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Series 1, Chapter 17 pg 171, Para 1:
permanent, vital, universal effect of Buddhism and Christianity has been the force of their ethical, social and practical ideals and their influence even on the men and the ages which have rejected their religious and spiritual beliefs, forms and disciplines; later Hinduism which rejected Buddha, his
sangha and his
dharma, bears the ineffaceable imprint of the social and ethical influence of Buddhism and its effect on the ideas and the life of the race, while in modern Europe, Christian only in name, humanitarianism is the translation into the ethical and social sphere and the aspiration to liberty, equality and fraternity the translation into the social and political sphere of the spiritual truths of Christianity, the latter especially being effected by men who aggressively rejected the Christian religion and spiritual discipline and by an age which in its intellectual effort of emancipation tried to get rid of Christianity as a creed. On the other hand the life of Rama and Krishna belongs to the prehistoric past which has come down only in poetry and legend and may even be regarded as myths; but it is quite immaterial whether we regard them as myths or historical facts, because their permanent truth and value lie in their persistence as a spiritual form, presence, influence in the inner consciousness of the race and the life of the human soul. Avatarhood is a fact of divine life and consciousness which may realise itself in an outward action, but must persist, when that action is over and has done its work, in a spiritual influence; or may realise itself in a spiritual influence and teaching, but must then have its permanent effect, even when the new religion or discipline is exhausted, in the thought, temperament and outward life of mankind.
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Series 1, Chapter 17 pg 173, Para 2:
It is these things that condition and determine the work of the Avatar. In the Buddhistic formula the disciple takes refuge from all that opposes his liberation in three powers, the
dharma, the
sangha, the Buddha. So in Christianity we have the law of Christian living, the Church and the Christ. These three are always the necessary elements of the work of the Avatar. He gives a dharma, a law of self-discipline by which to grow out of the lower into the higher life and which necessarily includes a rule of action and of relations with our fellowmen and other beings, endeavour in the eightfold path or the law of faith, love and purity or any other such revelation of the nature of the divine in life. Then because every tendency in man has its collective as well as its individual aspect, because those who follow one way are naturally drawn together into spiritual companionship and unity, he establishes the
sangha, the fellowship and union of those whom his personality and his teaching unite. In Vaishnavism there is the same trio,
bhagavata, bhakta, bhagavan, — the
bhagavata, which is the law of the Vaishnava dispensation of adoration and love, the
bhakta representing the fellowship of those in whom that law is manifest,
bhagavan, the divine Lover and Beloved in whose being and nature the divine law of love is founded and fulfils itself. The Avatar represents this third element, the divine personality, nature and being who is the soul of the dharma and the
sangha, informs them with himself, keeps them living and draws men towards the felicity and the liberation.
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Series 1, Chapter 17 pg 174, Para 1:
is therefore the taking up of all human relations into a higher divine meaning; starting from the established ethical, social and religious rule which binds together the whole community in which the God-seeker lives, it lifts it up by informing it with the Brahmic consciousness; the law it gives is the law of oneness, of equality, of liberated, desireless, God-governed action, of God-knowledge and self-knowledge enlightening and drawing to itself all the nature and all the action, drawing it towards divine being and divine consciousness, and of God-love as the supreme power and crown of the knowledge and the action. The idea of companionship and mutual aid in God-love and God-seeking which is at the basis of the idea of the
sangha or divine fellowship, is brought in when the Gita speaks of the seeking of God through love and adoration, but the real
sangha of this teaching is all humanity. The whole world is moving towards this dharma, each man according to his capacity, — “it is my path that men follow in every way,” — and the God-seeker, making himself one with all, making their joy and sorrow and all their life his own, the liberated made already one self with all beings, lives in the life of humanity, lives for the one Self in humanity, for God in all beings, acts for
lokasangraha, for the maintaining of all in their dharma and the Dharma, for the maintenance of their growth in all its stages and in all its paths towards the Divine. For the Avatar here, though he is manifest in the name and form of Krishna, lays no exclusive stress on this one form of his human birth, but on that which it represents, the Divine, the Purushottama, of whom all Avatars are the human births, of whom all forms and names of the Godhead worshipped by men are the figures. The way declared by Krishna here is indeed announced as the way by which man can reach the real knowledge and the real liberation, but it is one that is inclusive of all paths and not exclusive. For the Divine takes up into his universality all Avatars and all teachings and all dharmas.
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