Chapter 6: Incarnate Teachers and Incarnation
Volume 3, Bhakti Yoga
by Swami Vivekananda (1894)
Swami Vivekananda's works are in the public domain. This is due to the following reasons:
- Copyright Expiration
- Author's Death: Swami Vivekananda passed away in 1902.
- Public Domain Criteria: Works by authors who died more than 100 years ago are generally in the public domain.
- Global Public Domain
- United States: The work is in the public domain in the U.S. because it was published before 1923 and did not comply with U.S. copyright formalities.
- India: Under Indian copyright law, works enter the public domain 60 years after the author's death, which applies here.
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Wherever His name is spoken, that very place is holy. How much more so is the man who speaks His name, and with what veneration ought we to approach that man out of whom comes to us spiritual truth! Such great teachers of spiritual truth are indeed very few in number in this world, but the world is never altogether without them. They are always the fairest flowers of human life — अहेतुकदयासिन्धुः — the ocean of mercy without any motive
. आचार्यं मां विजानीयात् — Know the Guru to be Me
, says Shri Krishna in the Bhagavata*.
* Bhagavata (Sanskrit: Bhāgavata) means
a devotee or follower of Bhagavan (the Supreme Lord).The Bhagavata Purana, also called Srimad Bhagavatam, tells stories of Krishna and teaches devotion.
The moment the world is absolutely bereft of these, it becomes a hideous hell and hastens on to its destruction.
Higher and nobler than all ordinary ones are another set of teachers, the Avatâras of Ishvara*, in the world. They can transmit spirituality with a touch, even with a mere wish. The lowest and the most degraded characters become in one second saints at their command. They are the Teachers of all teachers, the highest manifestations of God through man. We cannot see God except through them. We cannot help worshipping them; and indeed they are the only ones whom we are bound to worship.
* Avatāras of Ishvara means the incarnations (earthly manifestations) of God.
No man can really see God except through these human manifestations. If we try to see God otherwise, we make for ourselves a hideous caricature of Him and believe the caricature to be no worse than the original. There is a story of an ignorant man who was asked to make an image of the God Shiva, and who, after days of hard struggle, manufactured only the image of a monkey. So whenever we try to think of God as He is in His absolute perfection, we invariably meet with the most miserable failure, because as long as we are men, we cannot conceive Him as anything higher than man. The time will come when we shall transcend our human nature and know Him as He is; but as long as we are men, we must worship Him in man and as man. Talk as you may, try as you may, you cannot think of God except as a man. You may deliver great intellectual discourses on God and on all things under the sun, become great rationalists and prove to your satisfaction that all these accounts of the Avataras of God as man are nonsense. But let us come for a moment to practical common sense. What is there behind this kind of remarkable intellect? Zero, nothing, simply so much froth. When next you hear a man delivering a great intellectual lecture against this worship of the Avataras of God, get hold of him and ask what his idea of God is, what he understands by omnipotence
, omnipresence
, and all similar terms, beyond the spelling of the words. He really means nothing by them; he cannot formulate as their meaning any idea unaffected by his own human nature; he is no better off in this matter than the man in the street who has not read a single book. That man in the street, however, is quiet and does not disturb the peace of the world, while this big talker creates disturbance and misery among mankind. Religion is, after all, realisation, and we must make the sharpest distinction between talk; and intuitive experience. What we experience in the depths of our souls is realisation. Nothing indeed is so uncommon as common sense in regard to this matter.
By our present constitution we are limited and bound to see God as man. If, for instance the buffaloes want to worship God, they will, in keeping with their own nature, see Him as a huge buffalo; if a fish wants to worship God, it will have to form an Idea of Him as a big fish, and man has to think of Him as man. And these various conceptions are not due to morbidly active imagination. Man, the buffalo, and the fish all may be supposed to represent so many different vessels, so to say. All these vessels go to the sea of God to get filled with water, each according to its own shape and capacity; in the man the water takes the shape of man, in the buffalo, the shape of a buffalo and in the fish, the shape of a fish. In each of these vessels there is the same water of the sea of God. When men see Him, they see Him as man, and the animals, if they have any conception of God at all, must see Him as animal each according to its own ideal. So we cannot help seeing God as man, and, therefore, we are bound to worship Him as man. There is no other way.
Two kinds of men do not worship God as man — the human brute who has no religion, and the Paramahamsa* who has risen beyond all the weaknesses of humanity and has transcended the limits of his own human nature. To him all nature has become his own Self. He alone can worship God as He is. Here, too, as in all other cases, the two extremes meet. The extreme of ignorance and the other extreme of knowledge — neither of these go through acts of worship. The human brute does not worship because of his ignorance, and the Jivanmuktas (free souls) do not worship because they have realised God in themselves. Being between these two poles of existence, if any one tells you that he is not going to worship God as man, take kindly care of that man; he is, not to use any harsher term, an irresponsible talker; his religion is for unsound and empty brains.
* Paramahamsa (Sanskrit: Paramahaṁsa) is a spiritual title meaning
the supreme swan. This title is given to and refers to a highly realized spiritual master or enlightened sage in Hindu traditions.Parama means
supreme, highestand Hamsa meansswan.
God understands human failings and becomes man to do good to humanity:
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे॥
— Whenever virtue subsides and wickedness prevails, I manifest Myself. To establish virtue, to destroy evil, to save the good I come from Yuga (age) to Yuga.
अवजानन्ति मां मूढा मानुषीं तनुमाश्रितम्।परं भावमजानन्तो मम भूतमहेश्वरम्॥
— Fools deride Me who have assumed the human form, without knowing My real nature as the Lord of the universe.
Such is Shri Krishna's declaration in the Gita on Incarnation. When a huge tidal wave comes,
says Bhagavan Shri Ramakrishna*, all the little brooks and ditches become full to the brim without any effort or consciousness on their own part; so when an Incarnation comes, a tidal wave of spirituality breaks upon the world, and people feel spirituality almost full in the air.
* Ramakrishna Paramahamsa (1836–1886) was a famous Hindu mystic, saint, and spiritual teacher from India.
He is widely known for teaching that all religions can lead to the same ultimate truth—God.
Ramakrishna experimented with several religious traditions and said he experienced the same divine reality through each.
His famous message was:
As many faiths, so many paths.Ramakrishna was a pure Bhakti and one of his most famous disciples was Swami Vivekananda, who later founded the Ramakrishna Mission and spread Ramakrishna's teachings around the world.
Many followers call him
Bhagavan Shri Ramakrishnabecause they believe he was a divine incarnation (avatara) of God.
Chapters
| Gauni (Preparation): DefinitionBhakti Narada karma raja Shandilya Vyasa Sutras jnana gnana love hinduism christians Mohammedanism muslims islam christianity Nishtha gauni prepatory Sutra avrittirasakridupadeshat Bhagavan Shankara Shruti atman liberation vedas Sutra of Patanjali Ishvara pranidhanadva supreme atman Brahman |
| Gauni (Preparation): IshvaraIshvara satchitananda sat chit ananda Brahman Absolute Reality Sutras pada Moksha Jiva aphorism Kshatras Varuna Soma Rudra Parjanya Yama Mrityu Ishâna Atman Ramanuja Advaita brahman not this not this Shrutis Sankhyas Samkhyas Bhagavata Purana Prahlada gopis krishna Acharya Shankara Vyasa Varaha Purana Madhvacharya |
| Gauni (Preparation): Spiritual Realisationbhakti bhakta realization realisation god moksha gauni para Ishtapurta |
| Gauni (Preparation): The Need of Guruguru spiritual Shishya student teacher fools blind leading the blind |
| Gauni (Preparation): Qualifications of the Aspirant and the Teacherguru teacher sun purity bible vedas koran Bhagavân Ramakrishna mango bhakta mango leaves counting twigs Shantih shanti sine qua non sin religion Himalayas the Alps the Caucasus Tibet gobi |
| Gauni (Preparation): Incarnate Teachers and IncarnationShri Krishna Bhagavata omnipotence omnipresence Avataras of Ishvara Paramahamsa buffalo fish Bhagavan Shri Ramakrishna Paramahamsa big talker man on the street |
| Gauni (Preparation): The Mantra: Om: Word and Wisdommantra Chittavritti nama rupa name and form Sphota Brahma Hiranyagarbha Mahat om aum krishna Akhanda-Sachchidânanda Tattvas |
| Gauni (Preparation): Worship of Substitutes and ImagesPratikas Pratimas Brahman Bhagavan Ramanuja akasha Devas Shankara Karma omnipresent Vidya Ishvara Shrutis Smritis Vishishtâdvaitin Adityas Brahma Sutra Bhasya Vedantism Buddhism Christianity islam Mohammedans Protestantism agnostics August Comte Drishtisaukaryam |
| Gauni (Preparation): The Chosen IdealIshta Nishtha bhakta vedanta home of truth ocean of bliss maya Svati Hanuman Ramayana Tulasidasa |
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