BIOGRAPHY OF SWAMI VIVEKANANDA

Hindu religious tradition. One of the main doctrines of Vedanta is the divinity ofthe soul: every soul, in reality, is Brahman. Thus it may be presumed that thereis no difference between an Incarnation and an ordinary man. To be sure, fromthe standpoint of the Absolute, or Brahman, no such difference exists. But fromthe relative standpoint, where multiplicity is perceived, a difference must beadmitted. Embodied human beings reflect godliness in varying measure. In anIncarnation this godliness is fully manifest. Therefore an Incarnation is unlikean ordinary mortal or even an illumined saint. To give an illustration: There isno difference between a clay lion and a clay mouse, from the standpoint of theclay. Both become the same substance when dissolved into clay. But thedifference between the lion and the mouse, from the standpoint of form, isclearly seen. Likewise, as Brahman, an ordinary man is identical with anIncarnation. Both become the same Brahman when they attain finalillumination. But in the relative state of name and form, which is admitted byVedanta, the difference between them is accepted. According to the BhagavadGita (IV. 6-8), Brahman in times of spiritual crisis assumes a human bodythrough Its own inscrutable power, called maya. Though birthless, immutable,and the Lord of all beings, yet in every age Brahman appears to be incarnated ina human body for the protection of the good and the destruction of the wicked.As noted above, the Incarnation is quite different from an ordinary man, evenfrom a saint. Among the many vital differences may be mentioned the fact thatthe birth of an ordinary mortal is governed by the law of karma, whereas that ofan Incarnation is a voluntary act undertaken for the spiritual redemption of theworld. Further, though maya is the cause of the embodiment of both an ordinarymortal and an Incarnation, yet the former is fully under maya's control, whereasthe latter always remains its master. A man, though potentially Brahman, is notconscious of his divinity; but an Incarnation is fully aware of the true nature ofHis birth and mission. The spiritual disciplines practised by an Incarnation arenot for His own liberation, but for the welfare of humanity; as far as He isconcerned, such terms as bondage and liberation have no meaning, He beingever free, ever pure, and ever illumined. Lastly, an Incarnation can bestow uponothers the boon of liberation, whereas even an illumined saint is devoid of suchpower.Thus the Master, on his death-bed, proclaimed himself through his own words asthe Incarnation or God-man of modern times.On August 15, 1886, the Master's suffering became almost unbearable. Aftermidnight he felt better for a few minutes. He summoned Naren to his beside andgave him the last instructions, almost in a whisper. The disciples stood aroundhim. At two minutes past one in the early morning of August 16, SriRamakrishna uttered three times in a ringing voice the name of his beloved Kaliand entered into the final samadhi, from which his mind never again returned to