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Series 1, Chapter 9 pg 92, Para 2:
The Gita in later chapters speaks highly of the Veda and the Upanishads. They are divine Scriptures, they are the Word. The Lord himself is the knower of Veda and the author of Vedanta,
vedavid vedantakrt; the Lord is the one object of knowledge in all the Vedas,
sarvair vedair aham eva vedyah, a language which implies that the word Veda means the book of knowledge and that these Scriptures deserve their appellation. The Purushottama from his high supremacy above the Immutable and the mutable has extended himself in the world and in the Veda. Still the letter of the Scripture binds and confuses, as the apostle of Christianity warned his disciples when he said that the letter killeth and it is the spirit that saves; and there is a point beyond which the utility of the Scripture itself ceases. The real source of knowledge is the Lord in the heart; “I am seated in the heart of every man and from me is knowledge,” says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is
sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth,
sadanad rtasya, guhayam. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda,
nanyad astiti vadinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran …
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Series 1, Chapter 14 pg 135, Para 2:
The works of sacrifice are thus vindicated as a means of liberation and absolute spiritual perfection,
samsiddhi. So Janaka and other great Karmayogins of the mighty ancient Yoga attained to perfection, by equal and desireless works done as a sacrifice, without the least egoistic aim or attachment —
karmanaiva hi samsiddhim asthita janakadayah. So too and with the same desirelessness, after liberation and perfection, works can and have to be continued by us in a large divine spirit, with the calm high nature of a spiritual royalty. “Thou shouldst do works regarding also the holding together of the peoples,
lokasangraham evapi sampasyan kartum arhasi. Whatsoever the Best doeth, that the lower kind of man puts into practice; the standard he creates, the people follows. O son of Pritha, I have no work that I need to do in all the three worlds, I have nothing that I have not gained and have yet to gain, and I abide verily in the paths of action,”
varta eva ca karmani, — eva implying, I abide in it and do not leave it as the Sannyasin thinks himself bound to abandon works. “For if I did not abide sleeplessly in …
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Series 1, Chapter 14 pg 138, Para 1:
works? It is the question of Arjuna,
2 but answered from a standpoint other than that from which Arjuna had put it. The motive cannot be personal desire on the intellectual, moral, emotional level, for that has been abandoned, — even the moral motive has been abandoned, since the liberated man has passed beyond the lower distinction of sin and virtue, lives in a glorified purity beyond good and evil. It cannot be the spiritual call to his perfect self-development by means of disinterested works, for the call has been answered, the development is perfect and fulfilled. His motive of action can only be the holding together of the peoples,
cikirsur lokasangraham. This great march of the peoples towards a far-off divine ideal has to be held together, prevented from falling into the bewilderment, confusion and utter discord of the understanding which would lead to dissolution and destruction and to which the world moving forward in the night or dark twilight of ignorance would be too easily prone if it were not held together, conducted, kept to the great lines of its discipline by the illumination, by the strength, by the rule and example, by the visible standard and the invisible influence of its Best. The best, the individuals who are in advance of the general line and above the general level of the collectivity, are the natural leaders of mankind, for it is they who can point to the race both the way they must follow and the standard or ideal they have to keep to or to attain. But the divinised man is the Best in no ordinary sense of the word and his influence, his example must have a power which that of no ordinarily superior man can exercise. What example then shall he give? What rule or standard shall he uphold?
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Series 1, Chapter 17 pg 176, Para 1:
of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine.
2 Nor does it matter essentially in what form and name or putting forward what aspect of the Divine he comes; for in all ways, varying with their nature, men are following the path set to them by the Divine which will in the end lead them to him and the aspect of him which suits their nature is that which they can best follow when he comes to lead them; in whatever way men accept, love and take joy in God, in that way God accepts, loves and takes joy in man.
Ye yatha mam prapadyante tams tathaiva bhajamyaham. …
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Series 2, Chapter 1 pg 270, Para 2:
It is by the unity of this spiritual nature that the world is sustained,
yayedam dharyate jagat, even as it is that from which it is born with all its becomings,
etad-yonini bhutani sarvani, and that also which withdraws the whole world and its existences into itself in the hour of dissolution,
aham krtsnasya jagatah prabhavah pralayas tatha. But in the manifestation which is thus put forth in the Spirit, upheld in its action, withdrawn in its periodical rest from action, the Jiva is the basis of the multiple existence; it is the multiple soul, if we may so call it, or, if we prefer, the soul of the multiplicity we experience here. It is one always with the Divine in its being, different from it only in the power of its being, — different not in the sense that it is not at all the same power, but in this sense that it only supports the one power in a partial multiply individualised action. Therefore all things are initially, ultimately and in the principle of their continuance too the Spirit. The fundamental nature of all is nature of the Spirit, and only in their lower differential phenomena do they seem to be something else, to be nature of body, life, mind, reason, ego and the senses. But these are phenomenal derivatives, they are not the essential truth of our nature and our existence.
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Series 2, Chapter 4 pg 308, Para 1:
the very nature of the Divine, free, spiritual, self-developing, self-existent, superior to mind, life and body. Both these difficulties and the obscurities they bring in are removed by one illumining ray of truth. Mechanical Nature is only a lower truth; it is the formula of an inferior phenomenal action. There is a higher which is the spiritual and that is the nature of our spiritual personality, our true person. God is at once impersonal and personal. His impersonality is to our psychological realisation an infinite of timeless being, consciousness, bliss of existence; his personality represents itself here as a conscious power of being, a conscious centre of knowledge and will and the joy of multiple self-manifestation. We are that one impersonality in the static essence of our being; we are each of us the multitude of that essential power in our spiritual person. But the distinction is only for the purposes of self-manifestation; the divine impersonality is, when one goes behind it, at the same time infinite He, a supreme soul and spirit. It is the great “I” —
so aham, I am He, from which all personality and nature proceed and disport themselves here diversely in the appearance of an impersonal world. Brahman is all this that is, says the Upanishad, for Brahman is one self which sees itself in four successive positions of consciousness. Vasudeva, the eternal Being, is all, says the Gita. He is the Brahman, consciously supports and originates all from his higher spiritual nature, consciously here becomes all things in a nature of intelligence, mind, life and sense and objective phenomenon of material existence. The Jiva is he in that spiritual nature of the Eternal, his eternal multiplicity, his self-vision from many centres of conscious self-power. God, Nature and Jiva are the three terms of existence, and these three are one being.
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Series 2, Chapter 6 pg 332, Para 1:
bringer to him of every good and of all his inner and outer getting and having,
yoga-ksemam vahamyaham. The joy of heaven and the joy of earth are only a small shadow of his possessions; for as he grows into the Divine, the Divine too flows out upon him with all the light, power and joy of an infinite existence.
7
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Series 2, Chapter 7 pg 337, Para 1:
WE HAVE now got to the inmost kernel of the Gita's Yoga, the whole living and breathing centre of its teaching. We can see now quite clearly that the ascent of the limited human soul when it withdraws from the ego and the lower nature into the immutable Self calm, silent and stable, was only a first step, an initial change. And now too we can see why the Gita from the first insisted on the Ishwara, the Godhead in the human form, who speaks always of himself, “
aham, mam,” as of some great secret and omnipresent Being, lord of all the worlds and master of the human soul, one who is greater even than that immutable self-existence which is still and unmoved for ever and abides for ever untouched by the subjective and objective appearances of the natural universe.
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Series 2, Chapter 7 pg 341, Para 1:
and Lord of things. For his utmost self-existent way of being is indeed an unthinkable,
acintyarupam, an unimaginable positive, an absolute quintessence of all absolutes far beyond the determination of the intelligence. The method of negative passivity, quietude, renunciation of life and works by which men feel after this intangible Absolute is admitted and ratified in the Gita's philosophy, but only with a minor permissive sanction. This negating knowledge approaches the Eternal by one side only of the truth and that side the most difficult to reach and follow for the embodied soul in Nature,
duhkham dehavadbhir avapyate; it proceeds by a highly specialised, even an unnecessarily arduous way, “narrow and difficult to tread as a razor's edge.” Not by denying all relations, but through all relations is the Divine Infinite naturally approachable to man and most easily, widely, intimately seizable. This seeing is not after all the largest or the truest truth that the Supreme is without any relations with the mental, vital, physical existence of man in the universe,
avyavaharyam, nor that what is described as the empirical truth of things, the truth of relations,
vyavahara, is altogether the opposite of the highest spiritual truth,
paramartha. On the contrary there are a thousand relations by which the supreme Eternal is secretly in contact and union with our human existence and by all essential ways of our nature and of the world's nature,
sarva-bhavena, can that contact be made sensible and that union made real to our soul, heart, will, intelligence, spirit. Therefore is this other way natural and easy for man,
sukham aptum. God does not make himself difficult of approach to us: only one thing is needed, one demand made on us, the single indomitable will to break through the veil of our ignorance and the whole, the persistent seeking of the mind and heart and life for that which is all the time near to it, within it, its own soul of being and spiritual essence and the secret of its personality and its impersonality, its self and its nature. This is our one difficulty; the rest the Master of our existence will himself see to and accomplish,
aham tvam moksayisyami ma sucah.
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Series 2, Chapter 7 pg 347, Para 1:
of this diversified existence of the One. All their own existence, nature, power, process proceeds in every way, in every principle, in its every strand from the truth of the transcendent Ineffable. Nothing is independently created here, nothing is caused self-sufficiently by these divine agents; everything finds its origin, cause, first spiritual reason for being and will to be in the absolute and supreme Godhead, —
aham adih sarvasah. Nothing in the universe has its real cause in the universe; all proceeds from this supernal Existence.
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Series 2, Chapter 7 pg 349, Para 1:
separative and egoistic mechanism of our mental and vital experience. But still here also all is from the supreme Godhead, a birth, a becoming, an evolution,
3 a process of development through action of Nature out of the Transcendent.
aham sar-vasya prabhavo mattah sarvam pravartate; “I am the birth of everything and from me all proceeds into development of action and movement.” Not only is this true of all that we call good or praise and recognise as divine, all that is luminous, sattwic, ethical, peace-giving, spiritually joy-giving, “understanding and knowledge and freedom from the bewilderment of the Ignorance, forgiveness and truth and self-government and calm of inner control, non-injuring and equality, contentment and austerity and giving.” It is true also of the oppositions that perplex the mortal mind and bring in ignorance and its bewilderment, “grief and pleasure, coming into being and destruction, fear and fearlessness, glory and ingloriousness” with all the rest of the interplay of light and darkness, all the myriad mixed threads that quiver so painfully and yet with a constant stimulation through the entanglement of our nervous mind and its ignorant subjectivities. All here in their separate diversities are subjective becomings of existences in the one great Becoming and they get their birth and being from Him who transcends them. The Transcendent knows and originates these things, but is not caught as in a web in that diversified knowledge and is not overcome by his creation. We must observe here the emphatic collocation of the three words from the verb
bhu, to become,
bhavanti,
bhavah,
bhutanam. All existences are becomings of the Divine,
bhutani; all subjective states and movements are his and their psychological becomings,
bhavah. These even, our lesser subjective conditions and their apparent results no less than the highest spiritual states, are all becomings from the supreme Being,
4 bhavanti matta eva. The Gita recognises and stresses the distinction between Being and becoming, but does …
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Series 2, Chapter 8 pg 362, Para 2:
God is imperishable, beginningless, unending Time; this is his most evident Power of becoming and the essence of the whole universal movement.
aham eva aksayah kalah. In that movement of Time and Becoming God appears to our conception or experience of him by the evidence of his works as the divine Power who ordains and sets all things in their place in the movement. In his form of Space it is he who fronts us …
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Series 2, Chapter 8 pg 363, Para 1:
in every direction, million-bodied, myriad-minded, manifest in each existence; we see his faces on all sides of us.
Dhata 'ham visvato-mukhah. For simultaneously in all these many million persons and things,
sarva-bhutesu, there works the mystery of his self and thought and force and his divine genius of creation and his marvellous art of formation and his impeccable ordering of relations and possibilities and inevitable consequences. He appears to us too in the universe as the universal spirit of Destruction, who seems to create only to undo his creations in the end, — “I am all-snatching Death,”
aham mrtyuh sarva-harah. And yet his Power of becoming does not cease from its workings, for the force of rebirth and new creation ever keeps pace with the force of death and destruction, — “and I am too the birth of all that shall come into being.” The divine Self in things is the sustaining Spirit of the present, the withdrawing Spirit of the past, the creative Spirit of the future.
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Series 2, Chapter 12 pg 399, Para 1:
must be remembered that the distinction between the impersonal immutable Akshara Purusha and the supreme Soul that is at once impersonality and divine Person and much more than either — that this capital distinction implied in the later chapters and in the divine “I” of which Krishna has constantly spoken,
aham,
mam, has as yet not been quite expressly and definitely drawn. We have been throughout anticipating it in order to understand from the beginning the full significance of the Gita's message and not have to go back again, as we would otherwise be obliged, over the same ground newly seen and prospected in the light of this greater truth. Arjuna has been enjoined first to sink his separate personality in the calm impersonality of the one eternal and immutable self, a teaching which agreed well with his previous notions and offered no difficulties. But now he is confronted with the vision of this greatest transcendent, this widest universal Godhead and commanded to seek oneness with him by knowledge and works and adoration. Therefore he asks the better to have a doubt cleared which might otherwise have arisen, “Those devotees who thus by a constant union seek after thee,
tvam, and those who seek after the unmanifest Immutable, which of these have the greater knowledge of Yoga?” This recalls the distinction made in the beginning by such phrases as “in the self, then in me,”
atmani atho mayi: Arjuna points the distinction,
tvam, aksaram avyaktam. Thou, he says in substance, art the supreme Source and Origin of all beings, a Presence immanent in all things, a Power pervading the universe with thy forms, a Person manifest in thy Vibhutis, manifest in creatures, manifest in Nature, seated as the Lord of works in the world and in our hearts by thy mighty world-Yoga. As such I have to know, adore, unite myself with thee in all my being, consciousness, thoughts, feelings and actions,
satata-yukta. But what then of this Immutable who never manifests, never puts on any form, stands back and apart from all action, enters into no relation with the universe or with anything in it, is eternally silent and one and impersonal and immobile? This eternal Self is the greater Principle according to all current notions and the Godhead in the manifestation is an inferior figure: …
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