AVATAR AND INCARNATION

The Sanskrit word “avatar” literally means “one who descends”. It refers to a god who appears in this world in human, superhuman or animal form in order to correct the disorder in the world and reestablish righteousness by saving the virtuous and destroying evildoers.

There are clearly parallels between the Hindu concept of avatars and the incarnation of Christ, who was God manifesting himself in the world to correct the disorder caused by evil. Thus, theologians like A. J. Appasamy refer to Jesus as the Purna Avatara, the one in whom the fullness of the Godhead dwells bodily (Col 2:9). Appasamy emphasises that unlike Hindu avatars, whose stories are shrouded in myth, Jesus was fully human and came into human history as the Incarnate Word. Similarly, Vengal Chakkarai regards Jesus Christ as the unique avatar and revealer of God. Chakkarai emphasises that Jesus’ incarnation was not a one-time event but continues today, through Christ’s active involvement in the world.

By contrast, Hindu avatars appeared briefly in the mists of time to address specific, often local, issues. They reappeared in other forms to address other issues. Jesus, however, took on human form and maintains this form (John 1:14; Rev 1:12-15; 14:14). Although he appeared on earth for only a short time in a limited area, his work affects all times and places (Matt 24:14; John 3:16; 1 Tim 2:3-6). He continues to establish righteousness through the Holy Spirit in the world (John 16:7-13; 1 Thess 1:4-5) and in the lives of those he indwells (Rom 8:9-13; 2 Cor 3:18). There is no need for him to keep reappearing.

The way an avatar establishes righteousness in the world is also markedly different from the way Christ does so. Hindu avatars come to save the virtuous and judge the unrighteous. But the Christian world view affirms that all humans are unrighteous in God’s sight (Is. 53:6; Rom 3:10-12). Everyone needs to repent and turn to Christ for salvation.

Finally, there is a difference in the nature of the salvation offered by an avatar and by Christ. Those saved by Hindu avatars expect that they will eventually die and be reincarnated in this sinful world.

However, those saved by Christ enjoy total victory over death, from which they will be raised to eternal life with God (Rom 6:23; 1 Cor 15:51-57; Rev 21:1-7).

The significant differences between the Hindu avatars and Jesus Christ have made many Christians reluctant to use the word “avatar” when referring to him. They fear it will raise questions about his uniqueness and finality. This is particularly the case when Hindu philosophers like Keshab Chandra Sen and Brahmabandhav Upadhyay also speak of Jesus as an avatar. Some Hindus even consider him the highest of the avatars.

It may be worth our while to consider how a NT author handled a similar problem. Greek philosophy included the concept of “logos”, the divine reason that created the universe but could not take material form. The Apostle John appropriated this term when he wrote of Jesus as “the Word” or logos in Greek (John 1:1). John used the Greek concept of the creative logos, but he added to its meaning by declaring that the logos had become human (John 1:14). Could we do something similar with the Sanskrit word “avatar”? Can we use it to draw Hindus into thinking about incarnation and salvation, and then expand their thinking by presenting Christ as the ultimate and universal avatar, the Saviour God who is final and unique?