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Annie Besant
Avatâras

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 Chandâla⁵ 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.

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.