannātha is attributed to differently by different sects, and is worshiped differently by different traditions. Popular among these are:

• As Kṛṣṇa (Dvāpara Yuga Incarnation) in Kṛṣṇa-Vaiṣṇava origins
• As Nārāyaṇa (Preserver Divinity) in Vaiṣṇava origins
• As Nṛsiṃha (Man-Lion Form) with Tribal origins
• As Dakṣiṇa Kāḻī (Divine Mother) with Śakta origins
• As Bhairava (Destroyer Divinity) in certain Śaivite traditions
• As Gaṇeśa (Elephant Faced Lord) by certain Gaṇpatya sects
• As Surya (Sun God) by certain Saurya sects
• As Gautama Buddha (Enlightened One) in Buddhist origins
• As Bauddha Avatāra (Awakened Incarnation) by Various saints
• As Śūnya Puruṣa (Void Personified) by the Śūnya practitioners
• And as Viśva Guru (Teacher of the World) by the Dāsas

The historic origins of Jagannātha as well as the temple have been pursued by many learned men, and has resulted in varied opinions and debates, many of which are available as blogs, magazines and books for research and scholastic pursuits.

However, there is an underlying fundamental principle that unites the various stories of origins and the corpus of astounding literature that surrounds them: As per the Kāmanā (Desire) of a devotee or His own-self, Jagannātha, the Saguṇa Nirākāra Brahma (holding Attributes but of Formless Form) by His Śakti (Power) named Subhadrā, manifests as the Saguṇa Sākāra Brahma (holding Attributes with a Definite Form) named Baḻabhadra. In the entire creation – both in the Amṛta Maṇḍaḻa (Eternal World) as well as in the Anitya Maṇḍaḻa (Perishable World), this principle repeats again and again.

A representation of the Triad of Baḻabhadra (left), Subhadrā (centre) and Jagannātha (right) Idols.

This doctrine of the triads of Jagannātha, Subhadrā and Baḻabhadra is also analogous to A, U and M letters of Oṃkāra. In subsequent processes of creation the same triad manifest in different forms: Viṣṇu, Brahmā and Śiva; Dakṣiṇa Kāḻī, Bhuvaneśvari and Ugra Tārā; Buddha, Dhamma and Sangha; Vajreśvara, Vajreśvari and Vajradoka; Samyak Jñāna, Samyak Caritra and Samyak Darśana; Father, Holy Spirit and Son; Subtle, Causal and Gross Bodies; Alpha, Gamma and Beta Rays, etc.

In Tattva (Principle of Ultimate Reality), Lord Jagannātha is known by the names Nīḻādri Nātha (Lord of the Blue Mountain), Śrī Guru (Subtle Body) and Puruṣottama (Greatest from among all the Forms).