Avatâras by Annie Besant (top 10 most read books in the world .TXT) 📖

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,