Avataras Part 2

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 compa.s.sion, 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 pa.s.sage 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 pa.s.sing into pralaya, an ark, a vessel appeared; into this vessel stepped the great ?ishi 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 Vi?h?u 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 Pura?a 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 Pura?as 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 _Vi?h?u Pura?a_ 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 ma.s.s 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 pa.s.sed through the stage of the fish; and geology there gives a true fact, though it does not understand, naturally, the hidden meaning; while the Pura?a 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 pa.s.ses, 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 ?ishis 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 cla.s.ses 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, Am?ita, nectar of immortality, comes forth, symbol of the one life which pa.s.ses 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 G.o.d, 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 ?ishis 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 Pura?as 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 Pura?as 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 pa.s.s on into definite human evolution, and their form gives way that s.e.xual man may be born. I need not dwell on that familiar story of the devotee of Vi?h?u; 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 Vi?h?u 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 pa.s.s 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 Brahma?a 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 Brahma?as, 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 Brahma?a, not a modern Brahma?a.

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 pa.s.sing away, and gladly gave a boon. "Brahma?a, 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 pa.s.sing 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 Vi?h?u; 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 pa.s.s, 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 Brahma?a; and the two women exchanged the food, and that meant to bring forth a Kshattriya son was taken by the woman with the Brahma?a 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 Brahma?a 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 Brahma?a 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 Vi?h?u? Who should wed Her save the Avatara of Vi?h?u 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 Vi?h?u 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 Brahma?a; shall He draw an arrow against that form? As the two Ramas stand face to face, the energy of the elder, it is written, pa.s.ses into the younger; the energy of Vi?h?u, 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 pa.s.s, 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 pa.s.sing 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 K?i?h?a came.

Then comes the Mighty One, Shri K?i?h?a 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. Pa.s.s 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 Vi?h?u, came to lead astray those who did not believe the Vedas, came to spread confusion upon earth. Vi?h?u is the Lord of order, not of disorder; the Lord of love, not the Lord of hatred; the Lord of compa.s.sion, 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 t.i.tle 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 G.o.ds 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 n.o.ble 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 ma.s.ses are concerned, n.o.ble 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 G.o.ds 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 cla.s.ses of people in the existence of the G.o.ds 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, pa.s.sed 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 pa.s.sed from the Indian soil, to do its n.o.ble work in lands other than the land of A'ryavarta, which must keep unshaken its belief in the G.o.ds, 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 pa.s.sing 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 pa.s.sing 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 pa.s.s 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 Pura?a_. 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 Brahma?a, 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 Brahma?a 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 _Pura?a_ to be Moru; and the name of the ideal Brahma?a 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 Brahma?a, 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 Brahma?a 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 K?i?h?a'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 K?i?h?a is the G.o.d of the household, the G.o.d of family life, the G.o.d 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 G.o.d in whose presence there is always joy, the G.o.d in whose presence there is continual laughter and music. When we think of Shri K?i?h?a 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 G.o.d 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 G.o.d 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 K?i?h?a, 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 K?i?h?a, 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 G.o.d 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 G.o.d regards His devotees. We have there a marked stage in the life of Shri K?i?h?a.

Then the second act of the drama may be said to be His character as the destroyer of the opposing forces that r.e.t.a.r.d 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 Pa??avas and of Arjuna.

The next act is that of Shri K?i?h?a 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 const.i.tution 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 K?i?h?a 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 Vi?h?u 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 Vi?h?u said to the G.o.ds: Go ye and incarnate yourselves in portions among men, go ye and take birth amid humanity. Great ?ishis also took birth in the place where Vi?h?u 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, "G.o.d-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 G.o.ds 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 K?i?h?a, 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 ?ishis of ancient days, who by devotion to Vi?h?u 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 G.o.d 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 K?i?h?a 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 Vi?h?u, 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, pa.s.sed 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 K?i?h?a.