does not cover its spiritual sense, and if this outward utility were all, we should have to exclude Buddha and Christ whose mission was not at all to destroy evildoers and deliver the good, but to bring to all men a new spiritual message and a new law of divine growth and spiritual realisation. On the other hand, if we give to the word dharma only its religious sense, in which it means a law of religious and spiritual life, we shall indeed get to the kernel of the matter, but we shall be in danger of excluding a most important part of the work done by the Avatar. Always we see in the history of the divine incarnations the double work, and inevitably, because the Avatar takes up the workings of God in human life, the way of the divine Will and Wisdom in the world, and that always fulfils itself externally as well as internally, by inner progress in the soul and by an outer change in the life.
The Avatar may descend as a great spiritual teacher and saviour, the Christ, the Buddha, but always his work leads,after he has finished his earthly manifestation, to a profound and powerful change not only in the ethical, but in the social and outward life and ideals of the race. He may on the other hand, descend as an incarnation of the divine life, the divine personality and power in its characteristic action, for a mission ostensibly social,ethi- cal and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth. 1t is indeed curious to note that the permanent, vital, universal effect of Buddhism and Christianity has been the forceof their ethical, social and practical ideals and their influence even on the men and the ages which have rejected their religious
