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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/28262-0.txt b/28262-0.txt new file mode 100644 index 0000000..8570646 --- /dev/null +++ b/28262-0.txt @@ -0,0 +1,3350 @@ +The Project Gutenberg EBook of Avatâras, by Annie Besant + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Avatâras + Four lectures delivered at the twenty-fourth anniversary + meeting of the Theosophical Society at Adyar, Madras, + December, 1899 + +Author: Annie Besant + +Release Date: March 6, 2009 [EBook #28262] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK AVATÂRAS *** + + + + +Produced by Sankar Viswanathan, Bryan Ness, and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + + + + AVATÂRAS + + FOUR LECTURES DELIVERED AT THE TWENTY-FOURTH + ANNIVERSARY MEETING OF THE + THEOSOPHICAL SOCIETY AT ADYAR, + MADRAS, DECEMBER, 1899 + + + + BY + + ANNIE BESANT + + + _ENGLISH EDITION_ + + + + + Theosophical Publishing Society + 3 Langham Place, London, W. + 1900 + + * * * * * + + + + +CONTENTS. + + + PAGE + +LECTURE I.-- + +WHAT IS AN AVATÂRA? 7 + +LECTURE II.-- + +THE SOURCE OF AND NEED FOR AVATÂRAS 31 + +LECTURE III.-- + +SOME SPECIAL AVATÂRAS 65 + +LECTURE IV.-- + +SHRÎ KṚIṢHṆA 95 + + * * * * * + + + + +AVATÂRAS. + +FIRST LECTURE. + + +BROTHERS:--Every time that we come here together to study the +fundamental truths of all religions, I cannot but feel how vast is the +subject, how small the expounder, how mighty the horizon that opens +before our thoughts, how narrow the words which strive to sketch it for +your eyes. Year after year we meet, time after time we strive to fathom +some of those great mysteries of life, of the Self, which form the only +subject really worthy of the profoundest thought of man. All else is +passing; all else is transient; all else is but the toy of a moment. +Fame and power, wealth and science--all that is in this world below is +as nothing beside the grandeur of the Eternal Self in the universe and +in man, one in all His manifold manifestations, marvellous and beautiful +in every form that He puts forth. And this year, of all the +manifestations of the Supreme, we are going to dare to study the holiest +of the holiest, those manifestations of God in the world in which He +shows Himself as divine, coming to help the world that He has made, +shining forth in His essential nature, the form but a thin film which +scarce veils the Divinity from our eyes. How then shall we venture to +approach it, how shall we dare to study it, save with deepest reverence, +with profoundest humility; for if there needs for the study of His works +patience, reverence and humbleness of heart, what when we study Him +whose works but partially reveal Him, when we try to understand what is +meant by an Avatâra, what is the meaning, what the purpose of such a +revelation? + +Our President has truly said that in all the faiths of the world there +is belief in such manifestations, and that ancient maxim as to +truth--that which is as the hall mark on the silver showing that the +metal is pure--that ancient maxim is here valid, that whatever has been +believed everywhere, whatever has been believed at every time, and by +every one, that is true, that is reality. Religions quarrel over many +details; men dispute over many propositions; but where human heart and +human voice speak a single word, there you have the mark of truth, there +you have the sign of spiritual reality. But in dealing with the subject +one difficulty faces us, faces you as hearers, faces myself as speaker. +In every religion in modern times truth is shorn of her full +proportions; the intellect alone cannot grasp the many aspects of the +one truth. So we have school after school, philosophy after philosophy, +each one showing an aspect of truth, and ignoring, or even denying, the +other aspects which are equally true. Nor is this all; as the age in +which we are passes on from century to century, from millennium to +millennium, knowledge becomes dimmer, spiritual insight becomes rarer, +those who repeat far out-number those who know; and those who speak with +clear vision of the spiritual verity are lost amidst the crowds, who +only hold traditions whose origin they fail to understand. The priest +and the prophet, to use two well-known words, have ever in later times +come into conflict one with the other. The priest carries on the +traditions of antiquity; too often he has lost the knowledge that made +them real. The prophet--coming forth from time to time with the divine +word hot as fire on his lips--speaks out the ancient truth and +illuminates tradition. But they who cling to the words of tradition are +apt to be blinded by the light of the fire and to call out "heretic" +against the one who speaks the truth that they have lost. Therefore, in +religion after religion, when some great teacher has arisen, there have +been opposition, clamour, rejection, because the truth he spoke was too +mighty to be narrowed within the limits of half-blinded men. And in such +a subject as we are to study to-day, certain grooves have been made, +certain ruts as it were, in which the human mind is running, and I know +that in laying before you the occult truth, I must needs, at some +points, come into clash with details of a tradition that is rather +repeated by memory than either understood or the truths beneath it +grasped. Pardon me then, my brothers, if in a speech on this great topic +I should sometimes come athwart some of the dividing lines of different +schools of Hindu thought; I may not, I dare not, narrow the truth I have +learnt, to suit the limitations that have grown up by the ignorance of +ages, nor make that which is the spiritual verity conform to the empty +traditions that are left in the faiths of the world. By the duty laid +upon me by the Master that I serve, by the truth that He has bidden me +speak in the ears of men of all the faiths that are in this modern +world; by these I must tell you what is true, no matter whether or not +you agree with it for the moment; for the truth that is spoken wins +submission afterwards, if not at the moment; and any one who speaks of +the Ṛishis of antiquity must speak the truths that they taught in +their days, and not repeat the mere commonplaces of commentators of +modern times and the petty orthodoxies that ring us in on every side and +divide man from man. + +I propose in order to simplify this great subject to divide it under +certain heads. I propose first to remind you of the two great divisions +recognised by all who have thought on the subject; then to take up +especially, for this morning, the question, "What is an Avatâra?" +To-morrow we shall put and strive to answer, partly at least, the +question, "Who is the source of Avatâras?" Then later we shall take up +special Avatâras both of the kosmos and of human races. Thus I hope to +place before you a clear, definite succession of ideas on this great +subject, not asking you to believe them because I speak them, not asking +you to accept them because I utter them. Your reason is the bar to which +every truth must come which is true for you; and you err deeply, almost +fatally, if you let the voice of authority impose itself where you do +not answer to the speaking. Every truth is only true to you as you see +it, and as it illuminates the mind; and truth however true is not yet +truth for you, unless your heart opens out to receive it, as the flower +opens out its heart to receive the rays of the morning sun. + +First, then, let us take a statement that men of every religion will +accept. Divine manifestations of a special kind take place from time to +time as the need arises for their appearance; and these special +manifestations are marked out from the universal manifestation of God in +His kosmos; for never forget that in the lowest creature that crawls the +earth I'shvara is present as in the highest Deva. But there are certain +special manifestations marked out from this general self-revelation in +the kosmos, and it is these special manifestations which are called +forth by special needs. Two words especially have been used in Hinduism, +marking a certain distinction in the nature of the manifestation--one +the word "Avatâra," the other the word "A´vesha." Only for a moment +need we stop on the meaning of the words, important to us because the +literal meaning of the words points to the fundamental difference +between the two. The word "Avatâra," as you know, has as its root +"tṛi," passing over, and with the prefix which is added, the "ava," +you get the idea of descent, one who descends. That is the literal +meaning of the word. The other word has as its root "viṣh," +permeating, penetrating, pervading, and you have there the thought of +something which is permeated or penetrated. So that while in the one +case, Avatâra, there is the thought of a descent from above, from +I´shvara to man or animal; in the other, there is rather the idea of an +entity already existing who is influenced, permeated, pervaded by the +divine power, specially illuminated as it were. And thus we have a kind +of intermediate step, if one may say so, between the divine +manifestation in the Avatâra and in the kosmos--the partial divine +manifestation in one who is permeated by the influence of the Supreme, +or of some other being who practically dominates the individual, the Ego +who is thus permeated. + +Now what are the occasions which lead to these great manifestations? +None can speak with mightier authority on this point than He who came +Himself as an Avatâra just before the beginning of our own age, the +Divine Lord Shrî Kṛiṣhṇa Himself. Turn to that marvellous poem, +the _Bhagavad-Gîtâ_, to the fourth Adhyâya, Shlokas 7 and 8; there He +tells us what draws Him forth to birth into His world in the manifested +form of the Supreme: + +यदा यदाहिधर्मस्य घ्लानिर्भवति भारत । + +अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ + +परित्राणाय साधूनाम् विनासायचदुष्कृताम् ॥ + +धर्मसंस्धापनार्थाय संभवामि युगे युगे ॥ + +[Sanskrit: + +yadA yadAhidharmasya GlAnirBavati BArata | + +aByutthAnamadharmasya tadAtmAnaM sRujAmyaham || + +paritrANAya sAdhUnAm vinAsAyacaduShkRutAm || + +dharmasaMsdhApanArthAya saMBavAmi yuge yuge ||] + +"When Dharma,--righteousness, law--decays, when +Adharma--unrighteousness, lawlessness--is exalted, then I Myself come +forth: for the protection of the good, for the destruction of the evil, +for the establishing firmly of Dharma, I am born from age to age." That +is what He tells us of the coming forth of the Avatâra. That is, the +needs of His world call upon Him to manifest Himself in His divine +power; and we know from other of His sayings that in addition to those +which deal with the human needs, there are certain kosmic necessities +which in the earlier ages of the world's story called forth special +manifestations. When in the great wheel of evolution another turn round +has to be given, when some new form, new type of life is coming forth, +then also the Supreme reveals Himself, embodying the type which thus He +initiates in His kosmos, and in this way turning that everlasting wheel +which He comes forth as I´shvara to turn. Such then, speaking quite +generally, the meaning of the word, and the object of the coming. + +From that we may fitly turn to the more special question, "What is an +Avatâra?" And it is here that I must ask your close attention, nay, your +patient consideration, where points that to some extent may be +unfamiliar are laid before you; for as I said, it is the occult view of +the truth which I am going to partially unveil, and those who have not +thus studied truth need to think carefully ere they reject, need to +consider long ere they refuse. We shall see as we try to answer the +question how far the great authorities help us to understand, and how +far the lack of knowledge in reading those authorities has led to +misconception. You may remember that the late learned T. Subba Rao in +the lectures that he gave on the _Bhagavad-Gîtâ_ put to you a certain +view of the Avatâra, that it was a descent of I´shvara--or, as he said, +using the theosophical term, the Logos, which is only the Greek name for +I´shvara--a descent of I´shvara, uniting Himself with a human soul. With +all respect for the profound learning of the lamented pandit, I cannot +but think that that is only a partial definition. Probably he did not at +that time desire, had not very possibly the time, to deal with case +after case, having so wide a field to cover in the small number of +lectures that he gave, and he therefore chose out one form, as we may +say, of self-revelation, leaving untouched the others, which now in +dealing with the subject by itself we have full time to study. Let me +then begin as it were at the beginning, and then give you certain +authorities which may make the view easier to accept; let me state +without any kind of attempt to veil or evade, what is really an Avatâra. +Fundamentally He is the result of evolution. In far past Kalpas, in +worlds other than this, nay, in universes earlier than our own, those +who were to be Avatâras climbed slowly, step by step, the vast ladder of +evolution, climbing from mineral to plant, from plant to animal, from +animal to man, from man to Jîvanmukta, from Jîvanmukta higher and higher +yet, up the mighty hierarchy that stretches beyond Those who have +liberated Themselves from the bonds of humanity; until at last, thus +climbing, They cast off not only all the limits of the separated Ego, +not only burst asunder the limitations of the separated Self, but +entered I´shvara Himself and expanded into the all-consciousness of the +Lord, becoming one in knowledge as they had ever been one in essence +with that eternal Life from which originally they came forth, living in +that life, centres without circumferences, living centres, one with the +Supreme. There stretches behind such a One the endless chain of birth +after birth, of manifestation after manifestation. During the stage in +which He was human, during the long climbing up of the ladder of +humanity, there were two special characteristics that marked out the +future Avatâra from the ranks of men. One his absolute bhakti, his +devotion to the Supreme; for only those who are bhaktas and who to their +bhakti have wed gnyâna, or knowledge, can reach this goal; for by +devotion, says Shrî Kṛiṣhṇa, can a man "enter into My being." +And the need of the devotion for the future Avatâra is this: he must +keep the centre that he has built even in the life of I´shvara, so that +he may be able to draw the circumference once again round that centre, +in order that he may come forth as a manifestation of I'shvara, one with +Him in knowledge, one with Him in power, the very Supreme Himself in +earthly life; he must hence have the power of limiting himself to form, +for no form can exist in the universe save as there is a centre within +it round which that form is drawn. He must be so devoted as to be +willing to remain for the service of the universe while I´shvara Himself +abides in it, to share the continual sacrifice made by Him, the +sacrifice whereby the universe lives. But not devotion alone marks this +great One who is climbing his divine path. He must also be, as I´shvara +is, a lover of humanity. Unless within him there burns the flame of love +for men--nay, men, do I say? it is too narrow--unless within him burns +the flame of love for everything that exists, moving and unmoving, in +this universe of God, he will not be able to come forth as the Supreme +whose life and love are in everything that He has brought forth out of +His eternal and inexhaustible life. "There is nothing," says the +Beloved, "moving or unmoving, that may exist bereft of me;"[1] and +unless the man can work that into his nature, unless he can love +everything that is, not only the beautiful but the ugly, not only the +good but the evil, not only the attractive but the repellent, unless in +every form he sees the Self, he cannot climb the steep path the Avatâra +must tread. + +[Footnote 1: _Bhagavad-Gîtâ_, x. 39.] + +These, then, are the two great characteristics of the man who is to +become the special manifestation of God--bhakti, love to the One in whom +he is to merge, and love to those whose very life is the life of God. +Only as these come forth in the man is he on the path that leads him to +be--in future universes, in far, far future kalpas--an Avatâra coming as +God to man. + +Now on this view of the nature of an Avatâra difficulties, I know, +arise; but they are difficulties that arise from a partial view, and +then from that view having been merely accepted, as a rule, on the +authority of some great name, instead of on the thinking out and +thorough understanding of it by the man who repeats the shibboleth of +his own sect or school. The view once taken, every text in Shruti or +Smṛiti that goes against that view is twisted out of its natural +meaning, in order to be made to agree with the idea which already +dominates the mind. That is the difficulty with every religion; a man +acquires his view by tradition, by habit, by birth, by public opinion, +by the surroundings of his own time and of his own day. He finds in the +scriptures--which belong to no time, to no day, to no one age, and to +no one people, but are expressions of the eternal Veda--he finds in them +many texts that do not fit into the narrow framework that he has made; +and because he too often cares for the framework more than for the +truth, he manipulates the text until he can make it fit in, in some +dislocated fashion; and the ingenuity of the commentator too often +appears in the skill with which he can make words appear to mean what +they do not mean in their grammatical and obvious sense. Thus, men of +every school, under the mighty names of men who knew the truth--but who +could only give such portion of truth as they deemed man at the time was +able to receive--use their names to buttress up mistaken +interpretations, and thus walls are continually built up to block the +advancing life of man. + +Now let me take one example from one of the greatest names, one who knew +the truth he spoke, but also, like every teacher, had to remember that +while he was man, those to whom he spoke were children that could not +grasp truth with virile understanding. That great teacher, founder of +one of the three schools of the Vedânta, Shrî Râmânujâchârya, in his +commentary on the _Bhagavad-Gîtâ_--a priceless work which men of every +school might read and profit by--dealing with the phrase in which Shrî +Kṛiṣhṇa declares that He has had बहूनिजन्मानि [Sanskrit: bahUnijanmAni] +"many births," points out how vast the variety of those births had been. +Then, confining himself to His manifestations as I´shvara--that is +after He had attained to the Supreme--he says quite truly that He was +born by His own will; not by karma that compelled Him, not by any force +outside Him that coerced Him, but by His own will He came forth as +I'shvara and incarnated in one form or another. But there is nothing +said there of the innumerable steps traversed by the mighty One ere yet +He merged Himself in the Supreme. Those are left on one side, +unmentioned, unnoticed, because what the writer had in his view was to +present to the hearts of men a great Object for adoration, who might +gradually lift them upwards and upwards until the Self should blossom in +them in turn. No word is said of the previous kalpas, of the universes +stretching backward into the illimitable past. He speaks of His birth as +Deva, as Nâga, as Gandharva, as those many shapes that He has taken by +His own will. As you know, or as you may learn if you turn to +_Shrîmad-Bhâgavata_, there is a much longer list of manifestations than +the ten usually called Avatâras. There are given one after another the +forms which seem strange to the superficial reader when connected in +modern thought with the Supreme. But we find light thrown on the +question by some other words of the great Lord; and we also find in one +famous book, full of occult hints--though not with much explanation of +the hints given--the _Yoga Vâsiṣhṭha_, a clear definite statement that +the deities, as Mahâdeva, Viṣhṇu and Brahmâ, have all climbed upward to +the mighty posts They hold.[2] And that may well be so, if you think of +it; there is nothing derogatory to Them in the thought; for there is but +one Existence, the eternal fount of all that comes forth as separated, +whether separated in the universe as I´shvara, or separated in the copy +of the universe in man; there is but One without a second; there is no +life but His, no independence but His, no self-existence but His, and +from Him Gods and men and all take their root and exist for ever in and +by His one eternal life. Different stages of manifestation, but the One +Self in all the different stages, the One living in all; and if it be +true, as true it is, that the Self in man is + +प्रजो नित्यः शस्वतोऽयंपुराणो [Sanskrit: prajo nityaH SasvatoayaMpurANo] + +"unborn, constant, eternal, ancient," it is because the Self in man is +one with the One Self-existent, and I´shvara Himself is only the +mightiest manifestation of that One who knows no second near Himself. +Says an English poet: + + Closer is He than breathing, nearer than hands and feet. + +[Footnote 2: Part II., Chapter ii., Shlokas 14, 15, 16.] + +The Self is in you and in me, as much as the Self is in I´shvara, that +One, eternal, unchanging, undecaying, whereof every manifested existence +is but one ray of glory. Thus it is true, that which is taught in the +_Yoga Vâsiṣhṭha_; true it is that even the greatest, before whom +we bow in worship, has climbed in ages past all human reckoning to be +one with the Supreme, and, ever there, to manifest Himself as God to the +world. + +But now we come to a distinction that we find made, and it is a real +one. We read of a Pûrṇâvatâra, a full, complete, Avatâra. What is the +meaning of that word "full" as applied to the Avatâra? The name is +given, as we know, to Shrî Kṛiṣhṇa. He is marked out specially +by that name. Truly the word "pûrṇa" cannot apply to the Illimitable, +the Infinite; He may not be shown forth in any form; the eye may never +behold Him; only the spirit that is Himself can know the One. What is +meant by it is that, so far as is possible within the limits of form, +the manifestation of the formless appears, so far as is possible it came +forth in that great One who came for the helping of the world. This may +assist you to grasp the distinction. Where the manifestation is that of +a Pûrṇâvatâra, then at any moment of time, at His own will, by Yoga +or otherwise, He can transcend every limit of the form in which He binds +Himself by His own will, and shine forth as the Lord of the Universe, +within whom all the Universe is contained. Think for a moment once more +of Shrî Kṛiṣhṇa, who teaches us so much on this. Turn to that +great storehouse of spiritual wisdom, the _Mahâbhârata_, to the +Ashvamedha Parva which contains the Anugîtâ, and you will find that +Arjuṇa after the great battle, forgetting the teaching that was given +him on Kurukshetra, asked his Teacher to repeat that teaching once +again. And Shrî Kṛiṣhṇa, rebuking him for the fickleness of his +mind and stating that He was much displeased that such knowledge should +by fickleness have been forgotten, uttered these remarkable words: "It +is not possible for me to state it in full in that way. I discoursed to +thee on the Supreme Brahman, having concentrated myself in Yoga." And +then He goes on to give out the essence of that teaching, but not in the +same sublime form as we have it in the _Bhagavad-Gîtâ_. That is one +thing that shows you what is meant by a Pûrṇâvatâra; in a condition +of Yoga, into which He throws Himself at will, He knows Himself as Lord +of everything, as the Supreme on whom the Universe is built. Nay more; +thrice at least--I am not sure if there may have been more cases, but if +so I cannot at the moment remember them--thrice at least during His life +as Shrî Kṛiṣhṇa He shows himself forth as I´shvara, the +Supreme. Once in the court of Dhritarâshṭra, when the madly foolish +Duryodhana talked about imprisoning within cell-walls the universal Lord +whom the universe cannot confine; and to show the wild folly of the +arrogant prince, out in the court before every eye He shone forth as +Lord of all, filling earth and sky with His glory, and all forms human +and divine, superhuman and subhuman, were seen gathered round Him in the +life from which they spring. Then on Kurukshetra to Arjuna, His beloved +disciple, to whom He gave the divine vision that he might see Him in +His Vaiṣhṇava form, the form of Viṣhṇu, the Supreme Upholder of +the Universe. And later, on his way back to Dvârakâ, meeting with +Utanka, He and the sage came to a misunderstanding, and the sage was +preparing to curse the Lord; to save him from the folly of uttering a +curse against the Supreme, as a child might throw a tiny pebble against +a rock of immemorial age, He shone out before the eyes of him who was +really His bhakta, and showed him the great Vaiṣhṇava form, that of +the Supreme. What do those manifestations show? that at will He can show +himself forth as Lord of all, casting aside the limits of human form in +which men live; casting aside the appearance so familiar to those around +Him, He could reveal himself as the mighty One, I´shvara who is the life +of all. There is the mark of a Pûrṇâvatâra; always within His grasp, +at will, is the power to show Himself forth as I´shvara. + +But why--the thought may arise in your minds--are not all Avatâras of +this kind, since all are verily of the Supreme Lord? The answer is that +by His own will, by his own Mâyâ, He veils Himself within the limits +which serve the creatures whom He has come to help. Ah, how different He +is, this Mighty One, from you and me! When we are talking to some one +who knows a little less than ourselves, we talk out all we know to show +our knowledge, expanding ourselves as much as we can so as to astonish +and make marvel the one to whom we speak; that is because we are so +small that we fear our greatness will not be recognised unless we make +ourselves as large as we can to astonish, if possible to terrify; but +when He comes who is really great, who is mightier than anything which +He produces, He makes Himself small in order to help those whom He +loves. And do you know, my brothers, that only in proportion as His +spirit enters into us, can we in our little measure be helpers in the +universe of which He is the one life; until we, in all our doings and +speakings, place ourselves within the one we want to help and not +outside him, feeling as he feels, thinking as he thinks, knowing for the +time as he knows, with all his limitations, although there may be +further knowledge beyond, we cannot truly help; that is the condition of +all true help given by man to man, as it is the only condition of the +help which is given to man by God Himself. + +And so in other Avatâras, He limits Himself for men's sake. Take the +great king, Shrî Râma. What did he come to show? The ideal Kshattriya, +in every relation of the Kshattriya life; as son--perfect as son alike +to loving father and to jealous and for the time unkind step-mother. For +you may remember that when the father's wife who was not His own mother +bade him go forth to the forest on the very eve of His coronation as +heir, His gentle answer was: "Mother, I go." Perfect as son. Perfect as +husband; if He had not limited Himself by His own will to show out what +husband should be to wife, how could He in the forest, when Sîtâ had +been reft away by Râvana, have shown the grief, have uttered the piteous +lamentations, which have drawn tears from thousands of eyes, as He calls +on plants and on trees, on animals and birds, on Gods and men, to tell +Him where His wife, His other self, the life of His life, had gone? How +could he have taught men what wife should be to husband's heart unless +He had limited Himself? The consciously Omnipresent Deity could not seek +and search for His beloved who had disappeared. And then as king; as +perfect king as He was perfect son and husband. When the welfare of His +subjects was concerned, when the safety of the realm was to be thought +of, when He remembered that He as king stood for God and must be perfect +in the eyes of His subjects, so that they might give the obedience and +the loyalty, which men can only give to one whom they know as greater +than themselves, then even His wife was put aside; then the test of the +fire for Sîtâ, the unsullied and the suffering; then She must pass +through it to show that no sin or pollution had come upon Her by the +foul touch of Râvana, the Râkshasa; then the demand that ere husband's +heart that had been riven might again clasp the wife, She must come +forth pure as woman; and all this, because He was king as well as +husband, and on the throne the people honoured as divine there must only +be purity, spotless as driven snow. Those limitations were needed in +order that a perfect example might be given to man, and man might learn +to climb by reproducing virtues, made small in order that his small +grasp might hold them. + +We come to the second great class of manifestations, that to which I +alluded in the beginning as covered by the wide term A´vesha. In that +case it is not that a man in past universes has climbed upward and has +become one with I´shvara; but it is that a man has climbed so far as to +become so great, so perfect in his manhood, and so full of love and +devotion to God and man, that God is able to permeate him with a portion +of His own influence, His own power, His own knowledge, and send him +forth into the world as a superhuman manifestation of Himself. The +individual Ego remains; that is the great distinction. The _man_ is +there, though the power that is acting is the manifested God. Therefore +the manifestation will be coloured by the special characteristics of the +one over whom this overshadowing is made; and you will be able to trace +in the thoughts of this inspired teacher, the characteristics of the +race, of the individual, of the form of knowledge which belongs to that +man in the incarnation in which the great overshadowing takes place. +That is the fundamental difference. + +But here we find that we come at once to endless grades, endless +varieties, and down the ladder of lesser and lesser evolution we may +tread, step by step, until we come to the lower grades that we call +inspiration. In a case of A´vesha it generally continues through a great +portion of the life, the latter portion, as a rule, and it is +comparatively seldom withdrawn. Inspiration, as generally understood, is +a more partial thing, more temporary. Divine power comes down, +illuminates and irradiates the man for the moment, and he speaks for the +time with authority, with knowledge, which in his normal state he will +be unable probably to compass. Such are the prophets who have +illuminated the world age after age; such were in ancient days the +Brâhmaṇas who were the mouth of God. Then truly the distinction was +not that I spoke of between priest and prophet; both were joined in the +one illumination, and the teaching of the priest and the preaching of +the prophet ran on the same lines and gave forth the same great truths. +But in later times the distinction arose by the failure of the +priesthood, when the priest turned aside for money, for fame, for power, +for all the things with which only younger souls ought to concern +themselves--human toys with which human babies play, and do wisely in so +playing, for they grow by them. Then the priests became formal, the +prophets became more and more rare, until the great fact of inspiration +was thrown back wholly into the past, as though God or man had altered, +man no longer divine in his nature, God no longer willing to speak words +in the ears of men. But inspiration is a fact in all its stages; and it +goes far farther than some of you may think. The inspiration of the +prophets, spiritually mighty and convincing, is needed, and they come to +the world to give a new impulse to spiritual truth. But there is a +general inspiration that any one may share who strives to show out the +divine life from which no son of man is excluded, for every son of man +is son of God. Have you ever been drawn away for a moment into higher, +more peaceful realms, when you have come across something of beauty, of +art, of the wonders of science, of the grandeur of philosophy? Have you +for a time lost sight of the pettinesses of earth, of trivial troubles, +of small worries and annoyances, and felt yourself lifted into a calmer +region, into a light that is not the light of common earth? Have you +ever stood before some wondrous picture wherein the palette of the +painter has been taxed to light the canvas with all the hues of +beauteous colour that art can give to human sight? Or have you seen in +some wondrous sculpture, the gracious living curves that the chisel has +freed from the roughness of the marble? Or have you listened while the +diviner spell of music has lifted you, step by step, till you seem to +hear the Gandharvas singing and almost the divine flute is being played +and echoing in the lower world? Or have you stood on the mountain peak +with the snows around you, and felt the grandeur of the unmoving nature +that shows out God as well as the human spirit? Ah, if you have known +any of these peaceful spots in life's desert, then you know how +all-pervading is inspiration; how wondrous the beauty and the power of +God shown forth in man and in the world; then you know, if you never +knew it before, the truth of that great proclamation of Shrî +Kṛiṣhṇa the Beloved: "Whatever is royal, good, beautiful, and +mighty, understand thou that to go forth from My Splendour";[3] all is +the reflection of that tejas[4] which is His and His alone. For as there +is nought in the universe without His love and life, so there is no +beauty that is not His beauty, that is not a ray of the illimitable +splendour, one little beam from the unfailing source of life. + +[Footnote 3: _Bhagavad-Gîtâ_, x. 41.] + +[Footnote 4: Splendour, radiance.] + + + + +SECOND LECTURE. + + +BROTHERS:--You will remember that yesterday, in dividing the subject +under different heads, I put down certain questions which we would take +in order. We dealt yesterday with the question: "What is an Avatâra?" +The second question that we are to try to answer, "What is the source of +Avatâras?" is a question that leads us deep into the mysteries of the +kosmos, and needs at least an outline of kosmic growth and evolution in +order to give an intelligible answer. I hope to-day to be able also to +deal with the succeeding question, "How does the need for Avatâras +arise?" This will leave us for to-morrow the subject of the special +Avatâras, and I shall endeavour, if possible, during to-morrow's +discourse, to touch on nine of the Avatâras out of the ten recognised as +standing out from all other manifestations of the Supreme. Then, if I am +able to accomplish that task, we shall still have one morning left, and +that I propose to give entirely to the study of the greatest of the +Avatâras, the Lord Shrî Kṛiṣhṇa Himself, endeavouring, if +possible, to mark out the great characteristics of His life and His +work, and, it may be, to meet and answer some of the objections of the +ignorant which, especially in these later days, have been levelled +against Him by those who understand nothing of His nature, nothing of +the mighty work He came to accomplish in the world. + +Now we are to begin to-day by seeking an answer to the question, "What +is the source of Avatâras?" and it is likely that I am going to take a +line of thought somewhat unfamiliar, carrying us, as it does, outside +the ordinary lines of our study which deals more with the evolution of +man, of the spiritual nature within him. It carries us to those far off +times, almost incomprehensible to us, when our universe was coming into +manifestation, when its very foundations, as it were, were being laid. +In answering the question, however, the mere answer is simple. It is +recognised in all religions admitting divine incarnations--and they +include the great religions the world--it is admitted that the source of +Avatâras, the source of the Divine incarnations, is the second or middle +manifestation of the sacred Triad. It matters not whether with Hindus we +speak of the Trimûrti, or whether with Christians we speak of the +Trinity, the fundamental idea is one and the same. Taking first for a +moment the Christian symbology, you will find that every Christian tells +you that the one divine incarnation acknowledged in Christianity--for in +Christianity they believe in one special incarnation only--you will find +in the Christian nomenclature the divine incarnation or Avatâra is that +of the second person of the Trinity. No Christian will tell you that +there has ever been an incarnation of God the Father, the primeval +Source of life. They will never tell you that there has been an +incarnation of the third Person of the Trinity, the Holy Spirit, the +Spirit of Wisdom, of creative Intelligence, who built up the +world-materials. But they will always say that it was the second Person, +the Son, who took human form, who appeared under the likeness of +humanity, who was manifested as man for helping the salvation of the +world. And if you analyse what is meant by that phrase, what, to the +mind of the Christian, is conveyed by the thought of the second Person +of the Trinity--for remember in dealing with a religion that is not +yours you should seek for the thought not the form, you should look at +the idea not at the label, for the thoughts are universal while the +forms divide, the ideas are identical while the labels are marks of +separation--if you seek for the underlying thought you will find it is +this: the sign of the second Person of the Trinity is duality; also, He +is the underlying life of the world; by His power the worlds were made, +and are sustained, supported, and protected. You will find that while +the Spirit of Wisdom is spoken of as bringing order out of disorder, +kosmos out of chaos, that it is by the manifested Word of God, or the +second Person of the Trinity, it is by Him that all forms are builded up +in this world, and it is specially in His image that man is made. So +also when we turn to what will be more familiar to the vast majority of +you, the symbology of Hinduism, you will find that all Avatâras have +their source in Viṣhṇu, in Him who pervades the universe, as the +very name Viṣhṇu implies, who is the Supporter, the Protector, the +pervading, all-permeating Life by which the universe is held together, +and by which it is sustained. Taking the names of the Trimûrti so +familiar to us all--not the philosophical names Sat, Chit, A´nanda, +those names which in philosophy show the attributes of the Supreme +Brahman--taking the concrete idea, we have Mahâdeva or Shiva, +Viṣhṇu, and Brahmâ: three names, just as in the other religion we +have three names; but the same fact comes out, that it is the middle or +central one of the Three who is the source of Avatâras. There has never +been a direct Avatâra of Mahâdeva, of Shiva Himself. Appearances? Yes. +Manifestations? Yes. Coming in form for a special purpose served by that +form? Oh yes. Take the _Mahâbhârata_, and you find Him appearing in the +form of the hunter, the Kirâta, and testing the intuition of Arjuna, and +struggling with him to test his strength, his courage, and finally his +devotion to Himself. But that is a mere form taken for a purpose and +cast aside the moment the purpose is served; almost, we may say, a mere +illusion, produced to serve a special purpose and then thrown away as +having completed that which it was intended to perform. Over and over +again you find such appearances of Mahâdeva. You may remember one most +beautiful story, in which He appears in the form of a Chandâla[5] at the +gateway of His own city of Kâshî, when one who was especially +overshadowed by a manifestation of Himself, Shrî Shankarâchârya, was +coming with his disciples to the sacred city; veiling Himself in the +form of an outcaste--for to Him all forms are the same, the human +differences are but as the grains of sand which vanish before the +majesty of His greatness--He rolled Himself in the dust before the +gateway, so that the great teacher could not walk across without +touching Him, and he called to the Chandâla to make way in order that +the Brâhmaṇa might go on unpolluted by the touch of the outcaste; +then the Lord, speaking through the form He had chosen, rebuked the very +one whom His power overshadowed, asking him questions which he could not +answer and thus abasing his pride and teaching him humility. Such forms +truly He has taken, but these are not what we can call Avatâras; mere +passing forms, not manifestations upon earth where a life is lived and a +great drama is played out. So with Brahmâ; He also has appeared from +time to time, has manifested Himself for some special purpose; but there +is no Avatâra of Brahmâ, which we can speak of by that very definite and +well understood term. + +[Footnote 5: An outcaste, equivalent to a scavenger.] + +Now for this fact there must be some reason. + +Why is it that we do not find the source of Avatâras alike in all these +great divine manifestations? Why do they come from only one aspect and +that the aspect of Viṣhṇu? I need not remind you that there is but +one Self, and that these names we use are the names of the aspects that +are manifested by the Supreme; we must not separate them so much as to +lose sight of the underlying unity. For remember how, when a worshipper +of Viṣhṇu had a feeling in his heart against a worshipper of +Mahâdeva, as he bowed before the image of Hari, the face of the image +divided itself in half, and Shiva or Hara appeared on one side and +Viṣhṇu or Hari appeared on the other, and the two, smiling as one +face on the bigoted worshipper, told him that Mahâdeva and Viṣhṇu +were but one. But in Their functions a division arises; They manifest +along different lines, as it were, in the kosmos and for the helping of +man; not for Him but for us, do these lines of apparent separateness +arise. + +Looking thus at it, we shall be able to find the answer to our question, +not only who is the source of Avatâras, but why Viṣhṇu is the +source. And it is here that I come to the unfamiliar part where I shall +have to ask for your special attention as regards the building of the +universe. Now I am using the word "universe," in the sense of our solar +system. There are many other systems, each of them complete in itself, +and, therefore, rightly spoken of as a kosmos, a universe. But each of +these systems in its turn is part of a mightier system, and our sun, the +centre of our own system, though it be in very truth the manifested +physical body of I´shwara Himself, is not the only sun. If you look +through the vast fields of space, myriads of suns are there, each one +the centre of its own system, of its own universe; and our sun, supreme +to us, is but, as it were, a planet in a vaster system, its orbit curved +round a sun greater than itself. So in turn that sun, round which our +sun is circling, is planet to a yet mightier sun, and each set of +systems in its turn circles round a more central sun, and so on--we know +not how far may stretch the chain that to us is illimitable; for who is +able to plumb the depths and heights of space, or to find a manifested +circumference which takes in all universes! Nay, we say that they are +infinite in number, and that there is no end to the manifestations of +the one Life. + +Now that is true physically. Look at the physical universe with the eye +of spirit, and you see in it a picture of the spiritual universe. A +great word was spoken by one of the Masters or Ṛishis, whom in this +Society we honour and whose teachings we follow. Speaking to one of His +disciples, or pupils, He rebuked him, because, He said in words never to +be forgotten by those who have read them: "You always look at the things +of the spirit with the eyes of the flesh. What you ought to do is to +look at the things of the flesh with the eyes of the spirit." Now, what +does that mean? It means that instead of trying to degrade the spiritual +and to limit it within the narrow bounds of the physical, and to say of +the spiritual that it cannot be because the human brain is unable +clearly to grasp it, we ought to look at the physical universe with a +deeper insight and see in it the image, the shadow, the reflection of +the spiritual world, and learn the spiritual verities by studying the +images that exist of them in the physical world around us. The physical +world is easier to grasp. Do not think the spiritual is modelled on the +physical; the physical is fundamentally modelled on the spiritual, and +if you look at the physical with the eye of spirit, then you find that +it is the image of the higher, and then you are able to grasp the higher +truth by studying the faint reflections that you see in the world around +you. That is what I ask you to do now. Just as you have your sun and +suns, many universes, each one part of a system mightier than itself, so +in the spiritual universe there is hierarchy beyond hierarchy of +spiritual intelligences who are as the suns of the spiritual world. Our +physical system has at its centre the great spiritual Intelligence +manifested as a Trinity, the I´shvara of that system. Then beyond Him +there is a mightier I´shvara, round whom Those who are on the level of +the I´shvara of our system circle, looking to Him as Their central life. +And beyond Him yet another, and beyond Him others and others yet, until +as the physical universes are beyond our thinking, the spiritual +hierarchy stretches also beyond our thought, and, dazzled and blinded by +the splendour, we sink back to earth, as Arjuna was blinded when the +Vaiṣhṇava form shone forth on him, and we cry: "Oh! show us again +Thy more limited form that we may know it and live by it. We are not yet +ready for the mightier manifestations. We are blinded, not helped, by +such blaze of divine splendour." + +And so we find that if we would learn we must limit ourselves--nay, we +must try to expand ourselves--to the limits of our own system. Why? I +have met people who have not really any grasp of this little world, this +grain of dust in which they live, who cannot be content unless you +answer questions about the One Existence, the Para-Brahma, whom sages +revere in silence, not daring to speak even with illuminated mind that +knows nirvânic life and has expanded to nirvânic consciousness. The more +ignorant the man, the more he thinks he can grasp. The less he +understands, the more he resents being told that there are some things +beyond the grasp of his intellect, existences so mighty that he cannot +even dream of the lowest of the attributes that mark them out. And for +myself, who know myself ignorant, who know that many an age must pass +ere I shall be able to think of dealing with these profounder problems, +I sometimes gauge the ignorance of the questioner by the questions that +he asks as to the ultimate existences, and when he wants to know what he +calls the primary origin, I know that he has not even grasped the +one-thousandth part of the origin out of which he himself has sprung. +Therefore, I say to you frankly that these mighty Ones whom we worship +are the Gods of our system; beyond them there stretch mightier Ones yet, +whom, perhaps, myriads of kalpas hence, we may begin to understand and +worship. + +Let us then confine ourselves to our own system and be glad if we can +catch some ray of the glory that illumines it. Viṣhṇu has His own +functions, as also have Brahmâ and Mahâdeva. The first work in this +system is done by the third of the sacred great Ones of the Trimûrti, +Brahmâ, as you all know, for you have read that there came forth the +creative Intelligence as the third of the divine manifestations. I care +not what is the symbology you take; perchance that of the _Viṣhṇu +Purâṇa_ will be most familiar, wherein the unmanifested Viṣhṇu +is beneath the water, standing as the first of the Trimûrti, then the +Lotus, standing as the second, and the opened Lotus showing Brahmâ, the +third, the creative Mind. You may remember that the work of creation +began with His activity. When we study from the occult standpoint in +what that activity consisted, we find it consisted in impregnating with +His own life the matter of the solar system; that He gave His own life +to build up form after form of atom, to make the great divisions in the +kosmos; that He formed, one after another, the five kinds of matter. +Working by His mind--He is sometimes spoken of as Mahat, the great One, +Intelligence--He formed Tattvas one after another. Tattvas, you may +remember from last year, are the foundations of the atoms, and there are +five of them manifested at the present time. That is His special work. +Then He meditates, and forms--as thoughts--come forth. There His +manifest work may be said to end, though He maintains ever the life of +the atom. As far as the active work of the kosmos is concerned, He gives +way to the next of the great forces that is to work, the force of +Viṣhṇu. His work is to gather together that matter that has been +built, shaped, prepared, vivified, and build it into definite forms +after the creative ideas brought forth by the meditation of Brahmâ. He +gives to matter a binding force; He gives to it those energies that hold +form together. No form exists without Him, whether it be moving or +unmoving. How often does Shrî Kṛiṣhṇa, speaking as the supreme +Viṣhṇu, lay stress on this fact. He is the life in every form; +without it the form could not exist, without it it would go back to its +primeval elements and no longer live as form. He is the all-pervading +life; the "Supporter of the Universe" is one of His names. Mahâdeva has +a different function in the universe; especially is He the great Yogî; +especially is He the great Teacher, the Mahâguru; He is sometimes called +Jagatguru, the Teacher of the world. Over and over again--to take a +comparatively modern example, as the _Gurugîtâ_--we find Him as Teacher, +to whom Pârvati goes asking for instruction as to the nature of the +Guru. He it is who defines the Guru's work, He it is who inspires the +Guru's teaching. Every Guru on earth is a reflection of Mahâdeva, and it +is His life which he is commissioned to give out to the world. Yogî, +immersed in contemplation, taking the ascetic form always--that marks +out His functions. For the symbols by which the mighty Ones are shown in +the teachings are not meaningless, but are replete with the deepest +meaning. And when you see Him represented as the eternal Yogî, with the +cord in His hand, sitting as an ascetic in contemplation, it means that +He is the supreme ideal of the ascetic life, and that men who come +especially under His influence must pass out of home, out of family, out +of the normal ties of evolution, and give themselves to a life of +asceticism, to a life of renunciation, to share, however feebly, in that +mighty yoga by which the universe is kept alive. + +He then manifests not as Avatâra, but such manifestations come from Him +who is the God, the Spirit, of evolution, who evolves all forms. That is +why from Viṣhṇu all these Avatâras come. For it is He who by His +infinite love dwells in every form that He has made; with patience that +nothing can exhaust, with love that nothing can tire, with quiet, calm +endurance which no folly of man can shake from its eternal peace, He +lives in every form, moulding it as it will bear the moulding, shaping +it as it yields itself to His impulse, binding Himself, limiting Himself +in order that His universe may grow, Lord of eternal life and bliss, +dwelling in every form. If you grasp this, it is not difficult to say +why from Him alone the Avatâras come. Who else should take form save the +One who gives form? who else should work with this unending love save +He, who, while the universe exists, binds Himself that the universe may +live and ultimately share His freedom? He is bound that the universe may +be free. Who else then should come forth when special need arises? + +And He gives the great types. Let me remind you of the +_Shrîmad-Bhâgavata_, where in an early chapter of the first Book, the +3rd chapter, a very long list is given of the forms that Viṣhṇu +took, not only the great Avatâras, but also a large number of others. It +is said He appeared as Nara and Nârâyana; it is said He appeared as +Kapila; He took female forms, and so on, a whole long list being given +of the shapes that He assumed. And, turning from that to a very +illuminative passage in the _Mahâbhârata_, we find Him in the form of +Shrî Kṛiṣhṇa explaining a profound truth to Arjuna. + +There He gives the law of these appearances: "When, O son of Pritha, I +live in the order of the deities, then I act in every respect as a +deity. When I live in the order of the Gandharvas, then I act in every +respect as a Gandharva. When I live in the order of the Nâgas, I act as +a Nâga. When I live in the order of the Yakshas, or that of the +Râkshasas, I act after the manner of that order. Born now in the order +of humanity, I must act as a human being." A profound truth, a truth +that few in modern times recognise. Every type in the universe, in its +own place, is good; every type in the universe, in its own place, is +necessary. There is no life save His life; how then could any type come +into existence apart from the universal life, bereft whereof nothing can +exist? + +We speak of good forms and evil, and rightly, as regards our own +evolution. But from the wider standpoint of the kosmos, good and evil +are relative terms, and everything is very good in the sight of the +Supreme who lives in every one. How can a type come into existence in +which He cannot live? How can anything live and move, save as it has its +being in Him? Each type has its work; each type has its place; the type +of the Râkshasa as much as the type of the Deva, of the Asura as much as +of the Sura. Let me give you one curious little simple example, which +yet has a certain graphic force. You have a pole you want to move, and +that pole is on a pivot, like the mountain which churned the ocean, a +pole with its two ends, positive and negative we will call them. The +positive end, we will say, is pushed in the direction of the river (the +river flowing beyond one end of the hall at Adyar). The negative pole is +pushed--in what direction? In the opposite. And those who are pushing +it have their faces turned in the opposite direction. One man looks at +the river, the other man has his back to it, looking in the opposite +direction. But the pole turns in the one direction although they push in +opposite directions. They are working round the same circle, and the +pole goes faster because it is pushed from its two ends. There is the +picture of our universe. The positive force you call the Deva or Sura; +his face is turned, it seems, to God. The negative force you call the +Râkshasa or Asura; his face, it seems, is turned away from God. Ah no! +God is everywhere, in every point of the circle round which they tread; +and they tread His circle and do His will and no otherwise; and all at +length find rest and peace in Him. + +Therefore Shrî Kṛiṣhṇa Himself can incarnate in the form of +Râkshasa, and when in that form He will act as Râkshasa and not as Deva, +doing that part of the divine work with the same perfection as He does +the other, which men in their limited vision call the good. A great +truth hard to grasp. I shall have to return to it presently in speaking +of Râvana, one of the mightiest types of, perhaps the greatest of, all +the Râkshasas. And we shall see, if we can follow, how the profound +truth works out. But remember, if in the minds of some of you there is +some hesitation in accepting this, that the words that I read are not +mine, but those of the Lord who spoke of His own embodying; He has left +on record for your teaching, that He has embodied Himself in the form of +Râkshasa and has acted after the manner of that order. + +Leaving that for a moment, there is one other point I must take, ere +speaking of the need for Avatâras, and it is this: when the great +central Deities have manifested, then there come forth from Them seven +Deities of what we may call the second order. In Theosophy, they are +spoken of as the planetary Logoi, to distinguish them from the great +solar Logoi, the central Life. Each of These has to do with one of the +seven sacred planets, and with the chain of worlds connected with that +planet. Our world is one of the links in this chain, and you and I pass +round this chain in successive incarnations in the great stages of life. +The world--our present world--is the midway globe of one such chain. One +Logos of the secondary order presides over the evolution of this chain +of worlds. He shows out three aspects, reflections of the great Logoi +who are at the centre of the system. You have read perhaps of the +seven-leaved lotus, the Saptaparnapadma; looked at with the higher +sight, gazed at with the open vision of the seer, that mighty group of +creative and directing Beings looks like the lotus with its seven leaves +and the great Ones are at the heart of the lotus. It is as though you +could see a vast lotus-flower spread out in space, the tips of the seven +leaves being the mighty Intelligences presiding over the evolution of +the chains of worlds. That lotus symbol is no mere symbol but a high +reality, as seen in that wondrous world wherefrom the symbol has been +taken by the sages. And because the great Ṛishis of old saw with the +open eye of knowledge, saw the lotus-flower spread in space, they took +it as the symbol of kosmos, the lotus with its seven leaves, each one a +mighty Deva presiding over a separate line of evolution. We are +primarily concerned with our own planetary Deva and through Him with the +great Devas of the solar system. + +Now my reason for mentioning this is to explain one word that has +puzzled many students. Mahâviṣhṇu, the great Viṣhṇu, why +that particular epithet? What does it mean when that phrase is used? It +means the great solar Logos, Viṣhṇu in His essential nature: but +there is a reflection of His glory, a reflection of His power, of His +love, in more immediate connection with ourselves and our own world. He +is His representative, as a viceroy may represent the king. Some of the +Avatâras we shall find came forth from Mahâviṣhṇu through the +planetary Logos, who is concerned with our evolution and the evolution +of the world. But the Pûrṇâvatâra that I spoke of yesterday comes +forth directly from Mahâviṣhṇu, with no intermediary between +Himself and the world that He comes to help. Here is another distinction +between the Pûrṇâvatâra and those more limited ones, that I could not +mention yesterday, because the words used would, at that stage, have +been unintelligible. We shall find to-morrow, when we come to deal with +the Avatâras Matsya, Kûrma, and so on, that these special Avatâras, +connected with the evolution of certain types in the world, while +indirectly from Mahâviṣhṇu, come through the mediation of His +mighty representative for our own chain, the wondrous Intelligence that +conveys His love and ministers His will, and is the channel of His +all-pervading and supporting power. When we come to study Shrî +Kṛiṣhṇa we shall find that there is no intermediary. He stands +as the Supreme Himself. And while in the other cases there is the +Presence that may be recognised as an intermediary, it is absent in the +case of the great Lord of Life. + +Leaving that for further elaboration then to-morrow, let us try to +answer the next question, "How arises this need for Avatâras?" because +in the minds of some, quite naturally, a difficulty does arise. The +difficulty that many thoughtful people feel may be formulated thus: +"Surely the whole plan of the world is in the mind of the Logos from the +beginning, and surely we cannot suppose that He is working like a human +workman, not thoroughly understanding that at which He aims. He must be +the architect as well as the builder; He must make the plan as well as +carry it out. He is not like the mason who puts a stone in the wall +where he is told, and knows nothing of the architecture of the building +to which he is contributing. He is the master-builder, the great +architect of the universe, and everything in the plan of that universe +must be in His mind ere ever the universe began. But if that be so--and +we cannot think otherwise--how is it that the need for special +intervention arises? Does not the fact of special intervention imply +some unforeseen difficulty that has arisen? If there must be a kind of +interference with the working out of the plan, does that not look as if +in the original plan some force was left out of account, some difficulty +had not been seen, something had arisen for which preparation had not +been made? If it be not so, why the need for interference, which looks +as though it were brought about to meet an unforeseen event?" A natural, +reasonable, and perfectly fair question. Let us try to answer it. I do +not believe in shirking difficulties; it is better to look them in the +face, and see if an answer be possible. + +Now the answer comes along three different lines. There are three great +classes of facts, each of which contributes to the necessity; and each, +foreseen by the Logos, is definitely prepared for as needing a +particular manifestation. + +The first of these lines arises from what I may perhaps call the nature +of things. I remarked at the beginning of this lecture on the fact that +our universe, our system, is part of a greater whole, not separate, not +independent, not primary, in comparatively a low scale in the universe, +our sun a planet in a vaster system. Now what does that imply? As +regards matter, Prakṛiti, it implies that our system is builded out +of matter already existing, out of matter already gifted with certain +properties, out of matter that spreads through all space, and from which +every Logos takes His materials, modifying it according to His own plan +and according to His own will. When we speak of Mûlaprakṛiti, the +root of matter, we do not mean that it exists as the matter we know. No +philosopher, no thinker would dream of saying that that which spreads +throughout space is identical with the matter of our very elementary +solar system. It is the root of matter, that of which all forms of +matter are merely modifications. What does that imply? It implies that +our great Lord, who brought our solar system into existence, is taking +matter which already has certain properties given to it by One yet +mightier than Himself. In that matter three guṇas exist in +equilibrium, and it is the breath of the Logos that throws them out of +equilibrium, and causes the motion by which our system is brought into +existence. There must be a throwing out of equilibrium, for equilibrium +means Pralaya, where there is not motion, nor any manifestation of life +and form. When life and form come forth, equilibrium must have been +disturbed, and motion must be liberated by which the world shall be +built. But the moment you grasp that truth you see that there must be +certain limitations by virtue of the very material in which the Deity +is working for the making of the system. It is true that when out of His +system, when not conditioned and confined and limited by it, as He is by +His most gracious will, it is true that He would be the Lord of that +matter by virtue of His union with the mightier Life beyond; but when +for the building of the world He limits Himself within His Mâyâ, then He +must work within the conditions of those materials that limit His +activity, as we are told over and over again. + +Now when in the ceaseless interplay of Sattva, Rajas, and Tamas, Tamas +has the ascendancy, aided and, as it were, worked by Rajas, so that they +predominate over Sattva in the foreseen evolution, when the two +combining overpower the third, when the force of Rajas and the inertia +and stubbornness of Tamas, binding themselves together, check the +action, the harmony, the pleasure-giving qualities of Sattva, then comes +one of the conditions in which the Lord comes forth to restore that +which had been disturbed of the balanced interworking of the three +guṇas and to make again such balance between them as shall enable +evolution to go forward smoothly and not be checked in its progress. He +re-establishes the balance of power which gives orderly motion, the +order having been disturbed by the co-operation of the two in +contradistinction to the third. In these fundamental attributes of +matter, the three guṇas, lies the first reason of the need for +Avatâras. + +The second need has to do with man himself, and now we come back in both +the second and the third to that question of good and evil, of which I +have already spoken. I´shvara, when He came to deal with the evolution +of man--with all reverence I say it--had a harder task to perform than +in the evolution of the lower forms of life. On them the law is imposed +and they must obey its impulse. On the mineral the law is compulsory; +every mineral moves according to the law, without interposing any +impulse from itself to work against the will of the One. In the +vegetable world the law is imposed, and every plant grows in orderly +method according to the law within it, developing steadily and in the +fashion of its order, interposing no impulse of its own. Nay, in the +animal world--save perhaps when we come to its highest members--the law +is still a force overpowering everything else, sweeping everything +before it, carrying along all living things. A wheel turning on the road +might carry with it on its axle the fly that happened to have settled +there; it does not interpose any obstacle to the turning of the wheel. +If the fly comes on to the circumference of the wheel and opposes itself +to its motion, it is crushed without the slightest jarring of the wheel +that rolls on, and the form goes out of existence, and the life takes +other shapes. + +So is the wheel of law in the three lower kingdoms. But with man it is +not so. In man I´shvara sets himself to produce an image of Himself, +which is not the case in the lower kingdoms. As life has evolved, one +force after another has come out, and in man there begins to come out +the central life, for the time has arrived for the evolution of the +sovereign power of will, the self-initiated motion which is part of the +life of the Supreme. Do not misunderstand me--for the subject is a +subtle one; there is only one will in the universe, the will of +I´shvara, and all must conform itself to that will, all is conditioned +by that will, all must move according to that will, and that will marks +out the straight line of evolution. There may be swerving neither to the +right hand nor to the left. There is one will only which in its aspect +to us is free, but inasmuch as our life is the life of I´shvara Himself, +inasmuch as there is but one Self and that Self is yours and mine as +much as His--for He has given us His very Self to be our Self and our +life--there must evolve at one stage of this wondrous evolution that +royal power of will which is seen in Him. And from the A´tmâ within us, +which is Himself in us, there flows forth the sovereign will into the +sheaths in which the A´tmâ is as it were held. Now what happens is this: +force goes out through the sheaths and gives them some of its own +nature, and each sheath begins to set up a reflection of the will on its +own account, and you get the "I" of the body which wants to go this way, +and the "I" of passion or emotion which wants to go that way, and the +"I" of the mind which wants to go a third way, and none of these ways +is the way of the A´tmâ, the Supreme. These are the illusory wills of +man, and there is one way in which you may distinguish them from the +true will. Each of them is determined in its direction by external +attraction; the man's body wants to move in a particular way because +something attracts it, or something else repels it: it moves to what it +likes, to what is congenial to it, it moves away from that which it +dislikes, from that from which it feels itself repelled. But that motion +of the body is but motion determined by the I´shvara outside, as it +were, rather than by the I´shvara within, by the kosmos around and not +by the Self within, which has not yet achieved its mastery of the +kosmos. So with the emotions or passions: they are drawn this way or +that by the objects of the senses, and the "senses move after their +appropriate objects"; it is not the "I," the Self, which moves. And so +also with the mind. "The mind is fickle and restless, O +Kṛiṣhṇa, it seems as hard to curb as the wind," and the mind +lets the senses run after objects as a horse that has broken its reins +flies away with the unskilled driver. All these forces are set up; and +there is one more thing to remember. These forces reinforce the râjasic +guṇa and help to bring about that predominance of which I spoke; all +these reckless desires that are not according to the one will are yet +necessary in order that the will may evolve and in order to train and +develop the man. + +Do you say why? How would you learn right if you knew not wrong? How +would you choose good if you knew not evil? How would you recognise the +light if there were no darkness? How would you move if there were no +resistance? The forces that are called dark, the forces of the +Râkshasas, of the Asuras, of all that seem to be working against +I´shvara--these are the forces that call out the inner strength of the +Self in man, by struggling with which the forces of A´tmâ within the man +are developed, and without which he would remain in Pralaya for +evermore. It is a perfectly stagnant pool where there is no motion, and +there you get corruption and not life. The evolution of force can only +be made by struggle, by combat, by effort, by exercise, and inasmuch as +I´shvara is building men and not babies, He must draw out men's forces +by pulling against their strength, making them struggle in order to +attain, and so vivifying into outer manifestation the life that +otherwise would remain enfolded in itself. In the seed the life is +hidden, but it will not grow if you leave the seed alone. Place it on +this table here, and come back a century hence, and, if you find it, it +will be a seed still and nothing more. So also is the A´tmâ in man ere +evolution and struggle have begun. Plant your seed in the ground, so +that the forces in the ground press on it, and the rays of the sun from +outside make vibrations that work on it, and the water from the rain +comes through the soil into it and forces it to swell--then the seed +begins to grow; but as it begins to grow it finds the earth around. How +shall it grow but by pushing at it and so bringing out the energies of +life that are within it? And against the opposition of the ground the +roots strike down, and against the opposition of the ground the growing +point mounts upward, and by the opposition of the ground the forces are +evolved that make the seed grow, and the little plant appears above the +soil. Then the wind comes and blows and tries to drag it away, and, in +order that it may live and not perish, it strikes its roots deeper and +gives itself a better hold against the battering force of the wind, and +so the tree grows against the forces which try to tear it out. And if +these forces were not, there would have been no growth of the root. And +so with the root of I'shvara, the life within us; were everything around +us smooth and easy, we would remain supine, lethargic, indifferent. It +is the whip of pain, of suffering, of disappointment, that drives us +onward and brings out the forces of our internal life which otherwise +would remain undeveloped. Would you have a man grow? Then don't throw +him on a couch with pillows on every side, and bring his meals and put +them into his mouth, so that he moves not limb nor exercises mind. Throw +him on a desert, where there is no food nor water to be found; let the +sun beat down on his head, the wind blow against him; let his mind be +made to think how to meet the necessities of the body, and the man +grows into a man and not a log. That is why there are forces which you +call evil. In this universe there is no evil; all is good that comes to +us from I´shvara, but it sometimes comes in the guise of evil that, by +opposing it, we may draw out our strength. Then we begin to understand +that these forces are necessary, and that they are within the plan of +I´shvara. They test evolution, they strengthen evolution, so that it +does not take the next step onward till it has strength enough to hold +its own, one step made firm by opposition before the next is taken. But +when, by the conflicting wills of men, the forces that work for +retardation, to keep a man back till he is able to overcome them and go +on, when they are so reinforced by men's unruly wishes that they are +beginning, as it were, to threaten progress, then ere that check takes +place, there is reinforcement from the other side: the presence pf the +Avatâra of the forces that threaten evolution calls forth the presence +of the Avatâra that leads to the progress of humanity. + +We come to the third cause. The Avatâra does not come forth without a +call. The earth, it is said, is very heavy with its load of evil, "Save +us, O supreme Lord," the Devas come and cry. In answer to that cry the +Lord comes forth. But what is this that I spoke of purposely by a +strange phrase to catch your attention, that I spoke of as an Avatâra of +evil? By the will of the one Supreme, there is one incarnated in form +who gathers up together the forces that make for retardation, in order +that, thus gathered together, they may be destroyed by the opposing +force of good, and thus the balance may be re-established and evolution +go on along its appointed road. Devas work for joy, the reward of +Heaven. Svarga is their home, and they serve the Supreme for the joys +that there they have. Râkshasas also serve Him, first for rule on earth, +and power to grasp and hold and enjoy as they will in this lower world. +Both sides serve for reward, and are moved by the things that please. + +And in order, as our time is drawing to a close, that I may take one +great example to show how these work, let me take the mighty one, Râvana +of Lanka,[6] that we may give a concrete form to a rather difficult and +abstruse thought. Râvana, as you all know, was the mighty intelligence, +the Râkshasa, who called forth the coming of Shrî Râma. But look back +into the past, and what was he? Keeper of Viṣhṇu's heaven, +door-keeper of the mighty Lord, devotee, bhakta, absolutely devoted to +the Lord. Look at his past, and where do you find a bhakta of Mahâdeva +more absolute in devotion than the one who came forth later as Râvana? +It was he who cast his head into the fire in order that Mahâdeva might +be served. It is he in whose name have been written some of the most +exquisite stotras, breathing the spirit of completest devotion; in one +of them, you may remember--and you could scarcely carry devotion to a +further point--it is in the mouth of Râvana words are put appealing to +Mahâdeva, and describing Him as surrounded by forms the most repellent +and undesirable, surrounded on every side by pisâchas and bhûtas,[7] +which to us seem but the embodiment of the dark shadows of the burning +ghat, forms from which all beauty is withdrawn. He cries out in a +passion of love: + + Better wear pisâcha-form, so we + Evermore are near and wait on Thee. + +[Footnote 6: Ceylon.] + +[Footnote 7: Goblins and elementals.] + +How did he then come to be the ravisher of Sîtâ and the enemy of God? + +You know how through lack of intuition, through lack of power to +recognise the meaning of an order, following the words not the spirit, +following the outside not the inner, he refused to open the door of +heaven when Sanat Kumâra came and demanded entrance. In order that that +which was lacking might be filled, in order that that which was wanting +might be earned, that which was called a curse was pronounced, a curse +which was the natural reaction from the mistake. He was asked: "Will you +have seven incarnations friendly to Viṣhṇu, or three in which you +will be His enemy and oppose Him?" And because he was a true bhakta, and +because every moment of absence from his Lord meant to him hell of +torture, he chose three of enmity, which would let him go back sooner +to the Feet of the Beloved, rather than the seven of happiness, of +friendliness. Better a short time of utter enmity than a longer +remaining away with apparent happiness. It was love not hatred that made +him choose the form of a Râkshasa rather than the form of a Ṛishi. +There is the first note of explanation. + +Then, coming into the form of Râkshasa, he must do his duty as Râkshasa. +This was no weak man to be swayed by momentary thought, by transient +objects. He had all the learning of the Vedas. With him, it was said, +passed away Vaidic learning, with him it disappeared from earth. He knew +his duty. What was his duty? To put forward every force which was in his +mighty nature in order to check evolution, and so call out every force +in man which could be called out by opposing energy which had to be +overcome; to gather round him all the forces which were opposing +evolution; to make himself king of the whole, centre and law-giver to +every force that was setting itself against the will of the Lord; to +gather them together as it were into one head, to call them together +into one arm; so that when their apparent triumph made the cry of the +earth go up to Viṣhṇu, the answer might come in Râma's Avatâra and +they be destroyed, that the life-wave might go on. + +Nobly he did the work, thoroughly he discharged his duty. It is said +that even sages are confused about Dharma, and truly it is subtle and +hard to grasp in its entirety, though the fragment the plain man sees be +simple enough. His Dharma was the Dharma of a Râkshasa, to lead the +whole forces of evil against One whom in his inner soul, then clouded, +he loved. When Shrî Râma came, when He was wandering in the forest, how +could he sting Him into leaving the life of His life, His beloved Sîtâ, +and into coming out into the world to do His work? By taking away from +Him the one thing to which He clung, by taking away from Him the wife +whom He loved as His very Self, by placing her in the spot where all the +forces of evil were gathered together, so making one head for +destruction, which the arrow of Shrî Râma might destroy. Then the mighty +battle, then the struggle with all the forces of his great nature, that +the law might be obeyed to the uttermost, duly fulfilled to the last +grain, the debt paid that was owed; and then--ah then! the shaft of the +Beloved, then the arrow of Shrî Râma that struck off the head from the +seeming enemy, from the real devotee. And from the corpse of the +Râkshasa that fell upon the field near Lanka, the devotee went up to +Goloka[8] to sit at the feet of the Beloved, and rest for awhile till +the third incarnation had to be lived out. + +[Footnote 8: A name for one of the heavens.] + +Such then are some of the reasons by, the ways in which the coming of +the Avatâra is brought about. And my last word to you, my brothers, +to-day is but a sentence, in order to avoid the possibility of a mistake +to which our diving into these depths of thought may possibly give rise. +Remember that though all powers are His, all forces His, Râkshasa as +much as Deva, Asura as much as Sura; remember that for your evolution +you must be on the side of good, and struggle to the utmost against +evil. Do not let the thoughts I have put lead you into a bog, into a pit +of hell, in which you may for the time perish, that because evil is +relative, because it exists by the one will, because Râkshasa is His as +much as Deva, therefore you shall go on their side and walk along their +path. It is not so. If you yield to ambition, if you yield to pride, if +you set yourselves against the will of I´shvara, if you struggle for the +separated self, if in yourselves now you identify yourself with the past +in which you have dwelt instead of with the future towards which you +should be directing your steps, then, if your Karma be at a certain +stage, you pass into the ranks of those who work as enemies, because you +have chosen that fate for yourself, at the promptings of the lower +nature. Then with bitter inner pain--even if with complete +submission--accepting the Karma, but with profound sorrow, you shall +have to work out your own will against the will of the Beloved, and feel +the anguish of the rending that separates the inner from the outer life. +The will of I´shvara for you is evolution; these forces are made to +help your evolution--_but only if you strive against them_. If you yield +to them, then they carry you away. You do not then call out your own +strength, but only strengthen them. Therefore, O Arjuna, stand up and +fight. Do not be supine; do not yield yourself to the forces; they are +there to call out your energies by opposition and you must not sink down +on the floor of the chariot. And my last word is the word of Shrî +Kṛiṣhṇa to Arjuna: "Take up your bow, stand up and fight." + + + + +THIRD LECTURE. + + +The subject this morning, my brothers, is in some ways an easy and in +other ways a difficult one; easy, inasmuch as the stories of the +Avatâras can be readily told and readily grasped; difficult, inasmuch as +the meaning that underlies these manifestations may possibly be in some +ways unfamiliar, may not have been thoroughly thought out by individual +hearers. And I must begin with a general word as to these special +Avatâras. You may remember that I said that the whole universe may be +regarded as the Avatâra of the Supreme, the Self-revelation of I´shvara. +But we are not dealing with that general Self-revelation; nor are we +even considering the very many revelations that have taken place from +time to time, marked out by special characteristics; for we have seen by +referring to one or two of the old writings that many lists are given of +the comings of the Lord, and we are to-day concerned with only some of +those, those that are accepted specially as Avatâras. + +Now on one point I confess myself puzzled at the outset, and I do not +know whether in your exoteric literature light is thrown upon the point +as to how these ten were singled out, who was the person who chose them +out of a longer list, on what authority that list was proclaimed. On +that point I must simply state the question, leaving it unanswered. It +may be a matter familiar to those who have made researches into the +exoteric literature. It is not a point of quite sufficient importance +for the moment to spend on it time and trouble, in what we may call the +occult way of research. I leave that then aside, for there is one reason +why some of these stand out in a way which is clear and definite. They +mark stages in the evolution of the world. They mark new departures in +the growth of the developing life, and whether it was that fact which +underlay the exoteric choice I am unable to say; but certainly that fact +by itself is sufficient to justify the special distinction which is +made. + +There is one other general point to consider. Accounts of these Avatâras +are found in the Purâṇas; allusions to them, to one or other of them, +are found in other of the ancient writings, but the moment you come to +very much detail you must turn to the Paurâṇic accounts; as you are +aware, sages, in giving those Purâṇas, very often described things as +they are seen on the higher planes, giving the description of the +underlying truth of facts and events; you have appearances described +which sound very strange in the lower world; you have facts asserted +which raise very much of challenge in modern days. When you read in the +Purâṇas of strange forms and marvellous appearances, when you read +accounts of creatures that seem unlike anything that you have ever heard +of or dreamed of elsewhere, the modern mind, with its somewhat narrow +limitations, is apt to revolt against the accounts that are given; the +modern mind, trained within the limits of the science of observation, is +necessarily circumscribed within those limits and those limits are of an +exceedingly narrow description; they are limits which belong only to +modern time, modern to men, in the true sense of the word, though +geological researches stretch of course far back into what we call in +this nineteenth century the night of time. But you must remember that +the moment geology goes beyond the historic period, which is a mere +moment in the history of the world, it has more of guesses than of +facts, more of theories than of proofs. If you take half a dozen modern +geologists and ask each of them in turn for the date of the period of +which records remain in the small number of fossils collected, you will +find that almost every man gives a different date, and that they deal +with differences of millions of years as though they were only seconds +or minutes of ours. So that you will have to remember in what science +can tell you of the world, however accurate it may be within its limits, +that these limits are exceedingly narrow, narrow I mean when measured by +the sight that goes back kalpa after kalpa, and that knows that the +mind of the Supreme is not limited to the manifestations of a few +hundred thousands of years, but goes back million after million, +hundreds of millions after hundreds of millions, and that the varieties +of form, the enormous differences of types, the marvellous kinds of +creatures which have come out of that creative imagination, transcend in +actuality all that man's mind can dream of, and that the very wildest +images that man can make fail far short of the realities that actually +existed in the past kalpas through which the universe has gone. That +word of warning is necessary, and also the warning that on the higher +planes things look very different from what they look down here. You +have here a reflection only of part of those higher forms of existence. +Space there has more dimensions than it has on the physical plane, and +each dimension of space adds a new fundamental variety to form; if to +illustrate this I may use a simile I have often used, it may perhaps +convey to you a little idea of what I mean. Two similes I will take each +throwing a little light on a very difficult subject. Suppose that a +picture is presented to you of a solid form; the picture, being made by +pen or pencil on a sheet of paper, must show on the sheet, which is +practically of two dimensions--a plane surface--a three dimensional +form; so that if you want to represent a solid object, a vase, you must +draw it flat, and you can only represent the solidity of that vase by +resorting to certain devices of light and shade, to the artificial +device which is called perspective, in order to make an illusory +semblance of the third dimension. There on the plane surface you get a +solid appearance, and the eye is deceived into thinking it sees a solid +when really it is looking at a flat surface. Now as a matter of fact if +you show a picture to a savage, an undeveloped savage, or to a very +young child, they will not see a solid but only a flat. They will not +recognise the picture as being the picture of a solid object they have +seen in the world round them; they will not see that that artificial +representation is meant to show a familiar solid, and it passes by them +without making any impression on the mind; only the education of the eye +enables you to see on a flat surface the picture of a solid form. Now, +by an effort of the imagination, can you think of a solid as being the +representation of a form in one dimension more, shown by a kind of +perspective? Then you may get a vague idea of what is meant when we +speak of a further dimension in space. As the picture is to the vase, so +is the vase to a higher object of which that vase itself is a +reflection. So again if you think, say, of the lotus flower I spoke of +yesterday, as having just the tips of its leaves above water, each tip +would appear as a separate object. If you know the whole you know that +they are all parts of one object; but coming over the surface of the +water you will see tips only, one for each leaf of the seven-leaved +lotus. So is every globe in space an apparently separate object, while +in reality it is not separated at all, but part of a whole that exists +in a space of more dimensions; and the separateness is mere illusion due +to the limitations of our faculties. + +Now I have made this introduction in order to show you that when you +read the Purâṇas you consistently get the fact on the higher plane +described in terms of the lower, with the result that it seems +unintelligible, seems incomprehensible; then you have what is called an +allegory, that is, a reality which looks like a fancy down here, but is +a deeper truth than the illusion of physical matter, and is nearer to +the reality of things than the things which you call objective and real. +If you follow that line of thought at all you will read the Purâṇas +with more intelligence and certainly with more reverence than some of +the modern Hindus are apt to show in the reading, and you will begin to +understand that when another vision is opened one sees things +differently from the way that one sees them on the physical plane, and +that that which seems impossible on the physical is what is really seen +when you pass beyond the physical limitations. + +From the Purâṇas then the stories come. + +Let me take the first three Avatâras apart from the remainder, for a +reason that you will readily understand as we go through them. We take +the Avatâra which is spoken of as that of Matsya or the fish; that +which is spoken of as that of Kûrma or the tortoise; that which is +spoken of as that of Vârâha, or the boar. Three animal forms; how +strange! thinks the modern graduate. How strange that the Supreme should +take the forms of these lower animals, a fish, a tortoise, a boar! What +childish folly! "The babbling of a race in its infancy," it is said by +the pandits of the Western world. Do not be so sure. Why this wonderful +conceit as to the human form? Why should you and I be the only worthy +vessels of the Deity that have come out of the illimitable Mind in the +course of ages? What is there in this particular shape of head, arms, +and trunk which shall make it the only worthy vessel to serve as a +manifestation of the supreme I´shvara? I know of nothing so wonderful in +the mere outer form that should make that shape alone worthy to +represent some of the aspects of the Highest. And may it not be that +from His standpoint those great differences that we see between +ourselves and those which we call the lower forms of life may be almost +imperceptible, since He transcends them all? A little child sees an +immense difference between himself of perhaps two and a half feet high +and a baby only a foot and a half high, and thinks himself a man +compared with that tiny form rolling on the ground and unable to walk. +But to the grown man there is not so much difference between the length +of the two, and one seems very much like the other. While we are very +small we see great differences between ourselves and others; but on the +mountain top the hovel and the palace do not differ so very much in +height. They all look like ant-hills, very much of the same size. And so +from the standpoint of I´shvara, in the vast hierarchies from the +mineral to the loftiest Deva, the distinctions are but as ant-hills in +comparison with Himself, and one form or another is equally worthy, so +that it suits His purpose, and manifests His will. + +Now for the Matsya Avatâra; the story you will all know: when the great +Manu, Vaivasvata Manu, the Root Manu, as we call Him--that is, a Manu +not of one race only, but of a whole vast round of kosmic evolution, +presiding over the seven globes that are linked for the evolution of the +world--that mighty Manu, sitting one day immersed in contemplation, sees +a tiny fish gasping for water; and moved by compassion, as all great +ones are, He takes up the little fish and puts it in a bowl, and the +fish grows till it fills the bowl; and He placed it in a water vessel +and it grew to the size of the vessel; then He took it out of that +vessel and put it into a bigger one; afterwards into a tank, a pond, a +river, the sea, and still the marvellous fish grew and grew and grew. +The time came when a vast change was impending; one of those changes +called a minor pralaya, and it was necessary that the seeds of life +should be carried over that pralaya to the next manvantara. That would +be a minor pralaya and a minor manvantara. What does that mean? It +means a passage of the seeds of life from one globe to another; from +what a we call the globe preceding our own to our own earth. It is the +function of the Root Manu, with the help and the guidance of the +planetary Logos, to transfer the seeds of life from one globe to the +next, so as to plant them in a new soil where further growth is +possible. As waters rose, waters of matter submerging the globe which +was passing into pralaya, an ark, a vessel appeared; into this vessel +stepped the great Ṛishi with others, and the seeds of life were +carried by Them, and as They go forth upon the waters a mighty fish +appears and to the horn of that fish the vessel is fastened by a rope, +and it conveys the whole safely to the solid ground where the Manu +rebegins His work. A story! yes, but a story that tells a truth; for +looking at it as it takes place in the history of the world, we see the +vast surging ocean of matter, we see the Root Manu and the great +Initiates with Him gathering up the seeds of life from the world whose +work is over, carrying them under the guidance and with the help of the +planetary Viṣhṇu to the new globe where new impulse is to be given +to the life; and the reason why the fish form was chosen was simply +because in the building up again of the world, it was at first covered +with water, and only that form of life was originally possible, so far +as denser physical life was concerned. + +You have in that first stage what the geologists call the Silurian Age, +the age of fishes, when the great divine manifestation was of all these +forms of life. The Purâṇa rightly starts in the previous Kalpa, +rightly starts the manifestations with the manifestation in the form of +the fish. Not so very ridiculous after all, you see, when read by +knowledge instead of by ignorance; a truth, as the Purâṇas are full +of truth, if they were only read with intelligence and not with +prejudice. + +But some of you may say that there is confusion about these first +Avatâras; in several accounts we find that the Boar stands the first; +that is true, but the key of it is this; the Boar Avatâra initiated that +evolution which was followed unbrokenly by the human; whereas the other +two bring in great stages, each of which is regarded as a separate +kalpa; and if you look into the _Viṣhṇu Purâṇa_ you will find +there the key; for when that begins to relate the incarnation of the +Boar, there is just a sentence thrown in, that the Matsya and Kûrma +Avatâras belong to previous kalpas. + +Now if we take the theosophical nomenclature, we find each of these +kalpas covers what we call a Root Race, and you may remember that the +first Root Race of humanity had not human form at all but was simply a +floating mass able to live in the waters which then covered the earth, +and only showing the ordinary protoplasmic motions connected with such a +type of life and possible at that stage of its evolution. It was a seed +of form rather than a form itself; it was the seed planted by the Manu +in the waters of the earth, that out of that humanity might evolve. But +the general course of physical evolution passed through the stage of the +fish; and geology there gives a true fact, though it does not +understand, naturally, the hidden meaning; while the Purâṇa gives you +the reality of the manifestation, and the deeper truth that underlies +the stages of the evolving world. + +Then we find, tracing it onward, that this great age passes, and the +world begins to rise out of the waters. How then shall types be brought +forth in order that evolution may go on? The next great type is to be +fitted either for land or for water; for the next stage of the earth +shows the waters draining gradually away, and the land appearing, and +the creatures that are the marked characteristic of the age must exist +partially on land and partially in water. Here again there must be +manifestation of the type of life, this time of what we call the reptile +type; the tortoise is chosen as the typical creature, and while the +tortoise typifies the type to be evolved, reptiles, amphibious creatures +of every description, swarm over the earth, becoming more and more +land-like in their character as the proportion of land to water +increases. There is meanwhile going on, in the "imperishable sacred +land," a preparation for further evolution. There is one part of the +globe that changes not, that from the beginning has been, and will last +while the globe is lasting; it is called the "imperishable land." And +there the great Ṛishis gather, and thence they ever come forth for +the helping of man; that is the imperishable sacred land, sometimes +called the "sacred pole of the earth." Pole itself exists not on the +physical plane but on the higher, and its reflection coming downward +makes, as it were, one spot which never changes, but is ever guarded +from the tread of ordinary men. There took place a most instructive +phenomenon. The type of the evolution then preceding, the Tortoise, the +Logos in that form, makes Himself the base of the revolving axis of +evolution. That is typified by Mandâra, the mountain which, placed on +the tortoise, is made to revolve by the hosts of Suras and Asuras, one +pulling at the head of the serpent, and the other at the tail--the +positive and negative forces that I spoke of yesterday. So the churning +begins in matter, evolving types of life. The type is ever evolved +before the lower manifestation, the type appears before the copies of it +are born in the lower world. And how often have the students of the +great Teachers themselves seen the very thing occur; the churning of the +waters of matter giving forth all the types of the many sorts and +species that are generated in the lower world; these are the archetypes, +as we call them, of classes and creatures, always produced in +preparation for the forward stretch of evolution. There came forth one +by one the archetypes, the elephant, the horse, the woman, and so on, +one after another, showing the track along which evolution was to go. +And first of all, Amṛita, nectar of immortality, comes forth, symbol +of the one life which passes through every form--and that life appears +above the waters the taking of which is necessary in order that every +form may live. + +We cannot delay on details; I can only trace hastily the outline, +showing you how real is the truth that underlies the story, and as that +gradually goes on and the types are ready, there comes the whelming of +the world under the waters, and the great continents vanish for a time. + +Then comes the third Avatâra, the Vârâha. No earth is to be seen; the +waters of the flood have overwhelmed it. The types that are to be +produced on earth are waiting in the higher region for place on which to +manifest. How shall the earth be brought up from the waters which have +overwhelmed it? Now once again the great Helper is needed, the God, the +Protector of Evolution. Then in the form of a mighty Boar, whose form +filled the heaven, plunging down into the waters that He alone could +separate, the Great One descends. He brings up the earth from the lower +region where it was lying awaiting His coming; and the land rises up +again from below the surface of the flood, and the vast Lemurian +continent is the earth of that far-off age. Here science has a word to +say, rightly enough, that on the Lemurian continent were developed many +types of life, and there the mammals first made their appearance. Quite +so; that was exactly what the sages taught thousands upon thousands of +years ago; that when the Boar, the great type of the mammal, plunged +into the waters to bring up the earth, then was started the mammalian +evolution, and the continent thus rescued from the waters was crowded +with the forms of the mammalian kingdom. Just as the Fish had typified +the Silurian epoch, just as the Tortoise had started on its way the +great amphibian evolution, so did the Boar, that typical mammal, start +the mammalian evolution, and we come to the Lemurian continent with its +wonderful variety of forms of mammalian life. Not so very ignorant after +all, you see, the ancient writings! For men are only re-discovering +to-day what has been in the hands of the followers of the Ṛishis for +thousands, tens of thousands of years. + +Then we come to a strange incarnation on this Lemurian continent: +frightful conflicts existed; we are nearing what in the theosophical +nomenclature is the middle of the third Race, and man as man will +shortly appear with all the characteristics of his nature. He is not yet +quite come to birth; strange forms are seen, half human and half animal, +wholly monstrous; terrible struggles arise between these monstrous forms +born from the slime as it is said--from the remains of former +creations--and the newer and higher life in which the future evolution +is enshrined. These forms are represented in the Purâṇas as those of +the race of Daityas, who ruled the earth, who struggled against the Deva +manifestations, who conquered the Devas from time to time, who subjected +them, who ruled over earth and heaven alike, bringing every thing under +their sway. You may read in the splendid stanzas of the Book of Dzyan, +as given us by H. P. B., hints of that mighty struggle of which the +Purâṇas are so full, a struggle which was as real as any struggle of +later days, an absolute historical fact that many of us have seen. We +are instructed over and over again of a frightful conflict of forms, the +forms of the past, monstrous in their strength and in their outline, +against whom the Sons of Light were battling, against whom the great +Lords of the Flame came down. One of these conflicts, the greatest of +all, is given in the story of the Avatâra known as that of +Narasimha--the Man-Lion. You know the story; what Hindu does not know +the story of Prahlâda? In him we have typified the dawning spirituality +which is to show in the higher races of Daityas as they pass on into +definite human evolution, and their form gives way that sexual man may +be born. I need not dwell on that familiar story of the devotee of +Viṣhṇu; how his Daitya father strove to kill him because the name +of Hari was ever on his lips; how he strove to slay him, with a sword, +and the sword fell broken from the neck of the child; how then he tried +to poison him, and Viṣhṇu appeared and ate first of the poisoned +rice, so that the boy might eat it with the name of Hari on his lips; +how his father strove to slay him by the furious elephant, by the fang +of the serpent, by throwing him over a precipice, and by crushing him +under a stone. But ever the cry of "Hari, Hari," brought deliverance, +for in the elephant, in the fang of the serpent, in the precipice, and +in the stone, Hari was ever present, and his devotee was safe in that +presence: how finally when the father, challenging the omnipresence of +the Deity, pointed to the stone pillar and said in mocking language: "Is +your Hari also in the pillar?" "Hari, Hari," cried the boy, and the +pillar burst asunder, and the mighty form came forth and slew the Daitya +that doubted, in order that he might learn the omnipresence of the +Supreme. A story? facts, not fiction; truth, not imagination; and if you +could look back to the time of those struggles, there would seem to you +nothing strange or abnormal in the story; for you would see it repeated +with less vividness in the smaller struggles where the Sons of the Fire +were purging and redeeming the earth, in order that the later human +evolution might take place. + +We pass from those four Avatâras, every one of which comes within what +is called the Satya Yuga of the earth--not of the race remember, not the +smaller cycle, but of the earth--the Satya Yuga of the earth as a whole, +when periods of time were of immense length, and when progress was +marvellously slow. Then we come to the next age, that which we call the +Treta Yuga, that which is, in the theosophical chronology--and I put the +two together in order that students may be able to work their way out in +detail--the middle of the third Root Race, when humanity receives the +light from above, and when man as man begins to evolve. How is that +evolution marked? By the coming of the Supreme in human form, as Vâmana, +the Dwarf. The Dwarf? Yes; for man was as yet but dwarf in the truly +human stature, although vast in outer appearance; and He came as the +inner man, small, yet stronger than the outer form; against him was +Bali, the mighty, showing the outer form, while Vâmana, the Dwarf, +showed the man that should be. And when Bali had offered a great +sacrifice, the Dwarf as a Brâhmaṇa came to beg. + +It is curious this question of the caste of the Avatâras. When we once +come to the human Avatâras, They are mostly Kshattriyas, as you know, +but in two cases. They are Brâhmaṇas, and this is one of them; for He +was going to beg, and Kshattriya might not beg. Only he to whom the +earth's wealth should be as nothing, who should have no store of wealth +to hold, to whom gold and earth should be as one, only he may go to beg. +He was an ancient Brâhmaṇa, not a modern Brâhmaṇa. + +He came with begging bowl in hand, to beg of the king; for of what use +is sacrifice unless something be given at the sacrifice? Now Bali was a +pious ruler, on the side of the evolution that was passing away, and +gladly gave a boon. "Brâhmaṇa, take thy boon," said he. "Three steps +of earth alone I ask for," said the Dwarf. Of that little man surely +three steps would not cover much, and the great king with his world-wide +dominion might well give three steps of earth to the short and puny +Dwarf. But one step covered earth, and the next step covered sky. Where +could the third step be planted, where? so that the gift might be made +complete. Nothing was left for Bali to give save himself; nothing to +make his gift complete--and his word might not be broken--save his own +body. So, recognising the Lord of all, he threw himself before Him, and +the third step, planted on his body, fulfilled the promise of the king +and made him the ruler of the lower regions, of Pâtâla. Such the story. +How full of significance. This inner man--so small at that stage but +really so mighty, who was to rule alike the earth and heaven--could for +his third step find no place to put his foot upon save his own lower +nature; he was to go forward and forward ever; that is hinted in the +third step that was taken. What a graphic picture of the evolution that +lay in front, the wondrous evolution that now was to begin. + +And I may just remind you in passing that there is one word in the _Rig +Veda_, which refers to this very Avatâra, that has been a source of +endless controversy and dispute as to its meaning; there it is said: + + Through all this world strode Viṣhṇu; thrice His foot He planted and + the whole + Was gathered in His footstep's dust. (I. xxii., 17.)[9] + +[Footnote 9: See also I. cliv., which speaks of His three steps, within +which all living creatures have their habitation; the three steps are +said to be "the earth, the heavens, and all living creatures." Here Bali +is made the symbol of all living things.] + +That too is one of the "babblings of child humanity." I know not what +figure the greatest man could use more poetical, more full of meaning, +more sublime in its imagery, than that the whole world was gathered in +the dust of the foot of the Supreme. For what is the world save the dust +of His footsteps, and how would it have any life save as His foot has +touched it? + +So we pass, still treading onwards in the Treta Yuga, and we come to +another manifestation--that of Parashurâma; a strange Avatâra you may +think, and a partial Avatâra, let me say, as we shall see when we come +to look at His life and read the words that are spoken of Him. The Yuga +had now gone far and the Kshattriya caste had risen and was ruling, +mighty in its power, great in its authority, the one warrior ruling +caste, and alas! abusing its power, as men will do when souls are still +being trained, and are young for their surroundings. The Kshattriya +caste abused its power, built up in order that it might rule; the duty +of the ruler, remember, is essentially protection: but these used their +power not to protect, but to plunder, not to help but to oppress. A +terrible lesson must be taught the ruling caste, in order that it might +learn, if possible, that the duty of ruling was to protect and support +and help, and not to tyrannise and plunder. The first great lesson was +given to the kings of the earth, the rulers of men, a lesson that had to +be repeated over and over again, and is not yet completely learnt. A +divine manifestation came in order that that lesson might be taught; and +the Teacher was not a Kshattriya save by mother. A strange story, that +story of the birth. Food given to two Kshattriya women, each of whom was +to bear a son, the husband of one of them a Brâhmaṇa; and the two +women exchanged the food, and that meant to bring forth a Kshattriya son +was taken by the woman with the Brâhmaṇa husband. An accident, men +would say; there are no accidents in a universe of law. The food which +was full of Kshattriya energy thus went into the Brâhmaṇa family, for +it would not have been fitting that a Kshattriya should destroy +Kshattriyas. The lesson would not thus have been so well taught to the +world. So that we have the strange phenomenon of the Brâhmaṇa coming +with an axe to slay the Kshattriya, and three times seven times that axe +was raised in slaughter, cutting the Kshattriya trunk off from the +surface of the earth. + +But while Parashurâma was still in the body, a greater Avatâra came +forth to show what a Kshattriya king should be. The Kshattriyas abusing +their place and their power were swept away by Parashurâma, and, ere He +had left the earth where the bitter lesson had been taught, the ideal +Kshattriya came down to teach, now by example, the lesson of what should +be, after the lesson of what should not be had been enforced. The boy +Râma was born, on whose exquisite story we have not time long to dwell, +the ideal ruler, the utterly perfect king. While a boy He went forth +with the great teacher Visvâmitra, in order to protect the Yogî's +sacrifice; a boy, almost a child, but able to drive away, as you +remember, the Râkshasas that interfered with the sacrifice, and then He +and His beloved brother Lakshmana and the Yogî went on to the court of +king Janaka. And there, at the court, was a great bow, a bow which had +belonged to Mahâdeva Himself. To bend and string that bow was the task +for the man who would wed Sîtâ, the child of marvellous birth, the +maiden who had sprung from the furrow as the plough went through the +earth, who had no physical father or physical mother. Who should wed the +peerless maiden, the incarnation of Shrî, Lakshmî, the consort of +Viṣhṇu? Who should wed Her save the Avatâra of Viṣhṇu +Himself? So the mighty bow remained unstrung, for who might string it +until the boy Râma came? And He takes it up with boyish carelessness, +and bends it so strongly that it breaks in half, the crash echoing +through earth and sky. He weds Sîtâ, the beautiful, and goes forth with +Her, and with His brother Lakshmana and his bride, and with His father +who had come to the bridal, and with a vast procession, wending their +way back to their own town Ayodhya. This breaking of Mahâdeva's bow has +rung through earth, the crashing of the bow has shaken all the worlds, +and all, both men and Devas, know that the bow has been broken. Among +the devotees of Mahâdeva, Parashurâma hears the clang of the broken bow, +the bow of the One He worshipped; and proud with the might of His +strength, still with the energy of Viṣhṇu in Him, He goes forth to +meet this insolent boy, who had dared to break the bow that no other arm +could bend. He challenges Him, and handing His own bow bids Him try what +He can do with that. Can He shoot an arrow from its string? Râma takes +this offered bow, strings it, and sets an arrow on the string. Then He +stops, for in front of Him there is the body of a Brâhmaṇa; shall He +draw an arrow against that form? As the two Râmas stand face to face, +the energy of the elder, it is written, passes into the younger; the +energy of Viṣhṇu, the energy of the Supreme, leaves the form in +which it had been dwelling and enters the higher manifestation of the +same divine life. The bow was stretched and the arrow waiting, but Râma +would not shoot it forth lest harm should come, until He had pacified +His antagonist; then feeling that energy pass, Parashurâma bows before +Râma, diviner than Himself, hails Him as the Supreme Lord of the +worlds, bends in reverence before Him, and then goes away. That Avatâra +was over, although the form in which the energy had dwelt yet persisted. +That is why I said it was a lesser Avatâra. Where you have the form +persisting when the influence is withdrawn, you have the clear proof +that there the incarnation cannot be said to be complete; the passing +from the one to the other is the sign of the energy taken back by the +Giver and put into a new vessel in which new work is to be done. + +The story of Râma you know; we need not follow it further in detail; we +spoke of it yesterday in its highest aspect as combating the forces of +evil and starting the world, as it were, anew. We find the great reign +of Râma lasting ten thousand years in the Dvapara Yuga, the Yuga at the +close of which Shrî Kṛiṣhṇa came. + +Then comes the Mighty One, Shrî Kṛiṣhṇa Himself, of whom I +speak not to-day; we will try to study that Avatâra to-morrow with such +insight and reverence as we may possess. Pass over that then for the +moment, leaving it for fuller study, and we come to the ninth Avatâra as +it is called, that of the Lord Buddha. Now round this much controversy +has raged, and a theory exists current to some extent among the Hindus +that the Lord Buddha, though an incarnation of Viṣhṇu, came to +lead astray those who did not believe the Vedas, came to spread +confusion upon earth. Viṣhṇu is the Lord of order, not of +disorder; the Lord of love, not the Lord of hatred; the Lord of +compassion, who only slays to help the life onward when the form has +become an obstruction. And they blaspheme who speak of an incarnation of +the Supreme, as coming to mislead the world that He has made. Rightly +did your own learned pandit, T. Subba Row, speak of that theory with the +disdain born of knowledge; for no one who has a shadow of occult +learning, no one who knows anything of the inner realities of life, +could thus speak of that beautiful and gracious manifestation of the +Supreme, or dream that He could take the mighty form of an Avatâra in +order to mislead. + +But there is another point to put about this Avatâra, on which, perhaps, +I may come into conflict with people on another side. For this is the +difficulty of keeping the middle path, the razor path which goes neither +to the left nor to the right, along which the great Gurus lead us. On +either side you find objection to the central teaching. The Lord Buddha, +in the ordinary sense of the word, was not what we have defined as an +Avatâra. He was the first of our own humanity who climbed upwards to +that point, and there merged in the Logos and received full +illumination. His was not a body taken by the Logos for the purpose of +revealing Himself, but was the last in myriads of births through which +he had climbed to merge in I´shvara at last. That is not what is +normally spoken of as an Avatâra, though, you may say, the result truly +is the same. But in the case of the Avatâra, the evolving births are in +previous kalpas, and the Avatâra comes after the man has merged in the +Logos, and the body is taken for the purpose of revelation. But he who +became Gautama Buddha had climbed though birth after birth in our own +kalpa, as well as in the kalpas that went before; and he was incarnated +many a time when the great Fourth Race dwelt in mighty Atlantis, and +rose onward to take the office of the Buddha; for the Buddha is the +title of an office, not of a particular man. Finally by his own +struggles, the very first of our race, he was able to reach that great +function in the world. What is the function? That of the Teacher of Gods +and men. The previous Buddhas had been Buddhas who came from another +planet. Humanity had not lived long enough here to evolve its own son to +that height. Gautama Buddha was human-born. He had evolved through the +Fourth Race into this first family of the A´ryan Race, the Hindu. By +birth after birth in India He had completed His course and took His +final body in A´ryâvarta, to make the proclamation of the law to men. + +But the proclamation was not made primarily for India. It was given in +India because India is the place whence the great religious revelations go +forth by the will of the Supreme. Therefore was He born in India, but His +law was specially meant for nations beyond the bounds of A´ryâvarta, that +they might learn a pure morality, a noble ethic, disjoined--because of the +darkness of the age--from all the complicated teachings which we find in +connection with the subtle, metaphysical Hindu faith. + +Hence you find in the teachings of the Lord Buddha two great divisions; +one a philosophy meant for the learned, then an ethic disjoined from the +philosophy, so far as the masses are concerned, noble and pure and +great, yet easy to be grasped. For the Lord knew that we were going into +an age of deeper and deeper materialism, that other nations were going +to arise, that India for a time was going to sink down for other nations +to rise above her in the scale of nations. Hence was it necessary to +give a teaching of morality fitted for a more materialistic age, so that +even if nations would not believe in the Gods they might still practise +morality and obey the teachings of the Lord. In order also that this +land might not suffer loss, in order that India itself might not lose +its subtle metaphysical teachings and the widespread belief among all +classes of people in the existence of the Gods and their part in the +affairs of men, the work of the great Lord Buddha was done. He left +morality built upon a basis that could not be shaken by any change of +faith, and, having done His work, passed away. Then was sent another +great One, overshadowed by the power of Mahâdeva, Shrî Shankarâchârya, +in order that by His teaching He might give, in the Advaita Vedânta, the +philosophy which would do intellectually what morally the Buddha had +done, which intellectually would guard spirituality and allow a +materialistic age to break its teeth on the hard nut of a flawless +philosophy. Thus in India metaphysical religion triumphed, while the +teaching of the Blessed One passed from the Indian soil, to do its noble +work in lands other than the land of A´ryâvarta, which must keep +unshaken its belief in the Gods, and where highest and lowest alike must +bow before their power. That is the real truth about this much disputed +question as to the teaching of the ninth Avatâra; the fact was that His +teaching was not meant for His birthplace, but was meant for other +younger nations that were rising up around, who did not follow the +Vedas, but who yet needed instruction in the path of righteousness; not +to mislead them but to guide them, was His teaching given. But, as I +say, and as I repeat, what in it might have done harm in India had it +been left alone was prevented by the coming of the great Teacher of the +Advaita. You must remember, that His name has been worn by man after +man, through century after century; but the Shrî Shankarâchârya on whom +was the power of Mahâdeva was born but a few years after the passing +away of the Buddha, as the records of the Dwârakâ Math show +plainly--giving date after date backward, until they bring His birth +within 60 or 70 years of the passing away of the Buddha. + +We come to the tenth Avatâra, the future one, the Kalki. Of that but +little may be said; but one or two hints perchance may be given. With +His coming will dawn a brighter age; with His coming the Kali Yuga will +pass away; with His coming will also come a higher race of men. He will +come when there is born upon earth the sixth Root Race. There will then +be a great change in the world, a great manifestation of truth, of +occult truth, and when He comes then occultism will again be able to +show itself to the world by proofs that none will be able to challenge +or to deny; and He in His coming will give the rule over the sixth Root +Race to the two Kings, of whom you read in the _Kalki Purâṇa_. As we +look back down the past stream of time we find over and over again two +great figures standing side by side--the ideal King and the ideal +Priest. They work together; the one rules, the other teaches; the one +governs the nation, the other instructs it. And such a pair of mighty +ones come down in every age for each and every Race. Each Race has its +own Teacher, the ideal Brâhmaṇa, called in the Buddhist language the +Bodhisattva, the learned, full of wisdom and truth. Each has also its +own ruler, the Manu. Those two we can trace in the past, in Their actual +incarnations; and we see Them in the third, the fourth, and fifth Races; +the Manu in each race is the ideal King, the Brâhmaṇa in each race is +the ideal Teacher; and we learn that when the Kalki Avatâra shall come +He shall call from the sacred village of Shamballa--the village known to +the occultist though not to the profane--two Kings who have remained +throughout the age in order to help the world in its evolution. And the +name of the Manu who will be the King of the next Race, is said in the +_Purâṇa_ to be Moru; and the name of the ideal Brâhmaṇa who will +be the Teacher of the next Race is said to be Devapi; and these two are +King and Teacher for the sixth Race that is to be born. + +Those of you who have read something of the wondrous story of the past +will know that the choosing out of the new Race, the evolving of it, the +making of a new Root Race, is a thing that takes centuries, millenniums, +sometimes hundreds of thousands of years; and that the two who are to be +its King and Priest, the Manu and the Brâhmaṇa, are at Their work +throughout the centuries, choosing the men who may be the seeds of the +new Race. In the womb of the fourth Race a choice was made out of which +the fifth was born; isolated in the Gobi desert, for enormous periods of +time, that chosen family was trained, educated, reared, till its Manu +incarnated in it, and its Teacher also incarnated in it, and the first +A´ryan family was led forth to settle in A´ryâvarta. Now in the womb of +the fifth Race, the sixth Race is a choosing, and the King and the +Teacher of the sixth Race are already at Their mighty and beneficent +work. They are choosing one by one, trying and testing, those who shall +form the nucleus of the sixth Race; They are taking soul by soul, +subjecting each to many a test, to many an ordeal, to see if there be +the strength out of which a new Race can spring; and in fulness of time +when Their work is ready, then will come the Kalki Avatâra, to sweep +away the darkness, to send the Kali Yuga into the past, to proclaim the +birth of the new Satya Yuga, with a new and more spiritual Race, that is +to live therein. Then will He call out the chosen, the King Moru and the +Brâhmaṇa Devapi, and give into Their hands the Race that now They are +building, the Race to inhabit a fairer world, to carry onwards the +evolution of humanity. + + + + +FOURTH LECTURE. + + +My brothers, there are themes so lofty that tongue of Deva would not +suffice to do full justice to that which they enclose, and when we think +of the music of Shrî Kṛiṣhṇa's flute, all human music seems as +discord amidst its strains. Nevertheless since bhakti grows by thought +and word, it is not amiss that we should come near a subject so sacred; +only in dealing with it we must needs feel our incompetency, we must +needs regret our limitations, we must needs wish for greater power of +expression than we can have down here. For, perhaps, amid all the divine +manifestations that have glorified the world, there is none which has +aroused a wider, tenderer feeling than the Avatâra which we are to study +this morning. + +The austerer glories of Mahâdeva, the Lord of the burning ground, +attract more the hearts of those who are weary of the world and who see +the futility of worldly attractions; but Shrî Kṛiṣhṇa is the +God of the household, the God of family life, the God whose +manifestations attract in every phase of His Self-revelation; He is +human to the very core; born in humanity, as He has said, He acts as a +man. As a child, He is a real child, full of playfulness, of fun, of +winsome grace. Growing up into boyhood, into manhood, He exercises the +same human fascination over the hearts of men, of women, and of +children; the God in whose presence there is always joy, the God in +whose presence there is continual laughter and music. When we think of +Shrî Kṛiṣhṇa we seem to hear the ripple of the river, the +rustling of the leaves in the forest, the lowing of the kine in the +pasture, the laughter of happy children playing round their parents' +knees. He is so fundamentally the God who is human in everything; who +bends in human sympathy over the cradle of the babe, who sympathises +with the play of the youth, who is the friend of the lover, the blesser +of the bridegroom and the bride, who smiles on the young mother when her +first-born lies in her arms--everywhere the God of love and of human +happiness; what wonder that His winsome grace has fascinated the hearts +of men! + +We are to study Him, then, this morning. Now an Avatâra--I say this to +clear away some preliminary difficulties--an Avatâra has two great +aspects to the world. First, He is a historical fact. Do not let that be +forgotten. When you are reading the story of the great Ones, you are +reading history and not fable. But it is more than history; the Avatâras +acts out on the stage of the world a mighty drama. He is, as it were, a +player on the world's stage, and He plays a definite drama, and that +drama is an exposition of spiritual truth. And though the facts are +facts of history, they are also an allegory under which great spiritual +truths are conveyed to the minds and to the hearts of men. If you think +of it only as an allegory, you miss an aspect of the truth; if you think +of it only as a history you miss an aspect of the truth. The history of +an Avatâra is an exposition of spiritual verities; but though the drama +be a real one, it is a drama with an object, a drama with distinct +outlines laid down, as it were, by the author, and the Avatâra plays His +part on the stage at the same time as He is living out His life as man +in the history of the world. That must be remembered, otherwise some of +the great lessons of the Avatâra will be misread. + +Then He comes into the world surrounded by many who have been with Him +in former births, surrounded by celestial beings, born as men, and by a +vast body of beings of the opposing side born also as men. I am speaking +specially of the Avatâra of Shrî Kṛiṣhṇa, but this is true of +any other human Avatâra as well. They are not born into the world alone; +They are born with a great circle round Them of friends, and a great +host before them of apparent foes, incarnated as human beings, to work +out the world-drama that is being played. + +This is most of all, perhaps, apparent in the case of the One whom we +are now studying. Because of the extremely complicated nature of the +Avatâra of Shrî Kṛiṣhṇa, and the vast range that He covered as +regards His manifestations of complex human life, in order to render the +vast subject a little more manageable, I have divided this drama, as it +were, into its separate acts. I am using for a moment the language of +the stage, for I think it will make my meaning rather more clear. That +is, in dealing with His life, I have taken its stages which are clearly +marked out, and in each of these we shall see one great type of the +teaching which the world is meant to learn from the playing of this +drama before the eyes of men. To some extent the stages correspond with +marked periods in the life, and to some extent they overlap each other; +but by having them clearly in our minds we shall be able, I think, to +grasp better the whole object of the Avatâra--we shall have as it were +compartments in the mind in which the different types of teaching may be +placed. + +First then He comes to show forth to the world a great Object of bhakti, +and the love of God to His bhakta, or devotee. That is the aim of the +first act of the great drama--to stand forth as the Object of devotion, +and to show forth the love with which God regards His devotees. We have +there a marked stage in the life of Shrî Kṛiṣhṇa. + +Then the second act of the drama may be said to be His character as the +destroyer of the opposing forces that retard evolution, and that runs +through the whole of His life. + +The third act is that of the statesman, the wise, politic, and +intellectual actor on the world's stage of history, the guiding force of +the nation by His wondrous policy and intelligence, standing forth not +as king but rather as statesman. + +Then we have Him as friend, the human friend, especially of the +Pâṇḍavas and of Arjuna. + +The next act is that of Shrî Kṛiṣhṇa as Teacher, the +world-teacher, not the teacher of one race alone. + +Then we see Him in the strange and wondrous aspect of the Searcher of +the hearts of men, the trier and tester of human nature. + +Finally, we may regard Him in His manifestation as the Supreme, the +all-pervading life of the universe, who looks on nothing as outside +Himself, who embraces in His arms evil and good, darkness and light, +nothing alien to Himself. + +Into these seven acts, as it were, the life-history may be divided, and +each of them might serve as the study of a life-time instead of our +compressing them into the lecture of a morning. We will, however, take +them in turn, however inadequately; for the hints I give can be worked +out by you in detail according to the constitution of your own minds. +One aspect will attract one man, another aspect will attract another; +all the aspects are worthy of study, all are provocative of devotion. +But most of all, with regard to devotion, is the earliest stage of His +life inspiring and full of benediction, those early years of the Lord as +infant, as child, as young boy, when He is dwelling in Vraja, in the +forest of Brindâban, when He is living with the cowherds and their wives +and their children, the marvellous child who stole the hearts of men. It +is noticeable--and if it had been remembered many a blasphemy would not +have been uttered--that Shrî Kṛiṣhṇa chose to show Himself as +the great object of devotion, as the lover of the devotee, in the form +of a child, not in that of a man. + +Come then with me to the time of His birth, remembering that before that +birth took place upon earth, the deities had been to Viṣhṇu in the +higher regions, and had asked Him to interfere in order that earth might +be lightened of her load, that the oppression of the incarnate Daityas +might be stayed; and then Viṣhṇu said to the Gods: Go ye and +incarnate yourselves in portions among men, go ye and take birth amid +humanity. Great Ṛishis also took birth in the place where +Viṣhṇu Himself was to be born, so that ere He came, the +surroundings of the drama were, as it were, made in the place of His +coming, and those that we speak of as the cowherds of Vraja, Nanda and +those around Him, the Gopîs and all the inhabitants of that wondrously +blessed spot, were, we are told, "God-like persons"; nay more, they were +"the Protectors of the worlds" who were born as men for the progress of +the world. But that means that the Gods themselves had come down and +taken birth as men; and when you think of all that took place throughout +the wonderful childhood of the Lîlâ[10] of Shrî Kṛiṣhṇa, you +must remember that those who played that act of the drama were the +ordinary men, no ordinary women; they were the Protectors of the worlds +incarnated as cowherds round Him. And the Gopîs, the graceful wives of +the shepherds, they were the Ṛishis of ancient days, who by devotion +to Viṣhṇu had gained the blessing of being incarnated as Gopîs, in +order that they might surround His childhood, and pour out their love at +the tiny feet of the boy they saw as boy, of the God they worshipped as +supreme. + +[Footnote 10: Play.] + +When all these preparations were made for the coming of the child, the +child was born. I am not dwelling on all the well-known incidents that +surrounded His birth, the prophecy that the destroyer of Kamsa was to be +born, the futile shutting up in the dungeon, the chaining with irons, +and all the other follies with which the earthly tyrant strove to make +impossible of accomplishment the decree of the Supreme. You all know how +his plans came to nothing, as the mounds of sand raised by the hands of +children are swept into a level plain when one wave of the sea ripples +over the playground of the child. He was born, born in His four-armed +form, shining out for the moment in the dungeon, which before His birth +had been irradiated by Him through His mother's body, who was said to be +like an alabaster vase--so pure was she--with a flame within it. For +the Lord Shrî Kṛiṣhṇa was within her womb, herself the +alabaster vase which was as a lamp containing Him, the world's light, so +that the glory illuminated the darkness of the dungeon where she lay. At +His birth he came as Viṣhṇu, for the moment showing Himself with +all the signs of the Deity on Him, with the discus, with the conch, with +the shrivatsa on His breast, with all the recognised emblems of the +Lord. But that form quickly vanished, and only the human child lay +before His parents' eyes. And the father, you remember, taking Him up, +passed through the great locked doors and all the rest of it, and +carried Him in safety into his brother's house, where He was to dwell in +the place prepared for His coming. + +As a babe He showed forth the power that was in Him, as we shall see, +when we come, to the second stage, the destroyer of the forces of evil. +But for the moment only watch Him as He plays in his foster mother's +house, as He gambols with children of His own age. And as He is growing +into a boy, able to go alone, He begins wandering through the fields and +through the forest, and the notes of His wondrous flute are heard in all +the groves and over all the plains. The child, a child of five--only +five years of age when He wandered with His magic flute in His hands, +charming the hearts of all that heard; so that the boys left tending the +cattle and followed the music of the flute; the women left their +household tasks and followed where the flute was playing; the men +ceased their labours that they might feast their ears on the music of +the flute. Nay, not only the men, the women and the children, but the +cows, it is said, stopped their grazing to listen as the notes fell on +their ears, and the calves ceased suckling as the music came to them on +the wind, and the river rippled up that it might hear the better, and +the trees bowed down their branches that they might not lose a note, and +the birds no longer sang lest their music should make discord in the +melody, as the wondrous child wandered over the country, and the music +of heaven flowed from His magic flute. + +And thus He lived and played and sported, and the hearts of all the +cowherds and of their wives and daughters went out to that marvellous +child. And He played with them and loved them, and they would take Him +up and place His baby feet on their bosoms, and would sing to Him as the +Lord of all, the Supreme, the mighty One. They recognised the Deity in +the child that played round their homes, and many lessons He taught +them, this child, amid His gambols and His pranks--lessons that still +teach the world, and that those who know most understand best. + +Let me take one instance which ignorant lips have used most in order to +insult, to try to defame the majesty that they do not understand. But +let me say this: that I believe that in most cases where these bitter +insults are uttered, they are uttered by people who have never really +read the story, and who have heard only bits of it and have supplied the +rest out of their own imaginations. I therefore take a particular +incident which I have heard most spoken of with bitterness as a proof of +the frightful immorality of Shrî Kṛiṣhṇa. + +While the child of six was one day wandering along, as He would, a +number of the Gopîs were bathing nude in the river, having cast aside +their cloths--as they should not have done, that being against the law +and showing carelessness of womanly modesty. Leaving their garments on +the bank they had plunged into the river. The child of six saw this with +the eye of insight, and He gathered up their cloths and climbed up a +tree near by, carrying them with Him, and threw them round His own +shoulders and waited to see what would chance. The water was bitterly +cold and the Gopîs were shivering; but they did not like to come out of +it before the clear steady eyes of the child. And He called them to come +and get the garments they had thrown off; and as they hesitated, the +baby lips told them that they had sinned against God by immodestly +casting aside the garments that should have been worn, and must +therefore expiate their sin by coming and taking from His hands that +which they had cast aside. They came and worshipped, and He gave them +back their robes. An immoral story, with a child of six as the central +figure! It is spoken of as though he were a full grown man, insulting +the modesty of women. The Gopîs were Ṛishis, and the Lord, the +Supreme, as a babe is teaching them a lesson. But there is more than +that; there is a profound occult lesson below the story--a story +repeated over and over again in different forms--and it is this: that +when the soul is approaching the supreme Lord at one great stage of +initiation, it has to pass through a great ordeal; stripped of +everything on which it has hitherto relied, stripped of everything that +is not of its inner Self, deprived of all external aid, of all external +protection, of all external covering, the soul itself, in its own +inherent life, must stand naked and alone with nothing to rely on, save +the life of the Self within it. If it flinches before the ordeal, if it +clings to anything to which hitherto it has looked for help, if in that +supreme hour it cries out for friend or helper, nay even for the Guru +himself, the soul fails in that ordeal. Naked and alone it must go +forth, with absolutely none to aid it save the divinity within itself. +And it is that nakedness of the soul as it approaches the supreme goal, +that is told of in that story of Shrî Kṛiṣhṇa, the child, and +the Gopîs, the nakedness of life before the One who gave it. You find +many another similar allegory. When the Lord comes in the Kalki, the +tenth, Avatâra, He fights on the battlefield and is overcome. He uses +all His weapons; every weapon fails Him; and it is not till He casts +every weapon aside and fights with His naked hands, that He conquers. +Exactly the same idea. Intellect, everything, fails the naked soul +before God.[11] + +[Footnote 11: So in the _Imitation of Christ_, the work of an occultist, +it is written that we must "naked follow the naked Jesus."] + +If I have taken up this story specially, out of hundreds of stories, to +dwell upon, it is because it is one of the points of attack, and because +you who are Hindus by birth ought to know enough of the inner truths of +your own religion not to stand silent and ashamed when attacks are made, +but should speak with knowledge and thus prevent such blasphemies. + +Then we learn more details of His play with the Gopîs as a child of +seven: how He wandered into the forest and disappeared and all went +after Him seeking Him; how they tried to imitate His own play, in order +to fill up the void that was left by His absence. The child of seven, +that He was at this time, disappeared for a while, but came back to +those who loved Him, as God ever does with His bhaktas. And then takes +place that wondrous dance, the Râsa[12] of Shrî Kṛiṣhṇa, part +of His Lîlâ, when He multiplied Himself so that every pair of Gopîs +found Him standing between them; amid the ring of women the child was +there between each pair of them, giving a hand to each; and so the +mystic dance was danced. This is another of these points of attack which +are made by ignorant minds. What but an unclean mind can see aught that +is impure in the child dancing there as lover and beloved? It is as +though He looked forward down the ages, and saw what later would be +said, and it is as though He kept the child form in the Lîlâ, in order +that He might breathe harmlessly into men's blind unclean hearts the +lesson that He would fain give. And what was the lesson? One other +incident I remind you of, before I draw the lesson from the whole of +this stage of His life. He sent for food, He who is the Feeder of the +worlds, and some of His Brâhmaṇas refused to give it, and sent away +the boys who came to ask for food for Him; and when the men refused, He +sent them back to the women, to see if they too would refuse the food +their husbands had declined to give. And the women--who have ever loved +the Lord--caught up the food from every part of their houses where they +could find it and went out, crowds of them, bearing food for Him, +leaving house, and husband, and household duties. And all tried to stop +them, but they would not be stopped; and brothers and husbands and +friends tried to hold them back, but no, they must go to Him, to their +Lover, Shrî Kṛiṣhṇa; He must not be hungry, the child of their +love. And so they went and gave Him food and He ate. But they say: They +left their husbands! they left their homes! how wrong to leave husbands +and homes and follow after Shrî Kṛiṣhṇa! The implication always +is that their love was purely physical love, as though that were +possible with a child of seven. I know that words of physical love are +used, and I know it is said in a curious translation that "they came +under the spell of Cupid." It matters not for the words, let us look at +the facts. There is not a religion in the world that has not taught that +when the Supreme calls, all else must be cast aside. I have seen Shrî +Kṛiṣhṇa contrasted with Jesus of Nazareth to the detriment of +Shrî Kṛiṣhṇa, and a contrast is drawn between the purity of the +one and the impurity of the other; the proof given was that the husbands +were left while the wives went to play with and wait on the Lord. But I +have read words that came from the lips of Jesus of Nazareth; "He that +loveth father or mother more than me, is not worthy of me; and he that +loveth son or daughter more than me is not worthy of me." "And every one +that hath forsaken houses, or brethren, or sisters, or father, or +mother, or wife, or children, or lands, for my name's sake, shall +receive an hundred fold, and shall inherit everlasting life." (Matt. x. +37, and xix. 29.) And again, yet more strongly: "If any man come to me +and hate not his father, and mother, and wife, and children, and +brethren, and sisters, yea, and his own life also, he cannot be my +disciple." (Luke xiv. 26.) That is exactly the same idea. When Jesus +calls, husband and wife, father and mother, must be forsaken, and the +reward will be eternal life. Why is that right when done for Jesus, +which is wrong when done for Shrî Kṛiṣhṇa? + +[Footnote 12: Dance.] + +It is not only that you find the same teaching in both religions; but in +every other religion of the world the terms of physical love are used to +describe the relation between the soul and God. Take the "Song of +Solomon." If you take the Christian _Bible_ and read the margin you will +see "The Love of Christ for His Church"; and if from the margin you look +down the column, you will find the most passionate of love songs, a +description of the exquisite female form in all the details of its +attractive beauty; the cry of the lover to the beloved to come to him +that they might take their fill of love. "Christ and His Church" is +supposed to make it all right, and I am content that it should be so. I +have no word to say against the "Song of Solomon," nor any complaint +against its gorgeous and luxuriant imagery; but I refuse to take from +the Hebrew as pure, what I am to refuse from the Hindu as impure. I ask +that all may be judged by the same standard, and that if one be +condemned the same condemnation may be levelled against the other. So +also in the songs of the Sûfîs, the mystics of the faith of Islâm, +woman's love is ever used as the best symbol of love between the soul +and God. In all ages the love between husband and wife has been the +symbol of union between the Supreme and His devotees; the closest of all +earthly ties, the most intimate of all earthly unions, the merging of +heart and body of twain into one--where will you find a better image of +the merging of the soul in its God? Ever has the object of devotion +been symbolised as the lover or husband, ever the devotee as wife or +mistress. This symbology is universal, because it is fundamentally true. +The absolute surrender of the wife to the husband is the type upon earth +of the absolute surrender of the soul to God. That is the justification +of the Râsa of Shrî Kṛiṣhṇa; that is the explanation of the +story of His life in Vraja. + +I have dwelt specially on this, my brothers, you all know why. Let us +pass from it, remembering that till the nineteenth century this story +provoked only devotion not ribaldry, and it is only with the coming in +of the grosser type of western thought that you have these ideas put +into the _Bhâgavad-Purâṇa_. I would to God that the Ṛishis had +taken away the _Shrîmad Bhâgavata_ from a race that is unworthy to have +it; that as They have already withdrawn the greater part of the Vedas, +the greater part of the ancient books, they would take away also this +story of the love of Shrî Kṛiṣhṇa, until men are pure enough to +read it without blasphemy and clean enough to read it without ideas of +sexuality. + +Pass from this to the next great stage, that of the Destroyer of evil, +shortly, very shortly. From the time when as a babe but a few weeks old +He sucked to death the Râkshasî, Pûtana; from the time He entered the +great cave made by the demon, and expanding Himself shivered the whole +into fragments; from the time He trampled on the head of the serpent +Kalia so that it might not poison the water needed for the drinking of +the people; until He left Vraja to meet Kamsa, we find Him ever chasing +away every form of evil that came within the limits of His abode. We are +told that when He had left Vraja and stood in the tournament field of +Kamsa with His brother, His brother and Himself were mere boys, in the +tender delicate bodies of youths. After the whole of the Lîlâ was over +They were still children, when They went forth to fight. From that time +onwards He met, one after another, the great incarnations of evil and +crushed them with His resistless strength: we need not dwell on these +stories, for they fill His life. + +We come to the third stage of Statesman, a marvellously interesting +feature in His life--the tact, the delicacy, the foresight, the skill in +always putting the man opposed to Him in the wrong, and so winning His +way and carrying others with Him. As you know, this part of His life is +played out especially in connection with the Pâṇḍavas. He is the +one who in every difficulty steps forward as ambassador; it is He who +goes with Arjuna and Bhîma to slay the giant king Jarasandha, who was +going to make a human sacrifice to Mahâdeva, a sacrifice that was put a +stop to as blasphemous; it was He who went with them in order that the +conflict might take place without transgressing the strictest rules of +Kshattriya morality. Follow Him as He and Arjuna and his brother enter +into the city of the king. They will not come by the open gate, that is +the pathway of the friend. They break down a portion of the wall as a +sign that they come as foes. They will not go undecorated; and +challenged why they wore flowers and sandal, the answer is that they +come for the celebration of a triumph, the fulfilling of a vow. Offered +food, the answer of the great ambassador is that they will not take food +then, that they will meet the king later and explain their purpose. When +the time arrives He tells him in the most courteous but the clearest +language that all these acts have been performed that he may know that +they had come not as friends but as foes to challenge him to battle. So +again when the question arises, after the thirteen years of exile, how +shall the land be won back without struggle, without fight, you see Him +standing in the assembly of Pâṇḍavas and their friends with the +wisest counsel how perchance war may be averted; you see Him offering to +go as ambassador that all the magic of His golden tongue may be used for +the preservation of peace; you see Him going as ambassador and avoiding +all the pavilions raised by the order of Duryodhana, that He may not +take from one who is a foe a courtesy that might bind him as a friend. +So when he pays the call on Duryodhana that courtesy demands, never +failing in the perfect duty of the ambassador, fulfilling every demand +of politeness, He will not touch the food that would make a bond between +Himself and the one against whom He had come to struggle. See how the +only food that He will take is the food of the King's brother, for that +alone, He says, "is clean and worthy to be eaten by me." See how in the +assembly of hostile kings He tries to pacify and tries to please. See +how He apologises with the gentlest humility; how to the great king, the +blind king, He speaks in the name of the Pâṇḍavas as suppliant, +not as outraged and indignant foe. See how with soft words He tries to +turn away words of wrath, and uses every device of oratory to win their +hearts and convince their judgments. See how later again, when the +battle of Kurukshetra is over, when all the sons of the blind king are +slain, see how He goes once more as ambassador to meet the childless +father and, still bitterer, the childless mother, that the first anger +may break itself on Him, and His words may charm away the wrath and +soothe the grief of the bereft. See how later on He still guides and +advises till all the work is done, till His task is accomplished and His +end is drawing near. A statesman of marvellous ability; a politician of +keenest tact and insight; as though to say to men of the world that when +they are acting as men of the world they should be careful of +righteousness, but also careful of discretion and of skill, that there +is nothing alien to the truth of religion in the skill of the tongue and +in the use of the keen intelligence of the brain. + +Then pass on again from Him as Statesman to His character as Friend. +Would that I had time to dwell on it, and paint you some of the fair +pictures of His relations with the family He loved so well, from the day +when, standing in the midst of the self-choice of Kṛiṣhṇa, the +fair future wife of the Pâṇḍavas, He saw for the first time in +that human incarnation Arjuna, His beloved of old. Think what it must +have been, when the eyes of the two young men met, with memories in the +one pair of the close friendship of the past, and the drawing of the +other by the tie of those many births to the ancient friend whom he knew +not. From that day when they first meet in this life onwards, how +constant His friendship, how ceaseless His protection, how careful His +thought to guard their honour and their lives; and yet how wise; at +every point where His presence would have frustrated the object of His +coming, He goes away. He is not present at the great game of dice, for +that was necessary for the working out of the divine purpose; He was +away. Had He been there, He must needs have interfered; had He been +there, He could not have left His friends unaided. He remained away, +until Draupadî cried in her agony for help when her modesty was +threatened; then he came with Dharma and clothed her with garments as +they were dragged from her; but then the game was over, the dice were +cast, and destiny had gone on its appointed road. + +How strange to watch that working! One object followed without change, +without hesitation: but every means used that might give people an +opportunity of escaping if only they would. He came to bring about that +battle on Kurukshetra. He came, as we shall see in a moment, in order to +carry out that one object in preparation for the centuries that +stretched in front; but in the carrying of it out, He would give every +chance to men who were entangled in that evil by their own past, so that +if one of them would answer to His pleading he might come over to the +side of light against the forces of darkness. He never wavered in His +object; yet He never left unused one means that man could use to prevent +that object taking place. A lesson full of significance! The will of the +Supreme must be done, but the doing of that will is no excuse for any +individual man who does not carry out the law to the fullest of his +power. Although the will must be carried out, everything should be done +that righteousness permits and that compassion suggests in order that +men may choose light rather than darkness, and that only the resolutely +obstinate may at last be, whelmed in the ruin that falls upon the land. + +As Teacher--need I speak of Him as teacher who gave the _Bhagavad-Gîtâ_ +between the contending armies on Kurukshetra? Teacher not of Arjuna +alone, not of India alone, but of every human heart which can listen to +spiritual instruction, and understand a little of the profound wisdom +there clothed in the words of man. Remember a later saying: "I, O +Arjuna, am the Teacher and the mind is my pupil;" the mind of every man +who is willing to be taught; the mind of every one who is ready to be +instructed. Never does the spiritual teacher withhold knowledge because +he grudges the giving. He is hampered in the giving by the want of +receptivity in those to whom his message is addressed. Ill do men judge +the divine heart of the great Teachers, or the faint reflection of that +love in the mouth of Their messengers, when they think that knowledge is +withheld because it is a precious possession to be grudgingly dealt out, +that has to be given in as small a share as possible. It is not the +withholding of the teacher but the closing of the heart of the hearer; +not the hesitation of the teacher but the want of the ear that hears; +not the dearth of teachers but the dearth of pupils who are willing and +ready to be taught. I hear men say: "Why not an Avatâra now, or if not +an Avatâra, why do not the great Ṛishis come forward to speak Their +golden wisdom in the ears of men? Why do They desert us? Why do They +leave us? Why should this world in this age not have the wisdom as They +gave it of old?" The answer is that They are waiting, waiting, waiting, +with tireless patience, in order to find some one willing to be taught, +and when one human heart opens itself out and says: "O Lord, teach me," +then the teaching comes down in a stream of divine energy and floods the +heart. And if you have not the teaching, it is because your hearts are +locked with the key of gold, with the key of fame, with the key of +power, and with the key of desire for the enjoyments of this world. +While those keys lock your hearts, the teachers of wisdom cannot enter +in; but unlock the heart and throw away the key, and you will find +yourselves flooded with a wisdom which is ever waiting to come in. + +As Searcher of hearts--Ah! here again He is so difficult to understand, +this Lord of Mâyâ, this Master of illusion. He tests the hearts of His +beloved, not so much the world at large. To them is the teaching that +shall guide them aright. For Arjuna, for Bhîma, for Yudhiṣhṭhira, +for them the keener touch, the sharper trial, in order to see if within +the heart one grain of evil still remains, that will prevent their union +with Himself. For what does he seek? That they shall be His very own, +that they shall enter into His being. But they cannot enter therein +while one seed of evil remains in their hearts. They cannot enter +therein while one sin is left in their nature. And so in tenderness and +not in anger, in wisest love and not with a desire to mislead, the Lord +of Love tries the hearts of His beloved, so that any evil that is in +them may be wrung out by the grip that He places on them. Two or three +occasions of it I remember. I may mention perhaps a couple of them to +show you the method of the trial. The battle of Kurukshetra had been +raging many a day; thousands and tens of thousands of the dead lay +scattered on that terrible field, and every day when the sun rose +Bhîshma came forth, generalissimo of the army of the Kurus, carrying +before him everything, save where Arjuna barred his way; but Arjuna +could not be everywhere; he was called away, with the horses guided by +the Charioteer Shrî Kṛiṣhṇa sweeping across the field like a +whirlwind, carrying victory in their course; and where the Charioteer +and Arjuna were not there Bhîshma had his way. The hearts of the +Pâṇḍavas sank low within them, and at last one night under their +tents, resting ere the next day's struggle, the bitter despondency of +King Yudhiṣhṭhira broke out in words, and he declared that until +Bhîshma was slain nothing could be done. Then came the test from the +lips of the searcher of hearts. "Behold, I will go forth and slay him on +the morrow." Would Yudhiṣhṭhira consent? A promise stood in his +way. You may remember that when Duryodhana and Arjuna went to Shrî +Kṛiṣhṇa who lay sleeping, the question arose as to what each +should take. Alone, unarmed, Shrî Kṛiṣhṇa would go with one, He +would not fight; a mighty battalion of troops He would give to the +other. Arjuna chose the unarmed Kṛiṣhṇa; Duryodhana, the mighty +army ready to fight; so the word of the Avatâra was pledged that He +would not fight. Unarmed He went into the battle, clad in his yellow +silken robe, and only with the whip of the charioteer in His hand; +twice, in order to stimulate Arjuna into combat, He had sprung down +from the chariot and gone forth with His whip in His hand as though He +would attack Bhîshma and slay him where he fought. Each time Arjuna +stopped Him, reminding Him of His words. Now came the trial for the +blameless King, as he is often called; should Shrî Kṛiṣhṇa +break His word to give him victory? He stood firm. "Thy promise is +given," was his answer; "that promise may not be broken." He passed the +trial; he stood the test. But still one weakness was left in that noble +heart; one underlying weakness that threatened to keep him away from his +Lord. The lack of power to stand absolutely alone in the moment of +trial, the ever clinging to some one stronger than himself, in order +that his own decision might be upheld. That last weakness had to be +burnt out as by fire. In a critical moment of the battle the word came +that the success of Droṇa was carrying everything before him; that +Droṇa was resistless and that the only way to slay him was to spread +the report that his son was dead, and then he would no longer fight. +Bhîma slew an elephant of the same name as Droṇa's son, and he said +in the hearing of Droṇa: "Ashvatthâma is dead." But Droṇa would +not believe unless King Yudhiṣhṭhira said so. Then the test came. +Will he tell a practical lie but a nominal truth, in order to win the +battle? He refused; not for his brother's pleadings would he do it. +Would he stand firm by truth quite alone when all he revered seemed to +be on the other side? The great One said: "Say that Ashvatthâma is +slain." Ought he to have done it because He, Shrî Kṛiṣhṇa, bade +him? Ought he to have told the lie because the revered One counselled +it? Ah no! neither for the voice of God nor man, may the human soul do a +thing which he knows to be against God and His law; and alone he must +stand in the universe, rather than sin against right. And when the lie +was told under cover of that excuse, Yudhiṣhṭhira doing what he +wished in his heart under cover of the command from one he revered, then +he fell, his chariot descended to the ground, and suffering and misery +followed him from that day till the day of his ending, until in the face +of the King of the celestials he stood alone, holding the duty of +protection even to a dog higher than divine command and joy of heaven. +And then he showed that the lesson had worked out in his purification, +and that the heart was clean from the slightest taint of weakness. Oh, +but men say, Shrî Kṛiṣhṇa counselled the telling of a lie! My +brothers, can you not see beneath the illusion? What is there in this +world that the Supreme does not do? There is no life but His, no Self +but His, nothing save His life through all His universe; and every act +is His act, when you go back to the ultimates. He had warned them of +that truth. "I" He said, "am the gambling of the cheat," as well as the +chants of the Veda. Strange lesson, and hard to learn, and yet true. For +at every stage of evolution there is a lesson to be learnt. He teaches +all the lessons; at each point of growth the next step is to be taken, +and very often that step is the experiencing of evil, in order that +suffering may burn the desire for evil out of the very heart. And just +as the knife of the surgeon is different from the knife of the murderer, +although both may pierce the human flesh, the one cutting to cure, the +other to slay; so is the sharp knife of the Supreme, when by experience +of evil and consequent pain He purifies the man, different, because the +motive is other than the doing of evil to gratify passion, the stepping +aside from righteousness in order to please the lower nature. + +Last of all He shows himself as the Supreme; there is the +Vaiṣhṇava form, the universal form, the form that contains the +universe. But still more is the Supreme seen in the profound wisdom of +the teaching, in the steadfastness of His walk through life. Does it +sound strange to say that God is seen more in the latter than the +former, that the outer form that contains the universe is less divine +than the perfect steadfast nature, swerving neither to the right hand +nor the left? Read that life again with this thought in your mind, of +one purpose followed to its end no matter what forces might play on the +other side, and its greatness may appear. + +What did He come to do? He came to give the last lesson to the +Kshattriya caste of India, and to open India to the world. Many lessons +had been given to that great caste. We know that twenty-one times they +had been cut off, and yet re-established. We know that Shrî Râma had +shown the perfect life of Kshattriya, as an example that they might +follow. They would not learn the lesson, either by destruction or by +love. They would not follow the example either from fear or from +admiration. Then their hour struck on the bell of Heaven, the knell of +the Kshattriya caste. He came to sweep away that caste and to leave only +scattered remnants of it, dotted over the Indian soil. It had been the +sword of India, the iron wall that ringed her round. He came to shiver +that wall into pieces, and to break the sword that it might not strike +again. It had been used to oppress instead of to protect. It had been +used for tyranny instead of for justice. Therefore he who gave it brake +it, till men should learn by suffering what they would not learn by +precept. And on the field of Kuru, the Kshattriya caste fought its last +great battle; none were left of all that mighty host save a handful, +when the fighting was over. Never has the caste recovered from +Kurukshetra. It has not utterly disappeared. In some districts we find +families belonging to it; but you know well enough that as a caste in +most parts of modern India, you are hard put to find it. Why in the +great counsels of the world's welfare was this done? Not only to teach a +lesson for all time to kings and rulers, that if they would not govern +aright they should not govern at all; but also to lay India open to the +world. + +How strange that sounds! To lay her open to invasion? He who loved her +to lay her open to conquest? He who had consecrated her, He who had +hallowed her plains and forests by His treading, and whose voice had +rung through her land? Aye, for He judges not as man judges, and He sees +the end from the beginning. India as she was of old, kept isolated from +all the world, was so kept that she might have the treasure of spiritual +knowledge poured into her and make a vessel for the containing. But when +you fill the vessel, you do not then put that vessel high away on a +shelf, and leave men thirsting for the liquid that it contains. The +mighty One filled His Indian vessel with the water of spiritual +knowledge, and at last the time came when that water should be poured +out for the quenching of the thirst of the world, and should not be left +only for the quenching of the thirst of a single nation, for the use of +a single people. Therefore the Lover of men came, in order that the +water of life might be poured out; He broke down the wall, so that the +foreigner might overstep her borders. The Greeks swept in, the +Mussulmâns swept in, invasion after invasion, invasion after invasion, +until the conquerors who now rule India were the latest in time. Do you +see in that only decay, only misery, only that India is under a curse? +Ah no, my brothers! That which seems a curse for the time is for the +world's healing and the world's blessing; and India may well suffer for +a time in order that the world may be redeemed. + +What does it mean? I am not speaking politically, but from the +standpoint of a spiritual student, who is trying to understand how the +evolution of the race goes on. The people who last conquered India, who +now rule her as governors, are the people whose language is the most +widely spread of all the languages of the world, and it is likely to +become the world's language. It belongs not only to that little island +of Britain, it belongs also to the great continent of America, to the +great continent of Australia. It has spread from land to land, until +that one tongue is the tongue most widely understood amongst all the +peoples of the world. Other nations are beginning to learn it, because +business and trade and even diplomacy are beginning to be carried on in +that English speech. What wonder then that the Supreme should send to +India this nation whose language is becoming the world-language, and lay +her open to be held as part of that world-wide empire, in order that her +Scriptures, translated into the most widely spoken language, may help +the whole human family and purify and spiritualise the hearts of all His +sons. + +There is the deepest object of His coming, to prepare the +spiritualisation of the world. It is not enough that one nation shall be +spiritual; it is not enough that one country shall have wisdom; it is +not enough that one land, however mighty and however beloved--and do not +I love India as few of you love her?--it is not enough that she should +have the gold of spiritual truth, and the rest of the world be paupers +begging for a coin. No; far better that for a time she should sink in +the scale of nations, in order that what she cannot do for herself may +be done by divine agencies that are ever guiding the evolution of the +world. Thus what from outside looks as conquest and subjection, to the +eye of the spirit looks as the opening of the spiritual temple, so that +all the nations may come in and learn. + +Only that leaves to you a duty, a responsibility. I hear so much, I have +spoken so often, of the descendants of Ṛishis and of the blood of the +Ṛishis in your veins. True, but not enough. If you are again to be +what Shrî Kṛiṣhṇa means you to be in His eternal counsels, the +Brâhmaṇa of nations, the teacher of divine truth, the mouth through +which the Gods speak in the ears of men, then the Indian nation must +purify itself, then the Indian nation must spiritualise itself. Shall +your Scriptures spiritualise the whole world while you remain +unspiritual? Shall the wisdom of the Ṛishis go out to Mlechchas in +every part of the world, and they learn and profit by it, while you, the +physical descendants of the Ṛishis, know not your own literature and +love it even less than you know? That is the great lesson with which I +would fain close. So true is this, that, in order to gain teachers of +the Brahmavidyâ which belongs to this land by right of birth, the great +Ṛishis have had to send some of their children to other lands in +order that they may come back to teach your own religion amidst your +people. Shall it not be that this shame shall come to an end? Shall it +not be that there are some among you that shall lead again the old +spiritual life, and follow and love the Lord? Shall it not be, not only +here and there, but at last that the whole nation shall show the power +of Shrî Kṛiṣhṇa in His life incarnated amongst you, which would +really be greater than any special Avatâra? May we not hope and pray +that His Avatâra shall be the nation that incarnates His knowledge, His +love, His universal brotherliness to every man that treads the soil of +earth? Away with the walls of separation, with the disdain and contempt +and hatred that divide Indian from Indian, and India from the rest of +the world. Let our motto from this time forward be the motto of Shrî +Kṛiṣhṇa, that as He meets men on any road, so we will walk +beside them on any road as well, for all roads are His. There is no road +which He does not tread, and if we follow the Beloved who leads us, we +must walk as He walks. + +PEACE TO ALL BEINGS. + + * * * * * + + + + +THE +THEOSOPHICAL REVIEW + +EDITED BY + +ANNIE BESANT and G. R. S. MEAD. + +SINGLE COPIES 1/- 12/- PER ANNUM. + +Half-yearly Bound Volumes, Cloth, 8/6. + +ENTERED AT STATIONERS' HALL. ALL RIGHTS RESERVED. + + _The Theosophical Review_ (3 Langham Place, London, W.), is + a magazine of which any society might be proud. It is + weighty, striking, suggestive, and up-to-date. The articles + are all by recognised experts, and they all deal with some + aspect of a really profound subject. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Avatras + Four lectures delivered at the twenty-fourth anniversary + meeting of the Theosophical Society at Adyar, Madras, + December, 1899 + +Author: Annie Besant + +Release Date: March 6, 2009 [EBook #28262] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK AVATRAS *** + + + + +Produced by Sankar Viswanathan, Bryan Ness, and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + + + AVATRAS + + FOUR LECTURES DELIVERED AT THE TWENTY-FOURTH + ANNIVERSARY MEETING OF THE + THEOSOPHICAL SOCIETY AT ADYAR, + MADRAS, DECEMBER, 1899 + + + + BY + + ANNIE BESANT + + + + _ENGLISH EDITION_ + + + + + Theosophical Publishing Society + 3 Langham Place, London, W. + 1900 + + * * * * * + + + + +CONTENTS. + + + PAGE + +LECTURE I.-- + +WHAT IS AN AVATRA? 7 + +LECTURE II.-- + +THE SOURCE OF AND NEED FOR AVATRAS 31 + +LECTURE III.-- + +SOME SPECIAL AVATRAS 65 + +LECTURE IV.-- + +SHR KRISHNA 95 + + * * * * * + + + + +AVATRAS. + +FIRST LECTURE. + + +BROTHERS:--Every time that we come here together to study the +fundamental truths of all religions, I cannot but feel how vast is the +subject, how small the expounder, how mighty the horizon that opens +before our thoughts, how narrow the words which strive to sketch it for +your eyes. Year after year we meet, time after time we strive to fathom +some of those great mysteries of life, of the Self, which form the only +subject really worthy of the profoundest thought of man. All else is +passing; all else is transient; all else is but the toy of a moment. +Fame and power, wealth and science--all that is in this world below is +as nothing beside the grandeur of the Eternal Self in the universe and +in man, one in all His manifold manifestations, marvellous and beautiful +in every form that He puts forth. And this year, of all the +manifestations of the Supreme, we are going to dare to study the holiest +of the holiest, those manifestations of God in the world in which He +shows Himself as divine, coming to help the world that He has made, +shining forth in His essential nature, the form but a thin film which +scarce veils the Divinity from our eyes. How then shall we venture to +approach it, how shall we dare to study it, save with deepest reverence, +with profoundest humility; for if there needs for the study of His works +patience, reverence and humbleness of heart, what when we study Him +whose works but partially reveal Him, when we try to understand what is +meant by an Avatra, what is the meaning, what the purpose of such a +revelation? + +Our President has truly said that in all the faiths of the world there +is belief in such manifestations, and that ancient maxim as to +truth--that which is as the hall mark on the silver showing that the +metal is pure--that ancient maxim is here valid, that whatever has been +believed everywhere, whatever has been believed at every time, and by +every one, that is true, that is reality. Religions quarrel over many +details; men dispute over many propositions; but where human heart and +human voice speak a single word, there you have the mark of truth, there +you have the sign of spiritual reality. But in dealing with the subject +one difficulty faces us, faces you as hearers, faces myself as speaker. +In every religion in modern times truth is shorn of her full +proportions; the intellect alone cannot grasp the many aspects of the +one truth. So we have school after school, philosophy after philosophy, +each one showing an aspect of truth, and ignoring, or even denying, the +other aspects which are equally true. Nor is this all; as the age in +which we are passes on from century to century, from millennium to +millennium, knowledge becomes dimmer, spiritual insight becomes rarer, +those who repeat far out-number those who know; and those who speak with +clear vision of the spiritual verity are lost amidst the crowds, who +only hold traditions whose origin they fail to understand. The priest +and the prophet, to use two well-known words, have ever in later times +come into conflict one with the other. The priest carries on the +traditions of antiquity; too often he has lost the knowledge that made +them real. The prophet--coming forth from time to time with the divine +word hot as fire on his lips--speaks out the ancient truth and +illuminates tradition. But they who cling to the words of tradition are +apt to be blinded by the light of the fire and to call out "heretic" +against the one who speaks the truth that they have lost. Therefore, in +religion after religion, when some great teacher has arisen, there have +been opposition, clamour, rejection, because the truth he spoke was too +mighty to be narrowed within the limits of half-blinded men. And in such +a subject as we are to study to-day, certain grooves have been made, +certain ruts as it were, in which the human mind is running, and I know +that in laying before you the occult truth, I must needs, at some +points, come into clash with details of a tradition that is rather +repeated by memory than either understood or the truths beneath it +grasped. Pardon me then, my brothers, if in a speech on this great topic +I should sometimes come athwart some of the dividing lines of different +schools of Hindu thought; I may not, I dare not, narrow the truth I have +learnt, to suit the limitations that have grown up by the ignorance of +ages, nor make that which is the spiritual verity conform to the empty +traditions that are left in the faiths of the world. By the duty laid +upon me by the Master that I serve, by the truth that He has bidden me +speak in the ears of men of all the faiths that are in this modern +world; by these I must tell you what is true, no matter whether or not +you agree with it for the moment; for the truth that is spoken wins +submission afterwards, if not at the moment; and any one who speaks of +the Rishis of antiquity must speak the truths that they taught in +their days, and not repeat the mere commonplaces of commentators of +modern times and the petty orthodoxies that ring us in on every side and +divide man from man. + +I propose in order to simplify this great subject to divide it under +certain heads. I propose first to remind you of the two great divisions +recognised by all who have thought on the subject; then to take up +especially, for this morning, the question, "What is an Avatra?" +To-morrow we shall put and strive to answer, partly at least, the +question, "Who is the source of Avatras?" Then later we shall take up +special Avatras both of the kosmos and of human races. Thus I hope to +place before you a clear, definite succession of ideas on this great +subject, not asking you to believe them because I speak them, not asking +you to accept them because I utter them. Your reason is the bar to which +every truth must come which is true for you; and you err deeply, almost +fatally, if you let the voice of authority impose itself where you do +not answer to the speaking. Every truth is only true to you as you see +it, and as it illuminates the mind; and truth however true is not yet +truth for you, unless your heart opens out to receive it, as the flower +opens out its heart to receive the rays of the morning sun. + +First, then, let us take a statement that men of every religion will +accept. Divine manifestations of a special kind take place from time to +time as the need arises for their appearance; and these special +manifestations are marked out from the universal manifestation of God in +His kosmos; for never forget that in the lowest creature that crawls the +earth I'shvara is present as in the highest Deva. But there are certain +special manifestations marked out from this general self-revelation in +the kosmos, and it is these special manifestations which are called +forth by special needs. Two words especially have been used in Hinduism, +marking a certain distinction in the nature of the manifestation--one +the word "Avatra," the other the word "Avesha." Only for a moment +need we stop on the meaning of the words, important to us because the +literal meaning of the words points to the fundamental difference +between the two. The word "Avatra," as you know, has as its root +"tri," passing over, and with the prefix which is added, the "ava," +you get the idea of descent, one who descends. That is the literal +meaning of the word. The other word has as its root "vish," +permeating, penetrating, pervading, and you have there the thought of +something which is permeated or penetrated. So that while in the one +case, Avatra, there is the thought of a descent from above, from +Ishvara to man or animal; in the other, there is rather the idea of an +entity already existing who is influenced, permeated, pervaded by the +divine power, specially illuminated as it were. And thus we have a kind +of intermediate step, if one may say so, between the divine +manifestation in the Avatra and in the kosmos--the partial divine +manifestation in one who is permeated by the influence of the Supreme, +or of some other being who practically dominates the individual, the Ego +who is thus permeated. + +Now what are the occasions which lead to these great manifestations? +None can speak with mightier authority on this point than He who came +Himself as an Avatra just before the beginning of our own age, the +Divine Lord Shr Krishna Himself. Turn to that marvellous poem, +the _Bhagavad-Gt_, to the fourth Adhyya, Shlokas 7 and 8; there He +tells us what draws Him forth to birth into His world in the manifested +form of the Supreme: + +[Sanskrit: + +yadA yadAhidharmasya GlAnirBavati BArata | + +aByutthAnamadharmasya tadAtmAnaM sRujAmyaham || + +paritrANAya sAdhUnAm vinAsAyacaduShkRutAm || + +dharmasaMsdhApanArthAya saMBavAmi yuge yuge ||] + +"When Dharma,--righteousness, law--decays, when +Adharma--unrighteousness, lawlessness--is exalted, then I Myself come +forth: for the protection of the good, for the destruction of the evil, +for the establishing firmly of Dharma, I am born from age to age." That +is what He tells us of the coming forth of the Avatra. That is, the +needs of His world call upon Him to manifest Himself in His divine +power; and we know from other of His sayings that in addition to those +which deal with the human needs, there are certain kosmic necessities +which in the earlier ages of the world's story called forth special +manifestations. When in the great wheel of evolution another turn round +has to be given, when some new form, new type of life is coming forth, +then also the Supreme reveals Himself, embodying the type which thus He +initiates in His kosmos, and in this way turning that everlasting wheel +which He comes forth as Ishvara to turn. Such then, speaking quite +generally, the meaning of the word, and the object of the coming. + +From that we may fitly turn to the more special question, "What is an +Avatra?" And it is here that I must ask your close attention, nay, your +patient consideration, where points that to some extent may be +unfamiliar are laid before you; for as I said, it is the occult view of +the truth which I am going to partially unveil, and those who have not +thus studied truth need to think carefully ere they reject, need to +consider long ere they refuse. We shall see as we try to answer the +question how far the great authorities help us to understand, and how +far the lack of knowledge in reading those authorities has led to +misconception. You may remember that the late learned T. Subba Rao in +the lectures that he gave on the _Bhagavad-Gt_ put to you a certain +view of the Avatra, that it was a descent of Ishvara--or, as he said, +using the theosophical term, the Logos, which is only the Greek name for +Ishvara--a descent of Ishvara, uniting Himself with a human soul. With +all respect for the profound learning of the lamented pandit, I cannot +but think that that is only a partial definition. Probably he did not at +that time desire, had not very possibly the time, to deal with case +after case, having so wide a field to cover in the small number of +lectures that he gave, and he therefore chose out one form, as we may +say, of self-revelation, leaving untouched the others, which now in +dealing with the subject by itself we have full time to study. Let me +then begin as it were at the beginning, and then give you certain +authorities which may make the view easier to accept; let me state +without any kind of attempt to veil or evade, what is really an Avatra. +Fundamentally He is the result of evolution. In far past Kalpas, in +worlds other than this, nay, in universes earlier than our own, those +who were to be Avatras climbed slowly, step by step, the vast ladder of +evolution, climbing from mineral to plant, from plant to animal, from +animal to man, from man to Jvanmukta, from Jvanmukta higher and higher +yet, up the mighty hierarchy that stretches beyond Those who have +liberated Themselves from the bonds of humanity; until at last, thus +climbing, They cast off not only all the limits of the separated Ego, +not only burst asunder the limitations of the separated Self, but +entered Ishvara Himself and expanded into the all-consciousness of the +Lord, becoming one in knowledge as they had ever been one in essence +with that eternal Life from which originally they came forth, living in +that life, centres without circumferences, living centres, one with the +Supreme. There stretches behind such a One the endless chain of birth +after birth, of manifestation after manifestation. During the stage in +which He was human, during the long climbing up of the ladder of +humanity, there were two special characteristics that marked out the +future Avatra from the ranks of men. One his absolute bhakti, his +devotion to the Supreme; for only those who are bhaktas and who to their +bhakti have wed gnyna, or knowledge, can reach this goal; for by +devotion, says Shr Krishna, can a man "enter into My being." +And the need of the devotion for the future Avatra is this: he must +keep the centre that he has built even in the life of Ishvara, so that +he may be able to draw the circumference once again round that centre, +in order that he may come forth as a manifestation of I'shvara, one with +Him in knowledge, one with Him in power, the very Supreme Himself in +earthly life; he must hence have the power of limiting himself to form, +for no form can exist in the universe save as there is a centre within +it round which that form is drawn. He must be so devoted as to be +willing to remain for the service of the universe while Ishvara Himself +abides in it, to share the continual sacrifice made by Him, the +sacrifice whereby the universe lives. But not devotion alone marks this +great One who is climbing his divine path. He must also be, as Ishvara +is, a lover of humanity. Unless within him there burns the flame of love +for men--nay, men, do I say? it is too narrow--unless within him burns +the flame of love for everything that exists, moving and unmoving, in +this universe of God, he will not be able to come forth as the Supreme +whose life and love are in everything that He has brought forth out of +His eternal and inexhaustible life. "There is nothing," says the +Beloved, "moving or unmoving, that may exist bereft of me;"[1] and +unless the man can work that into his nature, unless he can love +everything that is, not only the beautiful but the ugly, not only the +good but the evil, not only the attractive but the repellent, unless in +every form he sees the Self, he cannot climb the steep path the Avatra +must tread. + +[Footnote 1: _Bhagavad-Gt_, x. 39.] + +These, then, are the two great characteristics of the man who is to +become the special manifestation of God--bhakti, love to the One in whom +he is to merge, and love to those whose very life is the life of God. +Only as these come forth in the man is he on the path that leads him to +be--in future universes, in far, far future kalpas--an Avatra coming as +God to man. + +Now on this view of the nature of an Avatra difficulties, I know, +arise; but they are difficulties that arise from a partial view, and +then from that view having been merely accepted, as a rule, on the +authority of some great name, instead of on the thinking out and +thorough understanding of it by the man who repeats the shibboleth of +his own sect or school. The view once taken, every text in Shruti or +Smriti that goes against that view is twisted out of its natural +meaning, in order to be made to agree with the idea which already +dominates the mind. That is the difficulty with every religion; a man +acquires his view by tradition, by habit, by birth, by public opinion, +by the surroundings of his own time and of his own day. He finds in the +scriptures--which belong to no time, to no day, to no one age, and to +no one people, but are expressions of the eternal Veda--he finds in them +many texts that do not fit into the narrow framework that he has made; +and because he too often cares for the framework more than for the +truth, he manipulates the text until he can make it fit in, in some +dislocated fashion; and the ingenuity of the commentator too often +appears in the skill with which he can make words appear to mean what +they do not mean in their grammatical and obvious sense. Thus, men of +every school, under the mighty names of men who knew the truth--but who +could only give such portion of truth as they deemed man at the time was +able to receive--use their names to buttress up mistaken +interpretations, and thus walls are continually built up to block the +advancing life of man. + +Now let me take one example from one of the greatest names, one who knew +the truth he spoke, but also, like every teacher, had to remember that +while he was man, those to whom he spoke were children that could not +grasp truth with virile understanding. That great teacher, founder of +one of the three schools of the Vednta, Shr Rmnujchrya, in his +commentary on the _Bhagavad-Gt_--a priceless work which men of every +school might read and profit by--dealing with the phrase in which Shr +Krishna declares that He has had [Sanskrit: bahUnijanmAni] +"many births," points out how vast the variety of those births had been. +Then, confining himself to His manifestations as Ishvara--that is +after He had attained to the Supreme--he says quite truly that He was +born by His own will; not by karma that compelled Him, not by any force +outside Him that coerced Him, but by His own will He came forth as +I'shvara and incarnated in one form or another. But there is nothing +said there of the innumerable steps traversed by the mighty One ere yet +He merged Himself in the Supreme. Those are left on one side, +unmentioned, unnoticed, because what the writer had in his view was to +present to the hearts of men a great Object for adoration, who might +gradually lift them upwards and upwards until the Self should blossom in +them in turn. No word is said of the previous kalpas, of the universes +stretching backward into the illimitable past. He speaks of His birth as +Deva, as Nga, as Gandharva, as those many shapes that He has taken by +His own will. As you know, or as you may learn if you turn to +_Shrmad-Bhgavata_, there is a much longer list of manifestations than +the ten usually called Avatras. There are given one after another the +forms which seem strange to the superficial reader when connected in +modern thought with the Supreme. But we find light thrown on the +question by some other words of the great Lord; and we also find in one +famous book, full of occult hints--though not with much explanation of +the hints given--the _Yoga Vsishtha_, a clear definite statement that +the deities, as Mahdeva, Vishnu and Brahm, have all climbed upward to +the mighty posts They hold.[2] And that may well be so, if you think of +it; there is nothing derogatory to Them in the thought; for there is but +one Existence, the eternal fount of all that comes forth as separated, +whether separated in the universe as Ishvara, or separated in the copy +of the universe in man; there is but One without a second; there is no +life but His, no independence but His, no self-existence but His, and +from Him Gods and men and all take their root and exist for ever in and +by His one eternal life. Different stages of manifestation, but the One +Self in all the different stages, the One living in all; and if it be +true, as true it is, that the Self in man is + +[Sanskrit: prajo nityaH SasvatoayaMpurANo] + +"unborn, constant, eternal, ancient," it is because the Self in man is +one with the One Self-existent, and Ishvara Himself is only the +mightiest manifestation of that One who knows no second near Himself. +Says an English poet: + + Closer is He than breathing, nearer than hands and feet. + +[Footnote 2: Part II., Chapter ii., Shlokas 14, 15, 16.] + +The Self is in you and in me, as much as the Self is in Ishvara, that +One, eternal, unchanging, undecaying, whereof every manifested existence +is but one ray of glory. Thus it is true, that which is taught in the +_Yoga Vsishtha_; true it is that even the greatest, before whom +we bow in worship, has climbed in ages past all human reckoning to be +one with the Supreme, and, ever there, to manifest Himself as God to the +world. + +But now we come to a distinction that we find made, and it is a real +one. We read of a Prnvatra, a full, complete, Avatra. What is the +meaning of that word "full" as applied to the Avatra? The name is +given, as we know, to Shr Krishna. He is marked out specially +by that name. Truly the word "prna" cannot apply to the Illimitable, +the Infinite; He may not be shown forth in any form; the eye may never +behold Him; only the spirit that is Himself can know the One. What is +meant by it is that, so far as is possible within the limits of form, +the manifestation of the formless appears, so far as is possible it came +forth in that great One who came for the helping of the world. This may +assist you to grasp the distinction. Where the manifestation is that of +a Prnvatra, then at any moment of time, at His own will, by Yoga +or otherwise, He can transcend every limit of the form in which He binds +Himself by His own will, and shine forth as the Lord of the Universe, +within whom all the Universe is contained. Think for a moment once more +of Shr Krishna, who teaches us so much on this. Turn to that +great storehouse of spiritual wisdom, the _Mahbhrata_, to the +Ashvamedha Parva which contains the Anugt, and you will find that +Arjuna after the great battle, forgetting the teaching that was given +him on Kurukshetra, asked his Teacher to repeat that teaching once +again. And Shr Krishna, rebuking him for the fickleness of his +mind and stating that He was much displeased that such knowledge should +by fickleness have been forgotten, uttered these remarkable words: "It +is not possible for me to state it in full in that way. I discoursed to +thee on the Supreme Brahman, having concentrated myself in Yoga." And +then He goes on to give out the essence of that teaching, but not in the +same sublime form as we have it in the _Bhagavad-Gt_. That is one +thing that shows you what is meant by a Prnvatra; in a condition +of Yoga, into which He throws Himself at will, He knows Himself as Lord +of everything, as the Supreme on whom the Universe is built. Nay more; +thrice at least--I am not sure if there may have been more cases, but if +so I cannot at the moment remember them--thrice at least during His life +as Shr Krishna He shows himself forth as Ishvara, the +Supreme. Once in the court of Dhritarshtra, when the madly foolish +Duryodhana talked about imprisoning within cell-walls the universal Lord +whom the universe cannot confine; and to show the wild folly of the +arrogant prince, out in the court before every eye He shone forth as +Lord of all, filling earth and sky with His glory, and all forms human +and divine, superhuman and subhuman, were seen gathered round Him in the +life from which they spring. Then on Kurukshetra to Arjuna, His beloved +disciple, to whom He gave the divine vision that he might see Him in +His Vaishnava form, the form of Vishnu, the Supreme Upholder of +the Universe. And later, on his way back to Dvrak, meeting with +Utanka, He and the sage came to a misunderstanding, and the sage was +preparing to curse the Lord; to save him from the folly of uttering a +curse against the Supreme, as a child might throw a tiny pebble against +a rock of immemorial age, He shone out before the eyes of him who was +really His bhakta, and showed him the great Vaishnava form, that of +the Supreme. What do those manifestations show? that at will He can show +himself forth as Lord of all, casting aside the limits of human form in +which men live; casting aside the appearance so familiar to those around +Him, He could reveal himself as the mighty One, Ishvara who is the life +of all. There is the mark of a Prnvatra; always within His grasp, +at will, is the power to show Himself forth as Ishvara. + +But why--the thought may arise in your minds--are not all Avatras of +this kind, since all are verily of the Supreme Lord? The answer is that +by His own will, by his own My, He veils Himself within the limits +which serve the creatures whom He has come to help. Ah, how different He +is, this Mighty One, from you and me! When we are talking to some one +who knows a little less than ourselves, we talk out all we know to show +our knowledge, expanding ourselves as much as we can so as to astonish +and make marvel the one to whom we speak; that is because we are so +small that we fear our greatness will not be recognised unless we make +ourselves as large as we can to astonish, if possible to terrify; but +when He comes who is really great, who is mightier than anything which +He produces, He makes Himself small in order to help those whom He +loves. And do you know, my brothers, that only in proportion as His +spirit enters into us, can we in our little measure be helpers in the +universe of which He is the one life; until we, in all our doings and +speakings, place ourselves within the one we want to help and not +outside him, feeling as he feels, thinking as he thinks, knowing for the +time as he knows, with all his limitations, although there may be +further knowledge beyond, we cannot truly help; that is the condition of +all true help given by man to man, as it is the only condition of the +help which is given to man by God Himself. + +And so in other Avatras, He limits Himself for men's sake. Take the +great king, Shr Rma. What did he come to show? The ideal Kshattriya, +in every relation of the Kshattriya life; as son--perfect as son alike +to loving father and to jealous and for the time unkind step-mother. For +you may remember that when the father's wife who was not His own mother +bade him go forth to the forest on the very eve of His coronation as +heir, His gentle answer was: "Mother, I go." Perfect as son. Perfect as +husband; if He had not limited Himself by His own will to show out what +husband should be to wife, how could He in the forest, when St had +been reft away by Rvana, have shown the grief, have uttered the piteous +lamentations, which have drawn tears from thousands of eyes, as He calls +on plants and on trees, on animals and birds, on Gods and men, to tell +Him where His wife, His other self, the life of His life, had gone? How +could he have taught men what wife should be to husband's heart unless +He had limited Himself? The consciously Omnipresent Deity could not seek +and search for His beloved who had disappeared. And then as king; as +perfect king as He was perfect son and husband. When the welfare of His +subjects was concerned, when the safety of the realm was to be thought +of, when He remembered that He as king stood for God and must be perfect +in the eyes of His subjects, so that they might give the obedience and +the loyalty, which men can only give to one whom they know as greater +than themselves, then even His wife was put aside; then the test of the +fire for St, the unsullied and the suffering; then She must pass +through it to show that no sin or pollution had come upon Her by the +foul touch of Rvana, the Rkshasa; then the demand that ere husband's +heart that had been riven might again clasp the wife, She must come +forth pure as woman; and all this, because He was king as well as +husband, and on the throne the people honoured as divine there must only +be purity, spotless as driven snow. Those limitations were needed in +order that a perfect example might be given to man, and man might learn +to climb by reproducing virtues, made small in order that his small +grasp might hold them. + +We come to the second great class of manifestations, that to which I +alluded in the beginning as covered by the wide term Avesha. In that +case it is not that a man in past universes has climbed upward and has +become one with Ishvara; but it is that a man has climbed so far as to +become so great, so perfect in his manhood, and so full of love and +devotion to God and man, that God is able to permeate him with a portion +of His own influence, His own power, His own knowledge, and send him +forth into the world as a superhuman manifestation of Himself. The +individual Ego remains; that is the great distinction. The _man_ is +there, though the power that is acting is the manifested God. Therefore +the manifestation will be coloured by the special characteristics of the +one over whom this overshadowing is made; and you will be able to trace +in the thoughts of this inspired teacher, the characteristics of the +race, of the individual, of the form of knowledge which belongs to that +man in the incarnation in which the great overshadowing takes place. +That is the fundamental difference. + +But here we find that we come at once to endless grades, endless +varieties, and down the ladder of lesser and lesser evolution we may +tread, step by step, until we come to the lower grades that we call +inspiration. In a case of Avesha it generally continues through a great +portion of the life, the latter portion, as a rule, and it is +comparatively seldom withdrawn. Inspiration, as generally understood, is +a more partial thing, more temporary. Divine power comes down, +illuminates and irradiates the man for the moment, and he speaks for the +time with authority, with knowledge, which in his normal state he will +be unable probably to compass. Such are the prophets who have +illuminated the world age after age; such were in ancient days the +Brhmanas who were the mouth of God. Then truly the distinction was +not that I spoke of between priest and prophet; both were joined in the +one illumination, and the teaching of the priest and the preaching of +the prophet ran on the same lines and gave forth the same great truths. +But in later times the distinction arose by the failure of the +priesthood, when the priest turned aside for money, for fame, for power, +for all the things with which only younger souls ought to concern +themselves--human toys with which human babies play, and do wisely in so +playing, for they grow by them. Then the priests became formal, the +prophets became more and more rare, until the great fact of inspiration +was thrown back wholly into the past, as though God or man had altered, +man no longer divine in his nature, God no longer willing to speak words +in the ears of men. But inspiration is a fact in all its stages; and it +goes far farther than some of you may think. The inspiration of the +prophets, spiritually mighty and convincing, is needed, and they come to +the world to give a new impulse to spiritual truth. But there is a +general inspiration that any one may share who strives to show out the +divine life from which no son of man is excluded, for every son of man +is son of God. Have you ever been drawn away for a moment into higher, +more peaceful realms, when you have come across something of beauty, of +art, of the wonders of science, of the grandeur of philosophy? Have you +for a time lost sight of the pettinesses of earth, of trivial troubles, +of small worries and annoyances, and felt yourself lifted into a calmer +region, into a light that is not the light of common earth? Have you +ever stood before some wondrous picture wherein the palette of the +painter has been taxed to light the canvas with all the hues of +beauteous colour that art can give to human sight? Or have you seen in +some wondrous sculpture, the gracious living curves that the chisel has +freed from the roughness of the marble? Or have you listened while the +diviner spell of music has lifted you, step by step, till you seem to +hear the Gandharvas singing and almost the divine flute is being played +and echoing in the lower world? Or have you stood on the mountain peak +with the snows around you, and felt the grandeur of the unmoving nature +that shows out God as well as the human spirit? Ah, if you have known +any of these peaceful spots in life's desert, then you know how +all-pervading is inspiration; how wondrous the beauty and the power of +God shown forth in man and in the world; then you know, if you never +knew it before, the truth of that great proclamation of Shr +Krishna the Beloved: "Whatever is royal, good, beautiful, and +mighty, understand thou that to go forth from My Splendour";[3] all is +the reflection of that tejas[4] which is His and His alone. For as there +is nought in the universe without His love and life, so there is no +beauty that is not His beauty, that is not a ray of the illimitable +splendour, one little beam from the unfailing source of life. + +[Footnote 3: _Bhagavad-Gt_, x. 41.] + +[Footnote 4: Splendour, radiance.] + + + + +SECOND LECTURE. + + +BROTHERS:--You will remember that yesterday, in dividing the subject +under different heads, I put down certain questions which we would take +in order. We dealt yesterday with the question: "What is an Avatra?" +The second question that we are to try to answer, "What is the source of +Avatras?" is a question that leads us deep into the mysteries of the +kosmos, and needs at least an outline of kosmic growth and evolution in +order to give an intelligible answer. I hope to-day to be able also to +deal with the succeeding question, "How does the need for Avatras +arise?" This will leave us for to-morrow the subject of the special +Avatras, and I shall endeavour, if possible, during to-morrow's +discourse, to touch on nine of the Avatras out of the ten recognised as +standing out from all other manifestations of the Supreme. Then, if I am +able to accomplish that task, we shall still have one morning left, and +that I propose to give entirely to the study of the greatest of the +Avatras, the Lord Shr Krishna Himself, endeavouring, if +possible, to mark out the great characteristics of His life and His +work, and, it may be, to meet and answer some of the objections of the +ignorant which, especially in these later days, have been levelled +against Him by those who understand nothing of His nature, nothing of +the mighty work He came to accomplish in the world. + +Now we are to begin to-day by seeking an answer to the question, "What +is the source of Avatras?" and it is likely that I am going to take a +line of thought somewhat unfamiliar, carrying us, as it does, outside +the ordinary lines of our study which deals more with the evolution of +man, of the spiritual nature within him. It carries us to those far off +times, almost incomprehensible to us, when our universe was coming into +manifestation, when its very foundations, as it were, were being laid. +In answering the question, however, the mere answer is simple. It is +recognised in all religions admitting divine incarnations--and they +include the great religions the world--it is admitted that the source of +Avatras, the source of the Divine incarnations, is the second or middle +manifestation of the sacred Triad. It matters not whether with Hindus we +speak of the Trimrti, or whether with Christians we speak of the +Trinity, the fundamental idea is one and the same. Taking first for a +moment the Christian symbology, you will find that every Christian tells +you that the one divine incarnation acknowledged in Christianity--for in +Christianity they believe in one special incarnation only--you will find +in the Christian nomenclature the divine incarnation or Avatra is that +of the second person of the Trinity. No Christian will tell you that +there has ever been an incarnation of God the Father, the primeval +Source of life. They will never tell you that there has been an +incarnation of the third Person of the Trinity, the Holy Spirit, the +Spirit of Wisdom, of creative Intelligence, who built up the +world-materials. But they will always say that it was the second Person, +the Son, who took human form, who appeared under the likeness of +humanity, who was manifested as man for helping the salvation of the +world. And if you analyse what is meant by that phrase, what, to the +mind of the Christian, is conveyed by the thought of the second Person +of the Trinity--for remember in dealing with a religion that is not +yours you should seek for the thought not the form, you should look at +the idea not at the label, for the thoughts are universal while the +forms divide, the ideas are identical while the labels are marks of +separation--if you seek for the underlying thought you will find it is +this: the sign of the second Person of the Trinity is duality; also, He +is the underlying life of the world; by His power the worlds were made, +and are sustained, supported, and protected. You will find that while +the Spirit of Wisdom is spoken of as bringing order out of disorder, +kosmos out of chaos, that it is by the manifested Word of God, or the +second Person of the Trinity, it is by Him that all forms are builded up +in this world, and it is specially in His image that man is made. So +also when we turn to what will be more familiar to the vast majority of +you, the symbology of Hinduism, you will find that all Avatras have +their source in Vishnu, in Him who pervades the universe, as the +very name Vishnu implies, who is the Supporter, the Protector, the +pervading, all-permeating Life by which the universe is held together, +and by which it is sustained. Taking the names of the Trimrti so +familiar to us all--not the philosophical names Sat, Chit, Ananda, +those names which in philosophy show the attributes of the Supreme +Brahman--taking the concrete idea, we have Mahdeva or Shiva, +Vishnu, and Brahm: three names, just as in the other religion we +have three names; but the same fact comes out, that it is the middle or +central one of the Three who is the source of Avatras. There has never +been a direct Avatra of Mahdeva, of Shiva Himself. Appearances? Yes. +Manifestations? Yes. Coming in form for a special purpose served by that +form? Oh yes. Take the _Mahbhrata_, and you find Him appearing in the +form of the hunter, the Kirta, and testing the intuition of Arjuna, and +struggling with him to test his strength, his courage, and finally his +devotion to Himself. But that is a mere form taken for a purpose and +cast aside the moment the purpose is served; almost, we may say, a mere +illusion, produced to serve a special purpose and then thrown away as +having completed that which it was intended to perform. Over and over +again you find such appearances of Mahdeva. You may remember one most +beautiful story, in which He appears in the form of a Chandla[5] at the +gateway of His own city of Ksh, when one who was especially +overshadowed by a manifestation of Himself, Shr Shankarchrya, was +coming with his disciples to the sacred city; veiling Himself in the +form of an outcaste--for to Him all forms are the same, the human +differences are but as the grains of sand which vanish before the +majesty of His greatness--He rolled Himself in the dust before the +gateway, so that the great teacher could not walk across without +touching Him, and he called to the Chandla to make way in order that +the Brhmana might go on unpolluted by the touch of the outcaste; +then the Lord, speaking through the form He had chosen, rebuked the very +one whom His power overshadowed, asking him questions which he could not +answer and thus abasing his pride and teaching him humility. Such forms +truly He has taken, but these are not what we can call Avatras; mere +passing forms, not manifestations upon earth where a life is lived and a +great drama is played out. So with Brahm; He also has appeared from +time to time, has manifested Himself for some special purpose; but there +is no Avatra of Brahm, which we can speak of by that very definite and +well understood term. + +[Footnote 5: An outcaste, equivalent to a scavenger.] + +Now for this fact there must be some reason. + +Why is it that we do not find the source of Avatras alike in all these +great divine manifestations? Why do they come from only one aspect and +that the aspect of Vishnu? I need not remind you that there is but +one Self, and that these names we use are the names of the aspects that +are manifested by the Supreme; we must not separate them so much as to +lose sight of the underlying unity. For remember how, when a worshipper +of Vishnu had a feeling in his heart against a worshipper of +Mahdeva, as he bowed before the image of Hari, the face of the image +divided itself in half, and Shiva or Hara appeared on one side and +Vishnu or Hari appeared on the other, and the two, smiling as one +face on the bigoted worshipper, told him that Mahdeva and Vishnu +were but one. But in Their functions a division arises; They manifest +along different lines, as it were, in the kosmos and for the helping of +man; not for Him but for us, do these lines of apparent separateness +arise. + +Looking thus at it, we shall be able to find the answer to our question, +not only who is the source of Avatras, but why Vishnu is the +source. And it is here that I come to the unfamiliar part where I shall +have to ask for your special attention as regards the building of the +universe. Now I am using the word "universe," in the sense of our solar +system. There are many other systems, each of them complete in itself, +and, therefore, rightly spoken of as a kosmos, a universe. But each of +these systems in its turn is part of a mightier system, and our sun, the +centre of our own system, though it be in very truth the manifested +physical body of Ishwara Himself, is not the only sun. If you look +through the vast fields of space, myriads of suns are there, each one +the centre of its own system, of its own universe; and our sun, supreme +to us, is but, as it were, a planet in a vaster system, its orbit curved +round a sun greater than itself. So in turn that sun, round which our +sun is circling, is planet to a yet mightier sun, and each set of +systems in its turn circles round a more central sun, and so on--we know +not how far may stretch the chain that to us is illimitable; for who is +able to plumb the depths and heights of space, or to find a manifested +circumference which takes in all universes! Nay, we say that they are +infinite in number, and that there is no end to the manifestations of +the one Life. + +Now that is true physically. Look at the physical universe with the eye +of spirit, and you see in it a picture of the spiritual universe. A +great word was spoken by one of the Masters or Rishis, whom in this +Society we honour and whose teachings we follow. Speaking to one of His +disciples, or pupils, He rebuked him, because, He said in words never to +be forgotten by those who have read them: "You always look at the things +of the spirit with the eyes of the flesh. What you ought to do is to +look at the things of the flesh with the eyes of the spirit." Now, what +does that mean? It means that instead of trying to degrade the spiritual +and to limit it within the narrow bounds of the physical, and to say of +the spiritual that it cannot be because the human brain is unable +clearly to grasp it, we ought to look at the physical universe with a +deeper insight and see in it the image, the shadow, the reflection of +the spiritual world, and learn the spiritual verities by studying the +images that exist of them in the physical world around us. The physical +world is easier to grasp. Do not think the spiritual is modelled on the +physical; the physical is fundamentally modelled on the spiritual, and +if you look at the physical with the eye of spirit, then you find that +it is the image of the higher, and then you are able to grasp the higher +truth by studying the faint reflections that you see in the world around +you. That is what I ask you to do now. Just as you have your sun and +suns, many universes, each one part of a system mightier than itself, so +in the spiritual universe there is hierarchy beyond hierarchy of +spiritual intelligences who are as the suns of the spiritual world. Our +physical system has at its centre the great spiritual Intelligence +manifested as a Trinity, the Ishvara of that system. Then beyond Him +there is a mightier Ishvara, round whom Those who are on the level of +the Ishvara of our system circle, looking to Him as Their central life. +And beyond Him yet another, and beyond Him others and others yet, until +as the physical universes are beyond our thinking, the spiritual +hierarchy stretches also beyond our thought, and, dazzled and blinded by +the splendour, we sink back to earth, as Arjuna was blinded when the +Vaishnava form shone forth on him, and we cry: "Oh! show us again +Thy more limited form that we may know it and live by it. We are not yet +ready for the mightier manifestations. We are blinded, not helped, by +such blaze of divine splendour." + +And so we find that if we would learn we must limit ourselves--nay, we +must try to expand ourselves--to the limits of our own system. Why? I +have met people who have not really any grasp of this little world, this +grain of dust in which they live, who cannot be content unless you +answer questions about the One Existence, the Para-Brahma, whom sages +revere in silence, not daring to speak even with illuminated mind that +knows nirvnic life and has expanded to nirvnic consciousness. The more +ignorant the man, the more he thinks he can grasp. The less he +understands, the more he resents being told that there are some things +beyond the grasp of his intellect, existences so mighty that he cannot +even dream of the lowest of the attributes that mark them out. And for +myself, who know myself ignorant, who know that many an age must pass +ere I shall be able to think of dealing with these profounder problems, +I sometimes gauge the ignorance of the questioner by the questions that +he asks as to the ultimate existences, and when he wants to know what he +calls the primary origin, I know that he has not even grasped the +one-thousandth part of the origin out of which he himself has sprung. +Therefore, I say to you frankly that these mighty Ones whom we worship +are the Gods of our system; beyond them there stretch mightier Ones yet, +whom, perhaps, myriads of kalpas hence, we may begin to understand and +worship. + +Let us then confine ourselves to our own system and be glad if we can +catch some ray of the glory that illumines it. Vishnu has His own +functions, as also have Brahm and Mahdeva. The first work in this +system is done by the third of the sacred great Ones of the Trimrti, +Brahm, as you all know, for you have read that there came forth the +creative Intelligence as the third of the divine manifestations. I care +not what is the symbology you take; perchance that of the _Vishnu +Purna_ will be most familiar, wherein the unmanifested Vishnu +is beneath the water, standing as the first of the Trimrti, then the +Lotus, standing as the second, and the opened Lotus showing Brahm, the +third, the creative Mind. You may remember that the work of creation +began with His activity. When we study from the occult standpoint in +what that activity consisted, we find it consisted in impregnating with +His own life the matter of the solar system; that He gave His own life +to build up form after form of atom, to make the great divisions in the +kosmos; that He formed, one after another, the five kinds of matter. +Working by His mind--He is sometimes spoken of as Mahat, the great One, +Intelligence--He formed Tattvas one after another. Tattvas, you may +remember from last year, are the foundations of the atoms, and there are +five of them manifested at the present time. That is His special work. +Then He meditates, and forms--as thoughts--come forth. There His +manifest work may be said to end, though He maintains ever the life of +the atom. As far as the active work of the kosmos is concerned, He gives +way to the next of the great forces that is to work, the force of +Vishnu. His work is to gather together that matter that has been +built, shaped, prepared, vivified, and build it into definite forms +after the creative ideas brought forth by the meditation of Brahm. He +gives to matter a binding force; He gives to it those energies that hold +form together. No form exists without Him, whether it be moving or +unmoving. How often does Shr Krishna, speaking as the supreme +Vishnu, lay stress on this fact. He is the life in every form; +without it the form could not exist, without it it would go back to its +primeval elements and no longer live as form. He is the all-pervading +life; the "Supporter of the Universe" is one of His names. Mahdeva has +a different function in the universe; especially is He the great Yog; +especially is He the great Teacher, the Mahguru; He is sometimes called +Jagatguru, the Teacher of the world. Over and over again--to take a +comparatively modern example, as the _Gurugt_--we find Him as Teacher, +to whom Prvati goes asking for instruction as to the nature of the +Guru. He it is who defines the Guru's work, He it is who inspires the +Guru's teaching. Every Guru on earth is a reflection of Mahdeva, and it +is His life which he is commissioned to give out to the world. Yog, +immersed in contemplation, taking the ascetic form always--that marks +out His functions. For the symbols by which the mighty Ones are shown in +the teachings are not meaningless, but are replete with the deepest +meaning. And when you see Him represented as the eternal Yog, with the +cord in His hand, sitting as an ascetic in contemplation, it means that +He is the supreme ideal of the ascetic life, and that men who come +especially under His influence must pass out of home, out of family, out +of the normal ties of evolution, and give themselves to a life of +asceticism, to a life of renunciation, to share, however feebly, in that +mighty yoga by which the universe is kept alive. + +He then manifests not as Avatra, but such manifestations come from Him +who is the God, the Spirit, of evolution, who evolves all forms. That is +why from Vishnu all these Avatras come. For it is He who by His +infinite love dwells in every form that He has made; with patience that +nothing can exhaust, with love that nothing can tire, with quiet, calm +endurance which no folly of man can shake from its eternal peace, He +lives in every form, moulding it as it will bear the moulding, shaping +it as it yields itself to His impulse, binding Himself, limiting Himself +in order that His universe may grow, Lord of eternal life and bliss, +dwelling in every form. If you grasp this, it is not difficult to say +why from Him alone the Avatras come. Who else should take form save the +One who gives form? who else should work with this unending love save +He, who, while the universe exists, binds Himself that the universe may +live and ultimately share His freedom? He is bound that the universe may +be free. Who else then should come forth when special need arises? + +And He gives the great types. Let me remind you of the +_Shrmad-Bhgavata_, where in an early chapter of the first Book, the +3rd chapter, a very long list is given of the forms that Vishnu +took, not only the great Avatras, but also a large number of others. It +is said He appeared as Nara and Nryana; it is said He appeared as +Kapila; He took female forms, and so on, a whole long list being given +of the shapes that He assumed. And, turning from that to a very +illuminative passage in the _Mahbhrata_, we find Him in the form of +Shr Krishna explaining a profound truth to Arjuna. + +There He gives the law of these appearances: "When, O son of Pritha, I +live in the order of the deities, then I act in every respect as a +deity. When I live in the order of the Gandharvas, then I act in every +respect as a Gandharva. When I live in the order of the Ngas, I act as +a Nga. When I live in the order of the Yakshas, or that of the +Rkshasas, I act after the manner of that order. Born now in the order +of humanity, I must act as a human being." A profound truth, a truth +that few in modern times recognise. Every type in the universe, in its +own place, is good; every type in the universe, in its own place, is +necessary. There is no life save His life; how then could any type come +into existence apart from the universal life, bereft whereof nothing can +exist? + +We speak of good forms and evil, and rightly, as regards our own +evolution. But from the wider standpoint of the kosmos, good and evil +are relative terms, and everything is very good in the sight of the +Supreme who lives in every one. How can a type come into existence in +which He cannot live? How can anything live and move, save as it has its +being in Him? Each type has its work; each type has its place; the type +of the Rkshasa as much as the type of the Deva, of the Asura as much as +of the Sura. Let me give you one curious little simple example, which +yet has a certain graphic force. You have a pole you want to move, and +that pole is on a pivot, like the mountain which churned the ocean, a +pole with its two ends, positive and negative we will call them. The +positive end, we will say, is pushed in the direction of the river (the +river flowing beyond one end of the hall at Adyar). The negative pole is +pushed--in what direction? In the opposite. And those who are pushing +it have their faces turned in the opposite direction. One man looks at +the river, the other man has his back to it, looking in the opposite +direction. But the pole turns in the one direction although they push in +opposite directions. They are working round the same circle, and the +pole goes faster because it is pushed from its two ends. There is the +picture of our universe. The positive force you call the Deva or Sura; +his face is turned, it seems, to God. The negative force you call the +Rkshasa or Asura; his face, it seems, is turned away from God. Ah no! +God is everywhere, in every point of the circle round which they tread; +and they tread His circle and do His will and no otherwise; and all at +length find rest and peace in Him. + +Therefore Shr Krishna Himself can incarnate in the form of +Rkshasa, and when in that form He will act as Rkshasa and not as Deva, +doing that part of the divine work with the same perfection as He does +the other, which men in their limited vision call the good. A great +truth hard to grasp. I shall have to return to it presently in speaking +of Rvana, one of the mightiest types of, perhaps the greatest of, all +the Rkshasas. And we shall see, if we can follow, how the profound +truth works out. But remember, if in the minds of some of you there is +some hesitation in accepting this, that the words that I read are not +mine, but those of the Lord who spoke of His own embodying; He has left +on record for your teaching, that He has embodied Himself in the form of +Rkshasa and has acted after the manner of that order. + +Leaving that for a moment, there is one other point I must take, ere +speaking of the need for Avatras, and it is this: when the great +central Deities have manifested, then there come forth from Them seven +Deities of what we may call the second order. In Theosophy, they are +spoken of as the planetary Logoi, to distinguish them from the great +solar Logoi, the central Life. Each of These has to do with one of the +seven sacred planets, and with the chain of worlds connected with that +planet. Our world is one of the links in this chain, and you and I pass +round this chain in successive incarnations in the great stages of life. +The world--our present world--is the midway globe of one such chain. One +Logos of the secondary order presides over the evolution of this chain +of worlds. He shows out three aspects, reflections of the great Logoi +who are at the centre of the system. You have read perhaps of the +seven-leaved lotus, the Saptaparnapadma; looked at with the higher +sight, gazed at with the open vision of the seer, that mighty group of +creative and directing Beings looks like the lotus with its seven leaves +and the great Ones are at the heart of the lotus. It is as though you +could see a vast lotus-flower spread out in space, the tips of the seven +leaves being the mighty Intelligences presiding over the evolution of +the chains of worlds. That lotus symbol is no mere symbol but a high +reality, as seen in that wondrous world wherefrom the symbol has been +taken by the sages. And because the great Rishis of old saw with the +open eye of knowledge, saw the lotus-flower spread in space, they took +it as the symbol of kosmos, the lotus with its seven leaves, each one a +mighty Deva presiding over a separate line of evolution. We are +primarily concerned with our own planetary Deva and through Him with the +great Devas of the solar system. + +Now my reason for mentioning this is to explain one word that has +puzzled many students. Mahvishnu, the great Vishnu, why +that particular epithet? What does it mean when that phrase is used? It +means the great solar Logos, Vishnu in His essential nature: but +there is a reflection of His glory, a reflection of His power, of His +love, in more immediate connection with ourselves and our own world. He +is His representative, as a viceroy may represent the king. Some of the +Avatras we shall find came forth from Mahvishnu through the +planetary Logos, who is concerned with our evolution and the evolution +of the world. But the Prnvatra that I spoke of yesterday comes +forth directly from Mahvishnu, with no intermediary between +Himself and the world that He comes to help. Here is another distinction +between the Prnvatra and those more limited ones, that I could not +mention yesterday, because the words used would, at that stage, have +been unintelligible. We shall find to-morrow, when we come to deal with +the Avatras Matsya, Krma, and so on, that these special Avatras, +connected with the evolution of certain types in the world, while +indirectly from Mahvishnu, come through the mediation of His +mighty representative for our own chain, the wondrous Intelligence that +conveys His love and ministers His will, and is the channel of His +all-pervading and supporting power. When we come to study Shr +Krishna we shall find that there is no intermediary. He stands +as the Supreme Himself. And while in the other cases there is the +Presence that may be recognised as an intermediary, it is absent in the +case of the great Lord of Life. + +Leaving that for further elaboration then to-morrow, let us try to +answer the next question, "How arises this need for Avatras?" because +in the minds of some, quite naturally, a difficulty does arise. The +difficulty that many thoughtful people feel may be formulated thus: +"Surely the whole plan of the world is in the mind of the Logos from the +beginning, and surely we cannot suppose that He is working like a human +workman, not thoroughly understanding that at which He aims. He must be +the architect as well as the builder; He must make the plan as well as +carry it out. He is not like the mason who puts a stone in the wall +where he is told, and knows nothing of the architecture of the building +to which he is contributing. He is the master-builder, the great +architect of the universe, and everything in the plan of that universe +must be in His mind ere ever the universe began. But if that be so--and +we cannot think otherwise--how is it that the need for special +intervention arises? Does not the fact of special intervention imply +some unforeseen difficulty that has arisen? If there must be a kind of +interference with the working out of the plan, does that not look as if +in the original plan some force was left out of account, some difficulty +had not been seen, something had arisen for which preparation had not +been made? If it be not so, why the need for interference, which looks +as though it were brought about to meet an unforeseen event?" A natural, +reasonable, and perfectly fair question. Let us try to answer it. I do +not believe in shirking difficulties; it is better to look them in the +face, and see if an answer be possible. + +Now the answer comes along three different lines. There are three great +classes of facts, each of which contributes to the necessity; and each, +foreseen by the Logos, is definitely prepared for as needing a +particular manifestation. + +The first of these lines arises from what I may perhaps call the nature +of things. I remarked at the beginning of this lecture on the fact that +our universe, our system, is part of a greater whole, not separate, not +independent, not primary, in comparatively a low scale in the universe, +our sun a planet in a vaster system. Now what does that imply? As +regards matter, Prakriti, it implies that our system is builded out +of matter already existing, out of matter already gifted with certain +properties, out of matter that spreads through all space, and from which +every Logos takes His materials, modifying it according to His own plan +and according to His own will. When we speak of Mlaprakriti, the +root of matter, we do not mean that it exists as the matter we know. No +philosopher, no thinker would dream of saying that that which spreads +throughout space is identical with the matter of our very elementary +solar system. It is the root of matter, that of which all forms of +matter are merely modifications. What does that imply? It implies that +our great Lord, who brought our solar system into existence, is taking +matter which already has certain properties given to it by One yet +mightier than Himself. In that matter three gunas exist in +equilibrium, and it is the breath of the Logos that throws them out of +equilibrium, and causes the motion by which our system is brought into +existence. There must be a throwing out of equilibrium, for equilibrium +means Pralaya, where there is not motion, nor any manifestation of life +and form. When life and form come forth, equilibrium must have been +disturbed, and motion must be liberated by which the world shall be +built. But the moment you grasp that truth you see that there must be +certain limitations by virtue of the very material in which the Deity +is working for the making of the system. It is true that when out of His +system, when not conditioned and confined and limited by it, as He is by +His most gracious will, it is true that He would be the Lord of that +matter by virtue of His union with the mightier Life beyond; but when +for the building of the world He limits Himself within His My, then He +must work within the conditions of those materials that limit His +activity, as we are told over and over again. + +Now when in the ceaseless interplay of Sattva, Rajas, and Tamas, Tamas +has the ascendancy, aided and, as it were, worked by Rajas, so that they +predominate over Sattva in the foreseen evolution, when the two +combining overpower the third, when the force of Rajas and the inertia +and stubbornness of Tamas, binding themselves together, check the +action, the harmony, the pleasure-giving qualities of Sattva, then comes +one of the conditions in which the Lord comes forth to restore that +which had been disturbed of the balanced interworking of the three +gunas and to make again such balance between them as shall enable +evolution to go forward smoothly and not be checked in its progress. He +re-establishes the balance of power which gives orderly motion, the +order having been disturbed by the co-operation of the two in +contradistinction to the third. In these fundamental attributes of +matter, the three gunas, lies the first reason of the need for +Avatras. + +The second need has to do with man himself, and now we come back in both +the second and the third to that question of good and evil, of which I +have already spoken. Ishvara, when He came to deal with the evolution +of man--with all reverence I say it--had a harder task to perform than +in the evolution of the lower forms of life. On them the law is imposed +and they must obey its impulse. On the mineral the law is compulsory; +every mineral moves according to the law, without interposing any +impulse from itself to work against the will of the One. In the +vegetable world the law is imposed, and every plant grows in orderly +method according to the law within it, developing steadily and in the +fashion of its order, interposing no impulse of its own. Nay, in the +animal world--save perhaps when we come to its highest members--the law +is still a force overpowering everything else, sweeping everything +before it, carrying along all living things. A wheel turning on the road +might carry with it on its axle the fly that happened to have settled +there; it does not interpose any obstacle to the turning of the wheel. +If the fly comes on to the circumference of the wheel and opposes itself +to its motion, it is crushed without the slightest jarring of the wheel +that rolls on, and the form goes out of existence, and the life takes +other shapes. + +So is the wheel of law in the three lower kingdoms. But with man it is +not so. In man Ishvara sets himself to produce an image of Himself, +which is not the case in the lower kingdoms. As life has evolved, one +force after another has come out, and in man there begins to come out +the central life, for the time has arrived for the evolution of the +sovereign power of will, the self-initiated motion which is part of the +life of the Supreme. Do not misunderstand me--for the subject is a +subtle one; there is only one will in the universe, the will of +Ishvara, and all must conform itself to that will, all is conditioned +by that will, all must move according to that will, and that will marks +out the straight line of evolution. There may be swerving neither to the +right hand nor to the left. There is one will only which in its aspect +to us is free, but inasmuch as our life is the life of Ishvara Himself, +inasmuch as there is but one Self and that Self is yours and mine as +much as His--for He has given us His very Self to be our Self and our +life--there must evolve at one stage of this wondrous evolution that +royal power of will which is seen in Him. And from the Atm within us, +which is Himself in us, there flows forth the sovereign will into the +sheaths in which the Atm is as it were held. Now what happens is this: +force goes out through the sheaths and gives them some of its own +nature, and each sheath begins to set up a reflection of the will on its +own account, and you get the "I" of the body which wants to go this way, +and the "I" of passion or emotion which wants to go that way, and the +"I" of the mind which wants to go a third way, and none of these ways +is the way of the Atm, the Supreme. These are the illusory wills of +man, and there is one way in which you may distinguish them from the +true will. Each of them is determined in its direction by external +attraction; the man's body wants to move in a particular way because +something attracts it, or something else repels it: it moves to what it +likes, to what is congenial to it, it moves away from that which it +dislikes, from that from which it feels itself repelled. But that motion +of the body is but motion determined by the Ishvara outside, as it +were, rather than by the Ishvara within, by the kosmos around and not +by the Self within, which has not yet achieved its mastery of the +kosmos. So with the emotions or passions: they are drawn this way or +that by the objects of the senses, and the "senses move after their +appropriate objects"; it is not the "I," the Self, which moves. And so +also with the mind. "The mind is fickle and restless, O +Krishna, it seems as hard to curb as the wind," and the mind +lets the senses run after objects as a horse that has broken its reins +flies away with the unskilled driver. All these forces are set up; and +there is one more thing to remember. These forces reinforce the rjasic +guna and help to bring about that predominance of which I spoke; all +these reckless desires that are not according to the one will are yet +necessary in order that the will may evolve and in order to train and +develop the man. + +Do you say why? How would you learn right if you knew not wrong? How +would you choose good if you knew not evil? How would you recognise the +light if there were no darkness? How would you move if there were no +resistance? The forces that are called dark, the forces of the +Rkshasas, of the Asuras, of all that seem to be working against +Ishvara--these are the forces that call out the inner strength of the +Self in man, by struggling with which the forces of Atm within the man +are developed, and without which he would remain in Pralaya for +evermore. It is a perfectly stagnant pool where there is no motion, and +there you get corruption and not life. The evolution of force can only +be made by struggle, by combat, by effort, by exercise, and inasmuch as +Ishvara is building men and not babies, He must draw out men's forces +by pulling against their strength, making them struggle in order to +attain, and so vivifying into outer manifestation the life that +otherwise would remain enfolded in itself. In the seed the life is +hidden, but it will not grow if you leave the seed alone. Place it on +this table here, and come back a century hence, and, if you find it, it +will be a seed still and nothing more. So also is the Atm in man ere +evolution and struggle have begun. Plant your seed in the ground, so +that the forces in the ground press on it, and the rays of the sun from +outside make vibrations that work on it, and the water from the rain +comes through the soil into it and forces it to swell--then the seed +begins to grow; but as it begins to grow it finds the earth around. How +shall it grow but by pushing at it and so bringing out the energies of +life that are within it? And against the opposition of the ground the +roots strike down, and against the opposition of the ground the growing +point mounts upward, and by the opposition of the ground the forces are +evolved that make the seed grow, and the little plant appears above the +soil. Then the wind comes and blows and tries to drag it away, and, in +order that it may live and not perish, it strikes its roots deeper and +gives itself a better hold against the battering force of the wind, and +so the tree grows against the forces which try to tear it out. And if +these forces were not, there would have been no growth of the root. And +so with the root of I'shvara, the life within us; were everything around +us smooth and easy, we would remain supine, lethargic, indifferent. It +is the whip of pain, of suffering, of disappointment, that drives us +onward and brings out the forces of our internal life which otherwise +would remain undeveloped. Would you have a man grow? Then don't throw +him on a couch with pillows on every side, and bring his meals and put +them into his mouth, so that he moves not limb nor exercises mind. Throw +him on a desert, where there is no food nor water to be found; let the +sun beat down on his head, the wind blow against him; let his mind be +made to think how to meet the necessities of the body, and the man +grows into a man and not a log. That is why there are forces which you +call evil. In this universe there is no evil; all is good that comes to +us from Ishvara, but it sometimes comes in the guise of evil that, by +opposing it, we may draw out our strength. Then we begin to understand +that these forces are necessary, and that they are within the plan of +Ishvara. They test evolution, they strengthen evolution, so that it +does not take the next step onward till it has strength enough to hold +its own, one step made firm by opposition before the next is taken. But +when, by the conflicting wills of men, the forces that work for +retardation, to keep a man back till he is able to overcome them and go +on, when they are so reinforced by men's unruly wishes that they are +beginning, as it were, to threaten progress, then ere that check takes +place, there is reinforcement from the other side: the presence pf the +Avatra of the forces that threaten evolution calls forth the presence +of the Avatra that leads to the progress of humanity. + +We come to the third cause. The Avatra does not come forth without a +call. The earth, it is said, is very heavy with its load of evil, "Save +us, O supreme Lord," the Devas come and cry. In answer to that cry the +Lord comes forth. But what is this that I spoke of purposely by a +strange phrase to catch your attention, that I spoke of as an Avatra of +evil? By the will of the one Supreme, there is one incarnated in form +who gathers up together the forces that make for retardation, in order +that, thus gathered together, they may be destroyed by the opposing +force of good, and thus the balance may be re-established and evolution +go on along its appointed road. Devas work for joy, the reward of +Heaven. Svarga is their home, and they serve the Supreme for the joys +that there they have. Rkshasas also serve Him, first for rule on earth, +and power to grasp and hold and enjoy as they will in this lower world. +Both sides serve for reward, and are moved by the things that please. + +And in order, as our time is drawing to a close, that I may take one +great example to show how these work, let me take the mighty one, Rvana +of Lanka,[6] that we may give a concrete form to a rather difficult and +abstruse thought. Rvana, as you all know, was the mighty intelligence, +the Rkshasa, who called forth the coming of Shr Rma. But look back +into the past, and what was he? Keeper of Vishnu's heaven, +door-keeper of the mighty Lord, devotee, bhakta, absolutely devoted to +the Lord. Look at his past, and where do you find a bhakta of Mahdeva +more absolute in devotion than the one who came forth later as Rvana? +It was he who cast his head into the fire in order that Mahdeva might +be served. It is he in whose name have been written some of the most +exquisite stotras, breathing the spirit of completest devotion; in one +of them, you may remember--and you could scarcely carry devotion to a +further point--it is in the mouth of Rvana words are put appealing to +Mahdeva, and describing Him as surrounded by forms the most repellent +and undesirable, surrounded on every side by pischas and bhtas,[7] +which to us seem but the embodiment of the dark shadows of the burning +ghat, forms from which all beauty is withdrawn. He cries out in a +passion of love: + + Better wear pischa-form, so we + Evermore are near and wait on Thee. + +[Footnote 6: Ceylon.] + +[Footnote 7: Goblins and elementals.] + +How did he then come to be the ravisher of St and the enemy of God? + +You know how through lack of intuition, through lack of power to +recognise the meaning of an order, following the words not the spirit, +following the outside not the inner, he refused to open the door of +heaven when Sanat Kumra came and demanded entrance. In order that that +which was lacking might be filled, in order that that which was wanting +might be earned, that which was called a curse was pronounced, a curse +which was the natural reaction from the mistake. He was asked: "Will you +have seven incarnations friendly to Vishnu, or three in which you +will be His enemy and oppose Him?" And because he was a true bhakta, and +because every moment of absence from his Lord meant to him hell of +torture, he chose three of enmity, which would let him go back sooner +to the Feet of the Beloved, rather than the seven of happiness, of +friendliness. Better a short time of utter enmity than a longer +remaining away with apparent happiness. It was love not hatred that made +him choose the form of a Rkshasa rather than the form of a Rishi. +There is the first note of explanation. + +Then, coming into the form of Rkshasa, he must do his duty as Rkshasa. +This was no weak man to be swayed by momentary thought, by transient +objects. He had all the learning of the Vedas. With him, it was said, +passed away Vaidic learning, with him it disappeared from earth. He knew +his duty. What was his duty? To put forward every force which was in his +mighty nature in order to check evolution, and so call out every force +in man which could be called out by opposing energy which had to be +overcome; to gather round him all the forces which were opposing +evolution; to make himself king of the whole, centre and law-giver to +every force that was setting itself against the will of the Lord; to +gather them together as it were into one head, to call them together +into one arm; so that when their apparent triumph made the cry of the +earth go up to Vishnu, the answer might come in Rma's Avatra and +they be destroyed, that the life-wave might go on. + +Nobly he did the work, thoroughly he discharged his duty. It is said +that even sages are confused about Dharma, and truly it is subtle and +hard to grasp in its entirety, though the fragment the plain man sees be +simple enough. His Dharma was the Dharma of a Rkshasa, to lead the +whole forces of evil against One whom in his inner soul, then clouded, +he loved. When Shr Rma came, when He was wandering in the forest, how +could he sting Him into leaving the life of His life, His beloved St, +and into coming out into the world to do His work? By taking away from +Him the one thing to which He clung, by taking away from Him the wife +whom He loved as His very Self, by placing her in the spot where all the +forces of evil were gathered together, so making one head for +destruction, which the arrow of Shr Rma might destroy. Then the mighty +battle, then the struggle with all the forces of his great nature, that +the law might be obeyed to the uttermost, duly fulfilled to the last +grain, the debt paid that was owed; and then--ah then! the shaft of the +Beloved, then the arrow of Shr Rma that struck off the head from the +seeming enemy, from the real devotee. And from the corpse of the +Rkshasa that fell upon the field near Lanka, the devotee went up to +Goloka[8] to sit at the feet of the Beloved, and rest for awhile till +the third incarnation had to be lived out. + +[Footnote 8: A name for one of the heavens.] + +Such then are some of the reasons by, the ways in which the coming of +the Avatra is brought about. And my last word to you, my brothers, +to-day is but a sentence, in order to avoid the possibility of a mistake +to which our diving into these depths of thought may possibly give rise. +Remember that though all powers are His, all forces His, Rkshasa as +much as Deva, Asura as much as Sura; remember that for your evolution +you must be on the side of good, and struggle to the utmost against +evil. Do not let the thoughts I have put lead you into a bog, into a pit +of hell, in which you may for the time perish, that because evil is +relative, because it exists by the one will, because Rkshasa is His as +much as Deva, therefore you shall go on their side and walk along their +path. It is not so. If you yield to ambition, if you yield to pride, if +you set yourselves against the will of Ishvara, if you struggle for the +separated self, if in yourselves now you identify yourself with the past +in which you have dwelt instead of with the future towards which you +should be directing your steps, then, if your Karma be at a certain +stage, you pass into the ranks of those who work as enemies, because you +have chosen that fate for yourself, at the promptings of the lower +nature. Then with bitter inner pain--even if with complete +submission--accepting the Karma, but with profound sorrow, you shall +have to work out your own will against the will of the Beloved, and feel +the anguish of the rending that separates the inner from the outer life. +The will of Ishvara for you is evolution; these forces are made to +help your evolution--_but only if you strive against them_. If you yield +to them, then they carry you away. You do not then call out your own +strength, but only strengthen them. Therefore, O Arjuna, stand up and +fight. Do not be supine; do not yield yourself to the forces; they are +there to call out your energies by opposition and you must not sink down +on the floor of the chariot. And my last word is the word of Shr +Krishna to Arjuna: "Take up your bow, stand up and fight." + + + + +THIRD LECTURE. + + +The subject this morning, my brothers, is in some ways an easy and in +other ways a difficult one; easy, inasmuch as the stories of the +Avatras can be readily told and readily grasped; difficult, inasmuch as +the meaning that underlies these manifestations may possibly be in some +ways unfamiliar, may not have been thoroughly thought out by individual +hearers. And I must begin with a general word as to these special +Avatras. You may remember that I said that the whole universe may be +regarded as the Avatra of the Supreme, the Self-revelation of Ishvara. +But we are not dealing with that general Self-revelation; nor are we +even considering the very many revelations that have taken place from +time to time, marked out by special characteristics; for we have seen by +referring to one or two of the old writings that many lists are given of +the comings of the Lord, and we are to-day concerned with only some of +those, those that are accepted specially as Avatras. + +Now on one point I confess myself puzzled at the outset, and I do not +know whether in your exoteric literature light is thrown upon the point +as to how these ten were singled out, who was the person who chose them +out of a longer list, on what authority that list was proclaimed. On +that point I must simply state the question, leaving it unanswered. It +may be a matter familiar to those who have made researches into the +exoteric literature. It is not a point of quite sufficient importance +for the moment to spend on it time and trouble, in what we may call the +occult way of research. I leave that then aside, for there is one reason +why some of these stand out in a way which is clear and definite. They +mark stages in the evolution of the world. They mark new departures in +the growth of the developing life, and whether it was that fact which +underlay the exoteric choice I am unable to say; but certainly that fact +by itself is sufficient to justify the special distinction which is +made. + +There is one other general point to consider. Accounts of these Avatras +are found in the Purnas; allusions to them, to one or other of them, +are found in other of the ancient writings, but the moment you come to +very much detail you must turn to the Paurnic accounts; as you are +aware, sages, in giving those Purnas, very often described things as +they are seen on the higher planes, giving the description of the +underlying truth of facts and events; you have appearances described +which sound very strange in the lower world; you have facts asserted +which raise very much of challenge in modern days. When you read in the +Purnas of strange forms and marvellous appearances, when you read +accounts of creatures that seem unlike anything that you have ever heard +of or dreamed of elsewhere, the modern mind, with its somewhat narrow +limitations, is apt to revolt against the accounts that are given; the +modern mind, trained within the limits of the science of observation, is +necessarily circumscribed within those limits and those limits are of an +exceedingly narrow description; they are limits which belong only to +modern time, modern to men, in the true sense of the word, though +geological researches stretch of course far back into what we call in +this nineteenth century the night of time. But you must remember that +the moment geology goes beyond the historic period, which is a mere +moment in the history of the world, it has more of guesses than of +facts, more of theories than of proofs. If you take half a dozen modern +geologists and ask each of them in turn for the date of the period of +which records remain in the small number of fossils collected, you will +find that almost every man gives a different date, and that they deal +with differences of millions of years as though they were only seconds +or minutes of ours. So that you will have to remember in what science +can tell you of the world, however accurate it may be within its limits, +that these limits are exceedingly narrow, narrow I mean when measured by +the sight that goes back kalpa after kalpa, and that knows that the +mind of the Supreme is not limited to the manifestations of a few +hundred thousands of years, but goes back million after million, +hundreds of millions after hundreds of millions, and that the varieties +of form, the enormous differences of types, the marvellous kinds of +creatures which have come out of that creative imagination, transcend in +actuality all that man's mind can dream of, and that the very wildest +images that man can make fail far short of the realities that actually +existed in the past kalpas through which the universe has gone. That +word of warning is necessary, and also the warning that on the higher +planes things look very different from what they look down here. You +have here a reflection only of part of those higher forms of existence. +Space there has more dimensions than it has on the physical plane, and +each dimension of space adds a new fundamental variety to form; if to +illustrate this I may use a simile I have often used, it may perhaps +convey to you a little idea of what I mean. Two similes I will take each +throwing a little light on a very difficult subject. Suppose that a +picture is presented to you of a solid form; the picture, being made by +pen or pencil on a sheet of paper, must show on the sheet, which is +practically of two dimensions--a plane surface--a three dimensional +form; so that if you want to represent a solid object, a vase, you must +draw it flat, and you can only represent the solidity of that vase by +resorting to certain devices of light and shade, to the artificial +device which is called perspective, in order to make an illusory +semblance of the third dimension. There on the plane surface you get a +solid appearance, and the eye is deceived into thinking it sees a solid +when really it is looking at a flat surface. Now as a matter of fact if +you show a picture to a savage, an undeveloped savage, or to a very +young child, they will not see a solid but only a flat. They will not +recognise the picture as being the picture of a solid object they have +seen in the world round them; they will not see that that artificial +representation is meant to show a familiar solid, and it passes by them +without making any impression on the mind; only the education of the eye +enables you to see on a flat surface the picture of a solid form. Now, +by an effort of the imagination, can you think of a solid as being the +representation of a form in one dimension more, shown by a kind of +perspective? Then you may get a vague idea of what is meant when we +speak of a further dimension in space. As the picture is to the vase, so +is the vase to a higher object of which that vase itself is a +reflection. So again if you think, say, of the lotus flower I spoke of +yesterday, as having just the tips of its leaves above water, each tip +would appear as a separate object. If you know the whole you know that +they are all parts of one object; but coming over the surface of the +water you will see tips only, one for each leaf of the seven-leaved +lotus. So is every globe in space an apparently separate object, while +in reality it is not separated at all, but part of a whole that exists +in a space of more dimensions; and the separateness is mere illusion due +to the limitations of our faculties. + +Now I have made this introduction in order to show you that when you +read the Purnas you consistently get the fact on the higher plane +described in terms of the lower, with the result that it seems +unintelligible, seems incomprehensible; then you have what is called an +allegory, that is, a reality which looks like a fancy down here, but is +a deeper truth than the illusion of physical matter, and is nearer to +the reality of things than the things which you call objective and real. +If you follow that line of thought at all you will read the Purnas +with more intelligence and certainly with more reverence than some of +the modern Hindus are apt to show in the reading, and you will begin to +understand that when another vision is opened one sees things +differently from the way that one sees them on the physical plane, and +that that which seems impossible on the physical is what is really seen +when you pass beyond the physical limitations. + +From the Purnas then the stories come. + +Let me take the first three Avatras apart from the remainder, for a +reason that you will readily understand as we go through them. We take +the Avatra which is spoken of as that of Matsya or the fish; that +which is spoken of as that of Krma or the tortoise; that which is +spoken of as that of Vrha, or the boar. Three animal forms; how +strange! thinks the modern graduate. How strange that the Supreme should +take the forms of these lower animals, a fish, a tortoise, a boar! What +childish folly! "The babbling of a race in its infancy," it is said by +the pandits of the Western world. Do not be so sure. Why this wonderful +conceit as to the human form? Why should you and I be the only worthy +vessels of the Deity that have come out of the illimitable Mind in the +course of ages? What is there in this particular shape of head, arms, +and trunk which shall make it the only worthy vessel to serve as a +manifestation of the supreme Ishvara? I know of nothing so wonderful in +the mere outer form that should make that shape alone worthy to +represent some of the aspects of the Highest. And may it not be that +from His standpoint those great differences that we see between +ourselves and those which we call the lower forms of life may be almost +imperceptible, since He transcends them all? A little child sees an +immense difference between himself of perhaps two and a half feet high +and a baby only a foot and a half high, and thinks himself a man +compared with that tiny form rolling on the ground and unable to walk. +But to the grown man there is not so much difference between the length +of the two, and one seems very much like the other. While we are very +small we see great differences between ourselves and others; but on the +mountain top the hovel and the palace do not differ so very much in +height. They all look like ant-hills, very much of the same size. And so +from the standpoint of Ishvara, in the vast hierarchies from the +mineral to the loftiest Deva, the distinctions are but as ant-hills in +comparison with Himself, and one form or another is equally worthy, so +that it suits His purpose, and manifests His will. + +Now for the Matsya Avatra; the story you will all know: when the great +Manu, Vaivasvata Manu, the Root Manu, as we call Him--that is, a Manu +not of one race only, but of a whole vast round of kosmic evolution, +presiding over the seven globes that are linked for the evolution of the +world--that mighty Manu, sitting one day immersed in contemplation, sees +a tiny fish gasping for water; and moved by compassion, as all great +ones are, He takes up the little fish and puts it in a bowl, and the +fish grows till it fills the bowl; and He placed it in a water vessel +and it grew to the size of the vessel; then He took it out of that +vessel and put it into a bigger one; afterwards into a tank, a pond, a +river, the sea, and still the marvellous fish grew and grew and grew. +The time came when a vast change was impending; one of those changes +called a minor pralaya, and it was necessary that the seeds of life +should be carried over that pralaya to the next manvantara. That would +be a minor pralaya and a minor manvantara. What does that mean? It +means a passage of the seeds of life from one globe to another; from +what a we call the globe preceding our own to our own earth. It is the +function of the Root Manu, with the help and the guidance of the +planetary Logos, to transfer the seeds of life from one globe to the +next, so as to plant them in a new soil where further growth is +possible. As waters rose, waters of matter submerging the globe which +was passing into pralaya, an ark, a vessel appeared; into this vessel +stepped the great Rishi with others, and the seeds of life were +carried by Them, and as They go forth upon the waters a mighty fish +appears and to the horn of that fish the vessel is fastened by a rope, +and it conveys the whole safely to the solid ground where the Manu +rebegins His work. A story! yes, but a story that tells a truth; for +looking at it as it takes place in the history of the world, we see the +vast surging ocean of matter, we see the Root Manu and the great +Initiates with Him gathering up the seeds of life from the world whose +work is over, carrying them under the guidance and with the help of the +planetary Vishnu to the new globe where new impulse is to be given +to the life; and the reason why the fish form was chosen was simply +because in the building up again of the world, it was at first covered +with water, and only that form of life was originally possible, so far +as denser physical life was concerned. + +You have in that first stage what the geologists call the Silurian Age, +the age of fishes, when the great divine manifestation was of all these +forms of life. The Purna rightly starts in the previous Kalpa, +rightly starts the manifestations with the manifestation in the form of +the fish. Not so very ridiculous after all, you see, when read by +knowledge instead of by ignorance; a truth, as the Purnas are full +of truth, if they were only read with intelligence and not with +prejudice. + +But some of you may say that there is confusion about these first +Avatras; in several accounts we find that the Boar stands the first; +that is true, but the key of it is this; the Boar Avatra initiated that +evolution which was followed unbrokenly by the human; whereas the other +two bring in great stages, each of which is regarded as a separate +kalpa; and if you look into the _Vishnu Purna_ you will find +there the key; for when that begins to relate the incarnation of the +Boar, there is just a sentence thrown in, that the Matsya and Krma +Avatras belong to previous kalpas. + +Now if we take the theosophical nomenclature, we find each of these +kalpas covers what we call a Root Race, and you may remember that the +first Root Race of humanity had not human form at all but was simply a +floating mass able to live in the waters which then covered the earth, +and only showing the ordinary protoplasmic motions connected with such a +type of life and possible at that stage of its evolution. It was a seed +of form rather than a form itself; it was the seed planted by the Manu +in the waters of the earth, that out of that humanity might evolve. But +the general course of physical evolution passed through the stage of the +fish; and geology there gives a true fact, though it does not +understand, naturally, the hidden meaning; while the Purna gives you +the reality of the manifestation, and the deeper truth that underlies +the stages of the evolving world. + +Then we find, tracing it onward, that this great age passes, and the +world begins to rise out of the waters. How then shall types be brought +forth in order that evolution may go on? The next great type is to be +fitted either for land or for water; for the next stage of the earth +shows the waters draining gradually away, and the land appearing, and +the creatures that are the marked characteristic of the age must exist +partially on land and partially in water. Here again there must be +manifestation of the type of life, this time of what we call the reptile +type; the tortoise is chosen as the typical creature, and while the +tortoise typifies the type to be evolved, reptiles, amphibious creatures +of every description, swarm over the earth, becoming more and more +land-like in their character as the proportion of land to water +increases. There is meanwhile going on, in the "imperishable sacred +land," a preparation for further evolution. There is one part of the +globe that changes not, that from the beginning has been, and will last +while the globe is lasting; it is called the "imperishable land." And +there the great Rishis gather, and thence they ever come forth for +the helping of man; that is the imperishable sacred land, sometimes +called the "sacred pole of the earth." Pole itself exists not on the +physical plane but on the higher, and its reflection coming downward +makes, as it were, one spot which never changes, but is ever guarded +from the tread of ordinary men. There took place a most instructive +phenomenon. The type of the evolution then preceding, the Tortoise, the +Logos in that form, makes Himself the base of the revolving axis of +evolution. That is typified by Mandra, the mountain which, placed on +the tortoise, is made to revolve by the hosts of Suras and Asuras, one +pulling at the head of the serpent, and the other at the tail--the +positive and negative forces that I spoke of yesterday. So the churning +begins in matter, evolving types of life. The type is ever evolved +before the lower manifestation, the type appears before the copies of it +are born in the lower world. And how often have the students of the +great Teachers themselves seen the very thing occur; the churning of the +waters of matter giving forth all the types of the many sorts and +species that are generated in the lower world; these are the archetypes, +as we call them, of classes and creatures, always produced in +preparation for the forward stretch of evolution. There came forth one +by one the archetypes, the elephant, the horse, the woman, and so on, +one after another, showing the track along which evolution was to go. +And first of all, Amrita, nectar of immortality, comes forth, symbol +of the one life which passes through every form--and that life appears +above the waters the taking of which is necessary in order that every +form may live. + +We cannot delay on details; I can only trace hastily the outline, +showing you how real is the truth that underlies the story, and as that +gradually goes on and the types are ready, there comes the whelming of +the world under the waters, and the great continents vanish for a time. + +Then comes the third Avatra, the Vrha. No earth is to be seen; the +waters of the flood have overwhelmed it. The types that are to be +produced on earth are waiting in the higher region for place on which to +manifest. How shall the earth be brought up from the waters which have +overwhelmed it? Now once again the great Helper is needed, the God, the +Protector of Evolution. Then in the form of a mighty Boar, whose form +filled the heaven, plunging down into the waters that He alone could +separate, the Great One descends. He brings up the earth from the lower +region where it was lying awaiting His coming; and the land rises up +again from below the surface of the flood, and the vast Lemurian +continent is the earth of that far-off age. Here science has a word to +say, rightly enough, that on the Lemurian continent were developed many +types of life, and there the mammals first made their appearance. Quite +so; that was exactly what the sages taught thousands upon thousands of +years ago; that when the Boar, the great type of the mammal, plunged +into the waters to bring up the earth, then was started the mammalian +evolution, and the continent thus rescued from the waters was crowded +with the forms of the mammalian kingdom. Just as the Fish had typified +the Silurian epoch, just as the Tortoise had started on its way the +great amphibian evolution, so did the Boar, that typical mammal, start +the mammalian evolution, and we come to the Lemurian continent with its +wonderful variety of forms of mammalian life. Not so very ignorant after +all, you see, the ancient writings! For men are only re-discovering +to-day what has been in the hands of the followers of the Rishis for +thousands, tens of thousands of years. + +Then we come to a strange incarnation on this Lemurian continent: +frightful conflicts existed; we are nearing what in the theosophical +nomenclature is the middle of the third Race, and man as man will +shortly appear with all the characteristics of his nature. He is not yet +quite come to birth; strange forms are seen, half human and half animal, +wholly monstrous; terrible struggles arise between these monstrous forms +born from the slime as it is said--from the remains of former +creations--and the newer and higher life in which the future evolution +is enshrined. These forms are represented in the Purnas as those of +the race of Daityas, who ruled the earth, who struggled against the Deva +manifestations, who conquered the Devas from time to time, who subjected +them, who ruled over earth and heaven alike, bringing every thing under +their sway. You may read in the splendid stanzas of the Book of Dzyan, +as given us by H. P. B., hints of that mighty struggle of which the +Purnas are so full, a struggle which was as real as any struggle of +later days, an absolute historical fact that many of us have seen. We +are instructed over and over again of a frightful conflict of forms, the +forms of the past, monstrous in their strength and in their outline, +against whom the Sons of Light were battling, against whom the great +Lords of the Flame came down. One of these conflicts, the greatest of +all, is given in the story of the Avatra known as that of +Narasimha--the Man-Lion. You know the story; what Hindu does not know +the story of Prahlda? In him we have typified the dawning spirituality +which is to show in the higher races of Daityas as they pass on into +definite human evolution, and their form gives way that sexual man may +be born. I need not dwell on that familiar story of the devotee of +Vishnu; how his Daitya father strove to kill him because the name +of Hari was ever on his lips; how he strove to slay him, with a sword, +and the sword fell broken from the neck of the child; how then he tried +to poison him, and Vishnu appeared and ate first of the poisoned +rice, so that the boy might eat it with the name of Hari on his lips; +how his father strove to slay him by the furious elephant, by the fang +of the serpent, by throwing him over a precipice, and by crushing him +under a stone. But ever the cry of "Hari, Hari," brought deliverance, +for in the elephant, in the fang of the serpent, in the precipice, and +in the stone, Hari was ever present, and his devotee was safe in that +presence: how finally when the father, challenging the omnipresence of +the Deity, pointed to the stone pillar and said in mocking language: "Is +your Hari also in the pillar?" "Hari, Hari," cried the boy, and the +pillar burst asunder, and the mighty form came forth and slew the Daitya +that doubted, in order that he might learn the omnipresence of the +Supreme. A story? facts, not fiction; truth, not imagination; and if you +could look back to the time of those struggles, there would seem to you +nothing strange or abnormal in the story; for you would see it repeated +with less vividness in the smaller struggles where the Sons of the Fire +were purging and redeeming the earth, in order that the later human +evolution might take place. + +We pass from those four Avatras, every one of which comes within what +is called the Satya Yuga of the earth--not of the race remember, not the +smaller cycle, but of the earth--the Satya Yuga of the earth as a whole, +when periods of time were of immense length, and when progress was +marvellously slow. Then we come to the next age, that which we call the +Treta Yuga, that which is, in the theosophical chronology--and I put the +two together in order that students may be able to work their way out in +detail--the middle of the third Root Race, when humanity receives the +light from above, and when man as man begins to evolve. How is that +evolution marked? By the coming of the Supreme in human form, as Vmana, +the Dwarf. The Dwarf? Yes; for man was as yet but dwarf in the truly +human stature, although vast in outer appearance; and He came as the +inner man, small, yet stronger than the outer form; against him was +Bali, the mighty, showing the outer form, while Vmana, the Dwarf, +showed the man that should be. And when Bali had offered a great +sacrifice, the Dwarf as a Brhmana came to beg. + +It is curious this question of the caste of the Avatras. When we once +come to the human Avatras, They are mostly Kshattriyas, as you know, +but in two cases. They are Brhmanas, and this is one of them; for He +was going to beg, and Kshattriya might not beg. Only he to whom the +earth's wealth should be as nothing, who should have no store of wealth +to hold, to whom gold and earth should be as one, only he may go to beg. +He was an ancient Brhmana, not a modern Brhmana. + +He came with begging bowl in hand, to beg of the king; for of what use +is sacrifice unless something be given at the sacrifice? Now Bali was a +pious ruler, on the side of the evolution that was passing away, and +gladly gave a boon. "Brhmana, take thy boon," said he. "Three steps +of earth alone I ask for," said the Dwarf. Of that little man surely +three steps would not cover much, and the great king with his world-wide +dominion might well give three steps of earth to the short and puny +Dwarf. But one step covered earth, and the next step covered sky. Where +could the third step be planted, where? so that the gift might be made +complete. Nothing was left for Bali to give save himself; nothing to +make his gift complete--and his word might not be broken--save his own +body. So, recognising the Lord of all, he threw himself before Him, and +the third step, planted on his body, fulfilled the promise of the king +and made him the ruler of the lower regions, of Ptla. Such the story. +How full of significance. This inner man--so small at that stage but +really so mighty, who was to rule alike the earth and heaven--could for +his third step find no place to put his foot upon save his own lower +nature; he was to go forward and forward ever; that is hinted in the +third step that was taken. What a graphic picture of the evolution that +lay in front, the wondrous evolution that now was to begin. + +And I may just remind you in passing that there is one word in the _Rig +Veda_, which refers to this very Avatra, that has been a source of +endless controversy and dispute as to its meaning; there it is said: + + Through all this world strode Vishnu; thrice His foot He planted and + the whole + Was gathered in His footstep's dust. (I. xxii., 17.)[9] + +[Footnote 9: See also I. cliv., which speaks of His three steps, within +which all living creatures have their habitation; the three steps are +said to be "the earth, the heavens, and all living creatures." Here Bali +is made the symbol of all living things.] + +That too is one of the "babblings of child humanity." I know not what +figure the greatest man could use more poetical, more full of meaning, +more sublime in its imagery, than that the whole world was gathered in +the dust of the foot of the Supreme. For what is the world save the dust +of His footsteps, and how would it have any life save as His foot has +touched it? + +So we pass, still treading onwards in the Treta Yuga, and we come to +another manifestation--that of Parashurma; a strange Avatra you may +think, and a partial Avatra, let me say, as we shall see when we come +to look at His life and read the words that are spoken of Him. The Yuga +had now gone far and the Kshattriya caste had risen and was ruling, +mighty in its power, great in its authority, the one warrior ruling +caste, and alas! abusing its power, as men will do when souls are still +being trained, and are young for their surroundings. The Kshattriya +caste abused its power, built up in order that it might rule; the duty +of the ruler, remember, is essentially protection: but these used their +power not to protect, but to plunder, not to help but to oppress. A +terrible lesson must be taught the ruling caste, in order that it might +learn, if possible, that the duty of ruling was to protect and support +and help, and not to tyrannise and plunder. The first great lesson was +given to the kings of the earth, the rulers of men, a lesson that had to +be repeated over and over again, and is not yet completely learnt. A +divine manifestation came in order that that lesson might be taught; and +the Teacher was not a Kshattriya save by mother. A strange story, that +story of the birth. Food given to two Kshattriya women, each of whom was +to bear a son, the husband of one of them a Brhmana; and the two +women exchanged the food, and that meant to bring forth a Kshattriya son +was taken by the woman with the Brhmana husband. An accident, men +would say; there are no accidents in a universe of law. The food which +was full of Kshattriya energy thus went into the Brhmana family, for +it would not have been fitting that a Kshattriya should destroy +Kshattriyas. The lesson would not thus have been so well taught to the +world. So that we have the strange phenomenon of the Brhmana coming +with an axe to slay the Kshattriya, and three times seven times that axe +was raised in slaughter, cutting the Kshattriya trunk off from the +surface of the earth. + +But while Parashurma was still in the body, a greater Avatra came forth +to show what a Kshattriya king should be. The Kshattriyas abusing their +place and their power were swept away by Parashurma, and, ere He had left +the earth where the bitter lesson had been taught, the ideal Kshattriya +came down to teach, now by example, the lesson of what should be, after the +lesson of what should not be had been enforced. The boy Rma was born, on +whose exquisite story we have not time long to dwell, the ideal ruler, the +utterly perfect king. While a boy He went forth with the great teacher +Visvmitra, in order to protect the Yog's sacrifice; a boy, almost a +child, but able to drive away, as you remember, the Rkshasas that +interfered with the sacrifice, and then He and His beloved brother +Lakshmana and the Yog went on to the court of king Janaka. And there, at +the court, was a great bow, a bow which had belonged to Mahdeva Himself. +To bend and string that bow was the task for the man who would wed St, +the child of marvellous birth, the maiden who had sprung from the furrow as +the plough went through the earth, who had no physical father or physical +mother. Who should wed the peerless maiden, the incarnation of Shr, +Lakshm, the consort of Vishnu? Who should wed Her save the Avatra of +Vishnu Himself? So the mighty bow remained unstrung, for who might string +it until the boy Rma came? And He takes it up with boyish carelessness, +and bends it so strongly that it breaks in half, the crash echoing through +earth and sky. He weds St, the beautiful, and goes forth with Her, and +with His brother Lakshmana and his bride, and with His father who had come +to the bridal, and with a vast procession, wending their way back to their +own town Ayodhya. This breaking of Mahdeva's bow has rung through earth, +the crashing of the bow has shaken all the worlds, and all, both men and +Devas, know that the bow has been broken. Among the devotees of Mahdeva, +Parashurma hears the clang of the broken bow, the bow of the One He +worshipped; and proud with the might of His strength, still with the energy +of Vishnu in Him, He goes forth to meet this insolent boy, who had dared to +break the bow that no other arm could bend. He challenges Him, and handing +His own bow bids Him try what He can do with that. Can He shoot an arrow +from its string? Rma takes this offered bow, strings it, and sets an arrow +on the string. Then He stops, for in front of Him there is the body of a +Brhmana; shall He draw an arrow against that form? As the two Rmas stand +face to face, the energy of the elder, it is written, passes into the +younger; the energy of Vishnu, the energy of the Supreme, leaves the form +in which it had been dwelling and enters the higher manifestation of the +same divine life. The bow was stretched and the arrow waiting, but Rma +would not shoot it forth lest harm should come, until He had pacified His +antagonist; then feeling that energy pass, Parashurma bows before Rma, +diviner than Himself, hails Him as the Supreme Lord of the worlds, bends +in reverence before Him, and then goes away. That Avatra was over, +although the form in which the energy had dwelt yet persisted. That is why +I said it was a lesser Avatra. Where you have the form persisting when the +influence is withdrawn, you have the clear proof that there the incarnation +cannot be said to be complete; the passing from the one to the other is the +sign of the energy taken back by the Giver and put into a new vessel in +which new work is to be done. + +The story of Rma you know; we need not follow it further in detail; we +spoke of it yesterday in its highest aspect as combating the forces of +evil and starting the world, as it were, anew. We find the great reign +of Rma lasting ten thousand years in the Dvapara Yuga, the Yuga at the +close of which Shr Krishna came. + +Then comes the Mighty One, Shr Krishna Himself, of whom I +speak not to-day; we will try to study that Avatra to-morrow with such +insight and reverence as we may possess. Pass over that then for the +moment, leaving it for fuller study, and we come to the ninth Avatra as +it is called, that of the Lord Buddha. Now round this much controversy +has raged, and a theory exists current to some extent among the Hindus +that the Lord Buddha, though an incarnation of Vishnu, came to +lead astray those who did not believe the Vedas, came to spread +confusion upon earth. Vishnu is the Lord of order, not of +disorder; the Lord of love, not the Lord of hatred; the Lord of +compassion, who only slays to help the life onward when the form has +become an obstruction. And they blaspheme who speak of an incarnation of +the Supreme, as coming to mislead the world that He has made. Rightly +did your own learned pandit, T. Subba Row, speak of that theory with the +disdain born of knowledge; for no one who has a shadow of occult +learning, no one who knows anything of the inner realities of life, +could thus speak of that beautiful and gracious manifestation of the +Supreme, or dream that He could take the mighty form of an Avatra in +order to mislead. + +But there is another point to put about this Avatra, on which, perhaps, +I may come into conflict with people on another side. For this is the +difficulty of keeping the middle path, the razor path which goes neither +to the left nor to the right, along which the great Gurus lead us. On +either side you find objection to the central teaching. The Lord Buddha, +in the ordinary sense of the word, was not what we have defined as an +Avatra. He was the first of our own humanity who climbed upwards to +that point, and there merged in the Logos and received full +illumination. His was not a body taken by the Logos for the purpose of +revealing Himself, but was the last in myriads of births through which +he had climbed to merge in Ishvara at last. That is not what is +normally spoken of as an Avatra, though, you may say, the result truly +is the same. But in the case of the Avatra, the evolving births are in +previous kalpas, and the Avatra comes after the man has merged in the +Logos, and the body is taken for the purpose of revelation. But he who +became Gautama Buddha had climbed though birth after birth in our own +kalpa, as well as in the kalpas that went before; and he was incarnated +many a time when the great Fourth Race dwelt in mighty Atlantis, and +rose onward to take the office of the Buddha; for the Buddha is the +title of an office, not of a particular man. Finally by his own +struggles, the very first of our race, he was able to reach that great +function in the world. What is the function? That of the Teacher of Gods +and men. The previous Buddhas had been Buddhas who came from another +planet. Humanity had not lived long enough here to evolve its own son to +that height. Gautama Buddha was human-born. He had evolved through the +Fourth Race into this first family of the Aryan Race, the Hindu. By +birth after birth in India He had completed His course and took His +final body in Aryvarta, to make the proclamation of the law to men. + +But the proclamation was not made primarily for India. It was given in +India because India is the place whence the great religious revelations go +forth by the will of the Supreme. Therefore was He born in India, but His +law was specially meant for nations beyond the bounds of Aryvarta, that +they might learn a pure morality, a noble ethic, disjoined--because of the +darkness of the age--from all the complicated teachings which we find in +connection with the subtle, metaphysical Hindu faith. + +Hence you find in the teachings of the Lord Buddha two great divisions; +one a philosophy meant for the learned, then an ethic disjoined from the +philosophy, so far as the masses are concerned, noble and pure and +great, yet easy to be grasped. For the Lord knew that we were going into +an age of deeper and deeper materialism, that other nations were going +to arise, that India for a time was going to sink down for other nations +to rise above her in the scale of nations. Hence was it necessary to +give a teaching of morality fitted for a more materialistic age, so that +even if nations would not believe in the Gods they might still practise +morality and obey the teachings of the Lord. In order also that this +land might not suffer loss, in order that India itself might not lose +its subtle metaphysical teachings and the widespread belief among all +classes of people in the existence of the Gods and their part in the +affairs of men, the work of the great Lord Buddha was done. He left +morality built upon a basis that could not be shaken by any change of +faith, and, having done His work, passed away. Then was sent another +great One, overshadowed by the power of Mahdeva, Shr Shankarchrya, +in order that by His teaching He might give, in the Advaita Vednta, the +philosophy which would do intellectually what morally the Buddha had +done, which intellectually would guard spirituality and allow a +materialistic age to break its teeth on the hard nut of a flawless +philosophy. Thus in India metaphysical religion triumphed, while the +teaching of the Blessed One passed from the Indian soil, to do its noble +work in lands other than the land of Aryvarta, which must keep +unshaken its belief in the Gods, and where highest and lowest alike must +bow before their power. That is the real truth about this much disputed +question as to the teaching of the ninth Avatra; the fact was that His +teaching was not meant for His birthplace, but was meant for other +younger nations that were rising up around, who did not follow the +Vedas, but who yet needed instruction in the path of righteousness; not +to mislead them but to guide them, was His teaching given. But, as I +say, and as I repeat, what in it might have done harm in India had it +been left alone was prevented by the coming of the great Teacher of the +Advaita. You must remember, that His name has been worn by man after +man, through century after century; but the Shr Shankarchrya on whom +was the power of Mahdeva was born but a few years after the passing +away of the Buddha, as the records of the Dwrak Math show +plainly--giving date after date backward, until they bring His birth +within 60 or 70 years of the passing away of the Buddha. + +We come to the tenth Avatra, the future one, the Kalki. Of that but +little may be said; but one or two hints perchance may be given. With +His coming will dawn a brighter age; with His coming the Kali Yuga will +pass away; with His coming will also come a higher race of men. He will +come when there is born upon earth the sixth Root Race. There will then +be a great change in the world, a great manifestation of truth, of +occult truth, and when He comes then occultism will again be able to +show itself to the world by proofs that none will be able to challenge +or to deny; and He in His coming will give the rule over the sixth Root +Race to the two Kings, of whom you read in the _Kalki Purna_. As we +look back down the past stream of time we find over and over again two +great figures standing side by side--the ideal King and the ideal +Priest. They work together; the one rules, the other teaches; the one +governs the nation, the other instructs it. And such a pair of mighty +ones come down in every age for each and every Race. Each Race has its +own Teacher, the ideal Brhmana, called in the Buddhist language the +Bodhisattva, the learned, full of wisdom and truth. Each has also its +own ruler, the Manu. Those two we can trace in the past, in Their actual +incarnations; and we see Them in the third, the fourth, and fifth Races; +the Manu in each race is the ideal King, the Brhmana in each race is +the ideal Teacher; and we learn that when the Kalki Avatra shall come +He shall call from the sacred village of Shamballa--the village known to +the occultist though not to the profane--two Kings who have remained +throughout the age in order to help the world in its evolution. And the +name of the Manu who will be the King of the next Race, is said in the +_Purna_ to be Moru; and the name of the ideal Brhmana who will +be the Teacher of the next Race is said to be Devapi; and these two are +King and Teacher for the sixth Race that is to be born. + +Those of you who have read something of the wondrous story of the past +will know that the choosing out of the new Race, the evolving of it, the +making of a new Root Race, is a thing that takes centuries, millenniums, +sometimes hundreds of thousands of years; and that the two who are to be +its King and Priest, the Manu and the Brhmana, are at Their work +throughout the centuries, choosing the men who may be the seeds of the +new Race. In the womb of the fourth Race a choice was made out of which +the fifth was born; isolated in the Gobi desert, for enormous periods of +time, that chosen family was trained, educated, reared, till its Manu +incarnated in it, and its Teacher also incarnated in it, and the first +Aryan family was led forth to settle in Aryvarta. Now in the womb of +the fifth Race, the sixth Race is a choosing, and the King and the +Teacher of the sixth Race are already at Their mighty and beneficent +work. They are choosing one by one, trying and testing, those who shall +form the nucleus of the sixth Race; They are taking soul by soul, +subjecting each to many a test, to many an ordeal, to see if there be +the strength out of which a new Race can spring; and in fulness of time +when Their work is ready, then will come the Kalki Avatra, to sweep +away the darkness, to send the Kali Yuga into the past, to proclaim the +birth of the new Satya Yuga, with a new and more spiritual Race, that is +to live therein. Then will He call out the chosen, the King Moru and the +Brhmana Devapi, and give into Their hands the Race that now They are +building, the Race to inhabit a fairer world, to carry onwards the +evolution of humanity. + + + + +FOURTH LECTURE. + + +My brothers, there are themes so lofty that tongue of Deva would not +suffice to do full justice to that which they enclose, and when we think +of the music of Shr Krishna's flute, all human music seems as +discord amidst its strains. Nevertheless since bhakti grows by thought +and word, it is not amiss that we should come near a subject so sacred; +only in dealing with it we must needs feel our incompetency, we must +needs regret our limitations, we must needs wish for greater power of +expression than we can have down here. For, perhaps, amid all the divine +manifestations that have glorified the world, there is none which has +aroused a wider, tenderer feeling than the Avatra which we are to study +this morning. + +The austerer glories of Mahdeva, the Lord of the burning ground, +attract more the hearts of those who are weary of the world and who see +the futility of worldly attractions; but Shr Krishna is the +God of the household, the God of family life, the God whose +manifestations attract in every phase of His Self-revelation; He is +human to the very core; born in humanity, as He has said, He acts as a +man. As a child, He is a real child, full of playfulness, of fun, of +winsome grace. Growing up into boyhood, into manhood, He exercises the +same human fascination over the hearts of men, of women, and of +children; the God in whose presence there is always joy, the God in +whose presence there is continual laughter and music. When we think of +Shr Krishna we seem to hear the ripple of the river, the +rustling of the leaves in the forest, the lowing of the kine in the +pasture, the laughter of happy children playing round their parents' +knees. He is so fundamentally the God who is human in everything; who +bends in human sympathy over the cradle of the babe, who sympathises +with the play of the youth, who is the friend of the lover, the blesser +of the bridegroom and the bride, who smiles on the young mother when her +first-born lies in her arms--everywhere the God of love and of human +happiness; what wonder that His winsome grace has fascinated the hearts +of men! + +We are to study Him, then, this morning. Now an Avatra--I say this to +clear away some preliminary difficulties--an Avatra has two great +aspects to the world. First, He is a historical fact. Do not let that be +forgotten. When you are reading the story of the great Ones, you are +reading history and not fable. But it is more than history; the Avatras +acts out on the stage of the world a mighty drama. He is, as it were, a +player on the world's stage, and He plays a definite drama, and that +drama is an exposition of spiritual truth. And though the facts are +facts of history, they are also an allegory under which great spiritual +truths are conveyed to the minds and to the hearts of men. If you think +of it only as an allegory, you miss an aspect of the truth; if you think +of it only as a history you miss an aspect of the truth. The history of +an Avatra is an exposition of spiritual verities; but though the drama +be a real one, it is a drama with an object, a drama with distinct +outlines laid down, as it were, by the author, and the Avatra plays His +part on the stage at the same time as He is living out His life as man +in the history of the world. That must be remembered, otherwise some of +the great lessons of the Avatra will be misread. + +Then He comes into the world surrounded by many who have been with Him +in former births, surrounded by celestial beings, born as men, and by a +vast body of beings of the opposing side born also as men. I am speaking +specially of the Avatra of Shr Krishna, but this is true of +any other human Avatra as well. They are not born into the world alone; +They are born with a great circle round Them of friends, and a great +host before them of apparent foes, incarnated as human beings, to work +out the world-drama that is being played. + +This is most of all, perhaps, apparent in the case of the One whom we +are now studying. Because of the extremely complicated nature of the +Avatra of Shr Krishna, and the vast range that He covered as +regards His manifestations of complex human life, in order to render the +vast subject a little more manageable, I have divided this drama, as it +were, into its separate acts. I am using for a moment the language of +the stage, for I think it will make my meaning rather more clear. That +is, in dealing with His life, I have taken its stages which are clearly +marked out, and in each of these we shall see one great type of the +teaching which the world is meant to learn from the playing of this +drama before the eyes of men. To some extent the stages correspond with +marked periods in the life, and to some extent they overlap each other; +but by having them clearly in our minds we shall be able, I think, to +grasp better the whole object of the Avatra--we shall have as it were +compartments in the mind in which the different types of teaching may be +placed. + +First then He comes to show forth to the world a great Object of bhakti, +and the love of God to His bhakta, or devotee. That is the aim of the +first act of the great drama--to stand forth as the Object of devotion, +and to show forth the love with which God regards His devotees. We have +there a marked stage in the life of Shr Krishna. + +Then the second act of the drama may be said to be His character as the +destroyer of the opposing forces that retard evolution, and that runs +through the whole of His life. + +The third act is that of the statesman, the wise, politic, and +intellectual actor on the world's stage of history, the guiding force of +the nation by His wondrous policy and intelligence, standing forth not +as king but rather as statesman. + +Then we have Him as friend, the human friend, especially of the +Pndavas and of Arjuna. + +The next act is that of Shr Krishna as Teacher, the +world-teacher, not the teacher of one race alone. + +Then we see Him in the strange and wondrous aspect of the Searcher of +the hearts of men, the trier and tester of human nature. + +Finally, we may regard Him in His manifestation as the Supreme, the +all-pervading life of the universe, who looks on nothing as outside +Himself, who embraces in His arms evil and good, darkness and light, +nothing alien to Himself. + +Into these seven acts, as it were, the life-history may be divided, and +each of them might serve as the study of a life-time instead of our +compressing them into the lecture of a morning. We will, however, take +them in turn, however inadequately; for the hints I give can be worked +out by you in detail according to the constitution of your own minds. +One aspect will attract one man, another aspect will attract another; +all the aspects are worthy of study, all are provocative of devotion. +But most of all, with regard to devotion, is the earliest stage of His +life inspiring and full of benediction, those early years of the Lord as +infant, as child, as young boy, when He is dwelling in Vraja, in the +forest of Brindban, when He is living with the cowherds and their wives +and their children, the marvellous child who stole the hearts of men. It +is noticeable--and if it had been remembered many a blasphemy would not +have been uttered--that Shr Krishna chose to show Himself as +the great object of devotion, as the lover of the devotee, in the form +of a child, not in that of a man. + +Come then with me to the time of His birth, remembering that before that +birth took place upon earth, the deities had been to Vishnu in the +higher regions, and had asked Him to interfere in order that earth might +be lightened of her load, that the oppression of the incarnate Daityas +might be stayed; and then Vishnu said to the Gods: Go ye and +incarnate yourselves in portions among men, go ye and take birth amid +humanity. Great Rishis also took birth in the place where +Vishnu Himself was to be born, so that ere He came, the +surroundings of the drama were, as it were, made in the place of His +coming, and those that we speak of as the cowherds of Vraja, Nanda and +those around Him, the Gops and all the inhabitants of that wondrously +blessed spot, were, we are told, "God-like persons"; nay more, they were +"the Protectors of the worlds" who were born as men for the progress of +the world. But that means that the Gods themselves had come down and +taken birth as men; and when you think of all that took place throughout +the wonderful childhood of the Ll[10] of Shr Krishna, you +must remember that those who played that act of the drama were the +ordinary men, no ordinary women; they were the Protectors of the worlds +incarnated as cowherds round Him. And the Gops, the graceful wives of +the shepherds, they were the Rishis of ancient days, who by devotion +to Vishnu had gained the blessing of being incarnated as Gops, in +order that they might surround His childhood, and pour out their love at +the tiny feet of the boy they saw as boy, of the God they worshipped as +supreme. + +[Footnote 10: Play.] + +When all these preparations were made for the coming of the child, the +child was born. I am not dwelling on all the well-known incidents that +surrounded His birth, the prophecy that the destroyer of Kamsa was to be +born, the futile shutting up in the dungeon, the chaining with irons, and +all the other follies with which the earthly tyrant strove to make +impossible of accomplishment the decree of the Supreme. You all know how +his plans came to nothing, as the mounds of sand raised by the hands of +children are swept into a level plain when one wave of the sea ripples over +the playground of the child. He was born, born in His four-armed form, +shining out for the moment in the dungeon, which before His birth had been +irradiated by Him through His mother's body, who was said to be like an +alabaster vase--so pure was she--with a flame within it. For the Lord Shr +Krishna was within her womb, herself the alabaster vase which was as a lamp +containing Him, the world's light, so that the glory illuminated the +darkness of the dungeon where she lay. At His birth he came as Vishnu, for +the moment showing Himself with all the signs of the Deity on Him, with the +discus, with the conch, with the shrivatsa on His breast, with all the +recognised emblems of the Lord. But that form quickly vanished, and only +the human child lay before His parents' eyes. And the father, you remember, +taking Him up, passed through the great locked doors and all the rest of +it, and carried Him in safety into his brother's house, where He was to +dwell in the place prepared for His coming. + +As a babe He showed forth the power that was in Him, as we shall see, +when we come, to the second stage, the destroyer of the forces of evil. +But for the moment only watch Him as He plays in his foster mother's +house, as He gambols with children of His own age. And as He is growing +into a boy, able to go alone, He begins wandering through the fields and +through the forest, and the notes of His wondrous flute are heard in all +the groves and over all the plains. The child, a child of five--only +five years of age when He wandered with His magic flute in His hands, +charming the hearts of all that heard; so that the boys left tending the +cattle and followed the music of the flute; the women left their +household tasks and followed where the flute was playing; the men +ceased their labours that they might feast their ears on the music of +the flute. Nay, not only the men, the women and the children, but the +cows, it is said, stopped their grazing to listen as the notes fell on +their ears, and the calves ceased suckling as the music came to them on +the wind, and the river rippled up that it might hear the better, and +the trees bowed down their branches that they might not lose a note, and +the birds no longer sang lest their music should make discord in the +melody, as the wondrous child wandered over the country, and the music +of heaven flowed from His magic flute. + +And thus He lived and played and sported, and the hearts of all the +cowherds and of their wives and daughters went out to that marvellous +child. And He played with them and loved them, and they would take Him +up and place His baby feet on their bosoms, and would sing to Him as the +Lord of all, the Supreme, the mighty One. They recognised the Deity in +the child that played round their homes, and many lessons He taught +them, this child, amid His gambols and His pranks--lessons that still +teach the world, and that those who know most understand best. + +Let me take one instance which ignorant lips have used most in order to +insult, to try to defame the majesty that they do not understand. But +let me say this: that I believe that in most cases where these bitter +insults are uttered, they are uttered by people who have never really +read the story, and who have heard only bits of it and have supplied the +rest out of their own imaginations. I therefore take a particular +incident which I have heard most spoken of with bitterness as a proof of +the frightful immorality of Shr Krishna. + +While the child of six was one day wandering along, as He would, a +number of the Gops were bathing nude in the river, having cast aside +their cloths--as they should not have done, that being against the law +and showing carelessness of womanly modesty. Leaving their garments on +the bank they had plunged into the river. The child of six saw this with +the eye of insight, and He gathered up their cloths and climbed up a +tree near by, carrying them with Him, and threw them round His own +shoulders and waited to see what would chance. The water was bitterly +cold and the Gops were shivering; but they did not like to come out of +it before the clear steady eyes of the child. And He called them to come +and get the garments they had thrown off; and as they hesitated, the +baby lips told them that they had sinned against God by immodestly +casting aside the garments that should have been worn, and must +therefore expiate their sin by coming and taking from His hands that +which they had cast aside. They came and worshipped, and He gave them +back their robes. An immoral story, with a child of six as the central +figure! It is spoken of as though he were a full grown man, insulting +the modesty of women. The Gops were Rishis, and the Lord, the +Supreme, as a babe is teaching them a lesson. But there is more than +that; there is a profound occult lesson below the story--a story +repeated over and over again in different forms--and it is this: that +when the soul is approaching the supreme Lord at one great stage of +initiation, it has to pass through a great ordeal; stripped of +everything on which it has hitherto relied, stripped of everything that +is not of its inner Self, deprived of all external aid, of all external +protection, of all external covering, the soul itself, in its own +inherent life, must stand naked and alone with nothing to rely on, save +the life of the Self within it. If it flinches before the ordeal, if it +clings to anything to which hitherto it has looked for help, if in that +supreme hour it cries out for friend or helper, nay even for the Guru +himself, the soul fails in that ordeal. Naked and alone it must go +forth, with absolutely none to aid it save the divinity within itself. +And it is that nakedness of the soul as it approaches the supreme goal, +that is told of in that story of Shr Krishna, the child, and +the Gops, the nakedness of life before the One who gave it. You find +many another similar allegory. When the Lord comes in the Kalki, the +tenth, Avatra, He fights on the battlefield and is overcome. He uses +all His weapons; every weapon fails Him; and it is not till He casts +every weapon aside and fights with His naked hands, that He conquers. +Exactly the same idea. Intellect, everything, fails the naked soul +before God.[11] + +[Footnote 11: So in the _Imitation of Christ_, the work of an occultist, +it is written that we must "naked follow the naked Jesus."] + +If I have taken up this story specially, out of hundreds of stories, to +dwell upon, it is because it is one of the points of attack, and because +you who are Hindus by birth ought to know enough of the inner truths of +your own religion not to stand silent and ashamed when attacks are made, +but should speak with knowledge and thus prevent such blasphemies. + +Then we learn more details of His play with the Gops as a child of +seven: how He wandered into the forest and disappeared and all went +after Him seeking Him; how they tried to imitate His own play, in order +to fill up the void that was left by His absence. The child of seven, +that He was at this time, disappeared for a while, but came back to +those who loved Him, as God ever does with His bhaktas. And then takes +place that wondrous dance, the Rsa[12] of Shr Krishna, part +of His Ll, when He multiplied Himself so that every pair of Gops +found Him standing between them; amid the ring of women the child was +there between each pair of them, giving a hand to each; and so the +mystic dance was danced. This is another of these points of attack which +are made by ignorant minds. What but an unclean mind can see aught that +is impure in the child dancing there as lover and beloved? It is as +though He looked forward down the ages, and saw what later would be +said, and it is as though He kept the child form in the Ll, in order +that He might breathe harmlessly into men's blind unclean hearts the +lesson that He would fain give. And what was the lesson? One other +incident I remind you of, before I draw the lesson from the whole of +this stage of His life. He sent for food, He who is the Feeder of the +worlds, and some of His Brhmanas refused to give it, and sent away +the boys who came to ask for food for Him; and when the men refused, He +sent them back to the women, to see if they too would refuse the food +their husbands had declined to give. And the women--who have ever loved +the Lord--caught up the food from every part of their houses where they +could find it and went out, crowds of them, bearing food for Him, +leaving house, and husband, and household duties. And all tried to stop +them, but they would not be stopped; and brothers and husbands and +friends tried to hold them back, but no, they must go to Him, to their +Lover, Shr Krishna; He must not be hungry, the child of their +love. And so they went and gave Him food and He ate. But they say: They +left their husbands! they left their homes! how wrong to leave husbands +and homes and follow after Shr Krishna! The implication always +is that their love was purely physical love, as though that were +possible with a child of seven. I know that words of physical love are +used, and I know it is said in a curious translation that "they came +under the spell of Cupid." It matters not for the words, let us look at +the facts. There is not a religion in the world that has not taught that +when the Supreme calls, all else must be cast aside. I have seen Shr +Krishna contrasted with Jesus of Nazareth to the detriment of +Shr Krishna, and a contrast is drawn between the purity of the +one and the impurity of the other; the proof given was that the husbands +were left while the wives went to play with and wait on the Lord. But I +have read words that came from the lips of Jesus of Nazareth; "He that +loveth father or mother more than me, is not worthy of me; and he that +loveth son or daughter more than me is not worthy of me." "And every one +that hath forsaken houses, or brethren, or sisters, or father, or +mother, or wife, or children, or lands, for my name's sake, shall +receive an hundred fold, and shall inherit everlasting life." (Matt. x. +37, and xix. 29.) And again, yet more strongly: "If any man come to me +and hate not his father, and mother, and wife, and children, and +brethren, and sisters, yea, and his own life also, he cannot be my +disciple." (Luke xiv. 26.) That is exactly the same idea. When Jesus +calls, husband and wife, father and mother, must be forsaken, and the +reward will be eternal life. Why is that right when done for Jesus, +which is wrong when done for Shr Krishna? + +[Footnote 12: Dance.] + +It is not only that you find the same teaching in both religions; but in +every other religion of the world the terms of physical love are used to +describe the relation between the soul and God. Take the "Song of +Solomon." If you take the Christian _Bible_ and read the margin you will +see "The Love of Christ for His Church"; and if from the margin you look +down the column, you will find the most passionate of love songs, a +description of the exquisite female form in all the details of its +attractive beauty; the cry of the lover to the beloved to come to him +that they might take their fill of love. "Christ and His Church" is +supposed to make it all right, and I am content that it should be so. I +have no word to say against the "Song of Solomon," nor any complaint +against its gorgeous and luxuriant imagery; but I refuse to take from +the Hebrew as pure, what I am to refuse from the Hindu as impure. I ask +that all may be judged by the same standard, and that if one be +condemned the same condemnation may be levelled against the other. So +also in the songs of the Sfs, the mystics of the faith of Islm, +woman's love is ever used as the best symbol of love between the soul +and God. In all ages the love between husband and wife has been the +symbol of union between the Supreme and His devotees; the closest of all +earthly ties, the most intimate of all earthly unions, the merging of +heart and body of twain into one--where will you find a better image of +the merging of the soul in its God? Ever has the object of devotion +been symbolised as the lover or husband, ever the devotee as wife or +mistress. This symbology is universal, because it is fundamentally true. +The absolute surrender of the wife to the husband is the type upon earth +of the absolute surrender of the soul to God. That is the justification +of the Rsa of Shr Krishna; that is the explanation of the +story of His life in Vraja. + +I have dwelt specially on this, my brothers, you all know why. Let us +pass from it, remembering that till the nineteenth century this story +provoked only devotion not ribaldry, and it is only with the coming in +of the grosser type of western thought that you have these ideas put +into the _Bhgavad-Purna_. I would to God that the Rishis had +taken away the _Shrmad Bhgavata_ from a race that is unworthy to have +it; that as They have already withdrawn the greater part of the Vedas, +the greater part of the ancient books, they would take away also this +story of the love of Shr Krishna, until men are pure enough to +read it without blasphemy and clean enough to read it without ideas of +sexuality. + +Pass from this to the next great stage, that of the Destroyer of evil, +shortly, very shortly. From the time when as a babe but a few weeks old +He sucked to death the Rkshas, Ptana; from the time He entered the +great cave made by the demon, and expanding Himself shivered the whole +into fragments; from the time He trampled on the head of the serpent +Kalia so that it might not poison the water needed for the drinking of +the people; until He left Vraja to meet Kamsa, we find Him ever chasing +away every form of evil that came within the limits of His abode. We are +told that when He had left Vraja and stood in the tournament field of +Kamsa with His brother, His brother and Himself were mere boys, in the +tender delicate bodies of youths. After the whole of the Ll was over +They were still children, when They went forth to fight. From that time +onwards He met, one after another, the great incarnations of evil and +crushed them with His resistless strength: we need not dwell on these +stories, for they fill His life. + +We come to the third stage of Statesman, a marvellously interesting +feature in His life--the tact, the delicacy, the foresight, the skill in +always putting the man opposed to Him in the wrong, and so winning His +way and carrying others with Him. As you know, this part of His life is +played out especially in connection with the Pndavas. He is the +one who in every difficulty steps forward as ambassador; it is He who +goes with Arjuna and Bhma to slay the giant king Jarasandha, who was +going to make a human sacrifice to Mahdeva, a sacrifice that was put a +stop to as blasphemous; it was He who went with them in order that the +conflict might take place without transgressing the strictest rules of +Kshattriya morality. Follow Him as He and Arjuna and his brother enter +into the city of the king. They will not come by the open gate, that is +the pathway of the friend. They break down a portion of the wall as a +sign that they come as foes. They will not go undecorated; and +challenged why they wore flowers and sandal, the answer is that they +come for the celebration of a triumph, the fulfilling of a vow. Offered +food, the answer of the great ambassador is that they will not take food +then, that they will meet the king later and explain their purpose. When +the time arrives He tells him in the most courteous but the clearest +language that all these acts have been performed that he may know that +they had come not as friends but as foes to challenge him to battle. So +again when the question arises, after the thirteen years of exile, how +shall the land be won back without struggle, without fight, you see Him +standing in the assembly of Pndavas and their friends with the +wisest counsel how perchance war may be averted; you see Him offering to +go as ambassador that all the magic of His golden tongue may be used for +the preservation of peace; you see Him going as ambassador and avoiding +all the pavilions raised by the order of Duryodhana, that He may not +take from one who is a foe a courtesy that might bind him as a friend. +So when he pays the call on Duryodhana that courtesy demands, never +failing in the perfect duty of the ambassador, fulfilling every demand +of politeness, He will not touch the food that would make a bond between +Himself and the one against whom He had come to struggle. See how the +only food that He will take is the food of the King's brother, for that +alone, He says, "is clean and worthy to be eaten by me." See how in the +assembly of hostile kings He tries to pacify and tries to please. See +how He apologises with the gentlest humility; how to the great king, the +blind king, He speaks in the name of the Pndavas as suppliant, +not as outraged and indignant foe. See how with soft words He tries to +turn away words of wrath, and uses every device of oratory to win their +hearts and convince their judgments. See how later again, when the +battle of Kurukshetra is over, when all the sons of the blind king are +slain, see how He goes once more as ambassador to meet the childless +father and, still bitterer, the childless mother, that the first anger +may break itself on Him, and His words may charm away the wrath and +soothe the grief of the bereft. See how later on He still guides and +advises till all the work is done, till His task is accomplished and His +end is drawing near. A statesman of marvellous ability; a politician of +keenest tact and insight; as though to say to men of the world that when +they are acting as men of the world they should be careful of +righteousness, but also careful of discretion and of skill, that there +is nothing alien to the truth of religion in the skill of the tongue and +in the use of the keen intelligence of the brain. + +Then pass on again from Him as Statesman to His character as Friend. +Would that I had time to dwell on it, and paint you some of the fair +pictures of His relations with the family He loved so well, from the day +when, standing in the midst of the self-choice of Krishna, the +fair future wife of the Pndavas, He saw for the first time in +that human incarnation Arjuna, His beloved of old. Think what it must +have been, when the eyes of the two young men met, with memories in the +one pair of the close friendship of the past, and the drawing of the +other by the tie of those many births to the ancient friend whom he knew +not. From that day when they first meet in this life onwards, how +constant His friendship, how ceaseless His protection, how careful His +thought to guard their honour and their lives; and yet how wise; at +every point where His presence would have frustrated the object of His +coming, He goes away. He is not present at the great game of dice, for +that was necessary for the working out of the divine purpose; He was +away. Had He been there, He must needs have interfered; had He been +there, He could not have left His friends unaided. He remained away, +until Draupad cried in her agony for help when her modesty was +threatened; then he came with Dharma and clothed her with garments as +they were dragged from her; but then the game was over, the dice were +cast, and destiny had gone on its appointed road. + +How strange to watch that working! One object followed without change, +without hesitation: but every means used that might give people an +opportunity of escaping if only they would. He came to bring about that +battle on Kurukshetra. He came, as we shall see in a moment, in order to +carry out that one object in preparation for the centuries that +stretched in front; but in the carrying of it out, He would give every +chance to men who were entangled in that evil by their own past, so that +if one of them would answer to His pleading he might come over to the +side of light against the forces of darkness. He never wavered in His +object; yet He never left unused one means that man could use to prevent +that object taking place. A lesson full of significance! The will of the +Supreme must be done, but the doing of that will is no excuse for any +individual man who does not carry out the law to the fullest of his +power. Although the will must be carried out, everything should be done +that righteousness permits and that compassion suggests in order that +men may choose light rather than darkness, and that only the resolutely +obstinate may at last be, whelmed in the ruin that falls upon the land. + +As Teacher--need I speak of Him as teacher who gave the _Bhagavad-Gt_ +between the contending armies on Kurukshetra? Teacher not of Arjuna +alone, not of India alone, but of every human heart which can listen to +spiritual instruction, and understand a little of the profound wisdom +there clothed in the words of man. Remember a later saying: "I, O +Arjuna, am the Teacher and the mind is my pupil;" the mind of every man +who is willing to be taught; the mind of every one who is ready to be +instructed. Never does the spiritual teacher withhold knowledge because +he grudges the giving. He is hampered in the giving by the want of +receptivity in those to whom his message is addressed. Ill do men judge +the divine heart of the great Teachers, or the faint reflection of that +love in the mouth of Their messengers, when they think that knowledge is +withheld because it is a precious possession to be grudgingly dealt out, +that has to be given in as small a share as possible. It is not the +withholding of the teacher but the closing of the heart of the hearer; +not the hesitation of the teacher but the want of the ear that hears; +not the dearth of teachers but the dearth of pupils who are willing and +ready to be taught. I hear men say: "Why not an Avatra now, or if not +an Avatra, why do not the great Rishis come forward to speak Their +golden wisdom in the ears of men? Why do They desert us? Why do They +leave us? Why should this world in this age not have the wisdom as They +gave it of old?" The answer is that They are waiting, waiting, waiting, +with tireless patience, in order to find some one willing to be taught, +and when one human heart opens itself out and says: "O Lord, teach me," +then the teaching comes down in a stream of divine energy and floods the +heart. And if you have not the teaching, it is because your hearts are +locked with the key of gold, with the key of fame, with the key of +power, and with the key of desire for the enjoyments of this world. +While those keys lock your hearts, the teachers of wisdom cannot enter +in; but unlock the heart and throw away the key, and you will find +yourselves flooded with a wisdom which is ever waiting to come in. + +As Searcher of hearts--Ah! here again He is so difficult to understand, +this Lord of My, this Master of illusion. He tests the hearts of His +beloved, not so much the world at large. To them is the teaching that +shall guide them aright. For Arjuna, for Bhma, for Yudhishthira, +for them the keener touch, the sharper trial, in order to see if within +the heart one grain of evil still remains, that will prevent their union +with Himself. For what does he seek? That they shall be His very own, +that they shall enter into His being. But they cannot enter therein +while one seed of evil remains in their hearts. They cannot enter +therein while one sin is left in their nature. And so in tenderness and +not in anger, in wisest love and not with a desire to mislead, the Lord +of Love tries the hearts of His beloved, so that any evil that is in +them may be wrung out by the grip that He places on them. Two or three +occasions of it I remember. I may mention perhaps a couple of them to +show you the method of the trial. The battle of Kurukshetra had been +raging many a day; thousands and tens of thousands of the dead lay +scattered on that terrible field, and every day when the sun rose +Bhshma came forth, generalissimo of the army of the Kurus, carrying +before him everything, save where Arjuna barred his way; but Arjuna +could not be everywhere; he was called away, with the horses guided by +the Charioteer Shr Krishna sweeping across the field like a +whirlwind, carrying victory in their course; and where the Charioteer +and Arjuna were not there Bhshma had his way. The hearts of the +Pndavas sank low within them, and at last one night under their +tents, resting ere the next day's struggle, the bitter despondency of +King Yudhishthira broke out in words, and he declared that until +Bhshma was slain nothing could be done. Then came the test from the +lips of the searcher of hearts. "Behold, I will go forth and slay him on +the morrow." Would Yudhishthira consent? A promise stood in his +way. You may remember that when Duryodhana and Arjuna went to Shr +Krishna who lay sleeping, the question arose as to what each +should take. Alone, unarmed, Shr Krishna would go with one, He +would not fight; a mighty battalion of troops He would give to the +other. Arjuna chose the unarmed Krishna; Duryodhana, the mighty +army ready to fight; so the word of the Avatra was pledged that He +would not fight. Unarmed He went into the battle, clad in his yellow +silken robe, and only with the whip of the charioteer in His hand; +twice, in order to stimulate Arjuna into combat, He had sprung down +from the chariot and gone forth with His whip in His hand as though He +would attack Bhshma and slay him where he fought. Each time Arjuna +stopped Him, reminding Him of His words. Now came the trial for the +blameless King, as he is often called; should Shr Krishna +break His word to give him victory? He stood firm. "Thy promise is +given," was his answer; "that promise may not be broken." He passed the +trial; he stood the test. But still one weakness was left in that noble +heart; one underlying weakness that threatened to keep him away from his +Lord. The lack of power to stand absolutely alone in the moment of +trial, the ever clinging to some one stronger than himself, in order +that his own decision might be upheld. That last weakness had to be +burnt out as by fire. In a critical moment of the battle the word came +that the success of Drona was carrying everything before him; that +Drona was resistless and that the only way to slay him was to spread +the report that his son was dead, and then he would no longer fight. +Bhma slew an elephant of the same name as Drona's son, and he said +in the hearing of Drona: "Ashvatthma is dead." But Drona would +not believe unless King Yudhishthira said so. Then the test came. +Will he tell a practical lie but a nominal truth, in order to win the +battle? He refused; not for his brother's pleadings would he do it. +Would he stand firm by truth quite alone when all he revered seemed to +be on the other side? The great One said: "Say that Ashvatthma is +slain." Ought he to have done it because He, Shr Krishna, bade +him? Ought he to have told the lie because the revered One counselled +it? Ah no! neither for the voice of God nor man, may the human soul do a +thing which he knows to be against God and His law; and alone he must +stand in the universe, rather than sin against right. And when the lie +was told under cover of that excuse, Yudhishthira doing what he +wished in his heart under cover of the command from one he revered, then +he fell, his chariot descended to the ground, and suffering and misery +followed him from that day till the day of his ending, until in the face +of the King of the celestials he stood alone, holding the duty of +protection even to a dog higher than divine command and joy of heaven. +And then he showed that the lesson had worked out in his purification, +and that the heart was clean from the slightest taint of weakness. Oh, +but men say, Shr Krishna counselled the telling of a lie! My +brothers, can you not see beneath the illusion? What is there in this +world that the Supreme does not do? There is no life but His, no Self +but His, nothing save His life through all His universe; and every act +is His act, when you go back to the ultimates. He had warned them of +that truth. "I" He said, "am the gambling of the cheat," as well as the +chants of the Veda. Strange lesson, and hard to learn, and yet true. For +at every stage of evolution there is a lesson to be learnt. He teaches +all the lessons; at each point of growth the next step is to be taken, +and very often that step is the experiencing of evil, in order that +suffering may burn the desire for evil out of the very heart. And just +as the knife of the surgeon is different from the knife of the murderer, +although both may pierce the human flesh, the one cutting to cure, the +other to slay; so is the sharp knife of the Supreme, when by experience +of evil and consequent pain He purifies the man, different, because the +motive is other than the doing of evil to gratify passion, the stepping +aside from righteousness in order to please the lower nature. + +Last of all He shows himself as the Supreme; there is the +Vaishnava form, the universal form, the form that contains the +universe. But still more is the Supreme seen in the profound wisdom of +the teaching, in the steadfastness of His walk through life. Does it +sound strange to say that God is seen more in the latter than the +former, that the outer form that contains the universe is less divine +than the perfect steadfast nature, swerving neither to the right hand +nor the left? Read that life again with this thought in your mind, of +one purpose followed to its end no matter what forces might play on the +other side, and its greatness may appear. + +What did He come to do? He came to give the last lesson to the +Kshattriya caste of India, and to open India to the world. Many lessons +had been given to that great caste. We know that twenty-one times they +had been cut off, and yet re-established. We know that Shr Rma had +shown the perfect life of Kshattriya, as an example that they might +follow. They would not learn the lesson, either by destruction or by +love. They would not follow the example either from fear or from +admiration. Then their hour struck on the bell of Heaven, the knell of +the Kshattriya caste. He came to sweep away that caste and to leave only +scattered remnants of it, dotted over the Indian soil. It had been the +sword of India, the iron wall that ringed her round. He came to shiver +that wall into pieces, and to break the sword that it might not strike +again. It had been used to oppress instead of to protect. It had been +used for tyranny instead of for justice. Therefore he who gave it brake +it, till men should learn by suffering what they would not learn by +precept. And on the field of Kuru, the Kshattriya caste fought its last +great battle; none were left of all that mighty host save a handful, +when the fighting was over. Never has the caste recovered from +Kurukshetra. It has not utterly disappeared. In some districts we find +families belonging to it; but you know well enough that as a caste in +most parts of modern India, you are hard put to find it. Why in the +great counsels of the world's welfare was this done? Not only to teach a +lesson for all time to kings and rulers, that if they would not govern +aright they should not govern at all; but also to lay India open to the +world. + +How strange that sounds! To lay her open to invasion? He who loved her +to lay her open to conquest? He who had consecrated her, He who had +hallowed her plains and forests by His treading, and whose voice had +rung through her land? Aye, for He judges not as man judges, and He sees +the end from the beginning. India as she was of old, kept isolated from +all the world, was so kept that she might have the treasure of spiritual +knowledge poured into her and make a vessel for the containing. But when +you fill the vessel, you do not then put that vessel high away on a +shelf, and leave men thirsting for the liquid that it contains. The +mighty One filled His Indian vessel with the water of spiritual +knowledge, and at last the time came when that water should be poured +out for the quenching of the thirst of the world, and should not be left +only for the quenching of the thirst of a single nation, for the use of +a single people. Therefore the Lover of men came, in order that the +water of life might be poured out; He broke down the wall, so that the +foreigner might overstep her borders. The Greeks swept in, the +Mussulmns swept in, invasion after invasion, invasion after invasion, +until the conquerors who now rule India were the latest in time. Do you +see in that only decay, only misery, only that India is under a curse? +Ah no, my brothers! That which seems a curse for the time is for the +world's healing and the world's blessing; and India may well suffer for +a time in order that the world may be redeemed. + +What does it mean? I am not speaking politically, but from the +standpoint of a spiritual student, who is trying to understand how the +evolution of the race goes on. The people who last conquered India, who +now rule her as governors, are the people whose language is the most +widely spread of all the languages of the world, and it is likely to +become the world's language. It belongs not only to that little island +of Britain, it belongs also to the great continent of America, to the +great continent of Australia. It has spread from land to land, until +that one tongue is the tongue most widely understood amongst all the +peoples of the world. Other nations are beginning to learn it, because +business and trade and even diplomacy are beginning to be carried on in +that English speech. What wonder then that the Supreme should send to +India this nation whose language is becoming the world-language, and lay +her open to be held as part of that world-wide empire, in order that her +Scriptures, translated into the most widely spoken language, may help +the whole human family and purify and spiritualise the hearts of all His +sons. + +There is the deepest object of His coming, to prepare the +spiritualisation of the world. It is not enough that one nation shall be +spiritual; it is not enough that one country shall have wisdom; it is +not enough that one land, however mighty and however beloved--and do not +I love India as few of you love her?--it is not enough that she should +have the gold of spiritual truth, and the rest of the world be paupers +begging for a coin. No; far better that for a time she should sink in +the scale of nations, in order that what she cannot do for herself may +be done by divine agencies that are ever guiding the evolution of the +world. Thus what from outside looks as conquest and subjection, to the +eye of the spirit looks as the opening of the spiritual temple, so that +all the nations may come in and learn. + +Only that leaves to you a duty, a responsibility. I hear so much, I have +spoken so often, of the descendants of Rishis and of the blood of the +Rishis in your veins. True, but not enough. If you are again to be +what Shr Krishna means you to be in His eternal counsels, the +Brhmana of nations, the teacher of divine truth, the mouth through +which the Gods speak in the ears of men, then the Indian nation must +purify itself, then the Indian nation must spiritualise itself. Shall +your Scriptures spiritualise the whole world while you remain +unspiritual? Shall the wisdom of the Rishis go out to Mlechchas in +every part of the world, and they learn and profit by it, while you, the +physical descendants of the Rishis, know not your own literature and +love it even less than you know? That is the great lesson with which I +would fain close. So true is this, that, in order to gain teachers of +the Brahmavidy which belongs to this land by right of birth, the great +Rishis have had to send some of their children to other lands in +order that they may come back to teach your own religion amidst your +people. Shall it not be that this shame shall come to an end? Shall it +not be that there are some among you that shall lead again the old +spiritual life, and follow and love the Lord? Shall it not be, not only +here and there, but at last that the whole nation shall show the power +of Shr Krishna in His life incarnated amongst you, which would +really be greater than any special Avatra? May we not hope and pray +that His Avatra shall be the nation that incarnates His knowledge, His +love, His universal brotherliness to every man that treads the soil of +earth? Away with the walls of separation, with the disdain and contempt +and hatred that divide Indian from Indian, and India from the rest of +the world. Let our motto from this time forward be the motto of Shr +Krishna, that as He meets men on any road, so we will walk +beside them on any road as well, for all roads are His. There is no road +which He does not tread, and if we follow the Beloved who leads us, we +must walk as He walks. + +PEACE TO ALL BEINGS. + + * * * * * + + + + +THE +THEOSOPHICAL REVIEW + +EDITED BY + +ANNIE BESANT and G. R. S. MEAD. + +SINGLE COPIES 1/- 12/- PER ANNUM. + +Half-yearly Bound Volumes, Cloth, 8/6. + +ENTERED AT STATIONERS' HALL. ALL RIGHTS RESERVED. + + _The Theosophical Review_ (3 Langham Place, London, W.), is + a magazine of which any society might be proud. It is + weighty, striking, suggestive, and up-to-date. The articles + are all by recognised experts, and they all deal with some + aspect of a really profound subject. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Avatras + Four lectures delivered at the twenty-fourth anniversary + meeting of the Theosophical Society at Adyar, Madras, + December, 1899 + +Author: Annie Besant + +Release Date: March 6, 2009 [EBook #28262] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK AVATRAS *** + + + + +Produced by Sankar Viswanathan, Bryan Ness, and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + +</pre> + + + + + + +<h1>AVATRAS</h1> +<p> </p> +<p> </p> +<h4>FOUR LECTURES DELIVERED AT THE TWENTY-FOURTH<br /> +ANNIVERSARY MEETING OF THE<br /> +THEOSOPHICAL SOCIETY AT ADYAR,<br /> +MADRAS, DECEMBER, 1899</h4> +<p> </p> +<p> </p> +<h3>BY</h3> +<p> </p> +<h2>ANNIE BESANT</h2> +<p> </p> +<h4><i>ENGLISH EDITION</i></h4> +<p> </p> +<p> </p> +<p> </p> +<h3>Theosophical Publishing Society</h3> +<h3>3 Langham Place, London, W.</h3> +<h3>1900</h3> + + + + +<hr style="width: 65%;" /> +<h2>CONTENTS.</h2> + +<table summary="Contents"> +<tr><td></td><td class="tocpg">PAGE</td> +</tr> +<tr><td colspan="2"><a href="#First_Lecture">LECTURE I.—</a></td> +</tr> +<tr><td><span class="smcap"><a href="#First_Lecture">What is an Avatra?</a></span></td> +<td class="tocpg"><a href="#Page_7">7</a></td> +</tr> +<tr><td colspan="2"><a href="#Second_Lecture">LECTURE II.—</a></td> +</tr> +<tr><td><span class="smcap"><a href="#Second_Lecture">The Source of and Need for Avatras</a></span></td> +<td class="tocpg"><a href="#Page_30">30</a></td> +</tr> +<tr><td colspan="2"><a href="#Third_Lecture">LECTURE III.—</a></td> +</tr> +<tr><td><span class="smcap"><a href="#Third_Lecture">Some Special Avatras</a></span></td> +<td class="tocpg"><a href="#Page_63">63</a></td> +</tr> +<tr><td colspan="2"><a href="#Fourth_Lecture">LECTURE IV.—</a></td> +</tr> +<tr><td><span class="smcap"><a href="#Fourth_Lecture">Shr Kṛiṣhṇa</a></span></td> +<td class="tocpg"><a href="#Page_93">93</a></td> +</tr> +</table> + + + + +<hr style="width: 65%;" /> + +<p><span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span></p> +<h2>AVATRAS.</h2> + + + +<hr style="width: 65%;" /> +<h2><a name="First_Lecture" id="First_Lecture"></a><span class="smcap">First Lecture.</span></h2> + + +<p><span class="smcap">Brothers</span>:—Every time that we come here together to study the +fundamental truths of all religions, I cannot but feel how vast is the +subject, how small the expounder, how mighty the horizon that opens +before our thoughts, how narrow the words which strive to sketch it for +your eyes. Year after year we meet, time after time we strive to fathom +some of those great mysteries of life, of the Self, which form the only +subject really worthy of the profoundest thought of man. All else is +passing; all else is transient; all else is but the toy of a moment. +Fame and power, wealth and science—all that is in this world below is +as nothing beside the grandeur of the Eternal Self in the universe and +in man, one in all His manifold manifestations, marvellous and beautiful +in every form that He puts forth. And this year, of all the +manifestations of the Supreme, we are going to dare to study the holiest +of the holiest, those manifestations of God in the world in which He +shows Himself as divine, coming to<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> help the world that He has made, +shining forth in His essential nature, the form but a thin film which +scarce veils the Divinity from our eyes. How then shall we venture to +approach it, how shall we dare to study it, save with deepest reverence, +with profoundest humility; for if there needs for the study of His works +patience, reverence and humbleness of heart, what when we study Him +whose works but partially reveal Him, when we try to understand what is +meant by an Avatra, what is the meaning, what the purpose of such a +revelation?</p> + +<p>Our President has truly said that in all the faiths of the world there +is belief in such manifestations, and that ancient maxim as to +truth—that which is as the hall mark on the silver showing that the +metal is pure—that ancient maxim is here valid, that whatever has been +believed everywhere, whatever has been believed at every time, and by +every one, that is true, that is reality. Religions quarrel over many +details; men dispute over many propositions; but where human heart and +human voice speak a single word, there you have the mark of truth, there +you have the sign of spiritual reality. But in dealing with the subject +one difficulty faces us, faces you as hearers, faces myself as speaker. +In every religion in modern times truth is shorn of her full +proportions; the intellect alone cannot grasp the many aspects of the +one truth. So we have school after school, philosophy after philosophy,<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> +each one showing an aspect of truth, and ignoring, or even denying, the +other aspects which are equally true. Nor is this all; as the age in +which we are passes on from century to century, from millennium to +millennium, knowledge becomes dimmer, spiritual insight becomes rarer, +those who repeat far out-number those who know; and those who speak with +clear vision of the spiritual verity are lost amidst the crowds, who +only hold traditions whose origin they fail to understand. The priest +and the prophet, to use two well-known words, have ever in later times +come into conflict one with the other. The priest carries on the +traditions of antiquity; too often he has lost the knowledge that made +them real. The prophet—coming forth from time to time with the divine +word hot as fire on his lips—speaks out the ancient truth and +illuminates tradition. But they who cling to the words of tradition are +apt to be blinded by the light of the fire and to call out "heretic" +against the one who speaks the truth that they have lost. Therefore, in +religion after religion, when some great teacher has arisen, there have +been opposition, clamour, rejection, because the truth he spoke was too +mighty to be narrowed within the limits of half-blinded men. And in such +a subject as we are to study to-day, certain grooves have been made, +certain ruts as it were, in which the human mind is running, and I know +that in laying before you the occult truth, I must needs, at some +points, come into clash<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> with details of a tradition that is rather +repeated by memory than either understood or the truths beneath it +grasped. Pardon me then, my brothers, if in a speech on this great topic +I should sometimes come athwart some of the dividing lines of different +schools of Hindu thought; I may not, I dare not, narrow the truth I have +learnt, to suit the limitations that have grown up by the ignorance of +ages, nor make that which is the spiritual verity conform to the empty +traditions that are left in the faiths of the world. By the duty laid +upon me by the Master that I serve, by the truth that He has bidden me +speak in the ears of men of all the faiths that are in this modern +world; by these I must tell you what is true, no matter whether or not +you agree with it for the moment; for the truth that is spoken wins +submission afterwards, if not at the moment; and any one who speaks of +the Ṛishis of antiquity must speak the truths that they taught in +their days, and not repeat the mere commonplaces of commentators of +modern times and the petty orthodoxies that ring us in on every side and +divide man from man.</p> + +<p>I propose in order to simplify this great subject to divide it under +certain heads. I propose first to remind you of the two great divisions +recognised by all who have thought on the subject; then to take up +especially, for this morning, the question, "What is an Avatra?" +To-morrow we shall put and strive to answer, partly at least, the +question, "Who is the<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> source of Avatras?" Then later we shall take up +special Avatras both of the kosmos and of human races. Thus I hope to +place before you a clear, definite succession of ideas on this great +subject, not asking you to believe them because I speak them, not asking +you to accept them because I utter them. Your reason is the bar to which +every truth must come which is true for you; and you err deeply, almost +fatally, if you let the voice of authority impose itself where you do +not answer to the speaking. Every truth is only true to you as you see +it, and as it illuminates the mind; and truth however true is not yet +truth for you, unless your heart opens out to receive it, as the flower +opens out its heart to receive the rays of the morning sun.</p> + +<p>First, then, let us take a statement that men of every religion will +accept. Divine manifestations of a special kind take place from time to +time as the need arises for their appearance; and these special +manifestations are marked out from the universal manifestation of God in +His kosmos; for never forget that in the lowest creature that crawls the +earth I'shvara is present as in the highest Deva. But there are certain +special manifestations marked out from this general self-revelation in +the kosmos, and it is these special manifestations which are called +forth by special needs. Two words especially have been used in Hinduism, +marking a certain distinction in the nature of the manifestation—one +the word "Avatra," the other the word "Avesha."<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> Only for a moment +need we stop on the meaning of the words, important to us because the +literal meaning of the words points to the fundamental difference +between the two. The word "Avatra," as you know, has as its root +"tṛi," passing over, and with the prefix which is added, the "ava," +you get the idea of descent, one who descends. That is the literal +meaning of the word. The other word has as its root "viṣh," +permeating, penetrating, pervading, and you have there the thought of +something which is permeated or penetrated. So that while in the one +case, Avatra, there is the thought of a descent from above, from +Ishvara to man or animal; in the other, there is rather the idea of an +entity already existing who is influenced, permeated, pervaded by the +divine power, specially illuminated as it were. And thus we have a kind +of intermediate step, if one may say so, between the divine +manifestation in the Avatra and in the kosmos—the partial divine +manifestation in one who is permeated by the influence of the Supreme, +or of some other being who practically dominates the individual, the Ego +who is thus permeated.</p> + +<p>Now what are the occasions which lead to these great manifestations? +None can speak with mightier authority on this point than He who came +Himself as an Avatra just before the beginning of our own age, the +Divine Lord Shr Kṛiṣhṇa Himself. Turn to that marvellous poem, +the <i>Bhagavad-Gt</i>, to the fourth Adhyya, Shlokas 7 and 8; there He +tells us what<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> draws Him forth to birth into His world in the manifested +form of the Supreme:</p> + + + +<p>यदा यदाहिधर्मस्य घ्लानिर्भवति भारत ।</p> + +<p>अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥</p> + +<p>परित्राणाय साधूनाम् विनासायचदुष्कृताम् ॥</p> + +<p>धर्मसंस्धापनार्थाय संभवामि युगे युगे ॥</p> + +<p>[Sanskrit:</p> + +<p>yadA yadAhidharmasya GlAnirBavati BArata |</p> + +<p>aByutthAnamadharmasya tadAtmAnaM sRujAmyaham ||</p> + +<p>paritrANAya sAdhUnAm vinAsAyacaduShkRutAm ||</p> + +<p>dharmasaMsdhApanArthAya saMBavAmi yuge yuge ||]</p> + +<p>"When Dharma,—righteousness, law—decays, when +Adharma—unrighteousness, lawlessness—is exalted, then I Myself come +forth: for the protection of the good, for the destruction of the evil, +for the establishing firmly of Dharma, I am born from age to age." That +is what He tells us of the coming forth of the Avatra. That is, the +needs of His world call upon Him to manifest Himself in His divine +power; and we know from other of His sayings that in addition to those +which deal with the human needs, there are certain kosmic necessities +which in the earlier ages of the world's story called forth special +manifestations. When in the great wheel of evolution another turn round +has to be given, when some new form, new type of life is coming forth, +then also the Supreme reveals Himself, embodying the type which thus He +initiates in His kosmos, and in this way turning that everlasting wheel +which He comes forth as Ishvara to turn. Such then, speaking quite +generally, the meaning of the word, and the object of the coming.</p> + +<p>From that we may fitly turn to the more special<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> question, "What is an +Avatra?" And it is here that I must ask your close attention, nay, your +patient consideration, where points that to some extent may be +unfamiliar are laid before you; for as I said, it is the occult view of +the truth which I am going to partially unveil, and those who have not +thus studied truth need to think carefully ere they reject, need to +consider long ere they refuse. We shall see as we try to answer the +question how far the great authorities help us to understand, and how +far the lack of knowledge in reading those authorities has led to +misconception. You may remember that the late learned T. Subba Rao in +the lectures that he gave on the <i>Bhagavad-Gt</i> put to you a certain +view of the Avatra, that it was a descent of Ishvara—or, as he said, +using the theosophical term, the Logos, which is only the Greek name for +Ishvara—a descent of Ishvara, uniting Himself with a human soul. With +all respect for the profound learning of the lamented pandit, I cannot +but think that that is only a partial definition. Probably he did not at +that time desire, had not very possibly the time, to deal with case +after case, having so wide a field to cover in the small number of +lectures that he gave, and he therefore chose out one form, as we may +say, of self-revelation, leaving untouched the others, which now in +dealing with the subject by itself we have full time to study. Let me +then begin as it were at the beginning, and then give you certain +authorities which may make the view easier to<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> accept; let me state +without any kind of attempt to veil or evade, what is really an Avatra. +Fundamentally He is the result of evolution. In far past Kalpas, in +worlds other than this, nay, in universes earlier than our own, those +who were to be Avatras climbed slowly, step by step, the vast ladder of +evolution, climbing from mineral to plant, from plant to animal, from +animal to man, from man to Jvanmukta, from Jvanmukta higher and higher +yet, up the mighty hierarchy that stretches beyond Those who have +liberated Themselves from the bonds of humanity; until at last, thus +climbing, They cast off not only all the limits of the separated Ego, +not only burst asunder the limitations of the separated Self, but +entered Ishvara Himself and expanded into the all-consciousness of the +Lord, becoming one in knowledge as they had ever been one in essence +with that eternal Life from which originally they came forth, living in +that life, centres without circumferences, living centres, one with the +Supreme. There stretches behind such a One the endless chain of birth +after birth, of manifestation after manifestation. During the stage in +which He was human, during the long climbing up of the ladder of +humanity, there were two special characteristics that marked out the +future Avatra from the ranks of men. One his absolute bhakti, his +devotion to the Supreme; for only those who are bhaktas and who to their +bhakti have wed gnyna, or knowledge, can reach this goal; for by +devotion,<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> says Shr Kṛiṣhṇa, can a man "enter into My being." +And the need of the devotion for the future Avatra is this: he must +keep the centre that he has built even in the life of Ishvara, so that +he may be able to draw the circumference once again round that centre, +in order that he may come forth as a manifestation of I'shvara, one with +Him in knowledge, one with Him in power, the very Supreme Himself in +earthly life; he must hence have the power of limiting himself to form, +for no form can exist in the universe save as there is a centre within +it round which that form is drawn. He must be so devoted as to be +willing to remain for the service of the universe while Ishvara Himself +abides in it, to share the continual sacrifice made by Him, the +sacrifice whereby the universe lives. But not devotion alone marks this +great One who is climbing his divine path. He must also be, as Ishvara +is, a lover of humanity. Unless within him there burns the flame of love +for men—nay, men, do I say? it is too narrow—unless within him burns +the flame of love for everything that exists, moving and unmoving, in +this universe of God, he will not be able to come forth as the Supreme +whose life and love are in everything that He has brought forth out of +His eternal and inexhaustible life. "There is nothing," says the +Beloved, "moving or unmoving, that may exist bereft of me;"<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> and +unless the man can work <span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span>that into his nature, unless he can love +everything that is, not only the beautiful but the ugly, not only the +good but the evil, not only the attractive but the repellent, unless in +every form he sees the Self, he cannot climb the steep path the Avatra +must tread.</p> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> <i>Bhagavad-Gt</i>, x. 39.</p></div> + +<p>These, then, are the two great characteristics of the man who is to +become the special manifestation of God—bhakti, love to the One in whom +he is to merge, and love to those whose very life is the life of God. +Only as these come forth in the man is he on the path that leads him to +be—in future universes, in far, far future kalpas—an Avatra coming as +God to man.</p> + +<p>Now on this view of the nature of an Avatra difficulties, I know, +arise; but they are difficulties that arise from a partial view, and +then from that view having been merely accepted, as a rule, on the +authority of some great name, instead of on the thinking out and +thorough understanding of it by the man who repeats the shibboleth of +his own sect or school. The view once taken, every text in Shruti or +Smṛiti that goes against that view is twisted out of its natural +meaning, in order to be made to agree with the idea which already +dominates the mind. That is the difficulty with every religion; a man +acquires his view by tradition, by habit, by birth, by public opinion, +by the surroundings of his own time and of his own day. He finds in the +scriptures—which belong<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> to no time, to no day, to no one age, and to +no one people, but are expressions of the eternal Veda—he finds in them +many texts that do not fit into the narrow framework that he has made; +and because he too often cares for the framework more than for the +truth, he manipulates the text until he can make it fit in, in some +dislocated fashion; and the ingenuity of the commentator too often +appears in the skill with which he can make words appear to mean what +they do not mean in their grammatical and obvious sense. Thus, men of +every school, under the mighty names of men who knew the truth—but who +could only give such portion of truth as they deemed man at the time was +able to receive—use their names to buttress up mistaken +interpretations, and thus walls are continually built up to block the +advancing life of man.</p> + +<p>Now let me take one example from one of the greatest names, one who knew +the truth he spoke, but also, like every teacher, had to remember that +while he was man, those to whom he spoke were children that could not +grasp truth with virile understanding. That great teacher, founder of +one of the three schools of the Vednta, Shr Rmnujchrya, in his +commentary on the <i>Bhagavad-Gt</i>—a priceless work which men of every +school might read and profit by—dealing with the phrase in which Shr +Kṛiṣhṇa declares that He has had बहूनिजन्मानि [Sanskrit: bahUnijanmAni] "many births," +points out how vast the variety of those births had been. Then, +confining himself to<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> His manifestations as Ishvara—that is after He +had attained to the Supreme—he says quite truly that He was born by His +own will; not by karma that compelled Him, not by any force outside Him +that coerced Him, but by His own will He came forth as I'shvara and +incarnated in one form or another. But there is nothing said there of +the innumerable steps traversed by the mighty One ere yet He merged +Himself in the Supreme. Those are left on one side, unmentioned, +unnoticed, because what the writer had in his view was to present to the +hearts of men a great Object for adoration, who might gradually lift +them upwards and upwards until the Self should blossom in them in turn. +No word is said of the previous kalpas, of the universes stretching +backward into the illimitable past. He speaks of His birth as Deva, as +Nga, as Gandharva, as those many shapes that He has taken by His own +will. As you know, or as you may learn if you turn to +<i>Shrmad-Bhgavata</i>, there is a much longer list of manifestations than +the ten usually called Avatras. There are given one after another the +forms which seem strange to the superficial reader when connected in +modern thought with the Supreme. But we find light thrown on the +question by some other words of the great Lord; and we also find in one +famous book, full of occult hints—though not with much explanation of +the hints given—the <i>Yoga Vsiṣhṭha</i>, a clear definite statement +that the deities, as Mahdeva, Viṣhṇu and Brahm, have all climbed +upward to the mighty posts They<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> hold.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> And that may well be so, if +you think of it; there is nothing derogatory to Them in the thought; for +there is but one Existence, the eternal fount of all that comes forth as +separated, whether separated in the universe as Ishvara, or separated +in the copy of the universe in man; there is but One without a second; +there is no life but His, no independence but His, no self-existence but +His, and from Him Gods and men and all take their root and exist for +ever in and by His one eternal life. Different stages of manifestation, +but the One Self in all the different stages, the One living in all; and +if it be true, as true it is, that the Self in man is</p> + +<p>प्रजो नित्यः शस्वतोऽयंपुराणो</p> + +<p>[Sanskrit: prajo nityaH SasvatoayaMpurANo]</p> + +<p>"unborn, constant, eternal, ancient," it is because the Self in man is +one with the One Self-existent, and Ishvara Himself is only the +mightiest manifestation of that One who knows no second near Himself. +Says an English poet:</p> + +<blockquote><p>Closer is He than breathing, nearer than hands and feet.</p></blockquote> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> Part II., Chapter ii., Shlokas 14, 15, 16.</p></div> + +<p>The Self is in you and in me, as much as the Self is in Ishvara, that +One, eternal, unchanging, undecaying, whereof every manifested existence +is but one ray of glory. Thus it is true, that which is taught in the +<i>Yoga Vsiṣhṭha</i>; true it is that even the greatest, before whom +we bow in worship, has climbed <span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span>in ages past all human reckoning to be +one with the Supreme, and, ever there, to manifest Himself as God to the +world.</p> + +<p>But now we come to a distinction that we find made, and it is a real +one. We read of a Prṇvatra, a full, complete, Avatra. What is the +meaning of that word "full" as applied to the Avatra? The name is +given, as we know, to Shr Kṛiṣhṇa. He is marked out specially +by that name. Truly the word "prṇa" cannot apply to the Illimitable, +the Infinite; He may not be shown forth in any form; the eye may never +behold Him; only the spirit that is Himself can know the One. What is +meant by it is that, so far as is possible within the limits of form, +the manifestation of the formless appears, so far as is possible it came +forth in that great One who came for the helping of the world. This may +assist you to grasp the distinction. Where the manifestation is that of +a Prṇvatra, then at any moment of time, at His own will, by Yoga +or otherwise, He can transcend every limit of the form in which He binds +Himself by His own will, and shine forth as the Lord of the Universe, +within whom all the Universe is contained. Think for a moment once more +of Shr Kṛiṣhṇa, who teaches us so much on this. Turn to that +great storehouse of spiritual wisdom, the <i>Mahbhrata</i>, to the +Ashvamedha Parva which contains the Anugt, and you will find that +Arjuṇa after the great battle, forgetting the teaching that was given +him on Kurukshetra, asked his Teacher to<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> repeat that teaching once +again. And Shr Kṛiṣhṇa, rebuking him for the fickleness of his +mind and stating that He was much displeased that such knowledge should +by fickleness have been forgotten, uttered these remarkable words: "It +is not possible for me to state it in full in that way. I discoursed to +thee on the Supreme Brahman, having concentrated myself in Yoga." And +then He goes on to give out the essence of that teaching, but not in the +same sublime form as we have it in the <i>Bhagavad-Gt</i>. That is one +thing that shows you what is meant by a Prṇvatra; in a condition +of Yoga, into which He throws Himself at will, He knows Himself as Lord +of everything, as the Supreme on whom the Universe is built. Nay more; +thrice at least—I am not sure if there may have been more cases, but if +so I cannot at the moment remember them—thrice at least during His life +as Shr Kṛiṣhṇa He shows himself forth as Ishvara, the +Supreme. Once in the court of Dhritarshṭra, when the madly foolish +Duryodhana talked about imprisoning within cell-walls the universal Lord +whom the universe cannot confine; and to show the wild folly of the +arrogant prince, out in the court before every eye He shone forth as +Lord of all, filling earth and sky with His glory, and all forms human +and divine, superhuman and subhuman, were seen gathered round Him in the +life from which they spring. Then on Kurukshetra to Arjuna, His beloved +disciple, to whom He gave the divine vision<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> that he might see Him in +His Vaiṣhṇava form, the form of Viṣhṇu, the Supreme Upholder of +the Universe. And later, on his way back to Dvrak, meeting with +Utanka, He and the sage came to a misunderstanding, and the sage was +preparing to curse the Lord; to save him from the folly of uttering a +curse against the Supreme, as a child might throw a tiny pebble against +a rock of immemorial age, He shone out before the eyes of him who was +really His bhakta, and showed him the great Vaiṣhṇava form, that of +the Supreme. What do those manifestations show? that at will He can show +himself forth as Lord of all, casting aside the limits of human form in +which men live; casting aside the appearance so familiar to those around +Him, He could reveal himself as the mighty One, Ishvara who is the life +of all. There is the mark of a Prṇvatra; always within His grasp, +at will, is the power to show Himself forth as Ishvara.</p> + +<p>But why—the thought may arise in your minds—are not all Avatras of +this kind, since all are verily of the Supreme Lord? The answer is that +by His own will, by his own My, He veils Himself within the limits +which serve the creatures whom He has come to help. Ah, how different He +is, this Mighty One, from you and me! When we are talking to some one +who knows a little less than ourselves, we talk out all we know to show +our knowledge, expanding ourselves as much as we can so as to astonish +and make marvel the one to whom we<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> speak; that is because we are so +small that we fear our greatness will not be recognised unless we make +ourselves as large as we can to astonish, if possible to terrify; but +when He comes who is really great, who is mightier than anything which +He produces, He makes Himself small in order to help those whom He +loves. And do you know, my brothers, that only in proportion as His +spirit enters into us, can we in our little measure be helpers in the +universe of which He is the one life; until we, in all our doings and +speakings, place ourselves within the one we want to help and not +outside him, feeling as he feels, thinking as he thinks, knowing for the +time as he knows, with all his limitations, although there may be +further knowledge beyond, we cannot truly help; that is the condition of +all true help given by man to man, as it is the only condition of the +help which is given to man by God Himself.</p> + +<p>And so in other Avatras, He limits Himself for men's sake. Take the +great king, Shr Rma. What did he come to show? The ideal Kshattriya, +in every relation of the Kshattriya life; as son—perfect as son alike +to loving father and to jealous and for the time unkind step-mother. For +you may remember that when the father's wife who was not His own mother +bade him go forth to the forest on the very eve of His coronation as +heir, His gentle answer was: "Mother, I go." Perfect as son. Perfect as +husband; if He had not limited<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> Himself by His own will to show out what +husband should be to wife, how could He in the forest, when St had +been reft away by Rvana, have shown the grief, have uttered the piteous +lamentations, which have drawn tears from thousands of eyes, as He calls +on plants and on trees, on animals and birds, on Gods and men, to tell +Him where His wife, His other self, the life of His life, had gone? How +could he have taught men what wife should be to husband's heart unless +He had limited Himself? The consciously Omnipresent Deity could not seek +and search for His beloved who had disappeared. And then as king; as +perfect king as He was perfect son and husband. When the welfare of His +subjects was concerned, when the safety of the realm was to be thought +of, when He remembered that He as king stood for God and must be perfect +in the eyes of His subjects, so that they might give the obedience and +the loyalty, which men can only give to one whom they know as greater +than themselves, then even His wife was put aside; then the test of the +fire for St, the unsullied and the suffering; then She must pass +through it to show that no sin or pollution had come upon Her by the +foul touch of Rvana, the Rkshasa; then the demand that ere husband's +heart that had been riven might again clasp the wife, She must come +forth pure as woman; and all this, because He was king as well as +husband, and on the throne the people honoured as divine there must only +be purity, spotless as driven snow. Those<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> limitations were needed in +order that a perfect example might be given to man, and man might learn +to climb by reproducing virtues, made small in order that his small +grasp might hold them.</p> + +<p>We come to the second great class of manifestations, that to which I +alluded in the beginning as covered by the wide term Avesha. In that +case it is not that a man in past universes has climbed upward and has +become one with Ishvara; but it is that a man has climbed so far as to +become so great, so perfect in his manhood, and so full of love and +devotion to God and man, that God is able to permeate him with a portion +of His own influence, His own power, His own knowledge, and send him +forth into the world as a superhuman manifestation of Himself. The +individual Ego remains; that is the great distinction. The <i>man</i> is +there, though the power that is acting is the manifested God. Therefore +the manifestation will be coloured by the special characteristics of the +one over whom this overshadowing is made; and you will be able to trace +in the thoughts of this inspired teacher, the characteristics of the +race, of the individual, of the form of knowledge which belongs to that +man in the incarnation in which the great overshadowing takes place. +That is the fundamental difference.</p> + +<p>But here we find that we come at once to endless grades, endless +varieties, and down the ladder of lesser and lesser evolution we may +tread, step by step, until we come to the lower grades that we<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> call +inspiration. In a case of Avesha it generally continues through a great +portion of the life, the latter portion, as a rule, and it is +comparatively seldom withdrawn. Inspiration, as generally understood, is +a more partial thing, more temporary. Divine power comes down, +illuminates and irradiates the man for the moment, and he speaks for the +time with authority, with knowledge, which in his normal state he will +be unable probably to compass. Such are the prophets who have +illuminated the world age after age; such were in ancient days the +Brhmaṇas who were the mouth of God. Then truly the distinction was +not that I spoke of between priest and prophet; both were joined in the +one illumination, and the teaching of the priest and the preaching of +the prophet ran on the same lines and gave forth the same great truths. +But in later times the distinction arose by the failure of the +priesthood, when the priest turned aside for money, for fame, for power, +for all the things with which only younger souls ought to concern +themselves—human toys with which human babies play, and do wisely in so +playing, for they grow by them. Then the priests became formal, the +prophets became more and more rare, until the great fact of inspiration +was thrown back wholly into the past, as though God or man had altered, +man no longer divine in his nature, God no longer willing to speak words +in the ears of men. But inspiration is a fact in all its stages; and it +goes far farther<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> than some of you may think. The inspiration of the +prophets, spiritually mighty and convincing, is needed, and they come to +the world to give a new impulse to spiritual truth. But there is a +general inspiration that any one may share who strives to show out the +divine life from which no son of man is excluded, for every son of man +is son of God. Have you ever been drawn away for a moment into higher, +more peaceful realms, when you have come across something of beauty, of +art, of the wonders of science, of the grandeur of philosophy? Have you +for a time lost sight of the pettinesses of earth, of trivial troubles, +of small worries and annoyances, and felt yourself lifted into a calmer +region, into a light that is not the light of common earth? Have you +ever stood before some wondrous picture wherein the palette of the +painter has been taxed to light the canvas with all the hues of +beauteous colour that art can give to human sight? Or have you seen in +some wondrous sculpture, the gracious living curves that the chisel has +freed from the roughness of the marble? Or have you listened while the +diviner spell of music has lifted you, step by step, till you seem to +hear the Gandharvas singing and almost the divine flute is being played +and echoing in the lower world? Or have you stood on the mountain peak +with the snows around you, and felt the grandeur of the unmoving nature +that shows out God as well as the human spirit? Ah, if you have known +any of these peaceful<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> spots in life's desert, then you know how +all-pervading is inspiration; how wondrous the beauty and the power of +God shown forth in man and in the world; then you know, if you never +knew it before, the truth of that great proclamation of Shr +Kṛiṣhṇa the Beloved: "Whatever is royal, good, beautiful, and +mighty, understand thou that to go forth from My Splendour";<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> all is +the reflection of that tejas<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> which is His and His alone. For as there +is nought in the universe without His love and life, so there is no +beauty that is not His beauty, that is not a ray of the illimitable +splendour, one little beam from the unfailing source of life.</p> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <i>Bhagavad-Gt</i>, x. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Splendour, radiance.</p></div> + + + +<hr style="width: 65%;" /> + +<p><span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span></p> +<h2><a name="Second_Lecture" id="Second_Lecture"></a><span class="smcap">Second Lecture.</span></h2> + + +<p><span class="smcap">Brothers</span>:—You will remember that yesterday, in dividing the subject +under different heads, I put down certain questions which we would take +in order. We dealt yesterday with the question: "What is an Avatra?" +The second question that we are to try to answer, "What is the source of +Avatras?" is a question that leads us deep into the mysteries of the +kosmos, and needs at least an outline of kosmic growth and evolution in +order to give an intelligible answer. I hope to-day to be able also to +deal with the succeeding question, "How does the need for Avatras +arise?" This will leave us for to-morrow the subject of the special +Avatras, and I shall endeavour, if possible, during to-morrow's +discourse, to touch on nine of the Avatras out of the ten recognised as +standing out from all other manifestations of the Supreme. Then, if I am +able to accomplish that task, we shall still have one morning left, and +that I propose to give entirely to the study of the greatest of the +Avatras, the Lord Shr Kṛiṣhṇa Himself, endeavouring, if +possible, to mark out the great characteristics of His life and His +work, and, it may be, to meet and answer some of the objections<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> of the +ignorant which, especially in these later days, have been levelled +against Him by those who understand nothing of His nature, nothing of +the mighty work He came to accomplish in the world.</p> + +<p>Now we are to begin to-day by seeking an answer to the question, "What +is the source of Avatras?" and it is likely that I am going to take a +line of thought somewhat unfamiliar, carrying us, as it does, outside +the ordinary lines of our study which deals more with the evolution of +man, of the spiritual nature within him. It carries us to those far off +times, almost incomprehensible to us, when our universe was coming into +manifestation, when its very foundations, as it were, were being laid. +In answering the question, however, the mere answer is simple. It is +recognised in all religions admitting divine incarnations—and they +include the great religions the world—it is admitted that the source of +Avatras, the source of the Divine incarnations, is the second or middle +manifestation of the sacred Triad. It matters not whether with Hindus we +speak of the Trimrti, or whether with Christians we speak of the +Trinity, the fundamental idea is one and the same. Taking first for a +moment the Christian symbology, you will find that every Christian tells +you that the one divine incarnation acknowledged in Christianity—for in +Christianity they believe in one special incarnation only—you will find +in the Christian nomenclature the divine incarnation or Avatra is that +of the second person<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> of the Trinity. No Christian will tell you that +there has ever been an incarnation of God the Father, the primeval +Source of life. They will never tell you that there has been an +incarnation of the third Person of the Trinity, the Holy Spirit, the +Spirit of Wisdom, of creative Intelligence, who built up the +world-materials. But they will always say that it was the second Person, +the Son, who took human form, who appeared under the likeness of +humanity, who was manifested as man for helping the salvation of the +world. And if you analyse what is meant by that phrase, what, to the +mind of the Christian, is conveyed by the thought of the second Person +of the Trinity—for remember in dealing with a religion that is not +yours you should seek for the thought not the form, you should look at +the idea not at the label, for the thoughts are universal while the +forms divide, the ideas are identical while the labels are marks of +separation—if you seek for the underlying thought you will find it is +this: the sign of the second Person of the Trinity is duality; also, He +is the underlying life of the world; by His power the worlds were made, +and are sustained, supported, and protected. You will find that while +the Spirit of Wisdom is spoken of as bringing order out of disorder, +kosmos out of chaos, that it is by the manifested Word of God, or the +second Person of the Trinity, it is by Him that all forms are builded up +in this world, and it is specially in His image that man is made. So +also when we turn to what will be<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> more familiar to the vast majority of +you, the symbology of Hinduism, you will find that all Avatras have +their source in Viṣhṇu, in Him who pervades the universe, as the +very name Viṣhṇu implies, who is the Supporter, the Protector, the +pervading, all-permeating Life by which the universe is held together, +and by which it is sustained. Taking the names of the Trimrti so +familiar to us all—not the philosophical names Sat, Chit, Ananda, +those names which in philosophy show the attributes of the Supreme +Brahman—taking the concrete idea, we have Mahdeva or Shiva, +Viṣhṇu, and Brahm: three names, just as in the other religion we +have three names; but the same fact comes out, that it is the middle or +central one of the Three who is the source of Avatras. There has never +been a direct Avatra of Mahdeva, of Shiva Himself. Appearances? Yes. +Manifestations? Yes. Coming in form for a special purpose served by that +form? Oh yes. Take the <i>Mahbhrata</i>, and you find Him appearing in the +form of the hunter, the Kirta, and testing the intuition of Arjuna, and +struggling with him to test his strength, his courage, and finally his +devotion to Himself. But that is a mere form taken for a purpose and +cast aside the moment the purpose is served; almost, we may say, a mere +illusion, produced to serve a special purpose and then thrown away as +having completed that which it was intended to perform. Over and over +again you find such appearances of Mahdeva. You may<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> remember one most +beautiful story, in which He appears in the form of a Chandla<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> at the +gateway of His own city of Ksh, when one who was especially +overshadowed by a manifestation of Himself, Shr Shankarchrya, was +coming with his disciples to the sacred city; veiling Himself in the +form of an outcaste—for to Him all forms are the same, the human +differences are but as the grains of sand which vanish before the +majesty of His greatness—He rolled Himself in the dust before the +gateway, so that the great teacher could not walk across without +touching Him, and he called to the Chandla to make way in order that +the Brhmaṇa might go on unpolluted by the touch of the outcaste; +then the Lord, speaking through the form He had chosen, rebuked the very +one whom His power overshadowed, asking him questions which he could not +answer and thus abasing his pride and teaching him humility. Such forms +truly He has taken, but these are not what we can call Avatras; mere +passing forms, not manifestations upon earth where a life is lived and a +great drama is played out. So with Brahm; He also has appeared from +time to time, has manifested Himself for some special purpose; but there +is no Avatra of Brahm, which we can speak of by that very definite and +well understood term.</p> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> An outcaste, equivalent to a scavenger.</p></div> + +<p>Now for this fact there must be some reason.</p> + +<p><span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span></p><p>Why is it that we do not find the source of Avatras alike in all these +great divine manifestations? Why do they come from only one aspect and +that the aspect of Viṣhṇu? I need not remind you that there is but +one Self, and that these names we use are the names of the aspects that +are manifested by the Supreme; we must not separate them so much as to +lose sight of the underlying unity. For remember how, when a worshipper +of Viṣhṇu had a feeling in his heart against a worshipper of +Mahdeva, as he bowed before the image of Hari, the face of the image +divided itself in half, and Shiva or Hara appeared on one side and +Viṣhṇu or Hari appeared on the other, and the two, smiling as one +face on the bigoted worshipper, told him that Mahdeva and Viṣhṇu +were but one. But in Their functions a division arises; They manifest +along different lines, as it were, in the kosmos and for the helping of +man; not for Him but for us, do these lines of apparent separateness +arise.</p> + +<p>Looking thus at it, we shall be able to find the answer to our question, +not only who is the source of Avatras, but why Viṣhṇu is the +source. And it is here that I come to the unfamiliar part where I shall +have to ask for your special attention as regards the building of the +universe. Now I am using the word "universe," in the sense of our solar +system. There are many other systems, each of them complete in itself, +and, therefore, rightly spoken of as a<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> kosmos, a universe. But each of +these systems in its turn is part of a mightier system, and our sun, the +centre of our own system, though it be in very truth the manifested +physical body of Ishwara Himself, is not the only sun. If you look +through the vast fields of space, myriads of suns are there, each one +the centre of its own system, of its own universe; and our sun, supreme +to us, is but, as it were, a planet in a vaster system, its orbit curved +round a sun greater than itself. So in turn that sun, round which our +sun is circling, is planet to a yet mightier sun, and each set of +systems in its turn circles round a more central sun, and so on—we know +not how far may stretch the chain that to us is illimitable; for who is +able to plumb the depths and heights of space, or to find a manifested +circumference which takes in all universes! Nay, we say that they are +infinite in number, and that there is no end to the manifestations of +the one Life.</p> + +<p>Now that is true physically. Look at the physical universe with the eye +of spirit, and you see in it a picture of the spiritual universe. A +great word was spoken by one of the Masters or Ṛishis, whom in this +Society we honour and whose teachings we follow. Speaking to one of His +disciples, or pupils, He rebuked him, because, He said in words never to +be forgotten by those who have read them: "You always look at the things +of the spirit with the eyes of the flesh. What you ought to do is to +look at the things of the<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> flesh with the eyes of the spirit." Now, what +does that mean? It means that instead of trying to degrade the spiritual +and to limit it within the narrow bounds of the physical, and to say of +the spiritual that it cannot be because the human brain is unable +clearly to grasp it, we ought to look at the physical universe with a +deeper insight and see in it the image, the shadow, the reflection of +the spiritual world, and learn the spiritual verities by studying the +images that exist of them in the physical world around us. The physical +world is easier to grasp. Do not think the spiritual is modelled on the +physical; the physical is fundamentally modelled on the spiritual, and +if you look at the physical with the eye of spirit, then you find that +it is the image of the higher, and then you are able to grasp the higher +truth by studying the faint reflections that you see in the world around +you. That is what I ask you to do now. Just as you have your sun and +suns, many universes, each one part of a system mightier than itself, so +in the spiritual universe there is hierarchy beyond hierarchy of +spiritual intelligences who are as the suns of the spiritual world. Our +physical system has at its centre the great spiritual Intelligence +manifested as a Trinity, the Ishvara of that system. Then beyond Him +there is a mightier Ishvara, round whom Those who are on the level of +the Ishvara of our system circle, looking to Him as Their central life. +And beyond Him yet another,<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> and beyond Him others and others yet, until +as the physical universes are beyond our thinking, the spiritual +hierarchy stretches also beyond our thought, and, dazzled and blinded by +the splendour, we sink back to earth, as Arjuna was blinded when the +Vaiṣhṇava form shone forth on him, and we cry: "Oh! show us again +Thy more limited form that we may know it and live by it. We are not yet +ready for the mightier manifestations. We are blinded, not helped, by +such blaze of divine splendour."</p> + +<p>And so we find that if we would learn we must limit ourselves—nay, we +must try to expand ourselves—to the limits of our own system. Why? I +have met people who have not really any grasp of this little world, this +grain of dust in which they live, who cannot be content unless you +answer questions about the One Existence, the Para-Brahma, whom sages +revere in silence, not daring to speak even with illuminated mind that +knows nirvnic life and has expanded to nirvnic consciousness. The more +ignorant the man, the more he thinks he can grasp. The less he +understands, the more he resents being told that there are some things +beyond the grasp of his intellect, existences so mighty that he cannot +even dream of the lowest of the attributes that mark them out. And for +myself, who know myself ignorant, who know that many an age must pass +ere I shall be able to think of dealing with these profounder problems, +I sometimes gauge<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> the ignorance of the questioner by the questions that +he asks as to the ultimate existences, and when he wants to know what he +calls the primary origin, I know that he has not even grasped the +one-thousandth part of the origin out of which he himself has sprung. +Therefore, I say to you frankly that these mighty Ones whom we worship +are the Gods of our system; beyond them there stretch mightier Ones yet, +whom, perhaps, myriads of kalpas hence, we may begin to understand and +worship.</p> + +<p>Let us then confine ourselves to our own system and be glad if we can +catch some ray of the glory that illumines it. Viṣhṇu has His own +functions, as also have Brahm and Mahdeva. The first work in this +system is done by the third of the sacred great Ones of the Trimrti, +Brahm, as you all know, for you have read that there came forth the +creative Intelligence as the third of the divine manifestations. I care +not what is the symbology you take; perchance that of the <i>Viṣhṇu +Purṇa</i> will be most familiar, wherein the unmanifested Viṣhṇu +is beneath the water, standing as the first of the Trimrti, then the +Lotus, standing as the second, and the opened Lotus showing Brahm, the +third, the creative Mind. You may remember that the work of creation +began with His activity. When we study from the occult standpoint in +what that activity consisted, we find it consisted in impregnating with +His own life the matter of the solar system; that He gave His own life +to build up<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> form after form of atom, to make the great divisions in the +kosmos; that He formed, one after another, the five kinds of matter. +Working by His mind—He is sometimes spoken of as Mahat, the great One, +Intelligence—He formed Tattvas one after another. Tattvas, you may +remember from last year, are the foundations of the atoms, and there are +five of them manifested at the present time. That is His special work. +Then He meditates, and forms—as thoughts—come forth. There His +manifest work may be said to end, though He maintains ever the life of +the atom. As far as the active work of the kosmos is concerned, He gives +way to the next of the great forces that is to work, the force of +Viṣhṇu. His work is to gather together that matter that has been +built, shaped, prepared, vivified, and build it into definite forms +after the creative ideas brought forth by the meditation of Brahm. He +gives to matter a binding force; He gives to it those energies that hold +form together. No form exists without Him, whether it be moving or +unmoving. How often does Shr Kṛiṣhṇa, speaking as the supreme +Viṣhṇu, lay stress on this fact. He is the life in every form; +without it the form could not exist, without it it would go back to its +primeval elements and no longer live as form. He is the all-pervading +life; the "Supporter of the Universe" is one of His names. Mahdeva has +a different function in the universe; especially is He the great Yog; +especially is He the great Teacher, the Mahguru; He is sometimes called +Jagatguru, the<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> Teacher of the world. Over and over again—to take a +comparatively modern example, as the <i>Gurugt</i>—we find Him as Teacher, +to whom Prvati goes asking for instruction as to the nature of the +Guru. He it is who defines the Guru's work, He it is who inspires the +Guru's teaching. Every Guru on earth is a reflection of Mahdeva, and it +is His life which he is commissioned to give out to the world. Yog, +immersed in contemplation, taking the ascetic form always—that marks +out His functions. For the symbols by which the mighty Ones are shown in +the teachings are not meaningless, but are replete with the deepest +meaning. And when you see Him represented as the eternal Yog, with the +cord in His hand, sitting as an ascetic in contemplation, it means that +He is the supreme ideal of the ascetic life, and that men who come +especially under His influence must pass out of home, out of family, out +of the normal ties of evolution, and give themselves to a life of +asceticism, to a life of renunciation, to share, however feebly, in that +mighty yoga by which the universe is kept alive.</p> + +<p>He then manifests not as Avatra, but such manifestations come from Him +who is the God, the Spirit, of evolution, who evolves all forms. That is +why from Viṣhṇu all these Avatras come. For it is He who by His +infinite love dwells in every form that He has made; with patience that +nothing can exhaust, with love that nothing can tire, with quiet, calm +endurance which no folly of man can shake from<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> its eternal peace, He +lives in every form, moulding it as it will bear the moulding, shaping +it as it yields itself to His impulse, binding Himself, limiting Himself +in order that His universe may grow, Lord of eternal life and bliss, +dwelling in every form. If you grasp this, it is not difficult to say +why from Him alone the Avatras come. Who else should take form save the +One who gives form? who else should work with this unending love save +He, who, while the universe exists, binds Himself that the universe may +live and ultimately share His freedom? He is bound that the universe may +be free. Who else then should come forth when special need arises?</p> + +<p>And He gives the great types. Let me remind you of the +<i>Shrmad-Bhgavata</i>, where in an early chapter of the first Book, the +3rd chapter, a very long list is given of the forms that Viṣhṇu +took, not only the great Avatras, but also a large number of others. It +is said He appeared as Nara and Nryana; it is said He appeared as +Kapila; He took female forms, and so on, a whole long list being given +of the shapes that He assumed. And, turning from that to a very +illuminative passage in the <i>Mahbhrata</i>, we find Him in the form of +Shr Kṛiṣhṇa explaining a profound truth to Arjuna.</p> + +<p>There He gives the law of these appearances: "When, O son of Pritha, I +live in the order of the deities, then I act in every respect as a +deity. When I live in the order of the Gandharvas, then I act in every +respect as a Gandharva. When I<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> live in the order of the Ngas, I act as +a Nga. When I live in the order of the Yakshas, or that of the +Rkshasas, I act after the manner of that order. Born now in the order +of humanity, I must act as a human being." A profound truth, a truth +that few in modern times recognise. Every type in the universe, in its +own place, is good; every type in the universe, in its own place, is +necessary. There is no life save His life; how then could any type come +into existence apart from the universal life, bereft whereof nothing can +exist?</p> + +<p>We speak of good forms and evil, and rightly, as regards our own +evolution. But from the wider standpoint of the kosmos, good and evil +are relative terms, and everything is very good in the sight of the +Supreme who lives in every one. How can a type come into existence in +which He cannot live? How can anything live and move, save as it has its +being in Him? Each type has its work; each type has its place; the type +of the Rkshasa as much as the type of the Deva, of the Asura as much as +of the Sura. Let me give you one curious little simple example, which +yet has a certain graphic force. You have a pole you want to move, and +that pole is on a pivot, like the mountain which churned the ocean, a +pole with its two ends, positive and negative we will call them. The +positive end, we will say, is pushed in the direction of the river (the +river flowing beyond one end of the hall at Adyar). The negative pole is +pushed—in what direction? In the<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> opposite. And those who are pushing +it have their faces turned in the opposite direction. One man looks at +the river, the other man has his back to it, looking in the opposite +direction. But the pole turns in the one direction although they push in +opposite directions. They are working round the same circle, and the +pole goes faster because it is pushed from its two ends. There is the +picture of our universe. The positive force you call the Deva or Sura; +his face is turned, it seems, to God. The negative force you call the +Rkshasa or Asura; his face, it seems, is turned away from God. Ah no! +God is everywhere, in every point of the circle round which they tread; +and they tread His circle and do His will and no otherwise; and all at +length find rest and peace in Him.</p> + +<p>Therefore Shr Kṛiṣhṇa Himself can incarnate in the form of +Rkshasa, and when in that form He will act as Rkshasa and not as Deva, +doing that part of the divine work with the same perfection as He does +the other, which men in their limited vision call the good. A great +truth hard to grasp. I shall have to return to it presently in speaking +of Rvana, one of the mightiest types of, perhaps the greatest of, all +the Rkshasas. And we shall see, if we can follow, how the profound +truth works out. But remember, if in the minds of some of you there is +some hesitation in accepting this, that the words that I read are not +mine, but those of the Lord who spoke of His own embody<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span>ing; He has left +on record for your teaching, that He has embodied Himself in the form of +Rkshasa and has acted after the manner of that order.</p> + +<p>Leaving that for a moment, there is one other point I must take, ere +speaking of the need for Avatras, and it is this: when the great +central Deities have manifested, then there come forth from Them seven +Deities of what we may call the second order. In Theosophy, they are +spoken of as the planetary Logoi, to distinguish them from the great +solar Logoi, the central Life. Each of These has to do with one of the +seven sacred planets, and with the chain of worlds connected with that +planet. Our world is one of the links in this chain, and you and I pass +round this chain in successive incarnations in the great stages of life. +The world—our present world—is the midway globe of one such chain. One +Logos of the secondary order presides over the evolution of this chain +of worlds. He shows out three aspects, reflections of the great Logoi +who are at the centre of the system. You have read perhaps of the +seven-leaved lotus, the Saptaparnapadma; looked at with the higher +sight, gazed at with the open vision of the seer, that mighty group of +creative and directing Beings looks like the lotus with its seven leaves +and the great Ones are at the heart of the lotus. It is as though you +could see a vast lotus-flower spread out in space, the tips of the seven +leaves being the mighty Intelligences presiding over the evolution of +the<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> chains of worlds. That lotus symbol is no mere symbol but a high +reality, as seen in that wondrous world wherefrom the symbol has been +taken by the sages. And because the great Ṛishis of old saw with the +open eye of knowledge, saw the lotus-flower spread in space, they took +it as the symbol of kosmos, the lotus with its seven leaves, each one a +mighty Deva presiding over a separate line of evolution. We are +primarily concerned with our own planetary Deva and through Him with the +great Devas of the solar system.</p> + +<p>Now my reason for mentioning this is to explain one word that has +puzzled many students. Mahviṣhṇu, the great Viṣhṇu, why +that particular epithet? What does it mean when that phrase is used? It +means the great solar Logos, Viṣhṇu in His essential nature: but +there is a reflection of His glory, a reflection of His power, of His +love, in more immediate connection with ourselves and our own world. He +is His representative, as a viceroy may represent the king. Some of the +Avatras we shall find came forth from Mahviṣhṇu through the +planetary Logos, who is concerned with our evolution and the evolution +of the world. But the Prṇvatra that I spoke of yesterday comes +forth directly from Mahviṣhṇu, with no intermediary between +Himself and the world that He comes to help. Here is another distinction +between the Prṇvatra and those more limited ones, that I could not +mention yesterday, because the words used would,<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> at that stage, have +been unintelligible. We shall find to-morrow, when we come to deal with +the Avatras Matsya, Krma, and so on, that these special Avatras, +connected with the evolution of certain types in the world, while +indirectly from Mahviṣhṇu, come through the mediation of His +mighty representative for our own chain, the wondrous Intelligence that +conveys His love and ministers His will, and is the channel of His +all-pervading and supporting power. When we come to study Shr +Kṛiṣhṇa we shall find that there is no intermediary. He stands +as the Supreme Himself. And while in the other cases there is the +Presence that may be recognised as an intermediary, it is absent in the +case of the great Lord of Life.</p> + +<p>Leaving that for further elaboration then to-morrow, let us try to +answer the next question, "How arises this need for Avatras?" because +in the minds of some, quite naturally, a difficulty does arise. The +difficulty that many thoughtful people feel may be formulated thus: +"Surely the whole plan of the world is in the mind of the Logos from the +beginning, and surely we cannot suppose that He is working like a human +workman, not thoroughly understanding that at which He aims. He must be +the architect as well as the builder; He must make the plan as well as +carry it out. He is not like the mason who puts a stone in the wall +where he is told, and knows nothing of the architecture of the building +to which he is contributing. He<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> is the master-builder, the great +architect of the universe, and everything in the plan of that universe +must be in His mind ere ever the universe began. But if that be so—and +we cannot think otherwise—how is it that the need for special +intervention arises? Does not the fact of special intervention imply +some unforeseen difficulty that has arisen? If there must be a kind of +interference with the working out of the plan, does that not look as if +in the original plan some force was left out of account, some difficulty +had not been seen, something had arisen for which preparation had not +been made? If it be not so, why the need for interference, which looks +as though it were brought about to meet an unforeseen event?" A natural, +reasonable, and perfectly fair question. Let us try to answer it. I do +not believe in shirking difficulties; it is better to look them in the +face, and see if an answer be possible.</p> + +<p>Now the answer comes along three different lines. There are three great +classes of facts, each of which contributes to the necessity; and each, +foreseen by the Logos, is definitely prepared for as needing a +particular manifestation.</p> + +<p>The first of these lines arises from what I may perhaps call the nature +of things. I remarked at the beginning of this lecture on the fact that +our universe, our system, is part of a greater whole, not separate, not +independent, not primary, in comparatively a low scale in the universe, +our sun<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> a planet in a vaster system. Now what does that imply? As +regards matter, Prakṛiti, it implies that our system is builded out +of matter already existing, out of matter already gifted with certain +properties, out of matter that spreads through all space, and from which +every Logos takes His materials, modifying it according to His own plan +and according to His own will. When we speak of Mlaprakṛiti, the +root of matter, we do not mean that it exists as the matter we know. No +philosopher, no thinker would dream of saying that that which spreads +throughout space is identical with the matter of our very elementary +solar system. It is the root of matter, that of which all forms of +matter are merely modifications. What does that imply? It implies that +our great Lord, who brought our solar system into existence, is taking +matter which already has certain properties given to it by One yet +mightier than Himself. In that matter three guṇas exist in +equilibrium, and it is the breath of the Logos that throws them out of +equilibrium, and causes the motion by which our system is brought into +existence. There must be a throwing out of equilibrium, for equilibrium +means Pralaya, where there is not motion, nor any manifestation of life +and form. When life and form come forth, equilibrium must have been +disturbed, and motion must be liberated by which the world shall be +built. But the moment you grasp that truth you see that there must be +certain limitations by virtue of the very<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> material in which the Deity +is working for the making of the system. It is true that when out of His +system, when not conditioned and confined and limited by it, as He is by +His most gracious will, it is true that He would be the Lord of that +matter by virtue of His union with the mightier Life beyond; but when +for the building of the world He limits Himself within His My, then He +must work within the conditions of those materials that limit His +activity, as we are told over and over again.</p> + +<p>Now when in the ceaseless interplay of Sattva, Rajas, and Tamas, Tamas +has the ascendancy, aided and, as it were, worked by Rajas, so that they +predominate over Sattva in the foreseen evolution, when the two +combining overpower the third, when the force of Rajas and the inertia +and stubbornness of Tamas, binding themselves together, check the +action, the harmony, the pleasure-giving qualities of Sattva, then comes +one of the conditions in which the Lord comes forth to restore that +which had been disturbed of the balanced interworking of the three +guṇas and to make again such balance between them as shall enable +evolution to go forward smoothly and not be checked in its progress. He +re-establishes the balance of power which gives orderly motion, the +order having been disturbed by the co-operation of the two in +contradistinction to the third. In these fundamental attributes of +matter, the three guṇas, lies the first reason of the need for +Avatras.<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p> + +<p>The second need has to do with man himself, and now we come back in both +the second and the third to that question of good and evil, of which I +have already spoken. Ishvara, when He came to deal with the evolution +of man—with all reverence I say it—had a harder task to perform than +in the evolution of the lower forms of life. On them the law is imposed +and they must obey its impulse. On the mineral the law is compulsory; +every mineral moves according to the law, without interposing any +impulse from itself to work against the will of the One. In the +vegetable world the law is imposed, and every plant grows in orderly +method according to the law within it, developing steadily and in the +fashion of its order, interposing no impulse of its own. Nay, in the +animal world—save perhaps when we come to its highest members—the law +is still a force overpowering everything else, sweeping everything +before it, carrying along all living things. A wheel turning on the road +might carry with it on its axle the fly that happened to have settled +there; it does not interpose any obstacle to the turning of the wheel. +If the fly comes on to the circumference of the wheel and opposes itself +to its motion, it is crushed without the slightest jarring of the wheel +that rolls on, and the form goes out of existence, and the life takes +other shapes.</p> + +<p>So is the wheel of law in the three lower kingdoms. But with man it is +not so. In man Ishvara<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> sets himself to produce an image of Himself, +which is not the case in the lower kingdoms. As life has evolved, one +force after another has come out, and in man there begins to come out +the central life, for the time has arrived for the evolution of the +sovereign power of will, the self-initiated motion which is part of the +life of the Supreme. Do not misunderstand me—for the subject is a +subtle one; there is only one will in the universe, the will of +Ishvara, and all must conform itself to that will, all is conditioned +by that will, all must move according to that will, and that will marks +out the straight line of evolution. There may be swerving neither to the +right hand nor to the left. There is one will only which in its aspect +to us is free, but inasmuch as our life is the life of Ishvara Himself, +inasmuch as there is but one Self and that Self is yours and mine as +much as His—for He has given us His very Self to be our Self and our +life—there must evolve at one stage of this wondrous evolution that +royal power of will which is seen in Him. And from the Atm within us, +which is Himself in us, there flows forth the sovereign will into the +sheaths in which the Atm is as it were held. Now what happens is this: +force goes out through the sheaths and gives them some of its own +nature, and each sheath begins to set up a reflection of the will on its +own account, and you get the "I" of the body which wants to go this way, +and the "I" of passion or emotion which wants to go that way, and the +"I" of the mind which wants to<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> go a third way, and none of these ways +is the way of the Atm, the Supreme. These are the illusory wills of +man, and there is one way in which you may distinguish them from the +true will. Each of them is determined in its direction by external +attraction; the man's body wants to move in a particular way because +something attracts it, or something else repels it: it moves to what it +likes, to what is congenial to it, it moves away from that which it +dislikes, from that from which it feels itself repelled. But that motion +of the body is but motion determined by the Ishvara outside, as it +were, rather than by the Ishvara within, by the kosmos around and not +by the Self within, which has not yet achieved its mastery of the +kosmos. So with the emotions or passions: they are drawn this way or +that by the objects of the senses, and the "senses move after their +appropriate objects"; it is not the "I," the Self, which moves. And so +also with the mind. "The mind is fickle and restless, O +Kṛiṣhṇa, it seems as hard to curb as the wind," and the mind +lets the senses run after objects as a horse that has broken its reins +flies away with the unskilled driver. All these forces are set up; and +there is one more thing to remember. These forces reinforce the rjasic +guṇa and help to bring about that predominance of which I spoke; all +these reckless desires that are not according to the one will are yet +necessary in order that the will may evolve and in order to train and +develop the man.<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span></p> + +<p>Do you say why? How would you learn right if you knew not wrong? How +would you choose good if you knew not evil? How would you recognise the +light if there were no darkness? How would you move if there were no +resistance? The forces that are called dark, the forces of the +Rkshasas, of the Asuras, of all that seem to be working against +Ishvara—these are the forces that call out the inner strength of the +Self in man, by struggling with which the forces of Atm within the man +are developed, and without which he would remain in Pralaya for +evermore. It is a perfectly stagnant pool where there is no motion, and +there you get corruption and not life. The evolution of force can only +be made by struggle, by combat, by effort, by exercise, and inasmuch as +Ishvara is building men and not babies, He must draw out men's forces +by pulling against their strength, making them struggle in order to +attain, and so vivifying into outer manifestation the life that +otherwise would remain enfolded in itself. In the seed the life is +hidden, but it will not grow if you leave the seed alone. Place it on +this table here, and come back a century hence, and, if you find it, it +will be a seed still and nothing more. So also is the Atm in man ere +evolution and struggle have begun. Plant your seed in the ground, so +that the forces in the ground press on it, and the rays of the sun from +outside make vibrations that work on it, and the water from the rain +comes through the soil into it and forces it to swell—then<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> the seed +begins to grow; but as it begins to grow it finds the earth around. How +shall it grow but by pushing at it and so bringing out the energies of +life that are within it? And against the opposition of the ground the +roots strike down, and against the opposition of the ground the growing +point mounts upward, and by the opposition of the ground the forces are +evolved that make the seed grow, and the little plant appears above the +soil. Then the wind comes and blows and tries to drag it away, and, in +order that it may live and not perish, it strikes its roots deeper and +gives itself a better hold against the battering force of the wind, and +so the tree grows against the forces which try to tear it out. And if +these forces were not, there would have been no growth of the root. And +so with the root of I'shvara, the life within us; were everything around +us smooth and easy, we would remain supine, lethargic, indifferent. It +is the whip of pain, of suffering, of disappointment, that drives us +onward and brings out the forces of our internal life which otherwise +would remain undeveloped. Would you have a man grow? Then don't throw +him on a couch with pillows on every side, and bring his meals and put +them into his mouth, so that he moves not limb nor exercises mind. Throw +him on a desert, where there is no food nor water to be found; let the +sun beat down on his head, the wind blow against him; let his mind be +made to think how to meet the necessities of the body, and the man +grows<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> into a man and not a log. That is why there are forces which you +call evil. In this universe there is no evil; all is good that comes to +us from Ishvara, but it sometimes comes in the guise of evil that, by +opposing it, we may draw out our strength. Then we begin to understand +that these forces are necessary, and that they are within the plan of +Ishvara. They test evolution, they strengthen evolution, so that it +does not take the next step onward till it has strength enough to hold +its own, one step made firm by opposition before the next is taken. But +when, by the conflicting wills of men, the forces that work for +retardation, to keep a man back till he is able to overcome them and go +on, when they are so reinforced by men's unruly wishes that they are +beginning, as it were, to threaten progress, then ere that check takes +place, there is reinforcement from the other side: the presence pf the +Avatra of the forces that threaten evolution calls forth the presence +of the Avatra that leads to the progress of humanity.</p> + +<p>We come to the third cause. The Avatra does not come forth without a +call. The earth, it is said, is very heavy with its load of evil, "Save +us, O supreme Lord," the Devas come and cry. In answer to that cry the +Lord comes forth. But what is this that I spoke of purposely by a +strange phrase to catch your attention, that I spoke of as an Avatra of +evil? By the will of the one Supreme, there is one incarnated in form +who gathers up together<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> the forces that make for retardation, in order +that, thus gathered together, they may be destroyed by the opposing +force of good, and thus the balance may be re-established and evolution +go on along its appointed road. Devas work for joy, the reward of +Heaven. Svarga is their home, and they serve the Supreme for the joys +that there they have. Rkshasas also serve Him, first for rule on earth, +and power to grasp and hold and enjoy as they will in this lower world. +Both sides serve for reward, and are moved by the things that please.</p> + +<p>And in order, as our time is drawing to a close, that I may take one +great example to show how these work, let me take the mighty one, Rvana +of Lanka,<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> that we may give a concrete form to a rather difficult and +abstruse thought. Rvana, as you all know, was the mighty intelligence, +the Rkshasa, who called forth the coming of Shr Rma. But look back +into the past, and what was he? Keeper of Viṣhṇu's heaven, +door-keeper of the mighty Lord, devotee, bhakta, absolutely devoted to +the Lord. Look at his past, and where do you find a bhakta of Mahdeva +more absolute in devotion than the one who came forth later as Rvana? +It was he who cast his head into the fire in order that Mahdeva might +be served. It is he in whose name have been written some of the most +exquisite stotras, breathing the spirit of completest devotion; in one +of them, you <span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span>may remember—and you could scarcely carry devotion to a +further point—it is in the mouth of Rvana words are put appealing to +Mahdeva, and describing Him as surrounded by forms the most repellent +and undesirable, surrounded on every side by pischas and bhtas,<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> +which to us seem but the embodiment of the dark shadows of the burning +ghat, forms from which all beauty is withdrawn. He cries out in a +passion of love:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Better wear pischa-form, so we<br /></span> +<span class="i0">Evermore are near and wait on Thee.<br /></span> +</div></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Ceylon.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Goblins and elementals.</p></div> + +<p>How did he then come to be the ravisher of St and the enemy of God?</p> + +<p>You know how through lack of intuition, through lack of power to +recognise the meaning of an order, following the words not the spirit, +following the outside not the inner, he refused to open the door of +heaven when Sanat Kumra came and demanded entrance. In order that that +which was lacking might be filled, in order that that which was wanting +might be earned, that which was called a curse was pronounced, a curse +which was the natural reaction from the mistake. He was asked: "Will you +have seven incarnations friendly to Viṣhṇu, or three in which you +will be His enemy and oppose Him?" And because he was a true bhakta, and +because every moment of absence from his Lord meant to him hell of +torture, he chose three <span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span>of enmity, which would let him go back sooner +to the Feet of the Beloved, rather than the seven of happiness, of +friendliness. Better a short time of utter enmity than a longer +remaining away with apparent happiness. It was love not hatred that made +him choose the form of a Rkshasa rather than the form of a Ṛishi. +There is the first note of explanation.</p> + +<p>Then, coming into the form of Rkshasa, he must do his duty as Rkshasa. +This was no weak man to be swayed by momentary thought, by transient +objects. He had all the learning of the Vedas. With him, it was said, +passed away Vaidic learning, with him it disappeared from earth. He knew +his duty. What was his duty? To put forward every force which was in his +mighty nature in order to check evolution, and so call out every force +in man which could be called out by opposing energy which had to be +overcome; to gather round him all the forces which were opposing +evolution; to make himself king of the whole, centre and law-giver to +every force that was setting itself against the will of the Lord; to +gather them together as it were into one head, to call them together +into one arm; so that when their apparent triumph made the cry of the +earth go up to Viṣhṇu, the answer might come in Rma's Avatra and +they be destroyed, that the life-wave might go on.</p> + +<p>Nobly he did the work, thoroughly he discharged his duty. It is said +that even sages are confused<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> about Dharma, and truly it is subtle and +hard to grasp in its entirety, though the fragment the plain man sees be +simple enough. His Dharma was the Dharma of a Rkshasa, to lead the +whole forces of evil against One whom in his inner soul, then clouded, +he loved. When Shr Rma came, when He was wandering in the forest, how +could he sting Him into leaving the life of His life, His beloved St, +and into coming out into the world to do His work? By taking away from +Him the one thing to which He clung, by taking away from Him the wife +whom He loved as His very Self, by placing her in the spot where all the +forces of evil were gathered together, so making one head for +destruction, which the arrow of Shr Rma might destroy. Then the mighty +battle, then the struggle with all the forces of his great nature, that +the law might be obeyed to the uttermost, duly fulfilled to the last +grain, the debt paid that was owed; and then—ah then! the shaft of the +Beloved, then the arrow of Shr Rma that struck off the head from the +seeming enemy, from the real devotee. And from the corpse of the +Rkshasa that fell upon the field near Lanka, the devotee went up to +Goloka<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> to sit at the feet of the Beloved, and rest for awhile till +the third incarnation had to be lived out.</p> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> A name for one of the heavens.</p></div> + +<p>Such then are some of the reasons by, the ways in <span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span>which the coming of +the Avatra is brought about. And my last word to you, my brothers, +to-day is but a sentence, in order to avoid the possibility of a mistake +to which our diving into these depths of thought may possibly give rise. +Remember that though all powers are His, all forces His, Rkshasa as +much as Deva, Asura as much as Sura; remember that for your evolution +you must be on the side of good, and struggle to the utmost against +evil. Do not let the thoughts I have put lead you into a bog, into a pit +of hell, in which you may for the time perish, that because evil is +relative, because it exists by the one will, because Rkshasa is His as +much as Deva, therefore you shall go on their side and walk along their +path. It is not so. If you yield to ambition, if you yield to pride, if +you set yourselves against the will of Ishvara, if you struggle for the +separated self, if in yourselves now you identify yourself with the past +in which you have dwelt instead of with the future towards which you +should be directing your steps, then, if your Karma be at a certain +stage, you pass into the ranks of those who work as enemies, because you +have chosen that fate for yourself, at the promptings of the lower +nature. Then with bitter inner pain—even if with complete +submission—accepting the Karma, but with profound sorrow, you shall +have to work out your own will against the will of the Beloved, and feel +the anguish of the rending that separates the inner from the outer life. +The will of Ishvara for you is evolution; these<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> forces are made to +help your evolution—<i>but only if you strive against them</i>. If you yield +to them, then they carry you away. You do not then call out your own +strength, but only strengthen them. Therefore, O Arjuna, stand up and +fight. Do not be supine; do not yield yourself to the forces; they are +there to call out your energies by opposition and you must not sink down +on the floor of the chariot. And my last word is the word of Shr +Kṛiṣhṇa to Arjuna: "Take up your bow, stand up and fight."</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span></p> +<h2><a name="Third_Lecture" id="Third_Lecture"></a><span class="smcap">Third Lecture.</span></h2> + + +<p>The subject this morning, my brothers, is in some ways an easy and in +other ways a difficult one; easy, inasmuch as the stories of the +Avatras can be readily told and readily grasped; difficult, inasmuch as +the meaning that underlies these manifestations may possibly be in some +ways unfamiliar, may not have been thoroughly thought out by individual +hearers. And I must begin with a general word as to these special +Avatras. You may remember that I said that the whole universe may be +regarded as the Avatra of the Supreme, the Self-revelation of Ishvara. +But we are not dealing with that general Self-revelation; nor are we +even considering the very many revelations that have taken place from +time to time, marked out by special characteristics; for we have seen by +referring to one or two of the old writings that many lists are given of +the comings of the Lord, and we are to-day concerned with only some of +those, those that are accepted specially as Avatras.</p> + +<p>Now on one point I confess myself puzzled at the<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> outset, and I do not +know whether in your exoteric literature light is thrown upon the point +as to how these ten were singled out, who was the person who chose them +out of a longer list, on what authority that list was proclaimed. On +that point I must simply state the question, leaving it unanswered. It +may be a matter familiar to those who have made researches into the +exoteric literature. It is not a point of quite sufficient importance +for the moment to spend on it time and trouble, in what we may call the +occult way of research. I leave that then aside, for there is one reason +why some of these stand out in a way which is clear and definite. They +mark stages in the evolution of the world. They mark new departures in +the growth of the developing life, and whether it was that fact which +underlay the exoteric choice I am unable to say; but certainly that fact +by itself is sufficient to justify the special distinction which is +made.</p> + +<p>There is one other general point to consider. Accounts of these Avatras +are found in the Purṇas; allusions to them, to one or other of them, +are found in other of the ancient writings, but the moment you come to +very much detail you must turn to the Paurṇic accounts; as you are +aware, sages, in giving those Purṇas, very often described things as +they are seen on the higher planes, giving the description of the +underlying truth of facts and events; you have appearances described +which sound very strange in the lower world; you have<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> facts asserted +which raise very much of challenge in modern days. When you read in the +Purṇas of strange forms and marvellous appearances, when you read +accounts of creatures that seem unlike anything that you have ever heard +of or dreamed of elsewhere, the modern mind, with its somewhat narrow +limitations, is apt to revolt against the accounts that are given; the +modern mind, trained within the limits of the science of observation, is +necessarily circumscribed within those limits and those limits are of an +exceedingly narrow description; they are limits which belong only to +modern time, modern to men, in the true sense of the word, though +geological researches stretch of course far back into what we call in +this nineteenth century the night of time. But you must remember that +the moment geology goes beyond the historic period, which is a mere +moment in the history of the world, it has more of guesses than of +facts, more of theories than of proofs. If you take half a dozen modern +geologists and ask each of them in turn for the date of the period of +which records remain in the small number of fossils collected, you will +find that almost every man gives a different date, and that they deal +with differences of millions of years as though they were only seconds +or minutes of ours. So that you will have to remember in what science +can tell you of the world, however accurate it may be within its limits, +that these limits are exceedingly narrow, narrow I mean when measured by +the sight<span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> that goes back kalpa after kalpa, and that knows that the +mind of the Supreme is not limited to the manifestations of a few +hundred thousands of years, but goes back million after million, +hundreds of millions after hundreds of millions, and that the varieties +of form, the enormous differences of types, the marvellous kinds of +creatures which have come out of that creative imagination, transcend in +actuality all that man's mind can dream of, and that the very wildest +images that man can make fail far short of the realities that actually +existed in the past kalpas through which the universe has gone. That +word of warning is necessary, and also the warning that on the higher +planes things look very different from what they look down here. You +have here a reflection only of part of those higher forms of existence. +Space there has more dimensions than it has on the physical plane, and +each dimension of space adds a new fundamental variety to form; if to +illustrate this I may use a simile I have often used, it may perhaps +convey to you a little idea of what I mean. Two similes I will take each +throwing a little light on a very difficult subject. Suppose that a +picture is presented to you of a solid form; the picture, being made by +pen or pencil on a sheet of paper, must show on the sheet, which is +practically of two dimensions—a plane surface—a three dimensional +form; so that if you want to represent a solid object, a vase, you must +draw it flat, and you can only represent the solidity of that vase by +resorting to certain devices<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> of light and shade, to the artificial +device which is called perspective, in order to make an illusory +semblance of the third dimension. There on the plane surface you get a +solid appearance, and the eye is deceived into thinking it sees a solid +when really it is looking at a flat surface. Now as a matter of fact if +you show a picture to a savage, an undeveloped savage, or to a very +young child, they will not see a solid but only a flat. They will not +recognise the picture as being the picture of a solid object they have +seen in the world round them; they will not see that that artificial +representation is meant to show a familiar solid, and it passes by them +without making any impression on the mind; only the education of the eye +enables you to see on a flat surface the picture of a solid form. Now, +by an effort of the imagination, can you think of a solid as being the +representation of a form in one dimension more, shown by a kind of +perspective? Then you may get a vague idea of what is meant when we +speak of a further dimension in space. As the picture is to the vase, so +is the vase to a higher object of which that vase itself is a +reflection. So again if you think, say, of the lotus flower I spoke of +yesterday, as having just the tips of its leaves above water, each tip +would appear as a separate object. If you know the whole you know that +they are all parts of one object; but coming over the surface of the +water you will see tips only, one for each leaf of the seven-leaved +lotus. So is every globe in space<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> an apparently separate object, while +in reality it is not separated at all, but part of a whole that exists +in a space of more dimensions; and the separateness is mere illusion due +to the limitations of our faculties.</p> + +<p>Now I have made this introduction in order to show you that when you +read the Purṇas you consistently get the fact on the higher plane +described in terms of the lower, with the result that it seems +unintelligible, seems incomprehensible; then you have what is called an +allegory, that is, a reality which looks like a fancy down here, but is +a deeper truth than the illusion of physical matter, and is nearer to +the reality of things than the things which you call objective and real. +If you follow that line of thought at all you will read the Purṇas +with more intelligence and certainly with more reverence than some of +the modern Hindus are apt to show in the reading, and you will begin to +understand that when another vision is opened one sees things +differently from the way that one sees them on the physical plane, and +that that which seems impossible on the physical is what is really seen +when you pass beyond the physical limitations.</p> + +<p>From the Purṇas then the stories come.</p> + +<p>Let me take the first three Avatras apart from the remainder, for a +reason that you will readily understand as we go through them. We take +the Avatra which is spoken of as that of Matsya or the<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> fish; that +which is spoken of as that of Krma or the tortoise; that which is +spoken of as that of Vrha, or the boar. Three animal forms; how +strange! thinks the modern graduate. How strange that the Supreme should +take the forms of these lower animals, a fish, a tortoise, a boar! What +childish folly! "The babbling of a race in its infancy," it is said by +the pandits of the Western world. Do not be so sure. Why this wonderful +conceit as to the human form? Why should you and I be the only worthy +vessels of the Deity that have come out of the illimitable Mind in the +course of ages? What is there in this particular shape of head, arms, +and trunk which shall make it the only worthy vessel to serve as a +manifestation of the supreme Ishvara? I know of nothing so wonderful in +the mere outer form that should make that shape alone worthy to +represent some of the aspects of the Highest. And may it not be that +from His standpoint those great differences that we see between +ourselves and those which we call the lower forms of life may be almost +imperceptible, since He transcends them all? A little child sees an +immense difference between himself of perhaps two and a half feet high +and a baby only a foot and a half high, and thinks himself a man +compared with that tiny form rolling on the ground and unable to walk. +But to the grown man there is not so much difference between the length +of the two, and one seems very much like the other. While we are very +small we see great<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> differences between ourselves and others; but on the +mountain top the hovel and the palace do not differ so very much in +height. They all look like ant-hills, very much of the same size. And so +from the standpoint of Ishvara, in the vast hierarchies from the +mineral to the loftiest Deva, the distinctions are but as ant-hills in +comparison with Himself, and one form or another is equally worthy, so +that it suits His purpose, and manifests His will.</p> + +<p>Now for the Matsya Avatra; the story you will all know: when the great +Manu, Vaivasvata Manu, the Root Manu, as we call Him—that is, a Manu +not of one race only, but of a whole vast round of kosmic evolution, +presiding over the seven globes that are linked for the evolution of the +world—that mighty Manu, sitting one day immersed in contemplation, sees +a tiny fish gasping for water; and moved by compassion, as all great +ones are, He takes up the little fish and puts it in a bowl, and the +fish grows till it fills the bowl; and He placed it in a water vessel +and it grew to the size of the vessel; then He took it out of that +vessel and put it into a bigger one; afterwards into a tank, a pond, a +river, the sea, and still the marvellous fish grew and grew and grew. +The time came when a vast change was impending; one of those changes +called a minor pralaya, and it was necessary that the seeds of life +should be carried over that pralaya to the next manvantara. That would +be a minor pralaya and a minor manvantara.<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> What does that mean? It +means a passage of the seeds of life from one globe to another; from +what a we call the globe preceding our own to our own earth. It is the +function of the Root Manu, with the help and the guidance of the +planetary Logos, to transfer the seeds of life from one globe to the +next, so as to plant them in a new soil where further growth is +possible. As waters rose, waters of matter submerging the globe which +was passing into pralaya, an ark, a vessel appeared; into this vessel +stepped the great Ṛishi with others, and the seeds of life were +carried by Them, and as They go forth upon the waters a mighty fish +appears and to the horn of that fish the vessel is fastened by a rope, +and it conveys the whole safely to the solid ground where the Manu +rebegins His work. A story! yes, but a story that tells a truth; for +looking at it as it takes place in the history of the world, we see the +vast surging ocean of matter, we see the Root Manu and the great +Initiates with Him gathering up the seeds of life from the world whose +work is over, carrying them under the guidance and with the help of the +planetary Viṣhṇu to the new globe where new impulse is to be given +to the life; and the reason why the fish form was chosen was simply +because in the building up again of the world, it was at first covered +with water, and only that form of life was originally possible, so far +as denser physical life was concerned.</p> + +<p>You have in that first stage what the geologists<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> call the Silurian Age, +the age of fishes, when the great divine manifestation was of all these +forms of life. The Purṇa rightly starts in the previous Kalpa, +rightly starts the manifestations with the manifestation in the form of +the fish. Not so very ridiculous after all, you see, when read by +knowledge instead of by ignorance; a truth, as the Purṇas are full +of truth, if they were only read with intelligence and not with +prejudice.</p> + +<p>But some of you may say that there is confusion about these first +Avatras; in several accounts we find that the Boar stands the first; +that is true, but the key of it is this; the Boar Avatra initiated that +evolution which was followed unbrokenly by the human; whereas the other +two bring in great stages, each of which is regarded as a separate +kalpa; and if you look into the <i>Viṣhṇu Purṇa</i> you will find +there the key; for when that begins to relate the incarnation of the +Boar, there is just a sentence thrown in, that the Matsya and Krma +Avatras belong to previous kalpas.</p> + +<p>Now if we take the theosophical nomenclature, we find each of these +kalpas covers what we call a Root Race, and you may remember that the +first Root Race of humanity had not human form at all but was simply a +floating mass able to live in the waters which then covered the earth, +and only showing the ordinary protoplasmic motions connected with such a +type of life and possible at that stage of its evolution. It was a seed +of form rather than a<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> form itself; it was the seed planted by the Manu +in the waters of the earth, that out of that humanity might evolve. But +the general course of physical evolution passed through the stage of the +fish; and geology there gives a true fact, though it does not +understand, naturally, the hidden meaning; while the Purṇa gives you +the reality of the manifestation, and the deeper truth that underlies +the stages of the evolving world.</p> + +<p>Then we find, tracing it onward, that this great age passes, and the +world begins to rise out of the waters. How then shall types be brought +forth in order that evolution may go on? The next great type is to be +fitted either for land or for water; for the next stage of the earth +shows the waters draining gradually away, and the land appearing, and +the creatures that are the marked characteristic of the age must exist +partially on land and partially in water. Here again there must be +manifestation of the type of life, this time of what we call the reptile +type; the tortoise is chosen as the typical creature, and while the +tortoise typifies the type to be evolved, reptiles, amphibious creatures +of every description, swarm over the earth, becoming more and more +land-like in their character as the proportion of land to water +increases. There is meanwhile going on, in the "imperishable sacred +land," a preparation for further evolution. There is one part of the +globe that changes not, that from the beginning has been, and will last +while the globe is lasting; it is called the<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> "imperishable land." And +there the great Ṛishis gather, and thence they ever come forth for +the helping of man; that is the imperishable sacred land, sometimes +called the "sacred pole of the earth." Pole itself exists not on the +physical plane but on the higher, and its reflection coming downward +makes, as it were, one spot which never changes, but is ever guarded +from the tread of ordinary men. There took place a most instructive +phenomenon. The type of the evolution then preceding, the Tortoise, the +Logos in that form, makes Himself the base of the revolving axis of +evolution. That is typified by Mandra, the mountain which, placed on +the tortoise, is made to revolve by the hosts of Suras and Asuras, one +pulling at the head of the serpent, and the other at the tail—the +positive and negative forces that I spoke of yesterday. So the churning +begins in matter, evolving types of life. The type is ever evolved +before the lower manifestation, the type appears before the copies of it +are born in the lower world. And how often have the students of the +great Teachers themselves seen the very thing occur; the churning of the +waters of matter giving forth all the types of the many sorts and +species that are generated in the lower world; these are the archetypes, +as we call them, of classes and creatures, always produced in +preparation for the forward stretch of evolution. There came forth one +by one the archetypes, the elephant, the horse, the woman, and so on, +one after another, showing the track<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> along which evolution was to go. +And first of all, Amṛita, nectar of immortality, comes forth, symbol +of the one life which passes through every form—and that life appears +above the waters the taking of which is necessary in order that every +form may live.</p> + +<p>We cannot delay on details; I can only trace hastily the outline, +showing you how real is the truth that underlies the story, and as that +gradually goes on and the types are ready, there comes the whelming of +the world under the waters, and the great continents vanish for a time.</p> + +<p>Then comes the third Avatra, the Vrha. No earth is to be seen; the +waters of the flood have overwhelmed it. The types that are to be +produced on earth are waiting in the higher region for place on which to +manifest. How shall the earth be brought up from the waters which have +overwhelmed it? Now once again the great Helper is needed, the God, the +Protector of Evolution. Then in the form of a mighty Boar, whose form +filled the heaven, plunging down into the waters that He alone could +separate, the Great One descends. He brings up the earth from the lower +region where it was lying awaiting His coming; and the land rises up +again from below the surface of the flood, and the vast Lemurian +continent is the earth of that far-off age. Here science has a word to +say, rightly enough, that on the Lemurian continent were developed many +types of life, and<span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span> there the mammals first made their appearance. Quite +so; that was exactly what the sages taught thousands upon thousands of +years ago; that when the Boar, the great type of the mammal, plunged +into the waters to bring up the earth, then was started the mammalian +evolution, and the continent thus rescued from the waters was crowded +with the forms of the mammalian kingdom. Just as the Fish had typified +the Silurian epoch, just as the Tortoise had started on its way the +great amphibian evolution, so did the Boar, that typical mammal, start +the mammalian evolution, and we come to the Lemurian continent with its +wonderful variety of forms of mammalian life. Not so very ignorant after +all, you see, the ancient writings! For men are only re-discovering +to-day what has been in the hands of the followers of the Ṛishis for +thousands, tens of thousands of years.</p> + +<p>Then we come to a strange incarnation on this Lemurian continent: +frightful conflicts existed; we are nearing what in the theosophical +nomenclature is the middle of the third Race, and man as man will +shortly appear with all the characteristics of his nature. He is not yet +quite come to birth; strange forms are seen, half human and half animal, +wholly monstrous; terrible struggles arise between these monstrous forms +born from the slime as it is said—from the remains of former +creations—and the newer and higher life in which the future evolution +is enshrined. These forms are represented in the<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> Purṇas as those of +the race of Daityas, who ruled the earth, who struggled against the Deva +manifestations, who conquered the Devas from time to time, who subjected +them, who ruled over earth and heaven alike, bringing every thing under +their sway. You may read in the splendid stanzas of the Book of Dzyan, +as given us by H. P. B., hints of that mighty struggle of which the +Purṇas are so full, a struggle which was as real as any struggle of +later days, an absolute historical fact that many of us have seen. We +are instructed over and over again of a frightful conflict of forms, the +forms of the past, monstrous in their strength and in their outline, +against whom the Sons of Light were battling, against whom the great +Lords of the Flame came down. One of these conflicts, the greatest of +all, is given in the story of the Avatra known as that of +Narasimha—the Man-Lion. You know the story; what Hindu does not know +the story of Prahlda? In him we have typified the dawning spirituality +which is to show in the higher races of Daityas as they pass on into +definite human evolution, and their form gives way that sexual man may +be born. I need not dwell on that familiar story of the devotee of +Viṣhṇu; how his Daitya father strove to kill him because the name +of Hari was ever on his lips; how he strove to slay him, with a sword, +and the sword fell broken from the neck of the child; how then he tried +to poison him, and Viṣhṇu appeared and ate first of the poisoned<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> +rice, so that the boy might eat it with the name of Hari on his lips; +how his father strove to slay him by the furious elephant, by the fang +of the serpent, by throwing him over a precipice, and by crushing him +under a stone. But ever the cry of "Hari, Hari," brought deliverance, +for in the elephant, in the fang of the serpent, in the precipice, and +in the stone, Hari was ever present, and his devotee was safe in that +presence: how finally when the father, challenging the omnipresence of +the Deity, pointed to the stone pillar and said in mocking language: "Is +your Hari also in the pillar?" "Hari, Hari," cried the boy, and the +pillar burst asunder, and the mighty form came forth and slew the Daitya +that doubted, in order that he might learn the omnipresence of the +Supreme. A story? facts, not fiction; truth, not imagination; and if you +could look back to the time of those struggles, there would seem to you +nothing strange or abnormal in the story; for you would see it repeated +with less vividness in the smaller struggles where the Sons of the Fire +were purging and redeeming the earth, in order that the later human +evolution might take place.</p> + +<p>We pass from those four Avatras, every one of which comes within what +is called the Satya Yuga of the earth—not of the race remember, not the +smaller cycle, but of the earth—the Satya Yuga of the earth as a whole, +when periods of time were of immense length, and when progress was +marvel<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span>lously slow. Then we come to the next age, that which we call the +Treta Yuga, that which is, in the theosophical chronology—and I put the +two together in order that students may be able to work their way out in +detail—the middle of the third Root Race, when humanity receives the +light from above, and when man as man begins to evolve. How is that +evolution marked? By the coming of the Supreme in human form, as Vmana, +the Dwarf. The Dwarf? Yes; for man was as yet but dwarf in the truly +human stature, although vast in outer appearance; and He came as the +inner man, small, yet stronger than the outer form; against him was +Bali, the mighty, showing the outer form, while Vmana, the Dwarf, +showed the man that should be. And when Bali had offered a great +sacrifice, the Dwarf as a Brhmaṇa came to beg.</p> + +<p>It is curious this question of the caste of the Avatras. When we once +come to the human Avatras, They are mostly Kshattriyas, as you know, +but in two cases. They are Brhmaṇas, and this is one of them; for He +was going to beg, and Kshattriya might not beg. Only he to whom the +earth's wealth should be as nothing, who should have no store of wealth +to hold, to whom gold and earth should be as one, only he may go to beg. +He was an ancient Brhmaṇa, not a modern Brhmaṇa.</p> + +<p>He came with begging bowl in hand, to beg of the king; for of what use +is sacrifice unless something<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> be given at the sacrifice? Now Bali was a +pious ruler, on the side of the evolution that was passing away, and +gladly gave a boon. "Brhmaṇa, take thy boon," said he. "Three steps +of earth alone I ask for," said the Dwarf. Of that little man surely +three steps would not cover much, and the great king with his world-wide +dominion might well give three steps of earth to the short and puny +Dwarf. But one step covered earth, and the next step covered sky. Where +could the third step be planted, where? so that the gift might be made +complete. Nothing was left for Bali to give save himself; nothing to +make his gift complete—and his word might not be broken—save his own +body. So, recognising the Lord of all, he threw himself before Him, and +the third step, planted on his body, fulfilled the promise of the king +and made him the ruler of the lower regions, of Ptla. Such the story. +How full of significance. This inner man—so small at that stage but +really so mighty, who was to rule alike the earth and heaven—could for +his third step find no place to put his foot upon save his own lower +nature; he was to go forward and forward ever; that is hinted in the +third step that was taken. What a graphic picture of the evolution that +lay in front, the wondrous evolution that now was to begin.</p> + +<p>And I may just remind you in passing that there is one word in the <i>Rig +Veda</i>, which refers to this very Avatra, that has been a source of +endless con<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span>troversy and dispute as to its meaning; there it is said:</p> + +<div class="poem"><div class="stanza"> +<span class="i0">Through all this world strode Viṣhṇu; thrice His foot He planted and the whole<br /></span> +<span class="i0">Was gathered in His footstep's dust. (I. xxii., 17.)<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a><br /></span> +</div></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> See also I. cliv., which speaks of His three steps, within +which all living creatures have their habitation; the three steps are +said to be "the earth, the heavens, and all living creatures." Here Bali +is made the symbol of all living things.</p></div> + +<p>That too is one of the "babblings of child humanity." I know not what +figure the greatest man could use more poetical, more full of meaning, +more sublime in its imagery, than that the whole world was gathered in +the dust of the foot of the Supreme. For what is the world save the dust +of His footsteps, and how would it have any life save as His foot has +touched it?</p> + +<p>So we pass, still treading onwards in the Treta Yuga, and we come to +another manifestation—that of Parashurma; a strange Avatra you may +think, and a partial Avatra, let me say, as we shall see when we come +to look at His life and read the words that are spoken of Him. The Yuga +had now gone far and the Kshattriya caste had risen and was ruling, +mighty in its power, great in its authority, the one warrior ruling +caste, and alas! abusing its power, as men will do when souls are still +being trained, and are young for their surroundings. The Kshattriya +caste abused its power, built up in order that it might rule; the <span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span>duty +of the ruler, remember, is essentially protection: but these used their +power not to protect, but to plunder, not to help but to oppress. A +terrible lesson must be taught the ruling caste, in order that it might +learn, if possible, that the duty of ruling was to protect and support +and help, and not to tyrannise and plunder. The first great lesson was +given to the kings of the earth, the rulers of men, a lesson that had to +be repeated over and over again, and is not yet completely learnt. A +divine manifestation came in order that that lesson might be taught; and +the Teacher was not a Kshattriya save by mother. A strange story, that +story of the birth. Food given to two Kshattriya women, each of whom was +to bear a son, the husband of one of them a Brhmaṇa; and the two +women exchanged the food, and that meant to bring forth a Kshattriya son +was taken by the woman with the Brhmaṇa husband. An accident, men +would say; there are no accidents in a universe of law. The food which +was full of Kshattriya energy thus went into the Brhmaṇa family, for +it would not have been fitting that a Kshattriya should destroy +Kshattriyas. The lesson would not thus have been so well taught to the +world. So that we have the strange phenomenon of the Brhmaṇa coming +with an axe to slay the Kshattriya, and three times seven times that axe +was raised in slaughter, cutting the Kshattriya trunk off from the +surface of the earth.</p> + +<p>But while Parashurma was still in the body, a<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> greater Avatra came +forth to show what a Kshattriya king should be. The Kshattriyas abusing +their place and their power were swept away by Parashurma, and, ere He +had left the earth where the bitter lesson had been taught, the ideal +Kshattriya came down to teach, now by example, the lesson of what should +be, after the lesson of what should not be had been enforced. The boy +Rma was born, on whose exquisite story we have not time long to dwell, +the ideal ruler, the utterly perfect king. While a boy He went forth +with the great teacher Visvmitra, in order to protect the Yog's +sacrifice; a boy, almost a child, but able to drive away, as you +remember, the Rkshasas that interfered with the sacrifice, and then He +and His beloved brother Lakshmana and the Yog went on to the court of +king Janaka. And there, at the court, was a great bow, a bow which had +belonged to Mahdeva Himself. To bend and string that bow was the task +for the man who would wed St, the child of marvellous birth, the +maiden who had sprung from the furrow as the plough went through the +earth, who had no physical father or physical mother. Who should wed the +peerless maiden, the incarnation of Shr, Lakshm, the consort of +Viṣhṇu? Who should wed Her save the Avatra of Viṣhṇu +Himself? So the mighty bow remained unstrung, for who might string it +until the boy Rma came? And He takes it up with boyish carelessness, +and bends it so strongly that it breaks in half, the crash echoing +through earth<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> and sky. He weds St, the beautiful, and goes forth with +Her, and with His brother Lakshmana and his bride, and with His father +who had come to the bridal, and with a vast procession, wending their +way back to their own town Ayodhya. This breaking of Mahdeva's bow has +rung through earth, the crashing of the bow has shaken all the worlds, +and all, both men and Devas, know that the bow has been broken. Among +the devotees of Mahdeva, Parashurma hears the clang of the broken bow, +the bow of the One He worshipped; and proud with the might of His +strength, still with the energy of Viṣhṇu in Him, He goes forth to +meet this insolent boy, who had dared to break the bow that no other arm +could bend. He challenges Him, and handing His own bow bids Him try what +He can do with that. Can He shoot an arrow from its string? Rma takes +this offered bow, strings it, and sets an arrow on the string. Then He +stops, for in front of Him there is the body of a Brhmaṇa; shall He +draw an arrow against that form? As the two Rmas stand face to face, +the energy of the elder, it is written, passes into the younger; the +energy of Viṣhṇu, the energy of the Supreme, leaves the form in +which it had been dwelling and enters the higher manifestation of the +same divine life. The bow was stretched and the arrow waiting, but Rma +would not shoot it forth lest harm should come, until He had pacified +His antagonist; then feeling that energy pass, Parashurma bows before +Rma, diviner than Himself, hails<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> Him as the Supreme Lord of the +worlds, bends in reverence before Him, and then goes away. That Avatra +was over, although the form in which the energy had dwelt yet persisted. +That is why I said it was a lesser Avatra. Where you have the form +persisting when the influence is withdrawn, you have the clear proof +that there the incarnation cannot be said to be complete; the passing +from the one to the other is the sign of the energy taken back by the +Giver and put into a new vessel in which new work is to be done.</p> + +<p>The story of Rma you know; we need not follow it further in detail; we +spoke of it yesterday in its highest aspect as combating the forces of +evil and starting the world, as it were, anew. We find the great reign +of Rma lasting ten thousand years in the Dvapara Yuga, the Yuga at the +close of which Shr Kṛiṣhṇa came.</p> + +<p>Then comes the Mighty One, Shr Kṛiṣhṇa Himself, of whom I +speak not to-day; we will try to study that Avatra to-morrow with such +insight and reverence as we may possess. Pass over that then for the +moment, leaving it for fuller study, and we come to the ninth Avatra as +it is called, that of the Lord Buddha. Now round this much controversy +has raged, and a theory exists current to some extent among the Hindus +that the Lord Buddha, though an incarnation of Viṣhṇu, came to +lead astray those who did not believe the Vedas, came to spread +confusion upon earth. Viṣhṇu is the Lord of order, not of<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> +disorder; the Lord of love, not the Lord of hatred; the Lord of +compassion, who only slays to help the life onward when the form has +become an obstruction. And they blaspheme who speak of an incarnation of +the Supreme, as coming to mislead the world that He has made. Rightly +did your own learned pandit, T. Subba Row, speak of that theory with the +disdain born of knowledge; for no one who has a shadow of occult +learning, no one who knows anything of the inner realities of life, +could thus speak of that beautiful and gracious manifestation of the +Supreme, or dream that He could take the mighty form of an Avatra in +order to mislead.</p> + +<p>But there is another point to put about this Avatra, on which, perhaps, +I may come into conflict with people on another side. For this is the +difficulty of keeping the middle path, the razor path which goes neither +to the left nor to the right, along which the great Gurus lead us. On +either side you find objection to the central teaching. The Lord Buddha, +in the ordinary sense of the word, was not what we have defined as an +Avatra. He was the first of our own humanity who climbed upwards to +that point, and there merged in the Logos and received full +illumination. His was not a body taken by the Logos for the purpose of +revealing Himself, but was the last in myriads of births through which +he had climbed to merge in Ishvara at last. That is not what is +normally spoken of as an Avatra, though, you may say, the result truly +is the same.<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> But in the case of the Avatra, the evolving births are in +previous kalpas, and the Avatra comes after the man has merged in the +Logos, and the body is taken for the purpose of revelation. But he who +became Gautama Buddha had climbed though birth after birth in our own +kalpa, as well as in the kalpas that went before; and he was incarnated +many a time when the great Fourth Race dwelt in mighty Atlantis, and +rose onward to take the office of the Buddha; for the Buddha is the +title of an office, not of a particular man. Finally by his own +struggles, the very first of our race, he was able to reach that great +function in the world. What is the function? That of the Teacher of Gods +and men. The previous Buddhas had been Buddhas who came from another +planet. Humanity had not lived long enough here to evolve its own son to +that height. Gautama Buddha was human-born. He had evolved through the +Fourth Race into this first family of the Aryan Race, the Hindu. By +birth after birth in India He had completed His course and took His +final body in Aryvarta, to make the proclamation of the law to men.</p> + +<p>But the proclamation was not made primarily for India. It was given in +India because India is the place whence the great religious revelations +go forth by the will of the Supreme. Therefore was He born in India, but +His law was specially meant for nations beyond the bounds of Aryvarta, +that they might learn a pure morality, a noble ethic, +disjoined—because<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> of the darkness of the age—from all the complicated +teachings which we find in connection with the subtle, metaphysical +Hindu faith.</p> + +<p>Hence you find in the teachings of the Lord Buddha two great divisions; +one a philosophy meant for the learned, then an ethic disjoined from the +philosophy, so far as the masses are concerned, noble and pure and +great, yet easy to be grasped. For the Lord knew that we were going into +an age of deeper and deeper materialism, that other nations were going +to arise, that India for a time was going to sink down for other nations +to rise above her in the scale of nations. Hence was it necessary to +give a teaching of morality fitted for a more materialistic age, so that +even if nations would not believe in the Gods they might still practise +morality and obey the teachings of the Lord. In order also that this +land might not suffer loss, in order that India itself might not lose +its subtle metaphysical teachings and the widespread belief among all +classes of people in the existence of the Gods and their part in the +affairs of men, the work of the great Lord Buddha was done. He left +morality built upon a basis that could not be shaken by any change of +faith, and, having done His work, passed away. Then was sent another +great One, overshadowed by the power of Mahdeva, Shr Shankarchrya, +in order that by His teaching He might give, in the Advaita Vednta, the +philosophy which would do intellectually what morally the Buddha had +done,<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> which intellectually would guard spirituality and allow a +materialistic age to break its teeth on the hard nut of a flawless +philosophy. Thus in India metaphysical religion triumphed, while the +teaching of the Blessed One passed from the Indian soil, to do its noble +work in lands other than the land of Aryvarta, which must keep +unshaken its belief in the Gods, and where highest and lowest alike must +bow before their power. That is the real truth about this much disputed +question as to the teaching of the ninth Avatra; the fact was that His +teaching was not meant for His birthplace, but was meant for other +younger nations that were rising up around, who did not follow the +Vedas, but who yet needed instruction in the path of righteousness; not +to mislead them but to guide them, was His teaching given. But, as I +say, and as I repeat, what in it might have done harm in India had it +been left alone was prevented by the coming of the great Teacher of the +Advaita. You must remember, that His name has been worn by man after +man, through century after century; but the Shr Shankarchrya on whom +was the power of Mahdeva was born but a few years after the passing +away of the Buddha, as the records of the Dwrak Math show +plainly—giving date after date backward, until they bring His birth +within 60 or 70 years of the passing away of the Buddha.</p> + +<p>We come to the tenth Avatra, the future one, the Kalki. Of that but +little may be said; but one<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> or two hints perchance may be given. With +His coming will dawn a brighter age; with His coming the Kali Yuga will +pass away; with His coming will also come a higher race of men. He will +come when there is born upon earth the sixth Root Race. There will then +be a great change in the world, a great manifestation of truth, of +occult truth, and when He comes then occultism will again be able to +show itself to the world by proofs that none will be able to challenge +or to deny; and He in His coming will give the rule over the sixth Root +Race to the two Kings, of whom you read in the <i>Kalki Purṇa</i>. As we +look back down the past stream of time we find over and over again two +great figures standing side by side—the ideal King and the ideal +Priest. They work together; the one rules, the other teaches; the one +governs the nation, the other instructs it. And such a pair of mighty +ones come down in every age for each and every Race. Each Race has its +own Teacher, the ideal Brhmaṇa, called in the Buddhist language the +Bodhisattva, the learned, full of wisdom and truth. Each has also its +own ruler, the Manu. Those two we can trace in the past, in Their actual +incarnations; and we see Them in the third, the fourth, and fifth Races; +the Manu in each race is the ideal King, the Brhmaṇa in each race is +the ideal Teacher; and we learn that when the Kalki Avatra shall come +He shall call from the sacred village of Shamballa—the village known to +the occultist though<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> not to the profane—two Kings who have remained +throughout the age in order to help the world in its evolution. And the +name of the Manu who will be the King of the next Race, is said in the +<i>Purṇa</i> to be Moru; and the name of the ideal Brhmaṇa who will +be the Teacher of the next Race is said to be Devapi; and these two are +King and Teacher for the sixth Race that is to be born.</p> + +<p>Those of you who have read something of the wondrous story of the past +will know that the choosing out of the new Race, the evolving of it, the +making of a new Root Race, is a thing that takes centuries, millenniums, +sometimes hundreds of thousands of years; and that the two who are to be +its King and Priest, the Manu and the Brhmaṇa, are at Their work +throughout the centuries, choosing the men who may be the seeds of the +new Race. In the womb of the fourth Race a choice was made out of which +the fifth was born; isolated in the Gobi desert, for enormous periods of +time, that chosen family was trained, educated, reared, till its Manu +incarnated in it, and its Teacher also incarnated in it, and the first +Aryan family was led forth to settle in Aryvarta. Now in the womb of +the fifth Race, the sixth Race is a choosing, and the King and the +Teacher of the sixth Race are already at Their mighty and beneficent +work. They are choosing one by one, trying and testing, those who shall +form the nucleus of the sixth Race; They are taking soul by soul, +subjecting each to many a test,<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> to many an ordeal, to see if there be +the strength out of which a new Race can spring; and in fulness of time +when Their work is ready, then will come the Kalki Avatra, to sweep +away the darkness, to send the Kali Yuga into the past, to proclaim the +birth of the new Satya Yuga, with a new and more spiritual Race, that is +to live therein. Then will He call out the chosen, the King Moru and the +Brhmaṇa Devapi, and give into Their hands the Race that now They are +building, the Race to inhabit a fairer world, to carry onwards the +evolution of humanity.</p> + + + +<hr style="width: 65%;" /> +<p><span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span></p> +<h2><a name="Fourth_Lecture" id="Fourth_Lecture"></a><span class="smcap">Fourth Lecture.</span></h2> + + +<p>My brothers, there are themes so lofty that tongue of Deva would not +suffice to do full justice to that which they enclose, and when we think +of the music of Shr Kṛiṣhṇa's flute, all human music seems as +discord amidst its strains. Nevertheless since bhakti grows by thought +and word, it is not amiss that we should come near a subject so sacred; +only in dealing with it we must needs feel our incompetency, we must +needs regret our limitations, we must needs wish for greater power of +expression than we can have down here. For, perhaps, amid all the divine +manifestations that have glorified the world, there is none which has +aroused a wider, tenderer feeling than the Avatra which we are to study +this morning.</p> + +<p>The austerer glories of Mahdeva, the Lord of the burning ground, +attract more the hearts of those who are weary of the world and who see +the futility of worldly attractions; but Shr Kṛiṣhṇa is the +God of the household, the God of family life, the God whose +manifestations attract in every phase of His Self-revelation; He is +human to the very core;<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> born in humanity, as He has said, He acts as a +man. As a child, He is a real child, full of playfulness, of fun, of +winsome grace. Growing up into boyhood, into manhood, He exercises the +same human fascination over the hearts of men, of women, and of +children; the God in whose presence there is always joy, the God in +whose presence there is continual laughter and music. When we think of +Shr Kṛiṣhṇa we seem to hear the ripple of the river, the +rustling of the leaves in the forest, the lowing of the kine in the +pasture, the laughter of happy children playing round their parents' +knees. He is so fundamentally the God who is human in everything; who +bends in human sympathy over the cradle of the babe, who sympathises +with the play of the youth, who is the friend of the lover, the blesser +of the bridegroom and the bride, who smiles on the young mother when her +first-born lies in her arms—everywhere the God of love and of human +happiness; what wonder that His winsome grace has fascinated the hearts +of men!</p> + +<p>We are to study Him, then, this morning. Now an Avatra—I say this to +clear away some preliminary difficulties—an Avatra has two great +aspects to the world. First, He is a historical fact. Do not let that be +forgotten. When you are reading the story of the great Ones, you are +reading history and not fable. But it is more than history; the Avatras +acts out on the stage of the world a mighty drama. He is, as it were, a +player on the world's<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> stage, and He plays a definite drama, and that +drama is an exposition of spiritual truth. And though the facts are +facts of history, they are also an allegory under which great spiritual +truths are conveyed to the minds and to the hearts of men. If you think +of it only as an allegory, you miss an aspect of the truth; if you think +of it only as a history you miss an aspect of the truth. The history of +an Avatra is an exposition of spiritual verities; but though the drama +be a real one, it is a drama with an object, a drama with distinct +outlines laid down, as it were, by the author, and the Avatra plays His +part on the stage at the same time as He is living out His life as man +in the history of the world. That must be remembered, otherwise some of +the great lessons of the Avatra will be misread.</p> + +<p>Then He comes into the world surrounded by many who have been with Him +in former births, surrounded by celestial beings, born as men, and by a +vast body of beings of the opposing side born also as men. I am speaking +specially of the Avatra of Shr Kṛiṣhṇa, but this is true of +any other human Avatra as well. They are not born into the world alone; +They are born with a great circle round Them of friends, and a great +host before them of apparent foes, incarnated as human beings, to work +out the world-drama that is being played.</p> + +<p>This is most of all, perhaps, apparent in the case of the One whom we +are now studying. Because of the extremely complicated nature of the +Avatra<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> of Shr Kṛiṣhṇa, and the vast range that He covered as +regards His manifestations of complex human life, in order to render the +vast subject a little more manageable, I have divided this drama, as it +were, into its separate acts. I am using for a moment the language of +the stage, for I think it will make my meaning rather more clear. That +is, in dealing with His life, I have taken its stages which are clearly +marked out, and in each of these we shall see one great type of the +teaching which the world is meant to learn from the playing of this +drama before the eyes of men. To some extent the stages correspond with +marked periods in the life, and to some extent they overlap each other; +but by having them clearly in our minds we shall be able, I think, to +grasp better the whole object of the Avatra—we shall have as it were +compartments in the mind in which the different types of teaching may be +placed.</p> + +<p>First then He comes to show forth to the world a great Object of bhakti, +and the love of God to His bhakta, or devotee. That is the aim of the +first act of the great drama—to stand forth as the Object of devotion, +and to show forth the love with which God regards His devotees. We have +there a marked stage in the life of Shr Kṛiṣhṇa.</p> + +<p>Then the second act of the drama may be said to be His character as the +destroyer of the opposing forces that retard evolution, and that runs +through the whole of His life.</p> + +<p>The third act is that of the statesman, the wise,<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> politic, and +intellectual actor on the world's stage of history, the guiding force of +the nation by His wondrous policy and intelligence, standing forth not +as king but rather as statesman.</p> + +<p>Then we have Him as friend, the human friend, especially of the +Pṇḍavas and of Arjuna.</p> + +<p>The next act is that of Shr Kṛiṣhṇa as Teacher, the +world-teacher, not the teacher of one race alone.</p> + +<p>Then we see Him in the strange and wondrous aspect of the Searcher of +the hearts of men, the trier and tester of human nature.</p> + +<p>Finally, we may regard Him in His manifestation as the Supreme, the +all-pervading life of the universe, who looks on nothing as outside +Himself, who embraces in His arms evil and good, darkness and light, +nothing alien to Himself.</p> + +<p>Into these seven acts, as it were, the life-history may be divided, and +each of them might serve as the study of a life-time instead of our +compressing them into the lecture of a morning. We will, however, take +them in turn, however inadequately; for the hints I give can be worked +out by you in detail according to the constitution of your own minds. +One aspect will attract one man, another aspect will attract another; +all the aspects are worthy of study, all are provocative of devotion. +But most of all, with regard to devotion, is the earliest stage of His +life inspiring and full of benediction, those early years of the Lord as +infant, as child, as young boy,<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> when He is dwelling in Vraja, in the +forest of Brindban, when He is living with the cowherds and their wives +and their children, the marvellous child who stole the hearts of men. It +is noticeable—and if it had been remembered many a blasphemy would not +have been uttered—that Shr Kṛiṣhṇa chose to show Himself as +the great object of devotion, as the lover of the devotee, in the form +of a child, not in that of a man.</p> + +<p>Come then with me to the time of His birth, remembering that before that +birth took place upon earth, the deities had been to Viṣhṇu in the +higher regions, and had asked Him to interfere in order that earth might +be lightened of her load, that the oppression of the incarnate Daityas +might be stayed; and then Viṣhṇu said to the Gods: Go ye and +incarnate yourselves in portions among men, go ye and take birth amid +humanity. Great Ṛishis also took birth in the place where +Viṣhṇu Himself was to be born, so that ere He came, the +surroundings of the drama were, as it were, made in the place of His +coming, and those that we speak of as the cowherds of Vraja, Nanda and +those around Him, the Gops and all the inhabitants of that wondrously +blessed spot, were, we are told, "God-like persons"; nay more, they were +"the Protectors of the worlds" who were born as men for the progress of +the world. But that means that the Gods themselves had come down and +taken birth as men; and when you think of all that took place throughout +the wonderful child<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span>hood of the Ll<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> of Shr Kṛiṣhṇa, you +must remember that those who played that act of the drama were the +ordinary men, no ordinary women; they were the Protectors of the worlds +incarnated as cowherds round Him. And the Gops, the graceful wives of +the shepherds, they were the Ṛishis of ancient days, who by devotion +to Viṣhṇu had gained the blessing of being incarnated as Gops, in +order that they might surround His childhood, and pour out their love at +the tiny feet of the boy they saw as boy, of the God they worshipped as +supreme.</p> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> Play.</p></div> + +<p>When all these preparations were made for the coming of the child, the +child was born. I am not dwelling on all the well-known incidents that +surrounded His birth, the prophecy that the destroyer of Kamsa was to be +born, the futile shutting up in the dungeon, the chaining with irons, +and all the other follies with which the earthly tyrant strove to make +impossible of accomplishment the decree of the Supreme. You all know how +his plans came to nothing, as the mounds of sand raised by the hands of +children are swept into a level plain when one wave of the sea ripples +over the playground of the child. He was born, born in His four-armed +form, shining out for the moment in the dungeon, which before His birth +had been irradiated by Him through His mother's body, who was said to be +like an alabaster vase—so pure was she—with a flame <span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span>within it. For +the Lord Shr Kṛiṣhṇa was within her womb, herself the +alabaster vase which was as a lamp containing Him, the world's light, so +that the glory illuminated the darkness of the dungeon where she lay. At +His birth he came as Viṣhṇu, for the moment showing Himself with +all the signs of the Deity on Him, with the discus, with the conch, with +the shrivatsa on His breast, with all the recognised emblems of the +Lord. But that form quickly vanished, and only the human child lay +before His parents' eyes. And the father, you remember, taking Him up, +passed through the great locked doors and all the rest of it, and +carried Him in safety into his brother's house, where He was to dwell in +the place prepared for His coming.</p> + +<p>As a babe He showed forth the power that was in Him, as we shall see, +when we come, to the second stage, the destroyer of the forces of evil. +But for the moment only watch Him as He plays in his foster mother's +house, as He gambols with children of His own age. And as He is growing +into a boy, able to go alone, He begins wandering through the fields and +through the forest, and the notes of His wondrous flute are heard in all +the groves and over all the plains. The child, a child of five—only +five years of age when He wandered with His magic flute in His hands, +charming the hearts of all that heard; so that the boys left tending the +cattle and followed the music of the flute; the women left their +household tasks and followed<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> where the flute was playing; the men +ceased their labours that they might feast their ears on the music of +the flute. Nay, not only the men, the women and the children, but the +cows, it is said, stopped their grazing to listen as the notes fell on +their ears, and the calves ceased suckling as the music came to them on +the wind, and the river rippled up that it might hear the better, and +the trees bowed down their branches that they might not lose a note, and +the birds no longer sang lest their music should make discord in the +melody, as the wondrous child wandered over the country, and the music +of heaven flowed from His magic flute.</p> + +<p>And thus He lived and played and sported, and the hearts of all the +cowherds and of their wives and daughters went out to that marvellous +child. And He played with them and loved them, and they would take Him +up and place His baby feet on their bosoms, and would sing to Him as the +Lord of all, the Supreme, the mighty One. They recognised the Deity in +the child that played round their homes, and many lessons He taught +them, this child, amid His gambols and His pranks—lessons that still +teach the world, and that those who know most understand best.</p> + +<p>Let me take one instance which ignorant lips have used most in order to +insult, to try to defame the majesty that they do not understand. But +let me say this: that I believe that in most cases where these bitter +insults are uttered, they are uttered by<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> people who have never really +read the story, and who have heard only bits of it and have supplied the +rest out of their own imaginations. I therefore take a particular +incident which I have heard most spoken of with bitterness as a proof of +the frightful immorality of Shr Kṛiṣhṇa.</p> + +<p>While the child of six was one day wandering along, as He would, a +number of the Gops were bathing nude in the river, having cast aside +their cloths—as they should not have done, that being against the law +and showing carelessness of womanly modesty. Leaving their garments on +the bank they had plunged into the river. The child of six saw this with +the eye of insight, and He gathered up their cloths and climbed up a +tree near by, carrying them with Him, and threw them round His own +shoulders and waited to see what would chance. The water was bitterly +cold and the Gops were shivering; but they did not like to come out of +it before the clear steady eyes of the child. And He called them to come +and get the garments they had thrown off; and as they hesitated, the +baby lips told them that they had sinned against God by immodestly +casting aside the garments that should have been worn, and must +therefore expiate their sin by coming and taking from His hands that +which they had cast aside. They came and worshipped, and He gave them +back their robes. An immoral story, with a child of six as the central +figure! It is spoken of as though he were a full grown man,<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> insulting +the modesty of women. The Gops were Ṛishis, and the Lord, the +Supreme, as a babe is teaching them a lesson. But there is more than +that; there is a profound occult lesson below the story—a story +repeated over and over again in different forms—and it is this: that +when the soul is approaching the supreme Lord at one great stage of +initiation, it has to pass through a great ordeal; stripped of +everything on which it has hitherto relied, stripped of everything that +is not of its inner Self, deprived of all external aid, of all external +protection, of all external covering, the soul itself, in its own +inherent life, must stand naked and alone with nothing to rely on, save +the life of the Self within it. If it flinches before the ordeal, if it +clings to anything to which hitherto it has looked for help, if in that +supreme hour it cries out for friend or helper, nay even for the Guru +himself, the soul fails in that ordeal. Naked and alone it must go +forth, with absolutely none to aid it save the divinity within itself. +And it is that nakedness of the soul as it approaches the supreme goal, +that is told of in that story of Shr Kṛiṣhṇa, the child, and +the Gops, the nakedness of life before the One who gave it. You find +many another similar allegory. When the Lord comes in the Kalki, the +tenth, Avatra, He fights on the battlefield and is overcome. He uses +all His weapons; every weapon fails Him; and it is not till He casts +every weapon aside and fights with His naked hands, that He conquers. +Exactly the same<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> idea. Intellect, everything, fails the naked soul +before God.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a></p> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> So in the <i>Imitation of Christ</i>, the work of an occultist, +it is written that we must "naked follow the naked Jesus."</p></div> + +<p>If I have taken up this story specially, out of hundreds of stories, to +dwell upon, it is because it is one of the points of attack, and because +you who are Hindus by birth ought to know enough of the inner truths of +your own religion not to stand silent and ashamed when attacks are made, +but should speak with knowledge and thus prevent such blasphemies.</p> + +<p>Then we learn more details of His play with the Gops as a child of +seven: how He wandered into the forest and disappeared and all went +after Him seeking Him; how they tried to imitate His own play, in order +to fill up the void that was left by His absence. The child of seven, +that He was at this time, disappeared for a while, but came back to +those who loved Him, as God ever does with His bhaktas. And then takes +place that wondrous dance, the Rsa<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a> of Shr Kṛiṣhṇa, part +of His Ll, when He multiplied Himself so that every pair of Gops +found Him standing between them; amid the ring of women the child was +there between each pair of them, giving a hand to each; and so the +mystic dance was danced. This is another of these points of attack which +are made by ignorant minds. What but an unclean mind can see aught that +is <span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span>impure in the child dancing there as lover and beloved? It is as +though He looked forward down the ages, and saw what later would be +said, and it is as though He kept the child form in the Ll, in order +that He might breathe harmlessly into men's blind unclean hearts the +lesson that He would fain give. And what was the lesson? One other +incident I remind you of, before I draw the lesson from the whole of +this stage of His life. He sent for food, He who is the Feeder of the +worlds, and some of His Brhmaṇas refused to give it, and sent away +the boys who came to ask for food for Him; and when the men refused, He +sent them back to the women, to see if they too would refuse the food +their husbands had declined to give. And the women—who have ever loved +the Lord—caught up the food from every part of their houses where they +could find it and went out, crowds of them, bearing food for Him, +leaving house, and husband, and household duties. And all tried to stop +them, but they would not be stopped; and brothers and husbands and +friends tried to hold them back, but no, they must go to Him, to their +Lover, Shr Kṛiṣhṇa; He must not be hungry, the child of their +love. And so they went and gave Him food and He ate. But they say: They +left their husbands! they left their homes! how wrong to leave husbands +and homes and follow after Shr Kṛiṣhṇa! The implication always +is that their love was purely physical love, as though that were +possible with a<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> child of seven. I know that words of physical love are +used, and I know it is said in a curious translation that "they came +under the spell of Cupid." It matters not for the words, let us look at +the facts. There is not a religion in the world that has not taught that +when the Supreme calls, all else must be cast aside. I have seen Shr +Kṛiṣhṇa contrasted with Jesus of Nazareth to the detriment of +Shr Kṛiṣhṇa, and a contrast is drawn between the purity of the +one and the impurity of the other; the proof given was that the husbands +were left while the wives went to play with and wait on the Lord. But I +have read words that came from the lips of Jesus of Nazareth; "He that +loveth father or mother more than me, is not worthy of me; and he that +loveth son or daughter more than me is not worthy of me." "And every one +that hath forsaken houses, or brethren, or sisters, or father, or +mother, or wife, or children, or lands, for my name's sake, shall +receive an hundred fold, and shall inherit everlasting life." (Matt. x. +37, and xix. 29.) And again, yet more strongly: "If any man come to me +and hate not his father, and mother, and wife, and children, and +brethren, and sisters, yea, and his own life also, he cannot be my +disciple." (Luke xiv. 26.) That is exactly the same idea. When Jesus +calls, husband and wife, father and mother, must be forsaken, and the +reward will be eternal life. Why is that right when done for Jesus, +which is wrong when done for Shr Kṛiṣhṇa?<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span></p> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> Dance.</p></div> + +<p>It is not only that you find the same teaching in both religions; but in +every other religion of the world the terms of physical love are used to +describe the relation between the soul and God. Take the "Song of +Solomon." If you take the Christian <i>Bible</i> and read the margin you will +see "The Love of Christ for His Church"; and if from the margin you look +down the column, you will find the most passionate of love songs, a +description of the exquisite female form in all the details of its +attractive beauty; the cry of the lover to the beloved to come to him +that they might take their fill of love. "Christ and His Church" is +supposed to make it all right, and I am content that it should be so. I +have no word to say against the "Song of Solomon," nor any complaint +against its gorgeous and luxuriant imagery; but I refuse to take from +the Hebrew as pure, what I am to refuse from the Hindu as impure. I ask +that all may be judged by the same standard, and that if one be +condemned the same condemnation may be levelled against the other. So +also in the songs of the Sfs, the mystics of the faith of Islm, +woman's love is ever used as the best symbol of love between the soul +and God. In all ages the love between husband and wife has been the +symbol of union between the Supreme and His devotees; the closest of all +earthly ties, the most intimate of all earthly unions, the merging of +heart and body of twain into one—where will you find a better image of +the<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> merging of the soul in its God? Ever has the object of devotion +been symbolised as the lover or husband, ever the devotee as wife or +mistress. This symbology is universal, because it is fundamentally true. +The absolute surrender of the wife to the husband is the type upon earth +of the absolute surrender of the soul to God. That is the justification +of the Rsa of Shr Kṛiṣhṇa; that is the explanation of the +story of His life in Vraja.</p> + +<p>I have dwelt specially on this, my brothers, you all know why. Let us +pass from it, remembering that till the nineteenth century this story +provoked only devotion not ribaldry, and it is only with the coming in +of the grosser type of western thought that you have these ideas put +into the <i>Bhgavad-Purṇa</i>. I would to God that the Ṛishis had +taken away the <i>Shrmad Bhgavata</i> from a race that is unworthy to have +it; that as They have already withdrawn the greater part of the Vedas, +the greater part of the ancient books, they would take away also this +story of the love of Shr Kṛiṣhṇa, until men are pure enough to +read it without blasphemy and clean enough to read it without ideas of +sexuality.</p> + +<p>Pass from this to the next great stage, that of the Destroyer of evil, +shortly, very shortly. From the time when as a babe but a few weeks old +He sucked to death the Rkshas, Ptana; from the time He entered the +great cave made by the demon, and expanding Himself shivered the whole +into fragments; from the time He trampled on the head of the<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> serpent +Kalia so that it might not poison the water needed for the drinking of +the people; until He left Vraja to meet Kamsa, we find Him ever chasing +away every form of evil that came within the limits of His abode. We are +told that when He had left Vraja and stood in the tournament field of +Kamsa with His brother, His brother and Himself were mere boys, in the +tender delicate bodies of youths. After the whole of the Ll was over +They were still children, when They went forth to fight. From that time +onwards He met, one after another, the great incarnations of evil and +crushed them with His resistless strength: we need not dwell on these +stories, for they fill His life.</p> + +<p>We come to the third stage of Statesman, a marvellously interesting +feature in His life—the tact, the delicacy, the foresight, the skill in +always putting the man opposed to Him in the wrong, and so winning His +way and carrying others with Him. As you know, this part of His life is +played out especially in connection with the Pṇḍavas. He is the +one who in every difficulty steps forward as ambassador; it is He who +goes with Arjuna and Bhma to slay the giant king Jarasandha, who was +going to make a human sacrifice to Mahdeva, a sacrifice that was put a +stop to as blasphemous; it was He who went with them in order that the +conflict might take place without transgressing the strictest rules of +Kshattriya morality. Follow Him as He and Arjuna and his brother enter<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> +into the city of the king. They will not come by the open gate, that is +the pathway of the friend. They break down a portion of the wall as a +sign that they come as foes. They will not go undecorated; and +challenged why they wore flowers and sandal, the answer is that they +come for the celebration of a triumph, the fulfilling of a vow. Offered +food, the answer of the great ambassador is that they will not take food +then, that they will meet the king later and explain their purpose. When +the time arrives He tells him in the most courteous but the clearest +language that all these acts have been performed that he may know that +they had come not as friends but as foes to challenge him to battle. So +again when the question arises, after the thirteen years of exile, how +shall the land be won back without struggle, without fight, you see Him +standing in the assembly of Pṇḍavas and their friends with the +wisest counsel how perchance war may be averted; you see Him offering to +go as ambassador that all the magic of His golden tongue may be used for +the preservation of peace; you see Him going as ambassador and avoiding +all the pavilions raised by the order of Duryodhana, that He may not +take from one who is a foe a courtesy that might bind him as a friend. +So when he pays the call on Duryodhana that courtesy demands, never +failing in the perfect duty of the ambassador, fulfilling every demand +of politeness, He will not touch the food that would make a bond between +Himself and the one<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> against whom He had come to struggle. See how the +only food that He will take is the food of the King's brother, for that +alone, He says, "is clean and worthy to be eaten by me." See how in the +assembly of hostile kings He tries to pacify and tries to please. See +how He apologises with the gentlest humility; how to the great king, the +blind king, He speaks in the name of the Pṇḍavas as suppliant, +not as outraged and indignant foe. See how with soft words He tries to +turn away words of wrath, and uses every device of oratory to win their +hearts and convince their judgments. See how later again, when the +battle of Kurukshetra is over, when all the sons of the blind king are +slain, see how He goes once more as ambassador to meet the childless +father and, still bitterer, the childless mother, that the first anger +may break itself on Him, and His words may charm away the wrath and +soothe the grief of the bereft. See how later on He still guides and +advises till all the work is done, till His task is accomplished and His +end is drawing near. A statesman of marvellous ability; a politician of +keenest tact and insight; as though to say to men of the world that when +they are acting as men of the world they should be careful of +righteousness, but also careful of discretion and of skill, that there +is nothing alien to the truth of religion in the skill of the tongue and +in the use of the keen intelligence of the brain.</p> + +<p>Then pass on again from Him as Statesman to<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> His character as Friend. +Would that I had time to dwell on it, and paint you some of the fair +pictures of His relations with the family He loved so well, from the day +when, standing in the midst of the self-choice of Kṛiṣhṇa, the +fair future wife of the Pṇḍavas, He saw for the first time in +that human incarnation Arjuna, His beloved of old. Think what it must +have been, when the eyes of the two young men met, with memories in the +one pair of the close friendship of the past, and the drawing of the +other by the tie of those many births to the ancient friend whom he knew +not. From that day when they first meet in this life onwards, how +constant His friendship, how ceaseless His protection, how careful His +thought to guard their honour and their lives; and yet how wise; at +every point where His presence would have frustrated the object of His +coming, He goes away. He is not present at the great game of dice, for +that was necessary for the working out of the divine purpose; He was +away. Had He been there, He must needs have interfered; had He been +there, He could not have left His friends unaided. He remained away, +until Draupad cried in her agony for help when her modesty was +threatened; then he came with Dharma and clothed her with garments as +they were dragged from her; but then the game was over, the dice were +cast, and destiny had gone on its appointed road.</p> + +<p>How strange to watch that working! One object followed without change, +without hesitation:<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> but every means used that might give people an +opportunity of escaping if only they would. He came to bring about that +battle on Kurukshetra. He came, as we shall see in a moment, in order to +carry out that one object in preparation for the centuries that +stretched in front; but in the carrying of it out, He would give every +chance to men who were entangled in that evil by their own past, so that +if one of them would answer to His pleading he might come over to the +side of light against the forces of darkness. He never wavered in His +object; yet He never left unused one means that man could use to prevent +that object taking place. A lesson full of significance! The will of the +Supreme must be done, but the doing of that will is no excuse for any +individual man who does not carry out the law to the fullest of his +power. Although the will must be carried out, everything should be done +that righteousness permits and that compassion suggests in order that +men may choose light rather than darkness, and that only the resolutely +obstinate may at last be, whelmed in the ruin that falls upon the land.</p> + +<p>As Teacher—need I speak of Him as teacher who gave the <i>Bhagavad-Gt</i> +between the contending armies on Kurukshetra? Teacher not of Arjuna +alone, not of India alone, but of every human heart which can listen to +spiritual instruction, and understand a little of the profound wisdom +there clothed in the words of man. Remember a later saying: "I, O +Arjuna, am the Teacher and the mind is my pupil;"<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> the mind of every man +who is willing to be taught; the mind of every one who is ready to be +instructed. Never does the spiritual teacher withhold knowledge because +he grudges the giving. He is hampered in the giving by the want of +receptivity in those to whom his message is addressed. Ill do men judge +the divine heart of the great Teachers, or the faint reflection of that +love in the mouth of Their messengers, when they think that knowledge is +withheld because it is a precious possession to be grudgingly dealt out, +that has to be given in as small a share as possible. It is not the +withholding of the teacher but the closing of the heart of the hearer; +not the hesitation of the teacher but the want of the ear that hears; +not the dearth of teachers but the dearth of pupils who are willing and +ready to be taught. I hear men say: "Why not an Avatra now, or if not +an Avatra, why do not the great Ṛishis come forward to speak Their +golden wisdom in the ears of men? Why do They desert us? Why do They +leave us? Why should this world in this age not have the wisdom as They +gave it of old?" The answer is that They are waiting, waiting, waiting, +with tireless patience, in order to find some one willing to be taught, +and when one human heart opens itself out and says: "O Lord, teach me," +then the teaching comes down in a stream of divine energy and floods the +heart. And if you have not the teaching, it is because your hearts are +locked with the key of gold,<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> with the key of fame, with the key of +power, and with the key of desire for the enjoyments of this world. +While those keys lock your hearts, the teachers of wisdom cannot enter +in; but unlock the heart and throw away the key, and you will find +yourselves flooded with a wisdom which is ever waiting to come in.</p> + +<p>As Searcher of hearts—Ah! here again He is so difficult to understand, +this Lord of My, this Master of illusion. He tests the hearts of His +beloved, not so much the world at large. To them is the teaching that +shall guide them aright. For Arjuna, for Bhma, for Yudhiṣhṭhira, +for them the keener touch, the sharper trial, in order to see if within +the heart one grain of evil still remains, that will prevent their union +with Himself. For what does he seek? That they shall be His very own, +that they shall enter into His being. But they cannot enter therein +while one seed of evil remains in their hearts. They cannot enter +therein while one sin is left in their nature. And so in tenderness and +not in anger, in wisest love and not with a desire to mislead, the Lord +of Love tries the hearts of His beloved, so that any evil that is in +them may be wrung out by the grip that He places on them. Two or three +occasions of it I remember. I may mention perhaps a couple of them to +show you the method of the trial. The battle of Kurukshetra had been +raging many a day; thousands and tens of thousands of the dead<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> lay +scattered on that terrible field, and every day when the sun rose +Bhshma came forth, generalissimo of the army of the Kurus, carrying +before him everything, save where Arjuna barred his way; but Arjuna +could not be everywhere; he was called away, with the horses guided by +the Charioteer Shr Kṛiṣhṇa sweeping across the field like a +whirlwind, carrying victory in their course; and where the Charioteer +and Arjuna were not there Bhshma had his way. The hearts of the +Pṇḍavas sank low within them, and at last one night under their +tents, resting ere the next day's struggle, the bitter despondency of +King Yudhiṣhṭhira broke out in words, and he declared that until +Bhshma was slain nothing could be done. Then came the test from the +lips of the searcher of hearts. "Behold, I will go forth and slay him on +the morrow." Would Yudhiṣhṭhira consent? A promise stood in his +way. You may remember that when Duryodhana and Arjuna went to Shr +Kṛiṣhṇa who lay sleeping, the question arose as to what each +should take. Alone, unarmed, Shr Kṛiṣhṇa would go with one, He +would not fight; a mighty battalion of troops He would give to the +other. Arjuna chose the unarmed Kṛiṣhṇa; Duryodhana, the mighty +army ready to fight; so the word of the Avatra was pledged that He +would not fight. Unarmed He went into the battle, clad in his yellow +silken robe, and only with the whip of the charioteer in His hand; +twice, in order to stimulate Arjuna into combat, He had<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> sprung down +from the chariot and gone forth with His whip in His hand as though He +would attack Bhshma and slay him where he fought. Each time Arjuna +stopped Him, reminding Him of His words. Now came the trial for the +blameless King, as he is often called; should Shr Kṛiṣhṇa +break His word to give him victory? He stood firm. "Thy promise is +given," was his answer; "that promise may not be broken." He passed the +trial; he stood the test. But still one weakness was left in that noble +heart; one underlying weakness that threatened to keep him away from his +Lord. The lack of power to stand absolutely alone in the moment of +trial, the ever clinging to some one stronger than himself, in order +that his own decision might be upheld. That last weakness had to be +burnt out as by fire. In a critical moment of the battle the word came +that the success of Droṇa was carrying everything before him; that +Droṇa was resistless and that the only way to slay him was to spread +the report that his son was dead, and then he would no longer fight. +Bhma slew an elephant of the same name as Droṇa's son, and he said +in the hearing of Droṇa: "Ashvatthma is dead." But Droṇa would +not believe unless King Yudhiṣhṭhira said so. Then the test came. +Will he tell a practical lie but a nominal truth, in order to win the +battle? He refused; not for his brother's pleadings would he do it. +Would he stand firm by truth quite alone when all he revered seemed to +be on the other side? The great<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> One said: "Say that Ashvatthma is +slain." Ought he to have done it because He, Shr Kṛiṣhṇa, bade +him? Ought he to have told the lie because the revered One counselled +it? Ah no! neither for the voice of God nor man, may the human soul do a +thing which he knows to be against God and His law; and alone he must +stand in the universe, rather than sin against right. And when the lie +was told under cover of that excuse, Yudhiṣhṭhira doing what he +wished in his heart under cover of the command from one he revered, then +he fell, his chariot descended to the ground, and suffering and misery +followed him from that day till the day of his ending, until in the face +of the King of the celestials he stood alone, holding the duty of +protection even to a dog higher than divine command and joy of heaven. +And then he showed that the lesson had worked out in his purification, +and that the heart was clean from the slightest taint of weakness. Oh, +but men say, Shr Kṛiṣhṇa counselled the telling of a lie! My +brothers, can you not see beneath the illusion? What is there in this +world that the Supreme does not do? There is no life but His, no Self +but His, nothing save His life through all His universe; and every act +is His act, when you go back to the ultimates. He had warned them of +that truth. "I" He said, "am the gambling of the cheat," as well as the +chants of the Veda. Strange lesson, and hard to learn, and yet true. For +at every stage of evolution there is a lesson to be learnt. He teaches +all the lessons; at<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> each point of growth the next step is to be taken, +and very often that step is the experiencing of evil, in order that +suffering may burn the desire for evil out of the very heart. And just +as the knife of the surgeon is different from the knife of the murderer, +although both may pierce the human flesh, the one cutting to cure, the +other to slay; so is the sharp knife of the Supreme, when by experience +of evil and consequent pain He purifies the man, different, because the +motive is other than the doing of evil to gratify passion, the stepping +aside from righteousness in order to please the lower nature.</p> + +<p>Last of all He shows himself as the Supreme; there is the +Vaiṣhṇava form, the universal form, the form that contains the +universe. But still more is the Supreme seen in the profound wisdom of +the teaching, in the steadfastness of His walk through life. Does it +sound strange to say that God is seen more in the latter than the +former, that the outer form that contains the universe is less divine +than the perfect steadfast nature, swerving neither to the right hand +nor the left? Read that life again with this thought in your mind, of +one purpose followed to its end no matter what forces might play on the +other side, and its greatness may appear.</p> + +<p>What did He come to do? He came to give the last lesson to the +Kshattriya caste of India, and to open India to the world. Many lessons +had been given to that great caste. We know that twenty-one<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> times they +had been cut off, and yet re-established. We know that Shr Rma had +shown the perfect life of Kshattriya, as an example that they might +follow. They would not learn the lesson, either by destruction or by +love. They would not follow the example either from fear or from +admiration. Then their hour struck on the bell of Heaven, the knell of +the Kshattriya caste. He came to sweep away that caste and to leave only +scattered remnants of it, dotted over the Indian soil. It had been the +sword of India, the iron wall that ringed her round. He came to shiver +that wall into pieces, and to break the sword that it might not strike +again. It had been used to oppress instead of to protect. It had been +used for tyranny instead of for justice. Therefore he who gave it brake +it, till men should learn by suffering what they would not learn by +precept. And on the field of Kuru, the Kshattriya caste fought its last +great battle; none were left of all that mighty host save a handful, +when the fighting was over. Never has the caste recovered from +Kurukshetra. It has not utterly disappeared. In some districts we find +families belonging to it; but you know well enough that as a caste in +most parts of modern India, you are hard put to find it. Why in the +great counsels of the world's welfare was this done? Not only to teach a +lesson for all time to kings and rulers, that if they would not govern +aright they should not govern at all; but also to lay India open to the +world.<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span></p> + +<p>How strange that sounds! To lay her open to invasion? He who loved her +to lay her open to conquest? He who had consecrated her, He who had +hallowed her plains and forests by His treading, and whose voice had +rung through her land? Aye, for He judges not as man judges, and He sees +the end from the beginning. India as she was of old, kept isolated from +all the world, was so kept that she might have the treasure of spiritual +knowledge poured into her and make a vessel for the containing. But when +you fill the vessel, you do not then put that vessel high away on a +shelf, and leave men thirsting for the liquid that it contains. The +mighty One filled His Indian vessel with the water of spiritual +knowledge, and at last the time came when that water should be poured +out for the quenching of the thirst of the world, and should not be left +only for the quenching of the thirst of a single nation, for the use of +a single people. Therefore the Lover of men came, in order that the +water of life might be poured out; He broke down the wall, so that the +foreigner might overstep her borders. The Greeks swept in, the +Mussulmns swept in, invasion after invasion, invasion after invasion, +until the conquerors who now rule India were the latest in time. Do you +see in that only decay, only misery, only that India is under a curse? +Ah no, my brothers! That which seems a curse for the time is for the +world's healing and the world's blessing; and India may well suffer for +a time in order that the world may be redeemed.<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span></p> + +<p>What does it mean? I am not speaking politically, but from the +standpoint of a spiritual student, who is trying to understand how the +evolution of the race goes on. The people who last conquered India, who +now rule her as governors, are the people whose language is the most +widely spread of all the languages of the world, and it is likely to +become the world's language. It belongs not only to that little island +of Britain, it belongs also to the great continent of America, to the +great continent of Australia. It has spread from land to land, until +that one tongue is the tongue most widely understood amongst all the +peoples of the world. Other nations are beginning to learn it, because +business and trade and even diplomacy are beginning to be carried on in +that English speech. What wonder then that the Supreme should send to +India this nation whose language is becoming the world-language, and lay +her open to be held as part of that world-wide empire, in order that her +Scriptures, translated into the most widely spoken language, may help +the whole human family and purify and spiritualise the hearts of all His +sons.</p> + +<p>There is the deepest object of His coming, to prepare the +spiritualisation of the world. It is not enough that one nation shall be +spiritual; it is not enough that one country shall have wisdom; it is +not enough that one land, however mighty and however beloved—and do not +I love India as few of you love her?—it is not enough that she should +have the gold<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> of spiritual truth, and the rest of the world be paupers +begging for a coin. No; far better that for a time she should sink in +the scale of nations, in order that what she cannot do for herself may +be done by divine agencies that are ever guiding the evolution of the +world. Thus what from outside looks as conquest and subjection, to the +eye of the spirit looks as the opening of the spiritual temple, so that +all the nations may come in and learn.</p> + +<p>Only that leaves to you a duty, a responsibility. I hear so much, I have +spoken so often, of the descendants of Ṛishis and of the blood of the +Ṛishis in your veins. True, but not enough. If you are again to be +what Shr Kṛiṣhṇa means you to be in His eternal counsels, the +Brhmaṇa of nations, the teacher of divine truth, the mouth through +which the Gods speak in the ears of men, then the Indian nation must +purify itself, then the Indian nation must spiritualise itself. Shall +your Scriptures spiritualise the whole world while you remain +unspiritual? Shall the wisdom of the Ṛishis go out to Mlechchas in +every part of the world, and they learn and profit by it, while you, the +physical descendants of the Ṛishis, know not your own literature and +love it even less than you know? That is the great lesson with which I +would fain close. So true is this, that, in order to gain teachers of +the Brahmavidy which belongs to this land by right of birth, the great +Ṛishis have had to send some of their children to other lands in +order that they may<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> come back to teach your own religion amidst your +people. Shall it not be that this shame shall come to an end? Shall it +not be that there are some among you that shall lead again the old +spiritual life, and follow and love the Lord? Shall it not be, not only +here and there, but at last that the whole nation shall show the power +of Shr Kṛiṣhṇa in His life incarnated amongst you, which would +really be greater than any special Avatra? May we not hope and pray +that His Avatra shall be the nation that incarnates His knowledge, His +love, His universal brotherliness to every man that treads the soil of +earth? Away with the walls of separation, with the disdain and contempt +and hatred that divide Indian from Indian, and India from the rest of +the world. Let our motto from this time forward be the motto of Shr +Kṛiṣhṇa, that as He meets men on any road, so we will walk +beside them on any road as well, for all roads are His. There is no road +which He does not tread, and if we follow the Beloved who leads us, we +must walk as He walks.</p> + +<p class="center"><span class="smcap"><strong>Peace to all beings.</strong></span></p> + +<hr style="width: 65%;" /> + + + + + +<h5>THE</h5> + <h2>THEOSOPHICAL REVIEW</h2> + + <h5>EDITED BY</h5> + + <h3>ANNIE BESANT and G. R. S. MEAD.</h3> + + <h4>SINGLE COPIES 1/- 12/- PER ANNUM.</h4> + + <h4>Half-yearly Bound Volumes, Cloth, 8/6.</h4> + + <h5>ENTERED AT STATIONERS' HALL. ALL RIGHTS RESERVED.</h5> + +<blockquote><p><i>The Theosophical Review</i> (3 Langham Place, London, W.), is +a magazine of which any society might be proud. It is +weighty, striking, suggestive, and up-to-date. The articles +are all by recognised experts, and they all deal with some +aspect of a really profound subject. It is a very remarkable +shilling's worth.—<i>The Gentleman's Journal.</i></p></blockquote> + +<h3>THEOSOPHICAL PUBLISHING SOCIETY,</h3> +<h4>3 Langham Place, London, W.</h4> +<hr style="width: 65%;" /> +<h2>THEOSOPHICAL SOCIETY.</h2> +<p>All inquiries respecting membership should be addressed to one or the +other of the General Secretaries.</p> + +<p>Addresses of General Secretaries of Theosophical Society are as +follow:—</p> + + +<ul> +<li><span class="smcap">Europe:</span>—28 Albemarle Street, London, W.</li> + +<li><span class="smcap">America:</span>—46 Fifth Avenue, New York.</li> + +<li><span class="smcap">India:</span>—Theosophical Society, Benares, N.W.P.</li> + +<li><span class="smcap">Australia:</span>—42 Margaret Street, Sydney, N.S.W.</li> + +<li><span class="smcap">New Zealand:</span>—Mutual Life Buildings, Lower Queen Street, Auckland.</li> + +<li><span class="smcap">Scandinavia:</span>—20 Humlegardsgatan, Stockholm.</li> + +<li><span class="smcap">Holland:</span>—76 Amsteldijk, Amsterdam.</li> + +<li><span class="smcap">France:</span>—52 Avenue Bosquet, Paris.</li> +</ul> + + + + +<hr style="width: 65%;" /> +<h2><a name="WORKS_BY_ANNIE_BESANT" id="WORKS_BY_ANNIE_BESANT"></a>WORKS BY ANNIE BESANT.</h2> + +<p class="center"><i>On Sale by the Theosophical Publishing Society, 3 Langham Place, +London, W.</i></p> + + +<table summary=""> +<tr><td colspan="2"><b>THE ANCIENT WISDOM.</b></td><td><i>s.</i></td><td><i>d.</i></td></tr> +<tr><td>A clear and comprehensive outline of Theosophical +Teaching. Should be in the Library of every student +of modern thought.</td><td></td><td></td><td></td></tr> +<tr><td>Second Edition, 432 pp. and 54 pp. Index.</td><td>Price, net</td><td>5</td><td>0</td></tr> +<tr><td><b>BUILDING OF THE KOSMOS, and other Lectures</b>,</td><td>net</td> +<td>2</td><td>0</td> + +</tr> +<tr><td>Contents: Building of Kosmos, Sound, Fire, Yoga, +Symbolism.</td><td></td><td></td><td></td></tr> +<tr><td><b>THE SELF AND ITS SHEATHS.</b> Cloth, 8vo</td><td>net</td><td>1</td><td>6</td></tr> +<tr><td>"These lectures are, without doubt, the very best that +Mrs. Besant has yet delivered, at any rate from the +standpoint of a student."</td><td></td><td></td><td></td></tr> +<tr><td><b>MAN AND HIS BODIES.</b></td><td>net</td><td>1</td><td>0</td></tr> +<tr><td><b>THE PATH OF DISCIPLESHIP.</b> Cloth, 8vo. 1896.</td><td>net</td><td>2</td><td>0</td></tr> +<tr><td>Contents: First Steps (Karma-Yoga Purification). +Qualification for Discipleship (Control of Mind, +Meditation, Building of Character), The Life of the +Disciple (The Probationary Path, the Four Initiations), +The Future Progress of Humanity (Methods of Future +Science, Man's coming Development).</td><td></td><td></td><td></td></tr> +<tr><td><b>THE SEVEN PRINCIPLES OF MAN.</b> Cloth, 12mo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td><b>REINCARNATION.</b> Cloth, 12mo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td><b>DEATH, AND AFTER?</b> Cloth, 12mo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td>A popular exposition of <i>post-mortem</i> states, according to +the Esoteric Philosophy, now known as Theosophy.</td><td></td><td></td><td></td></tr> +<tr><td><b>IN THE OUTER COURT.</b> Cloth, 8vo</td><td>net</td><td>2</td><td>0</td></tr> +<tr><td>Contents: Purification, Thought-Control, Building of +Character, Spiritual Alchemy, On the Threshold.</td><td></td><td></td><td></td></tr> +<tr><td><b>THE BIRTH AND EVOLUTION OF THE SOUL.</b> Cloth, +8vo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td><b>KARMA.</b> Cloth, 12mo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td>Contents: The Nature of Karma, The Invariability of +Law, Hierarchies of Beings, Man's Relations with +the Elementals, The Generation of Thought-Forms, +Language of Colours, The Making of Habit, The +Making of Karma in Principle, Karma as Cause, +The Making of Karma in Detail, Mental Images as +Karmic Causes, Effect of Desires in Kmaloka, The +Working out of Karma, etc.</td><td></td><td></td><td></td></tr> +<tr><td><b>THE FUTURE THAT AWAITS US.</b> Wrappers, 8vo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td><b>THE THREE PATHS TO UNION WITH GOD.</b> Wrappers, +8vo</td><td>net</td><td>1</td><td>0</td></tr> +<tr><td><b>FOUR GREAT RELIGIONS: Hinduism, Zoroastrianism, +Buddhism, Christianity.</b> Cloth, 8vo</td><td>net</td><td>2</td><td>0</td></tr> +<tr><td><b>DHARMA, or the Meaning of Right and Wrong.</b> Cloth, +8vo</td><td>net</td><td>1</td><td>6</td></tr> +<tr><td><b>THE EVOLUTION OF LIFE AND FORM.</b> Cloth, 8vo</td><td>net</td><td>2</td><td>0</td></tr> +<tr><td>Contents: Ancient and Modern Science, Functions of +the Gods, Evolution of Life, Evolution of Form.</td><td></td><td></td><td></td></tr> +<tr><td><b>THE STORY OF THE GREAT WAR.</b></td><td></td><td></td><td></td></tr> +<tr><td>A condensed English prose version of the Mahbhrata, +the great epic of India. Cloth, 8vo</td><td>net</td><td>3</td><td>6</td></tr> +<tr><td>Edition de luxe, cream buckram, gilt edges, suitable for +presentation</td><td>net</td><td>5</td><td>0</td></tr> +<tr><td>OCCULTISM, SEMI-OCCULTISM and PSEUDO-OCCULTISM. +Wrappers</td><td></td><td>0</td><td>6</td></tr> +<tr><td><b>EMOTION, INTELLECT and SPIRITUALITY.</b> Wrappers</td><td></td><td>0</td><td>6</td></tr> +<tr><td><b>INDIVIDUALITY.</b> Wrappers</td><td></td><td>0</td><td>6</td></tr> +<tr><td><b>BESANT, ANNIE—An Autobiography.</b> Illustrated. Cloth, +8vo (pub. 6s.)</td><td>post free</td><td>4</td><td>6</td></tr> +<tr><td>Library Edition</td><td></td><td>7</td><td>6</td></tr> +<tr><td><b>TRANSLATION OF THE BHAGAVAD GITA, or the Lord's +Song.</b> 12mo, leather, 3/6 and 2/- net</td><td>Cloth, net</td><td>1</td><td>6</td></tr> +<tr><td>Wrappers</td><td>net</td><td>0</td><td>6</td></tr> +</table> + + + + +<hr style="width: 65%;" /> +<h2><a name="A_Systematic_Course_of_Reading_in_Theosophy" id="A_Systematic_Course_of_Reading_in_Theosophy"></a>A Systematic Course of Reading in Theosophy.</h2> + + +<table summary=""> +<tr><td colspan="5" class="center"><strong>ELEMENTARY.</strong></td> +</tr> +<tr><td></td><td></td><td><i></i></td><td><i>s.</i></td><td><i>d.</i></td></tr> +<tr><td>An Introduction to Theosophy</td><td>By <span class="smcap">Annie Besant</span></td><td>0</td><td>0</td><td>3</td></tr> +<tr><td>The Seven Principles of Man</td><td> "</td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Re-incarnation</td><td> "</td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Death and After</td><td> "</td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Karma</td><td> "</td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>The Astral Plane</td><td>By <span class="smcap">C. W. Leadbeater</span></td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>The Devachanic Plane</td><td> "</td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Man and his Bodies</td><td>By <span class="smcap">Annie Besant</span></td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Some Problems of Life</td><td> "</td><td>0</td><td>1</td><td>6</td></tr> +<tr><td>The Ancient Wisdom. An Outline of Theosophical +Teachings.</td><td>By <span class="smcap">Annie Besant</span></td><td>0</td><td>5</td><td>0</td></tr> +<tr><td>The Key to Theosophy</td><td>By <span class="smcap">H. P. Blavatsky</span></td><td>0</td><td>6</td><td>0</td></tr> +<tr> + <td colspan="5" class="center"> </td> +</tr> +<tr><td colspan="5" class="center"><strong>ADVANCED.</strong></td> +</tr> +<tr><td>Esoteric Buddhism</td><td>By <span class="smcap">A. P. Sinnet</span></td><td>0</td><td>2</td><td>6</td></tr> +<tr><td>The Growth of the Soul</td><td> "</td><td>0</td><td>5</td><td>0</td></tr> +<tr><td>The Building of the Kosmos</td><td>By <span class="smcap">Annie Besant</span></td><td>0</td><td>2</td><td>0</td></tr> +<tr><td>Four Great Religions</td><td> "</td><td>0</td><td>2</td><td>0</td></tr> +<tr><td>The Self and its Sheaths</td><td> "</td><td>0</td><td>1</td><td>6</td></tr> +<tr><td>The Birth and Evolution of the Soul</td><td> "</td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Plotinus (Theosophy of the Greeks)</td><td>By <span class="smcap">G. R. S. Mead</span></td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>Orpheus</td><td> "</td> +<td>0</td> +<td>1</td> +<td>0 </td> +</tr> +<tr><td>The Secret Doctrine, 3 vols. and Index.</td><td>By <span class="smcap">H. P. Blavatsky</span></td><td>3</td><td>0</td><td>0</td></tr> +<tr> + <td colspan="5" class="center"> </td> +</tr> +<tr><td colspan="5" class="center"><strong>ETHICAL.</strong></td> +</tr> +<tr><td>The Voice of the Silence.</td><td>Translated by <span class="smcap">H. P. Blavatsky</span>.</td><td></td><td></td><td></td></tr> +<tr><td>Paper 6<i>d.</i>, Cloth 1<i>s.</i> 6<i>d.</i>, Leather</td><td></td><td>0</td><td>3</td><td>6</td></tr> +<tr><td>Doctrine of the Heart. Cloth 1<i>s.</i> 6<i>d.</i>, Leather</td><td></td><td>0</td><td>2</td><td>0</td></tr> +<tr><td>The Bhagavad Gt.</td><td><i>Translated</i> by <span class="smcap">Annie Besant</span>.</td><td></td><td></td><td></td></tr> +<tr><td>Paper 6<i>d.</i>, Cloth 1<i>s.</i> 6<i>d.</i>, Leather</td><td></td><td>0</td><td>3</td><td>6</td></tr> +<tr><td>The Upanishads (Six).</td><td><i>Translated</i> by <span class="smcap">G. R. S. Mead</span> and +<span class="smcap">Jagadisha C. Chattopadhyaya</span>. Paper 6<i>d.</i>, Cloth</td><td>0</td><td>1</td><td>6</td></tr> +<tr><td>Light on the Path.</td><td>By M. C.</td><td>0</td><td>1</td><td>6</td></tr> +<tr><td>In the Outer Court.</td><td>By <span class="smcap">Annie Besant</span></td><td>0</td><td>2</td><td>0</td></tr> +<tr><td>The Path of Discipleship</td><td> "</td><td>0</td><td>2</td><td>0</td></tr> +<tr><td>The Three Paths to Union with God.</td><td>By <span class="smcap">Annie Besant</span></td><td>0</td><td>1</td><td>0</td></tr> +<tr><td>First Steps in Occultism.</td><td>By <span class="smcap">H. P. Blavatsky</span>. Cloth +1<i>s.</i> 6<i>d.</i>, Leather</td><td>0</td><td>4</td><td>0</td></tr> +</table> + + + +<p class="center">For other Works see Catalogue sent on application.</p> +<hr style="width: 65%;" /> +<h2>THE THEOSOPHICAL PUBLISHING SOCIETY,</h2> +<h4>LONDON: 3 Langham Place, W.</h4> +<h4>INDIA: Benares, N.W.P.</h4> +<hr style="width: 65%;" /> + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Avatras, by Annie Besant + +*** END OF THIS PROJECT GUTENBERG EBOOK AVATRAS *** + +***** This file should be named 28262-h.htm or 28262-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/8/2/6/28262/ + +Produced by Sankar Viswanathan, Bryan Ness, and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Avataras + Four lectures delivered at the twenty-fourth anniversary + meeting of the Theosophical Society at Adyar, Madras, + December, 1899 + +Author: Annie Besant + +Release Date: March 6, 2009 [EBook #28262] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK AVATARAS *** + + + + +Produced by Sankar Viswanathan, Bryan Ness, and the Online +Distributed Proofreading Team at http://www.pgdp.net (This +file was produced from images generously made available +by The Internet Archive/American Libraries.) + + + + + + + + AVATARAS + + FOUR LECTURES DELIVERED AT THE TWENTY-FOURTH + ANNIVERSARY MEETING OF THE + THEOSOPHICAL SOCIETY AT ADYAR, + MADRAS, DECEMBER, 1899 + + + + BY + + ANNIE BESANT + + + + _ENGLISH EDITION_ + + + + + Theosophical Publishing Society + 3 Langham Place, London, W. + 1900 + + * * * * * + + + + +CONTENTS. + + + PAGE + +LECTURE I.-- + +WHAT IS AN AVATARA? 7 + +LECTURE II.-- + +THE SOURCE OF AND NEED FOR AVATARAS 31 + +LECTURE III.-- + +SOME SPECIAL AVATARAS 65 + +LECTURE IV.-- + +SHRI KRISHNA 95 + + * * * * * + + + + +AVATARAS. + +FIRST LECTURE. + + +BROTHERS:--Every time that we come here together to study the +fundamental truths of all religions, I cannot but feel how vast is the +subject, how small the expounder, how mighty the horizon that opens +before our thoughts, how narrow the words which strive to sketch it for +your eyes. Year after year we meet, time after time we strive to fathom +some of those great mysteries of life, of the Self, which form the only +subject really worthy of the profoundest thought of man. All else is +passing; all else is transient; all else is but the toy of a moment. +Fame and power, wealth and science--all that is in this world below is +as nothing beside the grandeur of the Eternal Self in the universe and +in man, one in all His manifold manifestations, marvellous and beautiful +in every form that He puts forth. And this year, of all the +manifestations of the Supreme, we are going to dare to study the holiest +of the holiest, those manifestations of God in the world in which He +shows Himself as divine, coming to help the world that He has made, +shining forth in His essential nature, the form but a thin film which +scarce veils the Divinity from our eyes. How then shall we venture to +approach it, how shall we dare to study it, save with deepest reverence, +with profoundest humility; for if there needs for the study of His works +patience, reverence and humbleness of heart, what when we study Him +whose works but partially reveal Him, when we try to understand what is +meant by an Avatara, what is the meaning, what the purpose of such a +revelation? + +Our President has truly said that in all the faiths of the world there +is belief in such manifestations, and that ancient maxim as to +truth--that which is as the hall mark on the silver showing that the +metal is pure--that ancient maxim is here valid, that whatever has been +believed everywhere, whatever has been believed at every time, and by +every one, that is true, that is reality. Religions quarrel over many +details; men dispute over many propositions; but where human heart and +human voice speak a single word, there you have the mark of truth, there +you have the sign of spiritual reality. But in dealing with the subject +one difficulty faces us, faces you as hearers, faces myself as speaker. +In every religion in modern times truth is shorn of her full +proportions; the intellect alone cannot grasp the many aspects of the +one truth. So we have school after school, philosophy after philosophy, +each one showing an aspect of truth, and ignoring, or even denying, the +other aspects which are equally true. Nor is this all; as the age in +which we are passes on from century to century, from millennium to +millennium, knowledge becomes dimmer, spiritual insight becomes rarer, +those who repeat far out-number those who know; and those who speak with +clear vision of the spiritual verity are lost amidst the crowds, who +only hold traditions whose origin they fail to understand. The priest +and the prophet, to use two well-known words, have ever in later times +come into conflict one with the other. The priest carries on the +traditions of antiquity; too often he has lost the knowledge that made +them real. The prophet--coming forth from time to time with the divine +word hot as fire on his lips--speaks out the ancient truth and +illuminates tradition. But they who cling to the words of tradition are +apt to be blinded by the light of the fire and to call out "heretic" +against the one who speaks the truth that they have lost. Therefore, in +religion after religion, when some great teacher has arisen, there have +been opposition, clamour, rejection, because the truth he spoke was too +mighty to be narrowed within the limits of half-blinded men. And in such +a subject as we are to study to-day, certain grooves have been made, +certain ruts as it were, in which the human mind is running, and I know +that in laying before you the occult truth, I must needs, at some +points, come into clash with details of a tradition that is rather +repeated by memory than either understood or the truths beneath it +grasped. Pardon me then, my brothers, if in a speech on this great topic +I should sometimes come athwart some of the dividing lines of different +schools of Hindu thought; I may not, I dare not, narrow the truth I have +learnt, to suit the limitations that have grown up by the ignorance of +ages, nor make that which is the spiritual verity conform to the empty +traditions that are left in the faiths of the world. By the duty laid +upon me by the Master that I serve, by the truth that He has bidden me +speak in the ears of men of all the faiths that are in this modern +world; by these I must tell you what is true, no matter whether or not +you agree with it for the moment; for the truth that is spoken wins +submission afterwards, if not at the moment; and any one who speaks of +the Rishis of antiquity must speak the truths that they taught in +their days, and not repeat the mere commonplaces of commentators of +modern times and the petty orthodoxies that ring us in on every side and +divide man from man. + +I propose in order to simplify this great subject to divide it under +certain heads. I propose first to remind you of the two great divisions +recognised by all who have thought on the subject; then to take up +especially, for this morning, the question, "What is an Avatara?" +To-morrow we shall put and strive to answer, partly at least, the +question, "Who is the source of Avataras?" Then later we shall take up +special Avataras both of the kosmos and of human races. Thus I hope to +place before you a clear, definite succession of ideas on this great +subject, not asking you to believe them because I speak them, not asking +you to accept them because I utter them. Your reason is the bar to which +every truth must come which is true for you; and you err deeply, almost +fatally, if you let the voice of authority impose itself where you do +not answer to the speaking. Every truth is only true to you as you see +it, and as it illuminates the mind; and truth however true is not yet +truth for you, unless your heart opens out to receive it, as the flower +opens out its heart to receive the rays of the morning sun. + +First, then, let us take a statement that men of every religion will +accept. Divine manifestations of a special kind take place from time to +time as the need arises for their appearance; and these special +manifestations are marked out from the universal manifestation of God in +His kosmos; for never forget that in the lowest creature that crawls the +earth I'shvara is present as in the highest Deva. But there are certain +special manifestations marked out from this general self-revelation in +the kosmos, and it is these special manifestations which are called +forth by special needs. Two words especially have been used in Hinduism, +marking a certain distinction in the nature of the manifestation--one +the word "Avatara," the other the word "A'vesha." Only for a moment +need we stop on the meaning of the words, important to us because the +literal meaning of the words points to the fundamental difference +between the two. The word "Avatara," as you know, has as its root +"tri," passing over, and with the prefix which is added, the "ava," +you get the idea of descent, one who descends. That is the literal +meaning of the word. The other word has as its root "vish," +permeating, penetrating, pervading, and you have there the thought of +something which is permeated or penetrated. So that while in the one +case, Avatara, there is the thought of a descent from above, from +I'shvara to man or animal; in the other, there is rather the idea of an +entity already existing who is influenced, permeated, pervaded by the +divine power, specially illuminated as it were. And thus we have a kind +of intermediate step, if one may say so, between the divine +manifestation in the Avatara and in the kosmos--the partial divine +manifestation in one who is permeated by the influence of the Supreme, +or of some other being who practically dominates the individual, the Ego +who is thus permeated. + +Now what are the occasions which lead to these great manifestations? +None can speak with mightier authority on this point than He who came +Himself as an Avatara just before the beginning of our own age, the +Divine Lord Shri Krishna Himself. Turn to that marvellous poem, +the _Bhagavad-Gita_, to the fourth Adhyaya, Shlokas 7 and 8; there He +tells us what draws Him forth to birth into His world in the manifested +form of the Supreme: + +[Sanskrit: + +yadA yadAhidharmasya GlAnirBavati BArata | + +aByutthAnamadharmasya tadAtmAnaM sRujAmyaham || + +paritrANAya sAdhUnAm vinAsAyacaduShkRutAm || + +dharmasaMsdhApanArthAya saMBavAmi yuge yuge ||] + +"When Dharma,--righteousness, law--decays, when +Adharma--unrighteousness, lawlessness--is exalted, then I Myself come +forth: for the protection of the good, for the destruction of the evil, +for the establishing firmly of Dharma, I am born from age to age." That +is what He tells us of the coming forth of the Avatara. That is, the +needs of His world call upon Him to manifest Himself in His divine +power; and we know from other of His sayings that in addition to those +which deal with the human needs, there are certain kosmic necessities +which in the earlier ages of the world's story called forth special +manifestations. When in the great wheel of evolution another turn round +has to be given, when some new form, new type of life is coming forth, +then also the Supreme reveals Himself, embodying the type which thus He +initiates in His kosmos, and in this way turning that everlasting wheel +which He comes forth as I'shvara to turn. Such then, speaking quite +generally, the meaning of the word, and the object of the coming. + +From that we may fitly turn to the more special question, "What is an +Avatara?" And it is here that I must ask your close attention, nay, your +patient consideration, where points that to some extent may be +unfamiliar are laid before you; for as I said, it is the occult view of +the truth which I am going to partially unveil, and those who have not +thus studied truth need to think carefully ere they reject, need to +consider long ere they refuse. We shall see as we try to answer the +question how far the great authorities help us to understand, and how +far the lack of knowledge in reading those authorities has led to +misconception. You may remember that the late learned T. Subba Rao in +the lectures that he gave on the _Bhagavad-Gita_ put to you a certain +view of the Avatara, that it was a descent of I'shvara--or, as he said, +using the theosophical term, the Logos, which is only the Greek name for +I'shvara--a descent of I'shvara, uniting Himself with a human soul. With +all respect for the profound learning of the lamented pandit, I cannot +but think that that is only a partial definition. Probably he did not at +that time desire, had not very possibly the time, to deal with case +after case, having so wide a field to cover in the small number of +lectures that he gave, and he therefore chose out one form, as we may +say, of self-revelation, leaving untouched the others, which now in +dealing with the subject by itself we have full time to study. Let me +then begin as it were at the beginning, and then give you certain +authorities which may make the view easier to accept; let me state +without any kind of attempt to veil or evade, what is really an Avatara. +Fundamentally He is the result of evolution. In far past Kalpas, in +worlds other than this, nay, in universes earlier than our own, those +who were to be Avataras climbed slowly, step by step, the vast ladder of +evolution, climbing from mineral to plant, from plant to animal, from +animal to man, from man to Jivanmukta, from Jivanmukta higher and higher +yet, up the mighty hierarchy that stretches beyond Those who have +liberated Themselves from the bonds of humanity; until at last, thus +climbing, They cast off not only all the limits of the separated Ego, +not only burst asunder the limitations of the separated Self, but +entered I'shvara Himself and expanded into the all-consciousness of the +Lord, becoming one in knowledge as they had ever been one in essence +with that eternal Life from which originally they came forth, living in +that life, centres without circumferences, living centres, one with the +Supreme. There stretches behind such a One the endless chain of birth +after birth, of manifestation after manifestation. During the stage in +which He was human, during the long climbing up of the ladder of +humanity, there were two special characteristics that marked out the +future Avatara from the ranks of men. One his absolute bhakti, his +devotion to the Supreme; for only those who are bhaktas and who to their +bhakti have wed gnyana, or knowledge, can reach this goal; for by +devotion, says Shri Krishna, can a man "enter into My being." +And the need of the devotion for the future Avatara is this: he must +keep the centre that he has built even in the life of I'shvara, so that +he may be able to draw the circumference once again round that centre, +in order that he may come forth as a manifestation of I'shvara, one with +Him in knowledge, one with Him in power, the very Supreme Himself in +earthly life; he must hence have the power of limiting himself to form, +for no form can exist in the universe save as there is a centre within +it round which that form is drawn. He must be so devoted as to be +willing to remain for the service of the universe while I'shvara Himself +abides in it, to share the continual sacrifice made by Him, the +sacrifice whereby the universe lives. But not devotion alone marks this +great One who is climbing his divine path. He must also be, as I'shvara +is, a lover of humanity. Unless within him there burns the flame of love +for men--nay, men, do I say? it is too narrow--unless within him burns +the flame of love for everything that exists, moving and unmoving, in +this universe of God, he will not be able to come forth as the Supreme +whose life and love are in everything that He has brought forth out of +His eternal and inexhaustible life. "There is nothing," says the +Beloved, "moving or unmoving, that may exist bereft of me;"[1] and +unless the man can work that into his nature, unless he can love +everything that is, not only the beautiful but the ugly, not only the +good but the evil, not only the attractive but the repellent, unless in +every form he sees the Self, he cannot climb the steep path the Avatara +must tread. + +[Footnote 1: _Bhagavad-Gita_, x. 39.] + +These, then, are the two great characteristics of the man who is to +become the special manifestation of God--bhakti, love to the One in whom +he is to merge, and love to those whose very life is the life of God. +Only as these come forth in the man is he on the path that leads him to +be--in future universes, in far, far future kalpas--an Avatara coming as +God to man. + +Now on this view of the nature of an Avatara difficulties, I know, +arise; but they are difficulties that arise from a partial view, and +then from that view having been merely accepted, as a rule, on the +authority of some great name, instead of on the thinking out and +thorough understanding of it by the man who repeats the shibboleth of +his own sect or school. The view once taken, every text in Shruti or +Smriti that goes against that view is twisted out of its natural +meaning, in order to be made to agree with the idea which already +dominates the mind. That is the difficulty with every religion; a man +acquires his view by tradition, by habit, by birth, by public opinion, +by the surroundings of his own time and of his own day. He finds in the +scriptures--which belong to no time, to no day, to no one age, and to +no one people, but are expressions of the eternal Veda--he finds in them +many texts that do not fit into the narrow framework that he has made; +and because he too often cares for the framework more than for the +truth, he manipulates the text until he can make it fit in, in some +dislocated fashion; and the ingenuity of the commentator too often +appears in the skill with which he can make words appear to mean what +they do not mean in their grammatical and obvious sense. Thus, men of +every school, under the mighty names of men who knew the truth--but who +could only give such portion of truth as they deemed man at the time was +able to receive--use their names to buttress up mistaken +interpretations, and thus walls are continually built up to block the +advancing life of man. + +Now let me take one example from one of the greatest names, one who knew +the truth he spoke, but also, like every teacher, had to remember that +while he was man, those to whom he spoke were children that could not +grasp truth with virile understanding. That great teacher, founder of +one of the three schools of the Vedanta, Shri Ramanujacharya, in his +commentary on the _Bhagavad-Gita_--a priceless work which men of every +school might read and profit by--dealing with the phrase in which Shri +Krishna declares that He has had [Sanskrit: bahUnijanmAni] +"many births," points out how vast the variety of those births had been. +Then, confining himself to His manifestations as I'shvara--that is +after He had attained to the Supreme--he says quite truly that He was +born by His own will; not by karma that compelled Him, not by any force +outside Him that coerced Him, but by His own will He came forth as +I'shvara and incarnated in one form or another. But there is nothing +said there of the innumerable steps traversed by the mighty One ere yet +He merged Himself in the Supreme. Those are left on one side, +unmentioned, unnoticed, because what the writer had in his view was to +present to the hearts of men a great Object for adoration, who might +gradually lift them upwards and upwards until the Self should blossom in +them in turn. No word is said of the previous kalpas, of the universes +stretching backward into the illimitable past. He speaks of His birth as +Deva, as Naga, as Gandharva, as those many shapes that He has taken by +His own will. As you know, or as you may learn if you turn to +_Shrimad-Bhagavata_, there is a much longer list of manifestations than +the ten usually called Avataras. There are given one after another the +forms which seem strange to the superficial reader when connected in +modern thought with the Supreme. But we find light thrown on the +question by some other words of the great Lord; and we also find in one +famous book, full of occult hints--though not with much explanation of +the hints given--the _Yoga Vasishtha_, a clear definite statement that +the deities, as Mahadeva, Vishnu and Brahma, have all climbed upward to +the mighty posts They hold.[2] And that may well be so, if you think of +it; there is nothing derogatory to Them in the thought; for there is but +one Existence, the eternal fount of all that comes forth as separated, +whether separated in the universe as I'shvara, or separated in the copy +of the universe in man; there is but One without a second; there is no +life but His, no independence but His, no self-existence but His, and +from Him Gods and men and all take their root and exist for ever in and +by His one eternal life. Different stages of manifestation, but the One +Self in all the different stages, the One living in all; and if it be +true, as true it is, that the Self in man is + +[Sanskrit: prajo nityaH SasvatoayaMpurANo] + +"unborn, constant, eternal, ancient," it is because the Self in man is +one with the One Self-existent, and I'shvara Himself is only the +mightiest manifestation of that One who knows no second near Himself. +Says an English poet: + + Closer is He than breathing, nearer than hands and feet. + +[Footnote 2: Part II., Chapter ii., Shlokas 14, 15, 16.] + +The Self is in you and in me, as much as the Self is in I'shvara, that +One, eternal, unchanging, undecaying, whereof every manifested existence +is but one ray of glory. Thus it is true, that which is taught in the +_Yoga Vasishtha_; true it is that even the greatest, before whom +we bow in worship, has climbed in ages past all human reckoning to be +one with the Supreme, and, ever there, to manifest Himself as God to the +world. + +But now we come to a distinction that we find made, and it is a real +one. We read of a Purnavatara, a full, complete, Avatara. What is the +meaning of that word "full" as applied to the Avatara? The name is +given, as we know, to Shri Krishna. He is marked out specially +by that name. Truly the word "purna" cannot apply to the Illimitable, +the Infinite; He may not be shown forth in any form; the eye may never +behold Him; only the spirit that is Himself can know the One. What is +meant by it is that, so far as is possible within the limits of form, +the manifestation of the formless appears, so far as is possible it came +forth in that great One who came for the helping of the world. This may +assist you to grasp the distinction. Where the manifestation is that of +a Purnavatara, then at any moment of time, at His own will, by Yoga +or otherwise, He can transcend every limit of the form in which He binds +Himself by His own will, and shine forth as the Lord of the Universe, +within whom all the Universe is contained. Think for a moment once more +of Shri Krishna, who teaches us so much on this. Turn to that +great storehouse of spiritual wisdom, the _Mahabharata_, to the +Ashvamedha Parva which contains the Anugita, and you will find that +Arjuna after the great battle, forgetting the teaching that was given +him on Kurukshetra, asked his Teacher to repeat that teaching once +again. And Shri Krishna, rebuking him for the fickleness of his +mind and stating that He was much displeased that such knowledge should +by fickleness have been forgotten, uttered these remarkable words: "It +is not possible for me to state it in full in that way. I discoursed to +thee on the Supreme Brahman, having concentrated myself in Yoga." And +then He goes on to give out the essence of that teaching, but not in the +same sublime form as we have it in the _Bhagavad-Gita_. That is one +thing that shows you what is meant by a Purnavatara; in a condition +of Yoga, into which He throws Himself at will, He knows Himself as Lord +of everything, as the Supreme on whom the Universe is built. Nay more; +thrice at least--I am not sure if there may have been more cases, but if +so I cannot at the moment remember them--thrice at least during His life +as Shri Krishna He shows himself forth as I'shvara, the +Supreme. Once in the court of Dhritarashtra, when the madly foolish +Duryodhana talked about imprisoning within cell-walls the universal Lord +whom the universe cannot confine; and to show the wild folly of the +arrogant prince, out in the court before every eye He shone forth as +Lord of all, filling earth and sky with His glory, and all forms human +and divine, superhuman and subhuman, were seen gathered round Him in the +life from which they spring. Then on Kurukshetra to Arjuna, His beloved +disciple, to whom He gave the divine vision that he might see Him in +His Vaishnava form, the form of Vishnu, the Supreme Upholder of +the Universe. And later, on his way back to Dvaraka, meeting with +Utanka, He and the sage came to a misunderstanding, and the sage was +preparing to curse the Lord; to save him from the folly of uttering a +curse against the Supreme, as a child might throw a tiny pebble against +a rock of immemorial age, He shone out before the eyes of him who was +really His bhakta, and showed him the great Vaishnava form, that of +the Supreme. What do those manifestations show? that at will He can show +himself forth as Lord of all, casting aside the limits of human form in +which men live; casting aside the appearance so familiar to those around +Him, He could reveal himself as the mighty One, I'shvara who is the life +of all. There is the mark of a Purnavatara; always within His grasp, +at will, is the power to show Himself forth as I'shvara. + +But why--the thought may arise in your minds--are not all Avataras of +this kind, since all are verily of the Supreme Lord? The answer is that +by His own will, by his own Maya, He veils Himself within the limits +which serve the creatures whom He has come to help. Ah, how different He +is, this Mighty One, from you and me! When we are talking to some one +who knows a little less than ourselves, we talk out all we know to show +our knowledge, expanding ourselves as much as we can so as to astonish +and make marvel the one to whom we speak; that is because we are so +small that we fear our greatness will not be recognised unless we make +ourselves as large as we can to astonish, if possible to terrify; but +when He comes who is really great, who is mightier than anything which +He produces, He makes Himself small in order to help those whom He +loves. And do you know, my brothers, that only in proportion as His +spirit enters into us, can we in our little measure be helpers in the +universe of which He is the one life; until we, in all our doings and +speakings, place ourselves within the one we want to help and not +outside him, feeling as he feels, thinking as he thinks, knowing for the +time as he knows, with all his limitations, although there may be +further knowledge beyond, we cannot truly help; that is the condition of +all true help given by man to man, as it is the only condition of the +help which is given to man by God Himself. + +And so in other Avataras, He limits Himself for men's sake. Take the +great king, Shri Rama. What did he come to show? The ideal Kshattriya, +in every relation of the Kshattriya life; as son--perfect as son alike +to loving father and to jealous and for the time unkind step-mother. For +you may remember that when the father's wife who was not His own mother +bade him go forth to the forest on the very eve of His coronation as +heir, His gentle answer was: "Mother, I go." Perfect as son. Perfect as +husband; if He had not limited Himself by His own will to show out what +husband should be to wife, how could He in the forest, when Sita had +been reft away by Ravana, have shown the grief, have uttered the piteous +lamentations, which have drawn tears from thousands of eyes, as He calls +on plants and on trees, on animals and birds, on Gods and men, to tell +Him where His wife, His other self, the life of His life, had gone? How +could he have taught men what wife should be to husband's heart unless +He had limited Himself? The consciously Omnipresent Deity could not seek +and search for His beloved who had disappeared. And then as king; as +perfect king as He was perfect son and husband. When the welfare of His +subjects was concerned, when the safety of the realm was to be thought +of, when He remembered that He as king stood for God and must be perfect +in the eyes of His subjects, so that they might give the obedience and +the loyalty, which men can only give to one whom they know as greater +than themselves, then even His wife was put aside; then the test of the +fire for Sita, the unsullied and the suffering; then She must pass +through it to show that no sin or pollution had come upon Her by the +foul touch of Ravana, the Rakshasa; then the demand that ere husband's +heart that had been riven might again clasp the wife, She must come +forth pure as woman; and all this, because He was king as well as +husband, and on the throne the people honoured as divine there must only +be purity, spotless as driven snow. Those limitations were needed in +order that a perfect example might be given to man, and man might learn +to climb by reproducing virtues, made small in order that his small +grasp might hold them. + +We come to the second great class of manifestations, that to which I +alluded in the beginning as covered by the wide term A'vesha. In that +case it is not that a man in past universes has climbed upward and has +become one with I'shvara; but it is that a man has climbed so far as to +become so great, so perfect in his manhood, and so full of love and +devotion to God and man, that God is able to permeate him with a portion +of His own influence, His own power, His own knowledge, and send him +forth into the world as a superhuman manifestation of Himself. The +individual Ego remains; that is the great distinction. The _man_ is +there, though the power that is acting is the manifested God. Therefore +the manifestation will be coloured by the special characteristics of the +one over whom this overshadowing is made; and you will be able to trace +in the thoughts of this inspired teacher, the characteristics of the +race, of the individual, of the form of knowledge which belongs to that +man in the incarnation in which the great overshadowing takes place. +That is the fundamental difference. + +But here we find that we come at once to endless grades, endless +varieties, and down the ladder of lesser and lesser evolution we may +tread, step by step, until we come to the lower grades that we call +inspiration. In a case of A'vesha it generally continues through a great +portion of the life, the latter portion, as a rule, and it is +comparatively seldom withdrawn. Inspiration, as generally understood, is +a more partial thing, more temporary. Divine power comes down, +illuminates and irradiates the man for the moment, and he speaks for the +time with authority, with knowledge, which in his normal state he will +be unable probably to compass. Such are the prophets who have +illuminated the world age after age; such were in ancient days the +Brahmanas who were the mouth of God. Then truly the distinction was +not that I spoke of between priest and prophet; both were joined in the +one illumination, and the teaching of the priest and the preaching of +the prophet ran on the same lines and gave forth the same great truths. +But in later times the distinction arose by the failure of the +priesthood, when the priest turned aside for money, for fame, for power, +for all the things with which only younger souls ought to concern +themselves--human toys with which human babies play, and do wisely in so +playing, for they grow by them. Then the priests became formal, the +prophets became more and more rare, until the great fact of inspiration +was thrown back wholly into the past, as though God or man had altered, +man no longer divine in his nature, God no longer willing to speak words +in the ears of men. But inspiration is a fact in all its stages; and it +goes far farther than some of you may think. The inspiration of the +prophets, spiritually mighty and convincing, is needed, and they come to +the world to give a new impulse to spiritual truth. But there is a +general inspiration that any one may share who strives to show out the +divine life from which no son of man is excluded, for every son of man +is son of God. Have you ever been drawn away for a moment into higher, +more peaceful realms, when you have come across something of beauty, of +art, of the wonders of science, of the grandeur of philosophy? Have you +for a time lost sight of the pettinesses of earth, of trivial troubles, +of small worries and annoyances, and felt yourself lifted into a calmer +region, into a light that is not the light of common earth? Have you +ever stood before some wondrous picture wherein the palette of the +painter has been taxed to light the canvas with all the hues of +beauteous colour that art can give to human sight? Or have you seen in +some wondrous sculpture, the gracious living curves that the chisel has +freed from the roughness of the marble? Or have you listened while the +diviner spell of music has lifted you, step by step, till you seem to +hear the Gandharvas singing and almost the divine flute is being played +and echoing in the lower world? Or have you stood on the mountain peak +with the snows around you, and felt the grandeur of the unmoving nature +that shows out God as well as the human spirit? Ah, if you have known +any of these peaceful spots in life's desert, then you know how +all-pervading is inspiration; how wondrous the beauty and the power of +God shown forth in man and in the world; then you know, if you never +knew it before, the truth of that great proclamation of Shri +Krishna the Beloved: "Whatever is royal, good, beautiful, and +mighty, understand thou that to go forth from My Splendour";[3] all is +the reflection of that tejas[4] which is His and His alone. For as there +is nought in the universe without His love and life, so there is no +beauty that is not His beauty, that is not a ray of the illimitable +splendour, one little beam from the unfailing source of life. + +[Footnote 3: _Bhagavad-Gita_, x. 41.] + +[Footnote 4: Splendour, radiance.] + + + + +SECOND LECTURE. + + +BROTHERS:--You will remember that yesterday, in dividing the subject +under different heads, I put down certain questions which we would take +in order. We dealt yesterday with the question: "What is an Avatara?" +The second question that we are to try to answer, "What is the source of +Avataras?" is a question that leads us deep into the mysteries of the +kosmos, and needs at least an outline of kosmic growth and evolution in +order to give an intelligible answer. I hope to-day to be able also to +deal with the succeeding question, "How does the need for Avataras +arise?" This will leave us for to-morrow the subject of the special +Avataras, and I shall endeavour, if possible, during to-morrow's +discourse, to touch on nine of the Avataras out of the ten recognised as +standing out from all other manifestations of the Supreme. Then, if I am +able to accomplish that task, we shall still have one morning left, and +that I propose to give entirely to the study of the greatest of the +Avataras, the Lord Shri Krishna Himself, endeavouring, if +possible, to mark out the great characteristics of His life and His +work, and, it may be, to meet and answer some of the objections of the +ignorant which, especially in these later days, have been levelled +against Him by those who understand nothing of His nature, nothing of +the mighty work He came to accomplish in the world. + +Now we are to begin to-day by seeking an answer to the question, "What +is the source of Avataras?" and it is likely that I am going to take a +line of thought somewhat unfamiliar, carrying us, as it does, outside +the ordinary lines of our study which deals more with the evolution of +man, of the spiritual nature within him. It carries us to those far off +times, almost incomprehensible to us, when our universe was coming into +manifestation, when its very foundations, as it were, were being laid. +In answering the question, however, the mere answer is simple. It is +recognised in all religions admitting divine incarnations--and they +include the great religions the world--it is admitted that the source of +Avataras, the source of the Divine incarnations, is the second or middle +manifestation of the sacred Triad. It matters not whether with Hindus we +speak of the Trimurti, or whether with Christians we speak of the +Trinity, the fundamental idea is one and the same. Taking first for a +moment the Christian symbology, you will find that every Christian tells +you that the one divine incarnation acknowledged in Christianity--for in +Christianity they believe in one special incarnation only--you will find +in the Christian nomenclature the divine incarnation or Avatara is that +of the second person of the Trinity. No Christian will tell you that +there has ever been an incarnation of God the Father, the primeval +Source of life. They will never tell you that there has been an +incarnation of the third Person of the Trinity, the Holy Spirit, the +Spirit of Wisdom, of creative Intelligence, who built up the +world-materials. But they will always say that it was the second Person, +the Son, who took human form, who appeared under the likeness of +humanity, who was manifested as man for helping the salvation of the +world. And if you analyse what is meant by that phrase, what, to the +mind of the Christian, is conveyed by the thought of the second Person +of the Trinity--for remember in dealing with a religion that is not +yours you should seek for the thought not the form, you should look at +the idea not at the label, for the thoughts are universal while the +forms divide, the ideas are identical while the labels are marks of +separation--if you seek for the underlying thought you will find it is +this: the sign of the second Person of the Trinity is duality; also, He +is the underlying life of the world; by His power the worlds were made, +and are sustained, supported, and protected. You will find that while +the Spirit of Wisdom is spoken of as bringing order out of disorder, +kosmos out of chaos, that it is by the manifested Word of God, or the +second Person of the Trinity, it is by Him that all forms are builded up +in this world, and it is specially in His image that man is made. So +also when we turn to what will be more familiar to the vast majority of +you, the symbology of Hinduism, you will find that all Avataras have +their source in Vishnu, in Him who pervades the universe, as the +very name Vishnu implies, who is the Supporter, the Protector, the +pervading, all-permeating Life by which the universe is held together, +and by which it is sustained. Taking the names of the Trimurti so +familiar to us all--not the philosophical names Sat, Chit, A'nanda, +those names which in philosophy show the attributes of the Supreme +Brahman--taking the concrete idea, we have Mahadeva or Shiva, +Vishnu, and Brahma: three names, just as in the other religion we +have three names; but the same fact comes out, that it is the middle or +central one of the Three who is the source of Avataras. There has never +been a direct Avatara of Mahadeva, of Shiva Himself. Appearances? Yes. +Manifestations? Yes. Coming in form for a special purpose served by that +form? Oh yes. Take the _Mahabharata_, and you find Him appearing in the +form of the hunter, the Kirata, and testing the intuition of Arjuna, and +struggling with him to test his strength, his courage, and finally his +devotion to Himself. But that is a mere form taken for a purpose and +cast aside the moment the purpose is served; almost, we may say, a mere +illusion, produced to serve a special purpose and then thrown away as +having completed that which it was intended to perform. Over and over +again you find such appearances of Mahadeva. You may remember one most +beautiful story, in which He appears in the form of a Chandala[5] at the +gateway of His own city of Kashi, when one who was especially +overshadowed by a manifestation of Himself, Shri Shankaracharya, was +coming with his disciples to the sacred city; veiling Himself in the +form of an outcaste--for to Him all forms are the same, the human +differences are but as the grains of sand which vanish before the +majesty of His greatness--He rolled Himself in the dust before the +gateway, so that the great teacher could not walk across without +touching Him, and he called to the Chandala to make way in order that +the Brahmana might go on unpolluted by the touch of the outcaste; +then the Lord, speaking through the form He had chosen, rebuked the very +one whom His power overshadowed, asking him questions which he could not +answer and thus abasing his pride and teaching him humility. Such forms +truly He has taken, but these are not what we can call Avataras; mere +passing forms, not manifestations upon earth where a life is lived and a +great drama is played out. So with Brahma; He also has appeared from +time to time, has manifested Himself for some special purpose; but there +is no Avatara of Brahma, which we can speak of by that very definite and +well understood term. + +[Footnote 5: An outcaste, equivalent to a scavenger.] + +Now for this fact there must be some reason. + +Why is it that we do not find the source of Avataras alike in all these +great divine manifestations? Why do they come from only one aspect and +that the aspect of Vishnu? I need not remind you that there is but +one Self, and that these names we use are the names of the aspects that +are manifested by the Supreme; we must not separate them so much as to +lose sight of the underlying unity. For remember how, when a worshipper +of Vishnu had a feeling in his heart against a worshipper of +Mahadeva, as he bowed before the image of Hari, the face of the image +divided itself in half, and Shiva or Hara appeared on one side and +Vishnu or Hari appeared on the other, and the two, smiling as one +face on the bigoted worshipper, told him that Mahadeva and Vishnu +were but one. But in Their functions a division arises; They manifest +along different lines, as it were, in the kosmos and for the helping of +man; not for Him but for us, do these lines of apparent separateness +arise. + +Looking thus at it, we shall be able to find the answer to our question, +not only who is the source of Avataras, but why Vishnu is the +source. And it is here that I come to the unfamiliar part where I shall +have to ask for your special attention as regards the building of the +universe. Now I am using the word "universe," in the sense of our solar +system. There are many other systems, each of them complete in itself, +and, therefore, rightly spoken of as a kosmos, a universe. But each of +these systems in its turn is part of a mightier system, and our sun, the +centre of our own system, though it be in very truth the manifested +physical body of I'shwara Himself, is not the only sun. If you look +through the vast fields of space, myriads of suns are there, each one +the centre of its own system, of its own universe; and our sun, supreme +to us, is but, as it were, a planet in a vaster system, its orbit curved +round a sun greater than itself. So in turn that sun, round which our +sun is circling, is planet to a yet mightier sun, and each set of +systems in its turn circles round a more central sun, and so on--we know +not how far may stretch the chain that to us is illimitable; for who is +able to plumb the depths and heights of space, or to find a manifested +circumference which takes in all universes! Nay, we say that they are +infinite in number, and that there is no end to the manifestations of +the one Life. + +Now that is true physically. Look at the physical universe with the eye +of spirit, and you see in it a picture of the spiritual universe. A +great word was spoken by one of the Masters or Rishis, whom in this +Society we honour and whose teachings we follow. Speaking to one of His +disciples, or pupils, He rebuked him, because, He said in words never to +be forgotten by those who have read them: "You always look at the things +of the spirit with the eyes of the flesh. What you ought to do is to +look at the things of the flesh with the eyes of the spirit." Now, what +does that mean? It means that instead of trying to degrade the spiritual +and to limit it within the narrow bounds of the physical, and to say of +the spiritual that it cannot be because the human brain is unable +clearly to grasp it, we ought to look at the physical universe with a +deeper insight and see in it the image, the shadow, the reflection of +the spiritual world, and learn the spiritual verities by studying the +images that exist of them in the physical world around us. The physical +world is easier to grasp. Do not think the spiritual is modelled on the +physical; the physical is fundamentally modelled on the spiritual, and +if you look at the physical with the eye of spirit, then you find that +it is the image of the higher, and then you are able to grasp the higher +truth by studying the faint reflections that you see in the world around +you. That is what I ask you to do now. Just as you have your sun and +suns, many universes, each one part of a system mightier than itself, so +in the spiritual universe there is hierarchy beyond hierarchy of +spiritual intelligences who are as the suns of the spiritual world. Our +physical system has at its centre the great spiritual Intelligence +manifested as a Trinity, the I'shvara of that system. Then beyond Him +there is a mightier I'shvara, round whom Those who are on the level of +the I'shvara of our system circle, looking to Him as Their central life. +And beyond Him yet another, and beyond Him others and others yet, until +as the physical universes are beyond our thinking, the spiritual +hierarchy stretches also beyond our thought, and, dazzled and blinded by +the splendour, we sink back to earth, as Arjuna was blinded when the +Vaishnava form shone forth on him, and we cry: "Oh! show us again +Thy more limited form that we may know it and live by it. We are not yet +ready for the mightier manifestations. We are blinded, not helped, by +such blaze of divine splendour." + +And so we find that if we would learn we must limit ourselves--nay, we +must try to expand ourselves--to the limits of our own system. Why? I +have met people who have not really any grasp of this little world, this +grain of dust in which they live, who cannot be content unless you +answer questions about the One Existence, the Para-Brahma, whom sages +revere in silence, not daring to speak even with illuminated mind that +knows nirvanic life and has expanded to nirvanic consciousness. The more +ignorant the man, the more he thinks he can grasp. The less he +understands, the more he resents being told that there are some things +beyond the grasp of his intellect, existences so mighty that he cannot +even dream of the lowest of the attributes that mark them out. And for +myself, who know myself ignorant, who know that many an age must pass +ere I shall be able to think of dealing with these profounder problems, +I sometimes gauge the ignorance of the questioner by the questions that +he asks as to the ultimate existences, and when he wants to know what he +calls the primary origin, I know that he has not even grasped the +one-thousandth part of the origin out of which he himself has sprung. +Therefore, I say to you frankly that these mighty Ones whom we worship +are the Gods of our system; beyond them there stretch mightier Ones yet, +whom, perhaps, myriads of kalpas hence, we may begin to understand and +worship. + +Let us then confine ourselves to our own system and be glad if we can +catch some ray of the glory that illumines it. Vishnu has His own +functions, as also have Brahma and Mahadeva. The first work in this +system is done by the third of the sacred great Ones of the Trimurti, +Brahma, as you all know, for you have read that there came forth the +creative Intelligence as the third of the divine manifestations. I care +not what is the symbology you take; perchance that of the _Vishnu +Purana_ will be most familiar, wherein the unmanifested Vishnu +is beneath the water, standing as the first of the Trimurti, then the +Lotus, standing as the second, and the opened Lotus showing Brahma, the +third, the creative Mind. You may remember that the work of creation +began with His activity. When we study from the occult standpoint in +what that activity consisted, we find it consisted in impregnating with +His own life the matter of the solar system; that He gave His own life +to build up form after form of atom, to make the great divisions in the +kosmos; that He formed, one after another, the five kinds of matter. +Working by His mind--He is sometimes spoken of as Mahat, the great One, +Intelligence--He formed Tattvas one after another. Tattvas, you may +remember from last year, are the foundations of the atoms, and there are +five of them manifested at the present time. That is His special work. +Then He meditates, and forms--as thoughts--come forth. There His +manifest work may be said to end, though He maintains ever the life of +the atom. As far as the active work of the kosmos is concerned, He gives +way to the next of the great forces that is to work, the force of +Vishnu. His work is to gather together that matter that has been +built, shaped, prepared, vivified, and build it into definite forms +after the creative ideas brought forth by the meditation of Brahma. He +gives to matter a binding force; He gives to it those energies that hold +form together. No form exists without Him, whether it be moving or +unmoving. How often does Shri Krishna, speaking as the supreme +Vishnu, lay stress on this fact. He is the life in every form; +without it the form could not exist, without it it would go back to its +primeval elements and no longer live as form. He is the all-pervading +life; the "Supporter of the Universe" is one of His names. Mahadeva has +a different function in the universe; especially is He the great Yogi; +especially is He the great Teacher, the Mahaguru; He is sometimes called +Jagatguru, the Teacher of the world. Over and over again--to take a +comparatively modern example, as the _Gurugita_--we find Him as Teacher, +to whom Parvati goes asking for instruction as to the nature of the +Guru. He it is who defines the Guru's work, He it is who inspires the +Guru's teaching. Every Guru on earth is a reflection of Mahadeva, and it +is His life which he is commissioned to give out to the world. Yogi, +immersed in contemplation, taking the ascetic form always--that marks +out His functions. For the symbols by which the mighty Ones are shown in +the teachings are not meaningless, but are replete with the deepest +meaning. And when you see Him represented as the eternal Yogi, with the +cord in His hand, sitting as an ascetic in contemplation, it means that +He is the supreme ideal of the ascetic life, and that men who come +especially under His influence must pass out of home, out of family, out +of the normal ties of evolution, and give themselves to a life of +asceticism, to a life of renunciation, to share, however feebly, in that +mighty yoga by which the universe is kept alive. + +He then manifests not as Avatara, but such manifestations come from Him +who is the God, the Spirit, of evolution, who evolves all forms. That is +why from Vishnu all these Avataras come. For it is He who by His +infinite love dwells in every form that He has made; with patience that +nothing can exhaust, with love that nothing can tire, with quiet, calm +endurance which no folly of man can shake from its eternal peace, He +lives in every form, moulding it as it will bear the moulding, shaping +it as it yields itself to His impulse, binding Himself, limiting Himself +in order that His universe may grow, Lord of eternal life and bliss, +dwelling in every form. If you grasp this, it is not difficult to say +why from Him alone the Avataras come. Who else should take form save the +One who gives form? who else should work with this unending love save +He, who, while the universe exists, binds Himself that the universe may +live and ultimately share His freedom? He is bound that the universe may +be free. Who else then should come forth when special need arises? + +And He gives the great types. Let me remind you of the +_Shrimad-Bhagavata_, where in an early chapter of the first Book, the +3rd chapter, a very long list is given of the forms that Vishnu +took, not only the great Avataras, but also a large number of others. It +is said He appeared as Nara and Narayana; it is said He appeared as +Kapila; He took female forms, and so on, a whole long list being given +of the shapes that He assumed. And, turning from that to a very +illuminative passage in the _Mahabharata_, we find Him in the form of +Shri Krishna explaining a profound truth to Arjuna. + +There He gives the law of these appearances: "When, O son of Pritha, I +live in the order of the deities, then I act in every respect as a +deity. When I live in the order of the Gandharvas, then I act in every +respect as a Gandharva. When I live in the order of the Nagas, I act as +a Naga. When I live in the order of the Yakshas, or that of the +Rakshasas, I act after the manner of that order. Born now in the order +of humanity, I must act as a human being." A profound truth, a truth +that few in modern times recognise. Every type in the universe, in its +own place, is good; every type in the universe, in its own place, is +necessary. There is no life save His life; how then could any type come +into existence apart from the universal life, bereft whereof nothing can +exist? + +We speak of good forms and evil, and rightly, as regards our own +evolution. But from the wider standpoint of the kosmos, good and evil +are relative terms, and everything is very good in the sight of the +Supreme who lives in every one. How can a type come into existence in +which He cannot live? How can anything live and move, save as it has its +being in Him? Each type has its work; each type has its place; the type +of the Rakshasa as much as the type of the Deva, of the Asura as much as +of the Sura. Let me give you one curious little simple example, which +yet has a certain graphic force. You have a pole you want to move, and +that pole is on a pivot, like the mountain which churned the ocean, a +pole with its two ends, positive and negative we will call them. The +positive end, we will say, is pushed in the direction of the river (the +river flowing beyond one end of the hall at Adyar). The negative pole is +pushed--in what direction? In the opposite. And those who are pushing +it have their faces turned in the opposite direction. One man looks at +the river, the other man has his back to it, looking in the opposite +direction. But the pole turns in the one direction although they push in +opposite directions. They are working round the same circle, and the +pole goes faster because it is pushed from its two ends. There is the +picture of our universe. The positive force you call the Deva or Sura; +his face is turned, it seems, to God. The negative force you call the +Rakshasa or Asura; his face, it seems, is turned away from God. Ah no! +God is everywhere, in every point of the circle round which they tread; +and they tread His circle and do His will and no otherwise; and all at +length find rest and peace in Him. + +Therefore Shri Krishna Himself can incarnate in the form of +Rakshasa, and when in that form He will act as Rakshasa and not as Deva, +doing that part of the divine work with the same perfection as He does +the other, which men in their limited vision call the good. A great +truth hard to grasp. I shall have to return to it presently in speaking +of Ravana, one of the mightiest types of, perhaps the greatest of, all +the Rakshasas. And we shall see, if we can follow, how the profound +truth works out. But remember, if in the minds of some of you there is +some hesitation in accepting this, that the words that I read are not +mine, but those of the Lord who spoke of His own embodying; He has left +on record for your teaching, that He has embodied Himself in the form of +Rakshasa and has acted after the manner of that order. + +Leaving that for a moment, there is one other point I must take, ere +speaking of the need for Avataras, and it is this: when the great +central Deities have manifested, then there come forth from Them seven +Deities of what we may call the second order. In Theosophy, they are +spoken of as the planetary Logoi, to distinguish them from the great +solar Logoi, the central Life. Each of These has to do with one of the +seven sacred planets, and with the chain of worlds connected with that +planet. Our world is one of the links in this chain, and you and I pass +round this chain in successive incarnations in the great stages of life. +The world--our present world--is the midway globe of one such chain. One +Logos of the secondary order presides over the evolution of this chain +of worlds. He shows out three aspects, reflections of the great Logoi +who are at the centre of the system. You have read perhaps of the +seven-leaved lotus, the Saptaparnapadma; looked at with the higher +sight, gazed at with the open vision of the seer, that mighty group of +creative and directing Beings looks like the lotus with its seven leaves +and the great Ones are at the heart of the lotus. It is as though you +could see a vast lotus-flower spread out in space, the tips of the seven +leaves being the mighty Intelligences presiding over the evolution of +the chains of worlds. That lotus symbol is no mere symbol but a high +reality, as seen in that wondrous world wherefrom the symbol has been +taken by the sages. And because the great Rishis of old saw with the +open eye of knowledge, saw the lotus-flower spread in space, they took +it as the symbol of kosmos, the lotus with its seven leaves, each one a +mighty Deva presiding over a separate line of evolution. We are +primarily concerned with our own planetary Deva and through Him with the +great Devas of the solar system. + +Now my reason for mentioning this is to explain one word that has +puzzled many students. Mahavishnu, the great Vishnu, why +that particular epithet? What does it mean when that phrase is used? It +means the great solar Logos, Vishnu in His essential nature: but +there is a reflection of His glory, a reflection of His power, of His +love, in more immediate connection with ourselves and our own world. He +is His representative, as a viceroy may represent the king. Some of the +Avataras we shall find came forth from Mahavishnu through the +planetary Logos, who is concerned with our evolution and the evolution +of the world. But the Purnavatara that I spoke of yesterday comes +forth directly from Mahavishnu, with no intermediary between +Himself and the world that He comes to help. Here is another distinction +between the Purnavatara and those more limited ones, that I could not +mention yesterday, because the words used would, at that stage, have +been unintelligible. We shall find to-morrow, when we come to deal with +the Avataras Matsya, Kurma, and so on, that these special Avataras, +connected with the evolution of certain types in the world, while +indirectly from Mahavishnu, come through the mediation of His +mighty representative for our own chain, the wondrous Intelligence that +conveys His love and ministers His will, and is the channel of His +all-pervading and supporting power. When we come to study Shri +Krishna we shall find that there is no intermediary. He stands +as the Supreme Himself. And while in the other cases there is the +Presence that may be recognised as an intermediary, it is absent in the +case of the great Lord of Life. + +Leaving that for further elaboration then to-morrow, let us try to +answer the next question, "How arises this need for Avataras?" because +in the minds of some, quite naturally, a difficulty does arise. The +difficulty that many thoughtful people feel may be formulated thus: +"Surely the whole plan of the world is in the mind of the Logos from the +beginning, and surely we cannot suppose that He is working like a human +workman, not thoroughly understanding that at which He aims. He must be +the architect as well as the builder; He must make the plan as well as +carry it out. He is not like the mason who puts a stone in the wall +where he is told, and knows nothing of the architecture of the building +to which he is contributing. He is the master-builder, the great +architect of the universe, and everything in the plan of that universe +must be in His mind ere ever the universe began. But if that be so--and +we cannot think otherwise--how is it that the need for special +intervention arises? Does not the fact of special intervention imply +some unforeseen difficulty that has arisen? If there must be a kind of +interference with the working out of the plan, does that not look as if +in the original plan some force was left out of account, some difficulty +had not been seen, something had arisen for which preparation had not +been made? If it be not so, why the need for interference, which looks +as though it were brought about to meet an unforeseen event?" A natural, +reasonable, and perfectly fair question. Let us try to answer it. I do +not believe in shirking difficulties; it is better to look them in the +face, and see if an answer be possible. + +Now the answer comes along three different lines. There are three great +classes of facts, each of which contributes to the necessity; and each, +foreseen by the Logos, is definitely prepared for as needing a +particular manifestation. + +The first of these lines arises from what I may perhaps call the nature +of things. I remarked at the beginning of this lecture on the fact that +our universe, our system, is part of a greater whole, not separate, not +independent, not primary, in comparatively a low scale in the universe, +our sun a planet in a vaster system. Now what does that imply? As +regards matter, Prakriti, it implies that our system is builded out +of matter already existing, out of matter already gifted with certain +properties, out of matter that spreads through all space, and from which +every Logos takes His materials, modifying it according to His own plan +and according to His own will. When we speak of Mulaprakriti, the +root of matter, we do not mean that it exists as the matter we know. No +philosopher, no thinker would dream of saying that that which spreads +throughout space is identical with the matter of our very elementary +solar system. It is the root of matter, that of which all forms of +matter are merely modifications. What does that imply? It implies that +our great Lord, who brought our solar system into existence, is taking +matter which already has certain properties given to it by One yet +mightier than Himself. In that matter three gunas exist in +equilibrium, and it is the breath of the Logos that throws them out of +equilibrium, and causes the motion by which our system is brought into +existence. There must be a throwing out of equilibrium, for equilibrium +means Pralaya, where there is not motion, nor any manifestation of life +and form. When life and form come forth, equilibrium must have been +disturbed, and motion must be liberated by which the world shall be +built. But the moment you grasp that truth you see that there must be +certain limitations by virtue of the very material in which the Deity +is working for the making of the system. It is true that when out of His +system, when not conditioned and confined and limited by it, as He is by +His most gracious will, it is true that He would be the Lord of that +matter by virtue of His union with the mightier Life beyond; but when +for the building of the world He limits Himself within His Maya, then He +must work within the conditions of those materials that limit His +activity, as we are told over and over again. + +Now when in the ceaseless interplay of Sattva, Rajas, and Tamas, Tamas +has the ascendancy, aided and, as it were, worked by Rajas, so that they +predominate over Sattva in the foreseen evolution, when the two +combining overpower the third, when the force of Rajas and the inertia +and stubbornness of Tamas, binding themselves together, check the +action, the harmony, the pleasure-giving qualities of Sattva, then comes +one of the conditions in which the Lord comes forth to restore that +which had been disturbed of the balanced interworking of the three +gunas and to make again such balance between them as shall enable +evolution to go forward smoothly and not be checked in its progress. He +re-establishes the balance of power which gives orderly motion, the +order having been disturbed by the co-operation of the two in +contradistinction to the third. In these fundamental attributes of +matter, the three gunas, lies the first reason of the need for +Avataras. + +The second need has to do with man himself, and now we come back in both +the second and the third to that question of good and evil, of which I +have already spoken. I'shvara, when He came to deal with the evolution +of man--with all reverence I say it--had a harder task to perform than +in the evolution of the lower forms of life. On them the law is imposed +and they must obey its impulse. On the mineral the law is compulsory; +every mineral moves according to the law, without interposing any +impulse from itself to work against the will of the One. In the +vegetable world the law is imposed, and every plant grows in orderly +method according to the law within it, developing steadily and in the +fashion of its order, interposing no impulse of its own. Nay, in the +animal world--save perhaps when we come to its highest members--the law +is still a force overpowering everything else, sweeping everything +before it, carrying along all living things. A wheel turning on the road +might carry with it on its axle the fly that happened to have settled +there; it does not interpose any obstacle to the turning of the wheel. +If the fly comes on to the circumference of the wheel and opposes itself +to its motion, it is crushed without the slightest jarring of the wheel +that rolls on, and the form goes out of existence, and the life takes +other shapes. + +So is the wheel of law in the three lower kingdoms. But with man it is +not so. In man I'shvara sets himself to produce an image of Himself, +which is not the case in the lower kingdoms. As life has evolved, one +force after another has come out, and in man there begins to come out +the central life, for the time has arrived for the evolution of the +sovereign power of will, the self-initiated motion which is part of the +life of the Supreme. Do not misunderstand me--for the subject is a +subtle one; there is only one will in the universe, the will of +I'shvara, and all must conform itself to that will, all is conditioned +by that will, all must move according to that will, and that will marks +out the straight line of evolution. There may be swerving neither to the +right hand nor to the left. There is one will only which in its aspect +to us is free, but inasmuch as our life is the life of I'shvara Himself, +inasmuch as there is but one Self and that Self is yours and mine as +much as His--for He has given us His very Self to be our Self and our +life--there must evolve at one stage of this wondrous evolution that +royal power of will which is seen in Him. And from the A'tma within us, +which is Himself in us, there flows forth the sovereign will into the +sheaths in which the A'tma is as it were held. Now what happens is this: +force goes out through the sheaths and gives them some of its own +nature, and each sheath begins to set up a reflection of the will on its +own account, and you get the "I" of the body which wants to go this way, +and the "I" of passion or emotion which wants to go that way, and the +"I" of the mind which wants to go a third way, and none of these ways +is the way of the A'tma, the Supreme. These are the illusory wills of +man, and there is one way in which you may distinguish them from the +true will. Each of them is determined in its direction by external +attraction; the man's body wants to move in a particular way because +something attracts it, or something else repels it: it moves to what it +likes, to what is congenial to it, it moves away from that which it +dislikes, from that from which it feels itself repelled. But that motion +of the body is but motion determined by the I'shvara outside, as it +were, rather than by the I'shvara within, by the kosmos around and not +by the Self within, which has not yet achieved its mastery of the +kosmos. So with the emotions or passions: they are drawn this way or +that by the objects of the senses, and the "senses move after their +appropriate objects"; it is not the "I," the Self, which moves. And so +also with the mind. "The mind is fickle and restless, O +Krishna, it seems as hard to curb as the wind," and the mind +lets the senses run after objects as a horse that has broken its reins +flies away with the unskilled driver. All these forces are set up; and +there is one more thing to remember. These forces reinforce the rajasic +guna and help to bring about that predominance of which I spoke; all +these reckless desires that are not according to the one will are yet +necessary in order that the will may evolve and in order to train and +develop the man. + +Do you say why? How would you learn right if you knew not wrong? How +would you choose good if you knew not evil? How would you recognise the +light if there were no darkness? How would you move if there were no +resistance? The forces that are called dark, the forces of the +Rakshasas, of the Asuras, of all that seem to be working against +I'shvara--these are the forces that call out the inner strength of the +Self in man, by struggling with which the forces of A'tma within the man +are developed, and without which he would remain in Pralaya for +evermore. It is a perfectly stagnant pool where there is no motion, and +there you get corruption and not life. The evolution of force can only +be made by struggle, by combat, by effort, by exercise, and inasmuch as +I'shvara is building men and not babies, He must draw out men's forces +by pulling against their strength, making them struggle in order to +attain, and so vivifying into outer manifestation the life that +otherwise would remain enfolded in itself. In the seed the life is +hidden, but it will not grow if you leave the seed alone. Place it on +this table here, and come back a century hence, and, if you find it, it +will be a seed still and nothing more. So also is the A'tma in man ere +evolution and struggle have begun. Plant your seed in the ground, so +that the forces in the ground press on it, and the rays of the sun from +outside make vibrations that work on it, and the water from the rain +comes through the soil into it and forces it to swell--then the seed +begins to grow; but as it begins to grow it finds the earth around. How +shall it grow but by pushing at it and so bringing out the energies of +life that are within it? And against the opposition of the ground the +roots strike down, and against the opposition of the ground the growing +point mounts upward, and by the opposition of the ground the forces are +evolved that make the seed grow, and the little plant appears above the +soil. Then the wind comes and blows and tries to drag it away, and, in +order that it may live and not perish, it strikes its roots deeper and +gives itself a better hold against the battering force of the wind, and +so the tree grows against the forces which try to tear it out. And if +these forces were not, there would have been no growth of the root. And +so with the root of I'shvara, the life within us; were everything around +us smooth and easy, we would remain supine, lethargic, indifferent. It +is the whip of pain, of suffering, of disappointment, that drives us +onward and brings out the forces of our internal life which otherwise +would remain undeveloped. Would you have a man grow? Then don't throw +him on a couch with pillows on every side, and bring his meals and put +them into his mouth, so that he moves not limb nor exercises mind. Throw +him on a desert, where there is no food nor water to be found; let the +sun beat down on his head, the wind blow against him; let his mind be +made to think how to meet the necessities of the body, and the man +grows into a man and not a log. That is why there are forces which you +call evil. In this universe there is no evil; all is good that comes to +us from I'shvara, but it sometimes comes in the guise of evil that, by +opposing it, we may draw out our strength. Then we begin to understand +that these forces are necessary, and that they are within the plan of +I'shvara. They test evolution, they strengthen evolution, so that it +does not take the next step onward till it has strength enough to hold +its own, one step made firm by opposition before the next is taken. But +when, by the conflicting wills of men, the forces that work for +retardation, to keep a man back till he is able to overcome them and go +on, when they are so reinforced by men's unruly wishes that they are +beginning, as it were, to threaten progress, then ere that check takes +place, there is reinforcement from the other side: the presence pf the +Avatara of the forces that threaten evolution calls forth the presence +of the Avatara that leads to the progress of humanity. + +We come to the third cause. The Avatara does not come forth without a +call. The earth, it is said, is very heavy with its load of evil, "Save +us, O supreme Lord," the Devas come and cry. In answer to that cry the +Lord comes forth. But what is this that I spoke of purposely by a +strange phrase to catch your attention, that I spoke of as an Avatara of +evil? By the will of the one Supreme, there is one incarnated in form +who gathers up together the forces that make for retardation, in order +that, thus gathered together, they may be destroyed by the opposing +force of good, and thus the balance may be re-established and evolution +go on along its appointed road. Devas work for joy, the reward of +Heaven. Svarga is their home, and they serve the Supreme for the joys +that there they have. Rakshasas also serve Him, first for rule on earth, +and power to grasp and hold and enjoy as they will in this lower world. +Both sides serve for reward, and are moved by the things that please. + +And in order, as our time is drawing to a close, that I may take one +great example to show how these work, let me take the mighty one, Ravana +of Lanka,[6] that we may give a concrete form to a rather difficult and +abstruse thought. Ravana, as you all know, was the mighty intelligence, +the Rakshasa, who called forth the coming of Shri Rama. But look back +into the past, and what was he? Keeper of Vishnu's heaven, +door-keeper of the mighty Lord, devotee, bhakta, absolutely devoted to +the Lord. Look at his past, and where do you find a bhakta of Mahadeva +more absolute in devotion than the one who came forth later as Ravana? +It was he who cast his head into the fire in order that Mahadeva might +be served. It is he in whose name have been written some of the most +exquisite stotras, breathing the spirit of completest devotion; in one +of them, you may remember--and you could scarcely carry devotion to a +further point--it is in the mouth of Ravana words are put appealing to +Mahadeva, and describing Him as surrounded by forms the most repellent +and undesirable, surrounded on every side by pisachas and bhutas,[7] +which to us seem but the embodiment of the dark shadows of the burning +ghat, forms from which all beauty is withdrawn. He cries out in a +passion of love: + + Better wear pisacha-form, so we + Evermore are near and wait on Thee. + +[Footnote 6: Ceylon.] + +[Footnote 7: Goblins and elementals.] + +How did he then come to be the ravisher of Sita and the enemy of God? + +You know how through lack of intuition, through lack of power to +recognise the meaning of an order, following the words not the spirit, +following the outside not the inner, he refused to open the door of +heaven when Sanat Kumara came and demanded entrance. In order that that +which was lacking might be filled, in order that that which was wanting +might be earned, that which was called a curse was pronounced, a curse +which was the natural reaction from the mistake. He was asked: "Will you +have seven incarnations friendly to Vishnu, or three in which you +will be His enemy and oppose Him?" And because he was a true bhakta, and +because every moment of absence from his Lord meant to him hell of +torture, he chose three of enmity, which would let him go back sooner +to the Feet of the Beloved, rather than the seven of happiness, of +friendliness. Better a short time of utter enmity than a longer +remaining away with apparent happiness. It was love not hatred that made +him choose the form of a Rakshasa rather than the form of a Rishi. +There is the first note of explanation. + +Then, coming into the form of Rakshasa, he must do his duty as Rakshasa. +This was no weak man to be swayed by momentary thought, by transient +objects. He had all the learning of the Vedas. With him, it was said, +passed away Vaidic learning, with him it disappeared from earth. He knew +his duty. What was his duty? To put forward every force which was in his +mighty nature in order to check evolution, and so call out every force +in man which could be called out by opposing energy which had to be +overcome; to gather round him all the forces which were opposing +evolution; to make himself king of the whole, centre and law-giver to +every force that was setting itself against the will of the Lord; to +gather them together as it were into one head, to call them together +into one arm; so that when their apparent triumph made the cry of the +earth go up to Vishnu, the answer might come in Rama's Avatara and +they be destroyed, that the life-wave might go on. + +Nobly he did the work, thoroughly he discharged his duty. It is said +that even sages are confused about Dharma, and truly it is subtle and +hard to grasp in its entirety, though the fragment the plain man sees be +simple enough. His Dharma was the Dharma of a Rakshasa, to lead the +whole forces of evil against One whom in his inner soul, then clouded, +he loved. When Shri Rama came, when He was wandering in the forest, how +could he sting Him into leaving the life of His life, His beloved Sita, +and into coming out into the world to do His work? By taking away from +Him the one thing to which He clung, by taking away from Him the wife +whom He loved as His very Self, by placing her in the spot where all the +forces of evil were gathered together, so making one head for +destruction, which the arrow of Shri Rama might destroy. Then the mighty +battle, then the struggle with all the forces of his great nature, that +the law might be obeyed to the uttermost, duly fulfilled to the last +grain, the debt paid that was owed; and then--ah then! the shaft of the +Beloved, then the arrow of Shri Rama that struck off the head from the +seeming enemy, from the real devotee. And from the corpse of the +Rakshasa that fell upon the field near Lanka, the devotee went up to +Goloka[8] to sit at the feet of the Beloved, and rest for awhile till +the third incarnation had to be lived out. + +[Footnote 8: A name for one of the heavens.] + +Such then are some of the reasons by, the ways in which the coming of +the Avatara is brought about. And my last word to you, my brothers, +to-day is but a sentence, in order to avoid the possibility of a mistake +to which our diving into these depths of thought may possibly give rise. +Remember that though all powers are His, all forces His, Rakshasa as +much as Deva, Asura as much as Sura; remember that for your evolution +you must be on the side of good, and struggle to the utmost against +evil. Do not let the thoughts I have put lead you into a bog, into a pit +of hell, in which you may for the time perish, that because evil is +relative, because it exists by the one will, because Rakshasa is His as +much as Deva, therefore you shall go on their side and walk along their +path. It is not so. If you yield to ambition, if you yield to pride, if +you set yourselves against the will of I'shvara, if you struggle for the +separated self, if in yourselves now you identify yourself with the past +in which you have dwelt instead of with the future towards which you +should be directing your steps, then, if your Karma be at a certain +stage, you pass into the ranks of those who work as enemies, because you +have chosen that fate for yourself, at the promptings of the lower +nature. Then with bitter inner pain--even if with complete +submission--accepting the Karma, but with profound sorrow, you shall +have to work out your own will against the will of the Beloved, and feel +the anguish of the rending that separates the inner from the outer life. +The will of I'shvara for you is evolution; these forces are made to +help your evolution--_but only if you strive against them_. If you yield +to them, then they carry you away. You do not then call out your own +strength, but only strengthen them. Therefore, O Arjuna, stand up and +fight. Do not be supine; do not yield yourself to the forces; they are +there to call out your energies by opposition and you must not sink down +on the floor of the chariot. And my last word is the word of Shri +Krishna to Arjuna: "Take up your bow, stand up and fight." + + + + +THIRD LECTURE. + + +The subject this morning, my brothers, is in some ways an easy and in +other ways a difficult one; easy, inasmuch as the stories of the +Avataras can be readily told and readily grasped; difficult, inasmuch as +the meaning that underlies these manifestations may possibly be in some +ways unfamiliar, may not have been thoroughly thought out by individual +hearers. And I must begin with a general word as to these special +Avataras. You may remember that I said that the whole universe may be +regarded as the Avatara of the Supreme, the Self-revelation of I'shvara. +But we are not dealing with that general Self-revelation; nor are we +even considering the very many revelations that have taken place from +time to time, marked out by special characteristics; for we have seen by +referring to one or two of the old writings that many lists are given of +the comings of the Lord, and we are to-day concerned with only some of +those, those that are accepted specially as Avataras. + +Now on one point I confess myself puzzled at the outset, and I do not +know whether in your exoteric literature light is thrown upon the point +as to how these ten were singled out, who was the person who chose them +out of a longer list, on what authority that list was proclaimed. On +that point I must simply state the question, leaving it unanswered. It +may be a matter familiar to those who have made researches into the +exoteric literature. It is not a point of quite sufficient importance +for the moment to spend on it time and trouble, in what we may call the +occult way of research. I leave that then aside, for there is one reason +why some of these stand out in a way which is clear and definite. They +mark stages in the evolution of the world. They mark new departures in +the growth of the developing life, and whether it was that fact which +underlay the exoteric choice I am unable to say; but certainly that fact +by itself is sufficient to justify the special distinction which is +made. + +There is one other general point to consider. Accounts of these Avataras +are found in the Puranas; allusions to them, to one or other of them, +are found in other of the ancient writings, but the moment you come to +very much detail you must turn to the Pauranic accounts; as you are +aware, sages, in giving those Puranas, very often described things as +they are seen on the higher planes, giving the description of the +underlying truth of facts and events; you have appearances described +which sound very strange in the lower world; you have facts asserted +which raise very much of challenge in modern days. When you read in the +Puranas of strange forms and marvellous appearances, when you read +accounts of creatures that seem unlike anything that you have ever heard +of or dreamed of elsewhere, the modern mind, with its somewhat narrow +limitations, is apt to revolt against the accounts that are given; the +modern mind, trained within the limits of the science of observation, is +necessarily circumscribed within those limits and those limits are of an +exceedingly narrow description; they are limits which belong only to +modern time, modern to men, in the true sense of the word, though +geological researches stretch of course far back into what we call in +this nineteenth century the night of time. But you must remember that +the moment geology goes beyond the historic period, which is a mere +moment in the history of the world, it has more of guesses than of +facts, more of theories than of proofs. If you take half a dozen modern +geologists and ask each of them in turn for the date of the period of +which records remain in the small number of fossils collected, you will +find that almost every man gives a different date, and that they deal +with differences of millions of years as though they were only seconds +or minutes of ours. So that you will have to remember in what science +can tell you of the world, however accurate it may be within its limits, +that these limits are exceedingly narrow, narrow I mean when measured by +the sight that goes back kalpa after kalpa, and that knows that the +mind of the Supreme is not limited to the manifestations of a few +hundred thousands of years, but goes back million after million, +hundreds of millions after hundreds of millions, and that the varieties +of form, the enormous differences of types, the marvellous kinds of +creatures which have come out of that creative imagination, transcend in +actuality all that man's mind can dream of, and that the very wildest +images that man can make fail far short of the realities that actually +existed in the past kalpas through which the universe has gone. That +word of warning is necessary, and also the warning that on the higher +planes things look very different from what they look down here. You +have here a reflection only of part of those higher forms of existence. +Space there has more dimensions than it has on the physical plane, and +each dimension of space adds a new fundamental variety to form; if to +illustrate this I may use a simile I have often used, it may perhaps +convey to you a little idea of what I mean. Two similes I will take each +throwing a little light on a very difficult subject. Suppose that a +picture is presented to you of a solid form; the picture, being made by +pen or pencil on a sheet of paper, must show on the sheet, which is +practically of two dimensions--a plane surface--a three dimensional +form; so that if you want to represent a solid object, a vase, you must +draw it flat, and you can only represent the solidity of that vase by +resorting to certain devices of light and shade, to the artificial +device which is called perspective, in order to make an illusory +semblance of the third dimension. There on the plane surface you get a +solid appearance, and the eye is deceived into thinking it sees a solid +when really it is looking at a flat surface. Now as a matter of fact if +you show a picture to a savage, an undeveloped savage, or to a very +young child, they will not see a solid but only a flat. They will not +recognise the picture as being the picture of a solid object they have +seen in the world round them; they will not see that that artificial +representation is meant to show a familiar solid, and it passes by them +without making any impression on the mind; only the education of the eye +enables you to see on a flat surface the picture of a solid form. Now, +by an effort of the imagination, can you think of a solid as being the +representation of a form in one dimension more, shown by a kind of +perspective? Then you may get a vague idea of what is meant when we +speak of a further dimension in space. As the picture is to the vase, so +is the vase to a higher object of which that vase itself is a +reflection. So again if you think, say, of the lotus flower I spoke of +yesterday, as having just the tips of its leaves above water, each tip +would appear as a separate object. If you know the whole you know that +they are all parts of one object; but coming over the surface of the +water you will see tips only, one for each leaf of the seven-leaved +lotus. So is every globe in space an apparently separate object, while +in reality it is not separated at all, but part of a whole that exists +in a space of more dimensions; and the separateness is mere illusion due +to the limitations of our faculties. + +Now I have made this introduction in order to show you that when you +read the Puranas you consistently get the fact on the higher plane +described in terms of the lower, with the result that it seems +unintelligible, seems incomprehensible; then you have what is called an +allegory, that is, a reality which looks like a fancy down here, but is +a deeper truth than the illusion of physical matter, and is nearer to +the reality of things than the things which you call objective and real. +If you follow that line of thought at all you will read the Puranas +with more intelligence and certainly with more reverence than some of +the modern Hindus are apt to show in the reading, and you will begin to +understand that when another vision is opened one sees things +differently from the way that one sees them on the physical plane, and +that that which seems impossible on the physical is what is really seen +when you pass beyond the physical limitations. + +From the Puranas then the stories come. + +Let me take the first three Avataras apart from the remainder, for a +reason that you will readily understand as we go through them. We take +the Avatara which is spoken of as that of Matsya or the fish; that +which is spoken of as that of Kurma or the tortoise; that which is +spoken of as that of Varaha, or the boar. Three animal forms; how +strange! thinks the modern graduate. How strange that the Supreme should +take the forms of these lower animals, a fish, a tortoise, a boar! What +childish folly! "The babbling of a race in its infancy," it is said by +the pandits of the Western world. Do not be so sure. Why this wonderful +conceit as to the human form? Why should you and I be the only worthy +vessels of the Deity that have come out of the illimitable Mind in the +course of ages? What is there in this particular shape of head, arms, +and trunk which shall make it the only worthy vessel to serve as a +manifestation of the supreme I'shvara? I know of nothing so wonderful in +the mere outer form that should make that shape alone worthy to +represent some of the aspects of the Highest. And may it not be that +from His standpoint those great differences that we see between +ourselves and those which we call the lower forms of life may be almost +imperceptible, since He transcends them all? A little child sees an +immense difference between himself of perhaps two and a half feet high +and a baby only a foot and a half high, and thinks himself a man +compared with that tiny form rolling on the ground and unable to walk. +But to the grown man there is not so much difference between the length +of the two, and one seems very much like the other. While we are very +small we see great differences between ourselves and others; but on the +mountain top the hovel and the palace do not differ so very much in +height. They all look like ant-hills, very much of the same size. And so +from the standpoint of I'shvara, in the vast hierarchies from the +mineral to the loftiest Deva, the distinctions are but as ant-hills in +comparison with Himself, and one form or another is equally worthy, so +that it suits His purpose, and manifests His will. + +Now for the Matsya Avatara; the story you will all know: when the great +Manu, Vaivasvata Manu, the Root Manu, as we call Him--that is, a Manu +not of one race only, but of a whole vast round of kosmic evolution, +presiding over the seven globes that are linked for the evolution of the +world--that mighty Manu, sitting one day immersed in contemplation, sees +a tiny fish gasping for water; and moved by compassion, as all great +ones are, He takes up the little fish and puts it in a bowl, and the +fish grows till it fills the bowl; and He placed it in a water vessel +and it grew to the size of the vessel; then He took it out of that +vessel and put it into a bigger one; afterwards into a tank, a pond, a +river, the sea, and still the marvellous fish grew and grew and grew. +The time came when a vast change was impending; one of those changes +called a minor pralaya, and it was necessary that the seeds of life +should be carried over that pralaya to the next manvantara. That would +be a minor pralaya and a minor manvantara. What does that mean? It +means a passage of the seeds of life from one globe to another; from +what a we call the globe preceding our own to our own earth. It is the +function of the Root Manu, with the help and the guidance of the +planetary Logos, to transfer the seeds of life from one globe to the +next, so as to plant them in a new soil where further growth is +possible. As waters rose, waters of matter submerging the globe which +was passing into pralaya, an ark, a vessel appeared; into this vessel +stepped the great Rishi with others, and the seeds of life were +carried by Them, and as They go forth upon the waters a mighty fish +appears and to the horn of that fish the vessel is fastened by a rope, +and it conveys the whole safely to the solid ground where the Manu +rebegins His work. A story! yes, but a story that tells a truth; for +looking at it as it takes place in the history of the world, we see the +vast surging ocean of matter, we see the Root Manu and the great +Initiates with Him gathering up the seeds of life from the world whose +work is over, carrying them under the guidance and with the help of the +planetary Vishnu to the new globe where new impulse is to be given +to the life; and the reason why the fish form was chosen was simply +because in the building up again of the world, it was at first covered +with water, and only that form of life was originally possible, so far +as denser physical life was concerned. + +You have in that first stage what the geologists call the Silurian Age, +the age of fishes, when the great divine manifestation was of all these +forms of life. The Purana rightly starts in the previous Kalpa, +rightly starts the manifestations with the manifestation in the form of +the fish. Not so very ridiculous after all, you see, when read by +knowledge instead of by ignorance; a truth, as the Puranas are full +of truth, if they were only read with intelligence and not with +prejudice. + +But some of you may say that there is confusion about these first +Avataras; in several accounts we find that the Boar stands the first; +that is true, but the key of it is this; the Boar Avatara initiated that +evolution which was followed unbrokenly by the human; whereas the other +two bring in great stages, each of which is regarded as a separate +kalpa; and if you look into the _Vishnu Purana_ you will find +there the key; for when that begins to relate the incarnation of the +Boar, there is just a sentence thrown in, that the Matsya and Kurma +Avataras belong to previous kalpas. + +Now if we take the theosophical nomenclature, we find each of these +kalpas covers what we call a Root Race, and you may remember that the +first Root Race of humanity had not human form at all but was simply a +floating mass able to live in the waters which then covered the earth, +and only showing the ordinary protoplasmic motions connected with such a +type of life and possible at that stage of its evolution. It was a seed +of form rather than a form itself; it was the seed planted by the Manu +in the waters of the earth, that out of that humanity might evolve. But +the general course of physical evolution passed through the stage of the +fish; and geology there gives a true fact, though it does not +understand, naturally, the hidden meaning; while the Purana gives you +the reality of the manifestation, and the deeper truth that underlies +the stages of the evolving world. + +Then we find, tracing it onward, that this great age passes, and the +world begins to rise out of the waters. How then shall types be brought +forth in order that evolution may go on? The next great type is to be +fitted either for land or for water; for the next stage of the earth +shows the waters draining gradually away, and the land appearing, and +the creatures that are the marked characteristic of the age must exist +partially on land and partially in water. Here again there must be +manifestation of the type of life, this time of what we call the reptile +type; the tortoise is chosen as the typical creature, and while the +tortoise typifies the type to be evolved, reptiles, amphibious creatures +of every description, swarm over the earth, becoming more and more +land-like in their character as the proportion of land to water +increases. There is meanwhile going on, in the "imperishable sacred +land," a preparation for further evolution. There is one part of the +globe that changes not, that from the beginning has been, and will last +while the globe is lasting; it is called the "imperishable land." And +there the great Rishis gather, and thence they ever come forth for +the helping of man; that is the imperishable sacred land, sometimes +called the "sacred pole of the earth." Pole itself exists not on the +physical plane but on the higher, and its reflection coming downward +makes, as it were, one spot which never changes, but is ever guarded +from the tread of ordinary men. There took place a most instructive +phenomenon. The type of the evolution then preceding, the Tortoise, the +Logos in that form, makes Himself the base of the revolving axis of +evolution. That is typified by Mandara, the mountain which, placed on +the tortoise, is made to revolve by the hosts of Suras and Asuras, one +pulling at the head of the serpent, and the other at the tail--the +positive and negative forces that I spoke of yesterday. So the churning +begins in matter, evolving types of life. The type is ever evolved +before the lower manifestation, the type appears before the copies of it +are born in the lower world. And how often have the students of the +great Teachers themselves seen the very thing occur; the churning of the +waters of matter giving forth all the types of the many sorts and +species that are generated in the lower world; these are the archetypes, +as we call them, of classes and creatures, always produced in +preparation for the forward stretch of evolution. There came forth one +by one the archetypes, the elephant, the horse, the woman, and so on, +one after another, showing the track along which evolution was to go. +And first of all, Amrita, nectar of immortality, comes forth, symbol +of the one life which passes through every form--and that life appears +above the waters the taking of which is necessary in order that every +form may live. + +We cannot delay on details; I can only trace hastily the outline, +showing you how real is the truth that underlies the story, and as that +gradually goes on and the types are ready, there comes the whelming of +the world under the waters, and the great continents vanish for a time. + +Then comes the third Avatara, the Varaha. No earth is to be seen; the +waters of the flood have overwhelmed it. The types that are to be +produced on earth are waiting in the higher region for place on which to +manifest. How shall the earth be brought up from the waters which have +overwhelmed it? Now once again the great Helper is needed, the God, the +Protector of Evolution. Then in the form of a mighty Boar, whose form +filled the heaven, plunging down into the waters that He alone could +separate, the Great One descends. He brings up the earth from the lower +region where it was lying awaiting His coming; and the land rises up +again from below the surface of the flood, and the vast Lemurian +continent is the earth of that far-off age. Here science has a word to +say, rightly enough, that on the Lemurian continent were developed many +types of life, and there the mammals first made their appearance. Quite +so; that was exactly what the sages taught thousands upon thousands of +years ago; that when the Boar, the great type of the mammal, plunged +into the waters to bring up the earth, then was started the mammalian +evolution, and the continent thus rescued from the waters was crowded +with the forms of the mammalian kingdom. Just as the Fish had typified +the Silurian epoch, just as the Tortoise had started on its way the +great amphibian evolution, so did the Boar, that typical mammal, start +the mammalian evolution, and we come to the Lemurian continent with its +wonderful variety of forms of mammalian life. Not so very ignorant after +all, you see, the ancient writings! For men are only re-discovering +to-day what has been in the hands of the followers of the Rishis for +thousands, tens of thousands of years. + +Then we come to a strange incarnation on this Lemurian continent: +frightful conflicts existed; we are nearing what in the theosophical +nomenclature is the middle of the third Race, and man as man will +shortly appear with all the characteristics of his nature. He is not yet +quite come to birth; strange forms are seen, half human and half animal, +wholly monstrous; terrible struggles arise between these monstrous forms +born from the slime as it is said--from the remains of former +creations--and the newer and higher life in which the future evolution +is enshrined. These forms are represented in the Puranas as those of +the race of Daityas, who ruled the earth, who struggled against the Deva +manifestations, who conquered the Devas from time to time, who subjected +them, who ruled over earth and heaven alike, bringing every thing under +their sway. You may read in the splendid stanzas of the Book of Dzyan, +as given us by H. P. B., hints of that mighty struggle of which the +Puranas are so full, a struggle which was as real as any struggle of +later days, an absolute historical fact that many of us have seen. We +are instructed over and over again of a frightful conflict of forms, the +forms of the past, monstrous in their strength and in their outline, +against whom the Sons of Light were battling, against whom the great +Lords of the Flame came down. One of these conflicts, the greatest of +all, is given in the story of the Avatara known as that of +Narasimha--the Man-Lion. You know the story; what Hindu does not know +the story of Prahlada? In him we have typified the dawning spirituality +which is to show in the higher races of Daityas as they pass on into +definite human evolution, and their form gives way that sexual man may +be born. I need not dwell on that familiar story of the devotee of +Vishnu; how his Daitya father strove to kill him because the name +of Hari was ever on his lips; how he strove to slay him, with a sword, +and the sword fell broken from the neck of the child; how then he tried +to poison him, and Vishnu appeared and ate first of the poisoned +rice, so that the boy might eat it with the name of Hari on his lips; +how his father strove to slay him by the furious elephant, by the fang +of the serpent, by throwing him over a precipice, and by crushing him +under a stone. But ever the cry of "Hari, Hari," brought deliverance, +for in the elephant, in the fang of the serpent, in the precipice, and +in the stone, Hari was ever present, and his devotee was safe in that +presence: how finally when the father, challenging the omnipresence of +the Deity, pointed to the stone pillar and said in mocking language: "Is +your Hari also in the pillar?" "Hari, Hari," cried the boy, and the +pillar burst asunder, and the mighty form came forth and slew the Daitya +that doubted, in order that he might learn the omnipresence of the +Supreme. A story? facts, not fiction; truth, not imagination; and if you +could look back to the time of those struggles, there would seem to you +nothing strange or abnormal in the story; for you would see it repeated +with less vividness in the smaller struggles where the Sons of the Fire +were purging and redeeming the earth, in order that the later human +evolution might take place. + +We pass from those four Avataras, every one of which comes within what +is called the Satya Yuga of the earth--not of the race remember, not the +smaller cycle, but of the earth--the Satya Yuga of the earth as a whole, +when periods of time were of immense length, and when progress was +marvellously slow. Then we come to the next age, that which we call the +Treta Yuga, that which is, in the theosophical chronology--and I put the +two together in order that students may be able to work their way out in +detail--the middle of the third Root Race, when humanity receives the +light from above, and when man as man begins to evolve. How is that +evolution marked? By the coming of the Supreme in human form, as Vamana, +the Dwarf. The Dwarf? Yes; for man was as yet but dwarf in the truly +human stature, although vast in outer appearance; and He came as the +inner man, small, yet stronger than the outer form; against him was +Bali, the mighty, showing the outer form, while Vamana, the Dwarf, +showed the man that should be. And when Bali had offered a great +sacrifice, the Dwarf as a Brahmana came to beg. + +It is curious this question of the caste of the Avataras. When we once +come to the human Avataras, They are mostly Kshattriyas, as you know, +but in two cases. They are Brahmanas, and this is one of them; for He +was going to beg, and Kshattriya might not beg. Only he to whom the +earth's wealth should be as nothing, who should have no store of wealth +to hold, to whom gold and earth should be as one, only he may go to beg. +He was an ancient Brahmana, not a modern Brahmana. + +He came with begging bowl in hand, to beg of the king; for of what use +is sacrifice unless something be given at the sacrifice? Now Bali was a +pious ruler, on the side of the evolution that was passing away, and +gladly gave a boon. "Brahmana, take thy boon," said he. "Three steps +of earth alone I ask for," said the Dwarf. Of that little man surely +three steps would not cover much, and the great king with his world-wide +dominion might well give three steps of earth to the short and puny +Dwarf. But one step covered earth, and the next step covered sky. Where +could the third step be planted, where? so that the gift might be made +complete. Nothing was left for Bali to give save himself; nothing to +make his gift complete--and his word might not be broken--save his own +body. So, recognising the Lord of all, he threw himself before Him, and +the third step, planted on his body, fulfilled the promise of the king +and made him the ruler of the lower regions, of Patala. Such the story. +How full of significance. This inner man--so small at that stage but +really so mighty, who was to rule alike the earth and heaven--could for +his third step find no place to put his foot upon save his own lower +nature; he was to go forward and forward ever; that is hinted in the +third step that was taken. What a graphic picture of the evolution that +lay in front, the wondrous evolution that now was to begin. + +And I may just remind you in passing that there is one word in the _Rig +Veda_, which refers to this very Avatara, that has been a source of +endless controversy and dispute as to its meaning; there it is said: + + Through all this world strode Vishnu; thrice His foot He planted and + the whole + Was gathered in His footstep's dust. (I. xxii., 17.)[9] + +[Footnote 9: See also I. cliv., which speaks of His three steps, within +which all living creatures have their habitation; the three steps are +said to be "the earth, the heavens, and all living creatures." Here Bali +is made the symbol of all living things.] + +That too is one of the "babblings of child humanity." I know not what +figure the greatest man could use more poetical, more full of meaning, +more sublime in its imagery, than that the whole world was gathered in +the dust of the foot of the Supreme. For what is the world save the dust +of His footsteps, and how would it have any life save as His foot has +touched it? + +So we pass, still treading onwards in the Treta Yuga, and we come to +another manifestation--that of Parashurama; a strange Avatara you may +think, and a partial Avatara, let me say, as we shall see when we come +to look at His life and read the words that are spoken of Him. The Yuga +had now gone far and the Kshattriya caste had risen and was ruling, +mighty in its power, great in its authority, the one warrior ruling +caste, and alas! abusing its power, as men will do when souls are still +being trained, and are young for their surroundings. The Kshattriya +caste abused its power, built up in order that it might rule; the duty +of the ruler, remember, is essentially protection: but these used their +power not to protect, but to plunder, not to help but to oppress. A +terrible lesson must be taught the ruling caste, in order that it might +learn, if possible, that the duty of ruling was to protect and support +and help, and not to tyrannise and plunder. The first great lesson was +given to the kings of the earth, the rulers of men, a lesson that had to +be repeated over and over again, and is not yet completely learnt. A +divine manifestation came in order that that lesson might be taught; and +the Teacher was not a Kshattriya save by mother. A strange story, that +story of the birth. Food given to two Kshattriya women, each of whom was +to bear a son, the husband of one of them a Brahmana; and the two +women exchanged the food, and that meant to bring forth a Kshattriya son +was taken by the woman with the Brahmana husband. An accident, men +would say; there are no accidents in a universe of law. The food which +was full of Kshattriya energy thus went into the Brahmana family, for +it would not have been fitting that a Kshattriya should destroy +Kshattriyas. The lesson would not thus have been so well taught to the +world. So that we have the strange phenomenon of the Brahmana coming +with an axe to slay the Kshattriya, and three times seven times that axe +was raised in slaughter, cutting the Kshattriya trunk off from the +surface of the earth. + +But while Parashurama was still in the body, a greater Avatara came forth +to show what a Kshattriya king should be. The Kshattriyas abusing their +place and their power were swept away by Parashurama, and, ere He had left +the earth where the bitter lesson had been taught, the ideal Kshattriya +came down to teach, now by example, the lesson of what should be, after the +lesson of what should not be had been enforced. The boy Rama was born, on +whose exquisite story we have not time long to dwell, the ideal ruler, the +utterly perfect king. While a boy He went forth with the great teacher +Visvamitra, in order to protect the Yogi's sacrifice; a boy, almost a +child, but able to drive away, as you remember, the Rakshasas that +interfered with the sacrifice, and then He and His beloved brother +Lakshmana and the Yogi went on to the court of king Janaka. And there, at +the court, was a great bow, a bow which had belonged to Mahadeva Himself. +To bend and string that bow was the task for the man who would wed Sita, +the child of marvellous birth, the maiden who had sprung from the furrow as +the plough went through the earth, who had no physical father or physical +mother. Who should wed the peerless maiden, the incarnation of Shri, +Lakshmi, the consort of Vishnu? Who should wed Her save the Avatara of +Vishnu Himself? So the mighty bow remained unstrung, for who might string +it until the boy Rama came? And He takes it up with boyish carelessness, +and bends it so strongly that it breaks in half, the crash echoing through +earth and sky. He weds Sita, the beautiful, and goes forth with Her, and +with His brother Lakshmana and his bride, and with His father who had come +to the bridal, and with a vast procession, wending their way back to their +own town Ayodhya. This breaking of Mahadeva's bow has rung through earth, +the crashing of the bow has shaken all the worlds, and all, both men and +Devas, know that the bow has been broken. Among the devotees of Mahadeva, +Parashurama hears the clang of the broken bow, the bow of the One He +worshipped; and proud with the might of His strength, still with the energy +of Vishnu in Him, He goes forth to meet this insolent boy, who had dared to +break the bow that no other arm could bend. He challenges Him, and handing +His own bow bids Him try what He can do with that. Can He shoot an arrow +from its string? Rama takes this offered bow, strings it, and sets an arrow +on the string. Then He stops, for in front of Him there is the body of a +Brahmana; shall He draw an arrow against that form? As the two Ramas stand +face to face, the energy of the elder, it is written, passes into the +younger; the energy of Vishnu, the energy of the Supreme, leaves the form +in which it had been dwelling and enters the higher manifestation of the +same divine life. The bow was stretched and the arrow waiting, but Rama +would not shoot it forth lest harm should come, until He had pacified His +antagonist; then feeling that energy pass, Parashurama bows before Rama, +diviner than Himself, hails Him as the Supreme Lord of the worlds, bends +in reverence before Him, and then goes away. That Avatara was over, +although the form in which the energy had dwelt yet persisted. That is why +I said it was a lesser Avatara. Where you have the form persisting when the +influence is withdrawn, you have the clear proof that there the incarnation +cannot be said to be complete; the passing from the one to the other is the +sign of the energy taken back by the Giver and put into a new vessel in +which new work is to be done. + +The story of Rama you know; we need not follow it further in detail; we +spoke of it yesterday in its highest aspect as combating the forces of +evil and starting the world, as it were, anew. We find the great reign +of Rama lasting ten thousand years in the Dvapara Yuga, the Yuga at the +close of which Shri Krishna came. + +Then comes the Mighty One, Shri Krishna Himself, of whom I +speak not to-day; we will try to study that Avatara to-morrow with such +insight and reverence as we may possess. Pass over that then for the +moment, leaving it for fuller study, and we come to the ninth Avatara as +it is called, that of the Lord Buddha. Now round this much controversy +has raged, and a theory exists current to some extent among the Hindus +that the Lord Buddha, though an incarnation of Vishnu, came to +lead astray those who did not believe the Vedas, came to spread +confusion upon earth. Vishnu is the Lord of order, not of +disorder; the Lord of love, not the Lord of hatred; the Lord of +compassion, who only slays to help the life onward when the form has +become an obstruction. And they blaspheme who speak of an incarnation of +the Supreme, as coming to mislead the world that He has made. Rightly +did your own learned pandit, T. Subba Row, speak of that theory with the +disdain born of knowledge; for no one who has a shadow of occult +learning, no one who knows anything of the inner realities of life, +could thus speak of that beautiful and gracious manifestation of the +Supreme, or dream that He could take the mighty form of an Avatara in +order to mislead. + +But there is another point to put about this Avatara, on which, perhaps, +I may come into conflict with people on another side. For this is the +difficulty of keeping the middle path, the razor path which goes neither +to the left nor to the right, along which the great Gurus lead us. On +either side you find objection to the central teaching. The Lord Buddha, +in the ordinary sense of the word, was not what we have defined as an +Avatara. He was the first of our own humanity who climbed upwards to +that point, and there merged in the Logos and received full +illumination. His was not a body taken by the Logos for the purpose of +revealing Himself, but was the last in myriads of births through which +he had climbed to merge in I'shvara at last. That is not what is +normally spoken of as an Avatara, though, you may say, the result truly +is the same. But in the case of the Avatara, the evolving births are in +previous kalpas, and the Avatara comes after the man has merged in the +Logos, and the body is taken for the purpose of revelation. But he who +became Gautama Buddha had climbed though birth after birth in our own +kalpa, as well as in the kalpas that went before; and he was incarnated +many a time when the great Fourth Race dwelt in mighty Atlantis, and +rose onward to take the office of the Buddha; for the Buddha is the +title of an office, not of a particular man. Finally by his own +struggles, the very first of our race, he was able to reach that great +function in the world. What is the function? That of the Teacher of Gods +and men. The previous Buddhas had been Buddhas who came from another +planet. Humanity had not lived long enough here to evolve its own son to +that height. Gautama Buddha was human-born. He had evolved through the +Fourth Race into this first family of the A'ryan Race, the Hindu. By +birth after birth in India He had completed His course and took His +final body in A'ryavarta, to make the proclamation of the law to men. + +But the proclamation was not made primarily for India. It was given in +India because India is the place whence the great religious revelations go +forth by the will of the Supreme. Therefore was He born in India, but His +law was specially meant for nations beyond the bounds of A'ryavarta, that +they might learn a pure morality, a noble ethic, disjoined--because of the +darkness of the age--from all the complicated teachings which we find in +connection with the subtle, metaphysical Hindu faith. + +Hence you find in the teachings of the Lord Buddha two great divisions; +one a philosophy meant for the learned, then an ethic disjoined from the +philosophy, so far as the masses are concerned, noble and pure and +great, yet easy to be grasped. For the Lord knew that we were going into +an age of deeper and deeper materialism, that other nations were going +to arise, that India for a time was going to sink down for other nations +to rise above her in the scale of nations. Hence was it necessary to +give a teaching of morality fitted for a more materialistic age, so that +even if nations would not believe in the Gods they might still practise +morality and obey the teachings of the Lord. In order also that this +land might not suffer loss, in order that India itself might not lose +its subtle metaphysical teachings and the widespread belief among all +classes of people in the existence of the Gods and their part in the +affairs of men, the work of the great Lord Buddha was done. He left +morality built upon a basis that could not be shaken by any change of +faith, and, having done His work, passed away. Then was sent another +great One, overshadowed by the power of Mahadeva, Shri Shankaracharya, +in order that by His teaching He might give, in the Advaita Vedanta, the +philosophy which would do intellectually what morally the Buddha had +done, which intellectually would guard spirituality and allow a +materialistic age to break its teeth on the hard nut of a flawless +philosophy. Thus in India metaphysical religion triumphed, while the +teaching of the Blessed One passed from the Indian soil, to do its noble +work in lands other than the land of A'ryavarta, which must keep +unshaken its belief in the Gods, and where highest and lowest alike must +bow before their power. That is the real truth about this much disputed +question as to the teaching of the ninth Avatara; the fact was that His +teaching was not meant for His birthplace, but was meant for other +younger nations that were rising up around, who did not follow the +Vedas, but who yet needed instruction in the path of righteousness; not +to mislead them but to guide them, was His teaching given. But, as I +say, and as I repeat, what in it might have done harm in India had it +been left alone was prevented by the coming of the great Teacher of the +Advaita. You must remember, that His name has been worn by man after +man, through century after century; but the Shri Shankaracharya on whom +was the power of Mahadeva was born but a few years after the passing +away of the Buddha, as the records of the Dwaraka Math show +plainly--giving date after date backward, until they bring His birth +within 60 or 70 years of the passing away of the Buddha. + +We come to the tenth Avatara, the future one, the Kalki. Of that but +little may be said; but one or two hints perchance may be given. With +His coming will dawn a brighter age; with His coming the Kali Yuga will +pass away; with His coming will also come a higher race of men. He will +come when there is born upon earth the sixth Root Race. There will then +be a great change in the world, a great manifestation of truth, of +occult truth, and when He comes then occultism will again be able to +show itself to the world by proofs that none will be able to challenge +or to deny; and He in His coming will give the rule over the sixth Root +Race to the two Kings, of whom you read in the _Kalki Purana_. As we +look back down the past stream of time we find over and over again two +great figures standing side by side--the ideal King and the ideal +Priest. They work together; the one rules, the other teaches; the one +governs the nation, the other instructs it. And such a pair of mighty +ones come down in every age for each and every Race. Each Race has its +own Teacher, the ideal Brahmana, called in the Buddhist language the +Bodhisattva, the learned, full of wisdom and truth. Each has also its +own ruler, the Manu. Those two we can trace in the past, in Their actual +incarnations; and we see Them in the third, the fourth, and fifth Races; +the Manu in each race is the ideal King, the Brahmana in each race is +the ideal Teacher; and we learn that when the Kalki Avatara shall come +He shall call from the sacred village of Shamballa--the village known to +the occultist though not to the profane--two Kings who have remained +throughout the age in order to help the world in its evolution. And the +name of the Manu who will be the King of the next Race, is said in the +_Purana_ to be Moru; and the name of the ideal Brahmana who will +be the Teacher of the next Race is said to be Devapi; and these two are +King and Teacher for the sixth Race that is to be born. + +Those of you who have read something of the wondrous story of the past +will know that the choosing out of the new Race, the evolving of it, the +making of a new Root Race, is a thing that takes centuries, millenniums, +sometimes hundreds of thousands of years; and that the two who are to be +its King and Priest, the Manu and the Brahmana, are at Their work +throughout the centuries, choosing the men who may be the seeds of the +new Race. In the womb of the fourth Race a choice was made out of which +the fifth was born; isolated in the Gobi desert, for enormous periods of +time, that chosen family was trained, educated, reared, till its Manu +incarnated in it, and its Teacher also incarnated in it, and the first +A'ryan family was led forth to settle in A'ryavarta. Now in the womb of +the fifth Race, the sixth Race is a choosing, and the King and the +Teacher of the sixth Race are already at Their mighty and beneficent +work. They are choosing one by one, trying and testing, those who shall +form the nucleus of the sixth Race; They are taking soul by soul, +subjecting each to many a test, to many an ordeal, to see if there be +the strength out of which a new Race can spring; and in fulness of time +when Their work is ready, then will come the Kalki Avatara, to sweep +away the darkness, to send the Kali Yuga into the past, to proclaim the +birth of the new Satya Yuga, with a new and more spiritual Race, that is +to live therein. Then will He call out the chosen, the King Moru and the +Brahmana Devapi, and give into Their hands the Race that now They are +building, the Race to inhabit a fairer world, to carry onwards the +evolution of humanity. + + + + +FOURTH LECTURE. + + +My brothers, there are themes so lofty that tongue of Deva would not +suffice to do full justice to that which they enclose, and when we think +of the music of Shri Krishna's flute, all human music seems as +discord amidst its strains. Nevertheless since bhakti grows by thought +and word, it is not amiss that we should come near a subject so sacred; +only in dealing with it we must needs feel our incompetency, we must +needs regret our limitations, we must needs wish for greater power of +expression than we can have down here. For, perhaps, amid all the divine +manifestations that have glorified the world, there is none which has +aroused a wider, tenderer feeling than the Avatara which we are to study +this morning. + +The austerer glories of Mahadeva, the Lord of the burning ground, +attract more the hearts of those who are weary of the world and who see +the futility of worldly attractions; but Shri Krishna is the +God of the household, the God of family life, the God whose +manifestations attract in every phase of His Self-revelation; He is +human to the very core; born in humanity, as He has said, He acts as a +man. As a child, He is a real child, full of playfulness, of fun, of +winsome grace. Growing up into boyhood, into manhood, He exercises the +same human fascination over the hearts of men, of women, and of +children; the God in whose presence there is always joy, the God in +whose presence there is continual laughter and music. When we think of +Shri Krishna we seem to hear the ripple of the river, the +rustling of the leaves in the forest, the lowing of the kine in the +pasture, the laughter of happy children playing round their parents' +knees. He is so fundamentally the God who is human in everything; who +bends in human sympathy over the cradle of the babe, who sympathises +with the play of the youth, who is the friend of the lover, the blesser +of the bridegroom and the bride, who smiles on the young mother when her +first-born lies in her arms--everywhere the God of love and of human +happiness; what wonder that His winsome grace has fascinated the hearts +of men! + +We are to study Him, then, this morning. Now an Avatara--I say this to +clear away some preliminary difficulties--an Avatara has two great +aspects to the world. First, He is a historical fact. Do not let that be +forgotten. When you are reading the story of the great Ones, you are +reading history and not fable. But it is more than history; the Avataras +acts out on the stage of the world a mighty drama. He is, as it were, a +player on the world's stage, and He plays a definite drama, and that +drama is an exposition of spiritual truth. And though the facts are +facts of history, they are also an allegory under which great spiritual +truths are conveyed to the minds and to the hearts of men. If you think +of it only as an allegory, you miss an aspect of the truth; if you think +of it only as a history you miss an aspect of the truth. The history of +an Avatara is an exposition of spiritual verities; but though the drama +be a real one, it is a drama with an object, a drama with distinct +outlines laid down, as it were, by the author, and the Avatara plays His +part on the stage at the same time as He is living out His life as man +in the history of the world. That must be remembered, otherwise some of +the great lessons of the Avatara will be misread. + +Then He comes into the world surrounded by many who have been with Him +in former births, surrounded by celestial beings, born as men, and by a +vast body of beings of the opposing side born also as men. I am speaking +specially of the Avatara of Shri Krishna, but this is true of +any other human Avatara as well. They are not born into the world alone; +They are born with a great circle round Them of friends, and a great +host before them of apparent foes, incarnated as human beings, to work +out the world-drama that is being played. + +This is most of all, perhaps, apparent in the case of the One whom we +are now studying. Because of the extremely complicated nature of the +Avatara of Shri Krishna, and the vast range that He covered as +regards His manifestations of complex human life, in order to render the +vast subject a little more manageable, I have divided this drama, as it +were, into its separate acts. I am using for a moment the language of +the stage, for I think it will make my meaning rather more clear. That +is, in dealing with His life, I have taken its stages which are clearly +marked out, and in each of these we shall see one great type of the +teaching which the world is meant to learn from the playing of this +drama before the eyes of men. To some extent the stages correspond with +marked periods in the life, and to some extent they overlap each other; +but by having them clearly in our minds we shall be able, I think, to +grasp better the whole object of the Avatara--we shall have as it were +compartments in the mind in which the different types of teaching may be +placed. + +First then He comes to show forth to the world a great Object of bhakti, +and the love of God to His bhakta, or devotee. That is the aim of the +first act of the great drama--to stand forth as the Object of devotion, +and to show forth the love with which God regards His devotees. We have +there a marked stage in the life of Shri Krishna. + +Then the second act of the drama may be said to be His character as the +destroyer of the opposing forces that retard evolution, and that runs +through the whole of His life. + +The third act is that of the statesman, the wise, politic, and +intellectual actor on the world's stage of history, the guiding force of +the nation by His wondrous policy and intelligence, standing forth not +as king but rather as statesman. + +Then we have Him as friend, the human friend, especially of the +Pandavas and of Arjuna. + +The next act is that of Shri Krishna as Teacher, the +world-teacher, not the teacher of one race alone. + +Then we see Him in the strange and wondrous aspect of the Searcher of +the hearts of men, the trier and tester of human nature. + +Finally, we may regard Him in His manifestation as the Supreme, the +all-pervading life of the universe, who looks on nothing as outside +Himself, who embraces in His arms evil and good, darkness and light, +nothing alien to Himself. + +Into these seven acts, as it were, the life-history may be divided, and +each of them might serve as the study of a life-time instead of our +compressing them into the lecture of a morning. We will, however, take +them in turn, however inadequately; for the hints I give can be worked +out by you in detail according to the constitution of your own minds. +One aspect will attract one man, another aspect will attract another; +all the aspects are worthy of study, all are provocative of devotion. +But most of all, with regard to devotion, is the earliest stage of His +life inspiring and full of benediction, those early years of the Lord as +infant, as child, as young boy, when He is dwelling in Vraja, in the +forest of Brindaban, when He is living with the cowherds and their wives +and their children, the marvellous child who stole the hearts of men. It +is noticeable--and if it had been remembered many a blasphemy would not +have been uttered--that Shri Krishna chose to show Himself as +the great object of devotion, as the lover of the devotee, in the form +of a child, not in that of a man. + +Come then with me to the time of His birth, remembering that before that +birth took place upon earth, the deities had been to Vishnu in the +higher regions, and had asked Him to interfere in order that earth might +be lightened of her load, that the oppression of the incarnate Daityas +might be stayed; and then Vishnu said to the Gods: Go ye and +incarnate yourselves in portions among men, go ye and take birth amid +humanity. Great Rishis also took birth in the place where +Vishnu Himself was to be born, so that ere He came, the +surroundings of the drama were, as it were, made in the place of His +coming, and those that we speak of as the cowherds of Vraja, Nanda and +those around Him, the Gopis and all the inhabitants of that wondrously +blessed spot, were, we are told, "God-like persons"; nay more, they were +"the Protectors of the worlds" who were born as men for the progress of +the world. But that means that the Gods themselves had come down and +taken birth as men; and when you think of all that took place throughout +the wonderful childhood of the Lila[10] of Shri Krishna, you +must remember that those who played that act of the drama were the +ordinary men, no ordinary women; they were the Protectors of the worlds +incarnated as cowherds round Him. And the Gopis, the graceful wives of +the shepherds, they were the Rishis of ancient days, who by devotion +to Vishnu had gained the blessing of being incarnated as Gopis, in +order that they might surround His childhood, and pour out their love at +the tiny feet of the boy they saw as boy, of the God they worshipped as +supreme. + +[Footnote 10: Play.] + +When all these preparations were made for the coming of the child, the +child was born. I am not dwelling on all the well-known incidents that +surrounded His birth, the prophecy that the destroyer of Kamsa was to be +born, the futile shutting up in the dungeon, the chaining with irons, and +all the other follies with which the earthly tyrant strove to make +impossible of accomplishment the decree of the Supreme. You all know how +his plans came to nothing, as the mounds of sand raised by the hands of +children are swept into a level plain when one wave of the sea ripples over +the playground of the child. He was born, born in His four-armed form, +shining out for the moment in the dungeon, which before His birth had been +irradiated by Him through His mother's body, who was said to be like an +alabaster vase--so pure was she--with a flame within it. For the Lord Shri +Krishna was within her womb, herself the alabaster vase which was as a lamp +containing Him, the world's light, so that the glory illuminated the +darkness of the dungeon where she lay. At His birth he came as Vishnu, for +the moment showing Himself with all the signs of the Deity on Him, with the +discus, with the conch, with the shrivatsa on His breast, with all the +recognised emblems of the Lord. But that form quickly vanished, and only +the human child lay before His parents' eyes. And the father, you remember, +taking Him up, passed through the great locked doors and all the rest of +it, and carried Him in safety into his brother's house, where He was to +dwell in the place prepared for His coming. + +As a babe He showed forth the power that was in Him, as we shall see, +when we come, to the second stage, the destroyer of the forces of evil. +But for the moment only watch Him as He plays in his foster mother's +house, as He gambols with children of His own age. And as He is growing +into a boy, able to go alone, He begins wandering through the fields and +through the forest, and the notes of His wondrous flute are heard in all +the groves and over all the plains. The child, a child of five--only +five years of age when He wandered with His magic flute in His hands, +charming the hearts of all that heard; so that the boys left tending the +cattle and followed the music of the flute; the women left their +household tasks and followed where the flute was playing; the men +ceased their labours that they might feast their ears on the music of +the flute. Nay, not only the men, the women and the children, but the +cows, it is said, stopped their grazing to listen as the notes fell on +their ears, and the calves ceased suckling as the music came to them on +the wind, and the river rippled up that it might hear the better, and +the trees bowed down their branches that they might not lose a note, and +the birds no longer sang lest their music should make discord in the +melody, as the wondrous child wandered over the country, and the music +of heaven flowed from His magic flute. + +And thus He lived and played and sported, and the hearts of all the +cowherds and of their wives and daughters went out to that marvellous +child. And He played with them and loved them, and they would take Him +up and place His baby feet on their bosoms, and would sing to Him as the +Lord of all, the Supreme, the mighty One. They recognised the Deity in +the child that played round their homes, and many lessons He taught +them, this child, amid His gambols and His pranks--lessons that still +teach the world, and that those who know most understand best. + +Let me take one instance which ignorant lips have used most in order to +insult, to try to defame the majesty that they do not understand. But +let me say this: that I believe that in most cases where these bitter +insults are uttered, they are uttered by people who have never really +read the story, and who have heard only bits of it and have supplied the +rest out of their own imaginations. I therefore take a particular +incident which I have heard most spoken of with bitterness as a proof of +the frightful immorality of Shri Krishna. + +While the child of six was one day wandering along, as He would, a +number of the Gopis were bathing nude in the river, having cast aside +their cloths--as they should not have done, that being against the law +and showing carelessness of womanly modesty. Leaving their garments on +the bank they had plunged into the river. The child of six saw this with +the eye of insight, and He gathered up their cloths and climbed up a +tree near by, carrying them with Him, and threw them round His own +shoulders and waited to see what would chance. The water was bitterly +cold and the Gopis were shivering; but they did not like to come out of +it before the clear steady eyes of the child. And He called them to come +and get the garments they had thrown off; and as they hesitated, the +baby lips told them that they had sinned against God by immodestly +casting aside the garments that should have been worn, and must +therefore expiate their sin by coming and taking from His hands that +which they had cast aside. They came and worshipped, and He gave them +back their robes. An immoral story, with a child of six as the central +figure! It is spoken of as though he were a full grown man, insulting +the modesty of women. The Gopis were Rishis, and the Lord, the +Supreme, as a babe is teaching them a lesson. But there is more than +that; there is a profound occult lesson below the story--a story +repeated over and over again in different forms--and it is this: that +when the soul is approaching the supreme Lord at one great stage of +initiation, it has to pass through a great ordeal; stripped of +everything on which it has hitherto relied, stripped of everything that +is not of its inner Self, deprived of all external aid, of all external +protection, of all external covering, the soul itself, in its own +inherent life, must stand naked and alone with nothing to rely on, save +the life of the Self within it. If it flinches before the ordeal, if it +clings to anything to which hitherto it has looked for help, if in that +supreme hour it cries out for friend or helper, nay even for the Guru +himself, the soul fails in that ordeal. Naked and alone it must go +forth, with absolutely none to aid it save the divinity within itself. +And it is that nakedness of the soul as it approaches the supreme goal, +that is told of in that story of Shri Krishna, the child, and +the Gopis, the nakedness of life before the One who gave it. You find +many another similar allegory. When the Lord comes in the Kalki, the +tenth, Avatara, He fights on the battlefield and is overcome. He uses +all His weapons; every weapon fails Him; and it is not till He casts +every weapon aside and fights with His naked hands, that He conquers. +Exactly the same idea. Intellect, everything, fails the naked soul +before God.[11] + +[Footnote 11: So in the _Imitation of Christ_, the work of an occultist, +it is written that we must "naked follow the naked Jesus."] + +If I have taken up this story specially, out of hundreds of stories, to +dwell upon, it is because it is one of the points of attack, and because +you who are Hindus by birth ought to know enough of the inner truths of +your own religion not to stand silent and ashamed when attacks are made, +but should speak with knowledge and thus prevent such blasphemies. + +Then we learn more details of His play with the Gopis as a child of +seven: how He wandered into the forest and disappeared and all went +after Him seeking Him; how they tried to imitate His own play, in order +to fill up the void that was left by His absence. The child of seven, +that He was at this time, disappeared for a while, but came back to +those who loved Him, as God ever does with His bhaktas. And then takes +place that wondrous dance, the Rasa[12] of Shri Krishna, part +of His Lila, when He multiplied Himself so that every pair of Gopis +found Him standing between them; amid the ring of women the child was +there between each pair of them, giving a hand to each; and so the +mystic dance was danced. This is another of these points of attack which +are made by ignorant minds. What but an unclean mind can see aught that +is impure in the child dancing there as lover and beloved? It is as +though He looked forward down the ages, and saw what later would be +said, and it is as though He kept the child form in the Lila, in order +that He might breathe harmlessly into men's blind unclean hearts the +lesson that He would fain give. And what was the lesson? One other +incident I remind you of, before I draw the lesson from the whole of +this stage of His life. He sent for food, He who is the Feeder of the +worlds, and some of His Brahmanas refused to give it, and sent away +the boys who came to ask for food for Him; and when the men refused, He +sent them back to the women, to see if they too would refuse the food +their husbands had declined to give. And the women--who have ever loved +the Lord--caught up the food from every part of their houses where they +could find it and went out, crowds of them, bearing food for Him, +leaving house, and husband, and household duties. And all tried to stop +them, but they would not be stopped; and brothers and husbands and +friends tried to hold them back, but no, they must go to Him, to their +Lover, Shri Krishna; He must not be hungry, the child of their +love. And so they went and gave Him food and He ate. But they say: They +left their husbands! they left their homes! how wrong to leave husbands +and homes and follow after Shri Krishna! The implication always +is that their love was purely physical love, as though that were +possible with a child of seven. I know that words of physical love are +used, and I know it is said in a curious translation that "they came +under the spell of Cupid." It matters not for the words, let us look at +the facts. There is not a religion in the world that has not taught that +when the Supreme calls, all else must be cast aside. I have seen Shri +Krishna contrasted with Jesus of Nazareth to the detriment of +Shri Krishna, and a contrast is drawn between the purity of the +one and the impurity of the other; the proof given was that the husbands +were left while the wives went to play with and wait on the Lord. But I +have read words that came from the lips of Jesus of Nazareth; "He that +loveth father or mother more than me, is not worthy of me; and he that +loveth son or daughter more than me is not worthy of me." "And every one +that hath forsaken houses, or brethren, or sisters, or father, or +mother, or wife, or children, or lands, for my name's sake, shall +receive an hundred fold, and shall inherit everlasting life." (Matt. x. +37, and xix. 29.) And again, yet more strongly: "If any man come to me +and hate not his father, and mother, and wife, and children, and +brethren, and sisters, yea, and his own life also, he cannot be my +disciple." (Luke xiv. 26.) That is exactly the same idea. When Jesus +calls, husband and wife, father and mother, must be forsaken, and the +reward will be eternal life. Why is that right when done for Jesus, +which is wrong when done for Shri Krishna? + +[Footnote 12: Dance.] + +It is not only that you find the same teaching in both religions; but in +every other religion of the world the terms of physical love are used to +describe the relation between the soul and God. Take the "Song of +Solomon." If you take the Christian _Bible_ and read the margin you will +see "The Love of Christ for His Church"; and if from the margin you look +down the column, you will find the most passionate of love songs, a +description of the exquisite female form in all the details of its +attractive beauty; the cry of the lover to the beloved to come to him +that they might take their fill of love. "Christ and His Church" is +supposed to make it all right, and I am content that it should be so. I +have no word to say against the "Song of Solomon," nor any complaint +against its gorgeous and luxuriant imagery; but I refuse to take from +the Hebrew as pure, what I am to refuse from the Hindu as impure. I ask +that all may be judged by the same standard, and that if one be +condemned the same condemnation may be levelled against the other. So +also in the songs of the Sufis, the mystics of the faith of Islam, +woman's love is ever used as the best symbol of love between the soul +and God. In all ages the love between husband and wife has been the +symbol of union between the Supreme and His devotees; the closest of all +earthly ties, the most intimate of all earthly unions, the merging of +heart and body of twain into one--where will you find a better image of +the merging of the soul in its God? Ever has the object of devotion +been symbolised as the lover or husband, ever the devotee as wife or +mistress. This symbology is universal, because it is fundamentally true. +The absolute surrender of the wife to the husband is the type upon earth +of the absolute surrender of the soul to God. That is the justification +of the Rasa of Shri Krishna; that is the explanation of the +story of His life in Vraja. + +I have dwelt specially on this, my brothers, you all know why. Let us +pass from it, remembering that till the nineteenth century this story +provoked only devotion not ribaldry, and it is only with the coming in +of the grosser type of western thought that you have these ideas put +into the _Bhagavad-Purana_. I would to God that the Rishis had +taken away the _Shrimad Bhagavata_ from a race that is unworthy to have +it; that as They have already withdrawn the greater part of the Vedas, +the greater part of the ancient books, they would take away also this +story of the love of Shri Krishna, until men are pure enough to +read it without blasphemy and clean enough to read it without ideas of +sexuality. + +Pass from this to the next great stage, that of the Destroyer of evil, +shortly, very shortly. From the time when as a babe but a few weeks old +He sucked to death the Rakshasi, Putana; from the time He entered the +great cave made by the demon, and expanding Himself shivered the whole +into fragments; from the time He trampled on the head of the serpent +Kalia so that it might not poison the water needed for the drinking of +the people; until He left Vraja to meet Kamsa, we find Him ever chasing +away every form of evil that came within the limits of His abode. We are +told that when He had left Vraja and stood in the tournament field of +Kamsa with His brother, His brother and Himself were mere boys, in the +tender delicate bodies of youths. After the whole of the Lila was over +They were still children, when They went forth to fight. From that time +onwards He met, one after another, the great incarnations of evil and +crushed them with His resistless strength: we need not dwell on these +stories, for they fill His life. + +We come to the third stage of Statesman, a marvellously interesting +feature in His life--the tact, the delicacy, the foresight, the skill in +always putting the man opposed to Him in the wrong, and so winning His +way and carrying others with Him. As you know, this part of His life is +played out especially in connection with the Pandavas. He is the +one who in every difficulty steps forward as ambassador; it is He who +goes with Arjuna and Bhima to slay the giant king Jarasandha, who was +going to make a human sacrifice to Mahadeva, a sacrifice that was put a +stop to as blasphemous; it was He who went with them in order that the +conflict might take place without transgressing the strictest rules of +Kshattriya morality. Follow Him as He and Arjuna and his brother enter +into the city of the king. They will not come by the open gate, that is +the pathway of the friend. They break down a portion of the wall as a +sign that they come as foes. They will not go undecorated; and +challenged why they wore flowers and sandal, the answer is that they +come for the celebration of a triumph, the fulfilling of a vow. Offered +food, the answer of the great ambassador is that they will not take food +then, that they will meet the king later and explain their purpose. When +the time arrives He tells him in the most courteous but the clearest +language that all these acts have been performed that he may know that +they had come not as friends but as foes to challenge him to battle. So +again when the question arises, after the thirteen years of exile, how +shall the land be won back without struggle, without fight, you see Him +standing in the assembly of Pandavas and their friends with the +wisest counsel how perchance war may be averted; you see Him offering to +go as ambassador that all the magic of His golden tongue may be used for +the preservation of peace; you see Him going as ambassador and avoiding +all the pavilions raised by the order of Duryodhana, that He may not +take from one who is a foe a courtesy that might bind him as a friend. +So when he pays the call on Duryodhana that courtesy demands, never +failing in the perfect duty of the ambassador, fulfilling every demand +of politeness, He will not touch the food that would make a bond between +Himself and the one against whom He had come to struggle. See how the +only food that He will take is the food of the King's brother, for that +alone, He says, "is clean and worthy to be eaten by me." See how in the +assembly of hostile kings He tries to pacify and tries to please. See +how He apologises with the gentlest humility; how to the great king, the +blind king, He speaks in the name of the Pandavas as suppliant, +not as outraged and indignant foe. See how with soft words He tries to +turn away words of wrath, and uses every device of oratory to win their +hearts and convince their judgments. See how later again, when the +battle of Kurukshetra is over, when all the sons of the blind king are +slain, see how He goes once more as ambassador to meet the childless +father and, still bitterer, the childless mother, that the first anger +may break itself on Him, and His words may charm away the wrath and +soothe the grief of the bereft. See how later on He still guides and +advises till all the work is done, till His task is accomplished and His +end is drawing near. A statesman of marvellous ability; a politician of +keenest tact and insight; as though to say to men of the world that when +they are acting as men of the world they should be careful of +righteousness, but also careful of discretion and of skill, that there +is nothing alien to the truth of religion in the skill of the tongue and +in the use of the keen intelligence of the brain. + +Then pass on again from Him as Statesman to His character as Friend. +Would that I had time to dwell on it, and paint you some of the fair +pictures of His relations with the family He loved so well, from the day +when, standing in the midst of the self-choice of Krishna, the +fair future wife of the Pandavas, He saw for the first time in +that human incarnation Arjuna, His beloved of old. Think what it must +have been, when the eyes of the two young men met, with memories in the +one pair of the close friendship of the past, and the drawing of the +other by the tie of those many births to the ancient friend whom he knew +not. From that day when they first meet in this life onwards, how +constant His friendship, how ceaseless His protection, how careful His +thought to guard their honour and their lives; and yet how wise; at +every point where His presence would have frustrated the object of His +coming, He goes away. He is not present at the great game of dice, for +that was necessary for the working out of the divine purpose; He was +away. Had He been there, He must needs have interfered; had He been +there, He could not have left His friends unaided. He remained away, +until Draupadi cried in her agony for help when her modesty was +threatened; then he came with Dharma and clothed her with garments as +they were dragged from her; but then the game was over, the dice were +cast, and destiny had gone on its appointed road. + +How strange to watch that working! One object followed without change, +without hesitation: but every means used that might give people an +opportunity of escaping if only they would. He came to bring about that +battle on Kurukshetra. He came, as we shall see in a moment, in order to +carry out that one object in preparation for the centuries that +stretched in front; but in the carrying of it out, He would give every +chance to men who were entangled in that evil by their own past, so that +if one of them would answer to His pleading he might come over to the +side of light against the forces of darkness. He never wavered in His +object; yet He never left unused one means that man could use to prevent +that object taking place. A lesson full of significance! The will of the +Supreme must be done, but the doing of that will is no excuse for any +individual man who does not carry out the law to the fullest of his +power. Although the will must be carried out, everything should be done +that righteousness permits and that compassion suggests in order that +men may choose light rather than darkness, and that only the resolutely +obstinate may at last be, whelmed in the ruin that falls upon the land. + +As Teacher--need I speak of Him as teacher who gave the _Bhagavad-Gita_ +between the contending armies on Kurukshetra? Teacher not of Arjuna +alone, not of India alone, but of every human heart which can listen to +spiritual instruction, and understand a little of the profound wisdom +there clothed in the words of man. Remember a later saying: "I, O +Arjuna, am the Teacher and the mind is my pupil;" the mind of every man +who is willing to be taught; the mind of every one who is ready to be +instructed. Never does the spiritual teacher withhold knowledge because +he grudges the giving. He is hampered in the giving by the want of +receptivity in those to whom his message is addressed. Ill do men judge +the divine heart of the great Teachers, or the faint reflection of that +love in the mouth of Their messengers, when they think that knowledge is +withheld because it is a precious possession to be grudgingly dealt out, +that has to be given in as small a share as possible. It is not the +withholding of the teacher but the closing of the heart of the hearer; +not the hesitation of the teacher but the want of the ear that hears; +not the dearth of teachers but the dearth of pupils who are willing and +ready to be taught. I hear men say: "Why not an Avatara now, or if not +an Avatara, why do not the great Rishis come forward to speak Their +golden wisdom in the ears of men? Why do They desert us? Why do They +leave us? Why should this world in this age not have the wisdom as They +gave it of old?" The answer is that They are waiting, waiting, waiting, +with tireless patience, in order to find some one willing to be taught, +and when one human heart opens itself out and says: "O Lord, teach me," +then the teaching comes down in a stream of divine energy and floods the +heart. And if you have not the teaching, it is because your hearts are +locked with the key of gold, with the key of fame, with the key of +power, and with the key of desire for the enjoyments of this world. +While those keys lock your hearts, the teachers of wisdom cannot enter +in; but unlock the heart and throw away the key, and you will find +yourselves flooded with a wisdom which is ever waiting to come in. + +As Searcher of hearts--Ah! here again He is so difficult to understand, +this Lord of Maya, this Master of illusion. He tests the hearts of His +beloved, not so much the world at large. To them is the teaching that +shall guide them aright. For Arjuna, for Bhima, for Yudhishthira, +for them the keener touch, the sharper trial, in order to see if within +the heart one grain of evil still remains, that will prevent their union +with Himself. For what does he seek? That they shall be His very own, +that they shall enter into His being. But they cannot enter therein +while one seed of evil remains in their hearts. They cannot enter +therein while one sin is left in their nature. And so in tenderness and +not in anger, in wisest love and not with a desire to mislead, the Lord +of Love tries the hearts of His beloved, so that any evil that is in +them may be wrung out by the grip that He places on them. Two or three +occasions of it I remember. I may mention perhaps a couple of them to +show you the method of the trial. The battle of Kurukshetra had been +raging many a day; thousands and tens of thousands of the dead lay +scattered on that terrible field, and every day when the sun rose +Bhishma came forth, generalissimo of the army of the Kurus, carrying +before him everything, save where Arjuna barred his way; but Arjuna +could not be everywhere; he was called away, with the horses guided by +the Charioteer Shri Krishna sweeping across the field like a +whirlwind, carrying victory in their course; and where the Charioteer +and Arjuna were not there Bhishma had his way. The hearts of the +Pandavas sank low within them, and at last one night under their +tents, resting ere the next day's struggle, the bitter despondency of +King Yudhishthira broke out in words, and he declared that until +Bhishma was slain nothing could be done. Then came the test from the +lips of the searcher of hearts. "Behold, I will go forth and slay him on +the morrow." Would Yudhishthira consent? A promise stood in his +way. You may remember that when Duryodhana and Arjuna went to Shri +Krishna who lay sleeping, the question arose as to what each +should take. Alone, unarmed, Shri Krishna would go with one, He +would not fight; a mighty battalion of troops He would give to the +other. Arjuna chose the unarmed Krishna; Duryodhana, the mighty +army ready to fight; so the word of the Avatara was pledged that He +would not fight. Unarmed He went into the battle, clad in his yellow +silken robe, and only with the whip of the charioteer in His hand; +twice, in order to stimulate Arjuna into combat, He had sprung down +from the chariot and gone forth with His whip in His hand as though He +would attack Bhishma and slay him where he fought. Each time Arjuna +stopped Him, reminding Him of His words. Now came the trial for the +blameless King, as he is often called; should Shri Krishna +break His word to give him victory? He stood firm. "Thy promise is +given," was his answer; "that promise may not be broken." He passed the +trial; he stood the test. But still one weakness was left in that noble +heart; one underlying weakness that threatened to keep him away from his +Lord. The lack of power to stand absolutely alone in the moment of +trial, the ever clinging to some one stronger than himself, in order +that his own decision might be upheld. That last weakness had to be +burnt out as by fire. In a critical moment of the battle the word came +that the success of Drona was carrying everything before him; that +Drona was resistless and that the only way to slay him was to spread +the report that his son was dead, and then he would no longer fight. +Bhima slew an elephant of the same name as Drona's son, and he said +in the hearing of Drona: "Ashvatthama is dead." But Drona would +not believe unless King Yudhishthira said so. Then the test came. +Will he tell a practical lie but a nominal truth, in order to win the +battle? He refused; not for his brother's pleadings would he do it. +Would he stand firm by truth quite alone when all he revered seemed to +be on the other side? The great One said: "Say that Ashvatthama is +slain." Ought he to have done it because He, Shri Krishna, bade +him? Ought he to have told the lie because the revered One counselled +it? Ah no! neither for the voice of God nor man, may the human soul do a +thing which he knows to be against God and His law; and alone he must +stand in the universe, rather than sin against right. And when the lie +was told under cover of that excuse, Yudhishthira doing what he +wished in his heart under cover of the command from one he revered, then +he fell, his chariot descended to the ground, and suffering and misery +followed him from that day till the day of his ending, until in the face +of the King of the celestials he stood alone, holding the duty of +protection even to a dog higher than divine command and joy of heaven. +And then he showed that the lesson had worked out in his purification, +and that the heart was clean from the slightest taint of weakness. Oh, +but men say, Shri Krishna counselled the telling of a lie! My +brothers, can you not see beneath the illusion? What is there in this +world that the Supreme does not do? There is no life but His, no Self +but His, nothing save His life through all His universe; and every act +is His act, when you go back to the ultimates. He had warned them of +that truth. "I" He said, "am the gambling of the cheat," as well as the +chants of the Veda. Strange lesson, and hard to learn, and yet true. For +at every stage of evolution there is a lesson to be learnt. He teaches +all the lessons; at each point of growth the next step is to be taken, +and very often that step is the experiencing of evil, in order that +suffering may burn the desire for evil out of the very heart. And just +as the knife of the surgeon is different from the knife of the murderer, +although both may pierce the human flesh, the one cutting to cure, the +other to slay; so is the sharp knife of the Supreme, when by experience +of evil and consequent pain He purifies the man, different, because the +motive is other than the doing of evil to gratify passion, the stepping +aside from righteousness in order to please the lower nature. + +Last of all He shows himself as the Supreme; there is the +Vaishnava form, the universal form, the form that contains the +universe. But still more is the Supreme seen in the profound wisdom of +the teaching, in the steadfastness of His walk through life. Does it +sound strange to say that God is seen more in the latter than the +former, that the outer form that contains the universe is less divine +than the perfect steadfast nature, swerving neither to the right hand +nor the left? Read that life again with this thought in your mind, of +one purpose followed to its end no matter what forces might play on the +other side, and its greatness may appear. + +What did He come to do? He came to give the last lesson to the +Kshattriya caste of India, and to open India to the world. Many lessons +had been given to that great caste. We know that twenty-one times they +had been cut off, and yet re-established. We know that Shri Rama had +shown the perfect life of Kshattriya, as an example that they might +follow. They would not learn the lesson, either by destruction or by +love. They would not follow the example either from fear or from +admiration. Then their hour struck on the bell of Heaven, the knell of +the Kshattriya caste. He came to sweep away that caste and to leave only +scattered remnants of it, dotted over the Indian soil. It had been the +sword of India, the iron wall that ringed her round. He came to shiver +that wall into pieces, and to break the sword that it might not strike +again. It had been used to oppress instead of to protect. It had been +used for tyranny instead of for justice. Therefore he who gave it brake +it, till men should learn by suffering what they would not learn by +precept. And on the field of Kuru, the Kshattriya caste fought its last +great battle; none were left of all that mighty host save a handful, +when the fighting was over. Never has the caste recovered from +Kurukshetra. It has not utterly disappeared. In some districts we find +families belonging to it; but you know well enough that as a caste in +most parts of modern India, you are hard put to find it. Why in the +great counsels of the world's welfare was this done? Not only to teach a +lesson for all time to kings and rulers, that if they would not govern +aright they should not govern at all; but also to lay India open to the +world. + +How strange that sounds! To lay her open to invasion? He who loved her +to lay her open to conquest? He who had consecrated her, He who had +hallowed her plains and forests by His treading, and whose voice had +rung through her land? Aye, for He judges not as man judges, and He sees +the end from the beginning. India as she was of old, kept isolated from +all the world, was so kept that she might have the treasure of spiritual +knowledge poured into her and make a vessel for the containing. But when +you fill the vessel, you do not then put that vessel high away on a +shelf, and leave men thirsting for the liquid that it contains. The +mighty One filled His Indian vessel with the water of spiritual +knowledge, and at last the time came when that water should be poured +out for the quenching of the thirst of the world, and should not be left +only for the quenching of the thirst of a single nation, for the use of +a single people. Therefore the Lover of men came, in order that the +water of life might be poured out; He broke down the wall, so that the +foreigner might overstep her borders. The Greeks swept in, the +Mussulmans swept in, invasion after invasion, invasion after invasion, +until the conquerors who now rule India were the latest in time. Do you +see in that only decay, only misery, only that India is under a curse? +Ah no, my brothers! That which seems a curse for the time is for the +world's healing and the world's blessing; and India may well suffer for +a time in order that the world may be redeemed. + +What does it mean? I am not speaking politically, but from the +standpoint of a spiritual student, who is trying to understand how the +evolution of the race goes on. The people who last conquered India, who +now rule her as governors, are the people whose language is the most +widely spread of all the languages of the world, and it is likely to +become the world's language. It belongs not only to that little island +of Britain, it belongs also to the great continent of America, to the +great continent of Australia. It has spread from land to land, until +that one tongue is the tongue most widely understood amongst all the +peoples of the world. Other nations are beginning to learn it, because +business and trade and even diplomacy are beginning to be carried on in +that English speech. What wonder then that the Supreme should send to +India this nation whose language is becoming the world-language, and lay +her open to be held as part of that world-wide empire, in order that her +Scriptures, translated into the most widely spoken language, may help +the whole human family and purify and spiritualise the hearts of all His +sons. + +There is the deepest object of His coming, to prepare the +spiritualisation of the world. It is not enough that one nation shall be +spiritual; it is not enough that one country shall have wisdom; it is +not enough that one land, however mighty and however beloved--and do not +I love India as few of you love her?--it is not enough that she should +have the gold of spiritual truth, and the rest of the world be paupers +begging for a coin. No; far better that for a time she should sink in +the scale of nations, in order that what she cannot do for herself may +be done by divine agencies that are ever guiding the evolution of the +world. Thus what from outside looks as conquest and subjection, to the +eye of the spirit looks as the opening of the spiritual temple, so that +all the nations may come in and learn. + +Only that leaves to you a duty, a responsibility. I hear so much, I have +spoken so often, of the descendants of Rishis and of the blood of the +Rishis in your veins. True, but not enough. If you are again to be +what Shri Krishna means you to be in His eternal counsels, the +Brahmana of nations, the teacher of divine truth, the mouth through +which the Gods speak in the ears of men, then the Indian nation must +purify itself, then the Indian nation must spiritualise itself. Shall +your Scriptures spiritualise the whole world while you remain +unspiritual? Shall the wisdom of the Rishis go out to Mlechchas in +every part of the world, and they learn and profit by it, while you, the +physical descendants of the Rishis, know not your own literature and +love it even less than you know? That is the great lesson with which I +would fain close. So true is this, that, in order to gain teachers of +the Brahmavidya which belongs to this land by right of birth, the great +Rishis have had to send some of their children to other lands in +order that they may come back to teach your own religion amidst your +people. Shall it not be that this shame shall come to an end? Shall it +not be that there are some among you that shall lead again the old +spiritual life, and follow and love the Lord? Shall it not be, not only +here and there, but at last that the whole nation shall show the power +of Shri Krishna in His life incarnated amongst you, which would +really be greater than any special Avatara? May we not hope and pray +that His Avatara shall be the nation that incarnates His knowledge, His +love, His universal brotherliness to every man that treads the soil of +earth? Away with the walls of separation, with the disdain and contempt +and hatred that divide Indian from Indian, and India from the rest of +the world. Let our motto from this time forward be the motto of Shri +Krishna, that as He meets men on any road, so we will walk +beside them on any road as well, for all roads are His. There is no road +which He does not tread, and if we follow the Beloved who leads us, we +must walk as He walks. + +PEACE TO ALL BEINGS. + + * * * * * + + + + +THE +THEOSOPHICAL REVIEW + +EDITED BY + +ANNIE BESANT and G. R. S. MEAD. + +SINGLE COPIES 1/- 12/- PER ANNUM. + +Half-yearly Bound Volumes, Cloth, 8/6. + +ENTERED AT STATIONERS' HALL. ALL RIGHTS RESERVED. + + _The Theosophical Review_ (3 Langham Place, London, W.), is + a magazine of which any society might be proud. It is + weighty, striking, suggestive, and up-to-date. The articles + are all by recognised experts, and they all deal with some + aspect of a really profound subject. 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