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Series 1, Chapter 15 pg 155, Para 2:
Now it is notable that with a slight but important variation of language the Gita describes in the same way both the action of the Divine in bringing about the ordinary birth of creatures and his action in his birth as the Avatar. “Leaning upon my own Nature,
prakrtim svam avastabhya,” it will say later, “I loose forth variously,
visrjami, this multitude of creatures helplessly subject owing to the control of Prakriti,
avasam prakrter vasat.” “Standing upon my own Nature,” it says here, “I am born by my self-Maya,
prakrtim svam adhisthaya ... atmamayaya, I loose forth myself,
atmanam srjami.” The action implied in the word
avastabhya is a forceful downward pressure by which the object controlled is overcome, oppressed, blocked or limited in its movement or working and becomes helplessly subject to the controlling power,
avasam vasat; Nature in this action becomes mechanical and its multitude of creatures are held helpless in the mechanism, not lords of their own action. On the contrary the action implied in the word
adhisthaya is a dwelling in, but also a standing upon and over the Nature, a conscious control and government by the indwelling Godhead,
adhisthatri devata, in which the Purusha is not helplessly driven by the Prakriti through ignorance, but rather the Prakriti is full of the light and the will of the Purusha. Therefore in the normal birth that which is loosed forth, — created, as we say, — is the multitude of creatures or becomings,
bhutagramam; in the divine birth that which is loosed forth, self-created, is the self-conscious self-existent being,
atmanam; for the Vedantic distinction between
atma and
bhutani is that which is made in European philosophy between the Being and its becomings. In both cases Maya is the means of the creation or manifestation, but in the divine birth it is by self-Maya,
atmamayaya, not the involution in the lower Maya …
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Series 1, Chapter 16 pg 161, Para 2:
It is this truth which lies behind the natural human tendency to the deification of great minds and heroic characters; it comes out clearly enough in the Indian habit of mind which easily sees a partial (
amsa) Avatar in great saints, teachers, founders, or most significantly in the belief of southern Vaishnavas that some of their saints were incarnations of the symbolic living weapons of Vishnu, — for that is what all great spirits are, living powers and weapons of the Divine in the upward march and battle. This idea is innate and inevitable in any mystic or spiritual view of life which does not draw an inexorable line between the being and nature of the Divine and our human being and nature; it is the sense of the divine in humanity. But still the Vibhuti is not the Avatar; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna, even if in a less degree of the power of Avatarhood. The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming,
bhutagrama, an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity,
atmanam srjami, and conscious not only behind the veil but in the outward nature.
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Series 1, Chapter 16 pg 165, Para 2:
The question then arises, and it is the sole real difficulty, for here the intellect falters and stumbles over its own limits, how is this human mind and body assumed? For they were not created suddenly and all of a piece, but by some kind of evolution, physical or spiritual or both. No doubt, the descent of the Avatar, like the divine birth from the other side, is essentially a spiritual phenomenon, as is shown by the Gita's
atmanam srjami, it is a soul-birth; but still there is here an attendant physical birth. How then were this human mind and body of …
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