Even if, the Lord's assuming body is to be called a birth even then it is not an ordinary birth but it is divine and transcendental. Neither like the ordinary mortals does He stay in the womb for nine months, nor does he take birth in that manner. He according to His will moulds His true nature according to the need of the time. In His descent on earth there is no other reason than working for the good of the people at large.

Vipra dhenu sur sant hit linha manuj avataar,

Nij iccha nirmit tanu maya guna go paar.'

See the eleventh chapter of the Gita. The vision of the world spirit-the divinity of the universal form. Within a few moments the appearance of four-armed form and then even while just watching the appearance of the two-armed form. During the period of incarnation also similar happenings took place. Observe with care the state, circumstance and environment of incarnation of Lord Krishna. The manner in which he incarnated, can be termed as a normal happening-inside the jail, a closed cell, the time of midnight, the Bhadra month (rainy season), Krishna paksh (dark fortnight), eighth day of the month. If there was even the slightest probability of light it was covered by the dark clouds.

But at that time there was a sudden flood of light, the manifestation of the Lord in four-armed form, then the assumption of the child form, the watchmen falling asleep and the doors of the prison opening on their own, the handcuffs of father Vasudeva getting untied, the Yamuna river paving way from the midst, on reaching Gokul child Krishna being left with mother Yashoda and fetching Yogamaya from there, chain of events till reaching back of Vasudeva to the prison of Mathura-but none coming to know of it-reflect on it! It will become crystal clear that the birth of Lord Krishna was not an ordinary one but divine and transcendental.

Now observe the deeds. From manifestation to wrapping up of His earthly sport, on the sixth day of His birth killing of the horrible female demon like Putana and thereafter slaying so many of the demons just by and by, in a moment throwing and knocking down Kans from his high royal seat and then his defeat. In the full royal court slaying of Shishupal-observe any state. The play of consuming the massive forest fire and thereafter the play of picking up Govardhan mountain-His age of seven years, the mountain of seven kos, i. e. of 21 kilometres and he kept it uplifted for seven days on his smallest finger of the left hand. Was it an ordinary feat? Take up anything anywhere and deliberate and give thought to; one can feel with conviction'janam karam ch mein divyam'.

The inspiration from the Gita does not want to limit the being to just external actions of hearing and reading. The Lord does not desire that the listener or reader of the Gita should confine himself just to reading and hearing-'evam yo vetti tattvatah' that is why this clear indication-whosoever knows My birth and works in true light, he after giving up the body does not take birth but comes to Me.

An ordinary vision is that of an external one! Kanhaiya came, He stole the butter and ate it, uplifted the mountain Govardhan, consumed mud, stole the clothes, organized the divine dance, became the charioteer of Arjun, slow several demons-and this is all. But the vision of truth principle is-deep thought, reflection, reaching the depths. What is the mystery behind the act of stealing butter? Stealing butter was not the intention;

He, in fact stole the emotions, subsisted on emotional feelings, because the Lord is hungry for the divine emotions. The world looks at appearance only but the Lord has vision of the innate qualities. Similar is the mystery of the essence of every sport of the Lord. The stealing of the clothes is, in fact, the removal of coverings, and the divine dance (raas) is the union of the embodied being and the Supreme,

To know the Lord in essence is to understand that His was not an ordinary birth.

Despite taking birth as per the Truth principle He is birthless; it takes nothing away from His Omnipresence on being born; on performing such divine, great and extraordinary works He still remains detached. Action does not have any effect on Him nor does He come under its bondage. It is necessary to provide this indication so that the embodied being by knowing the true nature of the Lord may perform action in such a manner that it does not become a cause of bondage for him.

The bondage of action is the cause for birth! Freedom from the bondage of action implies in straight terms freedom from the cycle of birth and death and not just rebirth! 'Mameti' The sublime gift of the Lord for such an embodied being-He attains to Me. The truth principle has been understood and grasped, the attraction of the unreal world has been removed, the veil of falsity has fallen, the attainment of the Supreme is in no way different. Turning away from the Truth principle or truth itself was the reason for separation. The same distancing on being done away with, 'mameti' becomes self-evident.

The Gita inspirations are not in any sense a flight of imagination. It is the ground level of reality a hundred per cent. For this reason the Blessed Lord states His own view on the basis of supporting evidence. He leaves no room for questions like what, when and why. That there remains no trace of doubt in the mind of anybody towards this fact; the Gita's preacher appears to be specially cautious. See the following verse–