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Series 1, Chapter 15 pg 155, Para 2:
Now it is notable that with a slight but important variation of language the Gita describes in the same way both the action of the Divine in bringing about the ordinary birth of creatures and his action in his birth as the Avatar. “Leaning upon my own Nature,
prakrtim svam avastabhya,” it will say later, “I loose forth variously,
visrjami, this multitude of creatures helplessly subject owing to the control of Prakriti,
avasam prakrter vasat.” “Standing upon my own Nature,” it says here, “I am born by my self-Maya,
prakrtim svam adhisthaya ... atmamayaya, I loose forth myself,
atmanam srjami.” The action implied in the word
avastabhya is a forceful downward pressure by which the object controlled is overcome, oppressed, blocked or limited in its movement or working and becomes helplessly subject to the controlling power,
avasam vasat; Nature in this action becomes mechanical and its multitude of creatures are held helpless in the mechanism, not lords of their own action. On the contrary the action implied in the word
adhisthaya is a dwelling in, but also a standing upon and over the Nature, a conscious control and government by the indwelling Godhead,
adhisthatri devata, in which the Purusha is not helplessly driven by the Prakriti through ignorance, but rather the Prakriti is full of the light and the will of the Purusha. Therefore in the normal birth that which is loosed forth, — created, as we say, — is the multitude of creatures or becomings,
bhutagramam; in the divine birth that which is loosed forth, self-created, is the self-conscious self-existent being,
atmanam; for the Vedantic distinction between
atma and
bhutani is that which is made in European philosophy between the Being and its becomings. In both cases Maya is the means of the creation or manifestation, but in the divine birth it is by self-Maya,
atmamayaya, not the involution in the lower Maya …
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Series 1, Chapter 16 pg 164, Para 1:
the Creator, the same language which he will employ when he has to describe his creation of the world. “Although I am the unborn Lord of creatures, I create (loose forth) my self by my Maya,” presiding over the actions of my Prakriti. Here there is no question of the Lord and the human Jiva or of the Father and the Son, the divine Man, but only of the Lord and his Prakriti. The Divine descends by his own Prakriti into birth in its human form and type and brings into it the divine Consciousness and the divine Power, though consenting, though willing to act in the form, type, mould of humanity, and he governs its actions in the body as the indwelling and over-dwelling Soul,
adhisthaya. From above he governs always, indeed, for so he governs all nature, the human included; from within also he governs all nature, always, but hidden; the difference here is that he is manifest, that the nature is conscious of the divine Presence as the Lord, the Inhabitant, and it is not by his secret will from above, “the will of the Father which is in heaven,” but by his quite direct and apparent will that he moves the nature. And here there seems to be no room for the human intermediary; for it is by resort to his own nature,
prakrtim svam, and not the special nature of the Jiva that the Lord of all existence thus takes upon himself the human birth.
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