Avatâras by Annie Besant (e novels for free .txt) 📕

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,