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In order to understand this better, let us consider the scheme
of human evolution.
AtmA is the same in all beings and, when free from the limita-
tions of individual life, it becomes all pervading.
Sympathy and compassion open the door to the liberation of
Atma.
The Upadhi, or vehicle of Atma, or the body of its manifesta-
tion, becomes less and less gross, as Atma proceeds in its course of
liberation, the body becomes better able to do good to all mankind
and it does not act as a barrier to communion with the real self.
The most highly evolved beings become universal and not in-
dividual, and they live normally on the spiritual plane.
They at last reach the state of divinity. Then they may be-
come Avataras. When these AvatAras have to work on the physical
and intellectual planes, they assume a body and become born, like
ordinary beings. They have then to come down from their normal
state, but their vision and power remain undestroyed. When their
mission is over, they reach again their normal state. The Avataras
have not to work out their own Karma. They are liberated Atmas,
staying back for the liberation of other individuals in the universe.
Karma-less themselves, they bear the Karma of the universe upon
their ehoulders. The thin veil that separates their state from the
state of the absolute Brahma is Maya, which is the highest manifesta-
tion of Prakriti which enables them to assume cosmic responsibility
out of their unbounded compassion for all beings.
The Avataras may cast off their veil at will, but as long as
they choose to keep that veil, the whole universe is at their command
and they guide the whole course of universal evolution.
Now of all Avataras one takes upon himself to hold all indivi-
duals in His bosom, to sustain them all and to make Him the field
of their Involution and Evolution, in the Kalpa.
He is called Virat Purusha. He is practically the Isvara of
our universe.
The body of this Purusha, called the First Avatara, the Second
or Virat Purusha, and the Egg-born, is formed by the Tatvas, num-
bered twenty-four in the Sankhya philosophy. These Tatvas collect
together to form an Egg and the Second Purusha breaks forth from that
Egg and becomes the Thousand-headed Purusha of the Upanishads.
For the sake of meditation, He is imagined to be seated on the Ser-
pent Ananta. The lotus stalk grew out of his navel.
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