distinction that we find made, and it is a real
one. We read of a Purnavatara, a full, complete, Avatara. What is the
meaning of that word "full" as applied to the Avatara? The name is
given, as we know, to Shri Krishna. He is marked out specially
by that name. Truly the word "purna" cannot apply to the Illimitable,
the Infinite; He may not be shown forth in any form; the eye may never
behold Him; only the spirit that is Himself can know the One. What is
meant by it is that, so far as is possible within the limits of form,
the manifestation of the formless appears, so far as is possible it came
forth in that great One who came for the helping of the world. This may
assist you to grasp the distinction. Where the manifestation is that of
a Purnavatara, then at any moment of time, at His own will, by Yoga
or otherwise, He can transcend every limit of the form in which He binds
Himself by His own will, and shine forth as the Lord of the Universe,
within whom all the Universe is contained. Think for a moment once more
of Shri Krishna, who teaches us so much on this. Turn to that
great storehouse of spiritual wisdom, the _Mahabharata_, to the
Ashvamedha Parva which contains the Anugita, and you will find that
Arjuna after the great battle, forgetting the teaching that was given
him on Kurukshetra, asked his Teacher to repeat that teaching once
again. And Shri Krishna, rebuking him for the fickleness of his
mind and stating that He was much displeased that such knowledge should
by fickleness have been forgotten, uttered these remarkable words: "It
is not possible for me to state it in full in that way. I discoursed to
thee on the Supreme Brahman, having concentrated myself in Yoga." And
then He goes on to give out the essence of that teaching, but not in the
same sublime form as we have it in the _Bhagavad-Gita_. That is one
thing that shows you what is meant by a Purnavatara; in a condition
of Yoga, into which He throws Himself at will, He knows Himself as Lord
of everything, as the Supreme on whom the Universe is built. Nay more;
thrice at least--I am not sure if there may have been more cases, but if
so I cannot at the moment remember them--thrice at least during His life
as Shri Krishna He shows himself forth as I'shvara, the
Supreme. Once in the court of Dhritarashtra, when the madly foolish
Duryodhana talked about imprisoning within cell-walls the universal Lord
whom the universe cannot confine; and to show the wild folly