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Series 2, Chapter 1 pg 267, Para 2:
This supreme Prakriti is not merely a presence of the power of spiritual being immanent in cosmic activities. For then it might be only the inactive presence of the all-pervading Self, immanent in all things or containing them, compelling in a way the world action but not itself active. Nor is this highest Prakriti the
avyakta of the Sankhyas, the primary unmanifest seed-state of the manifest active eightfold nature of things, the one productive original force of Prakriti out of which her many instrumental and executive powers evolve. Nor is it sufficient to interpret that idea of
avyakta in the Vedantic sense and say that this supreme Nature is the power involved and inherent in unmanifest Spirit or Self out of which cosmos comes and into which it returns. It is that, but it is much more; for that is only one of its spiritual states. It is the integral conscious-power of the supreme Being, …
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Series 2, Chapter 5 pg 311, Para 2:
The supreme being of the Divine is beyond manifestation: the true sempiternal image of him is not revealed in matter, nor is it seized by life, nor is it cognisable by mind,
acintya-rupa,
avyaktamurti. What we see is only a self-created form,
rupa, not the eternal form of the Divinity,
svarupa. There is someone or there is something that is other than the universe, inexpressible, unimaginable, an ineffably infinite Godhead beyond anything that our largest or subtlest conceptions of infinity can shadow. All this weft of things to which we give the
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Series 2, Chapter 7 pg 340, Para 3:
In the frame of its synthesis it admits the seeking of the abstractive thinkers for the Indefinable,
anirdesyam, the ever unmanifest Immutable,
avyaktam aksaram. Those who devote themselves to this search, find, they also, the Purushottama, the supreme Divine Person,
mam, the Spirit and highest Soul …
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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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Series 2, Chapter 15 pg 437, Para 2:
The Kshara spirit visible to us as all natural existence and the totality of all existences moves and acts pervadingly in the immobile and eternal Akshara. This mobile Power of Self acts in that fundamental stability of Self, as the second principle of material Nature, Vayu, with its contactual force of aggregation and separation, attraction and repulsion, supporting the formative force of the fiery (radiant, gaseous and electric) and other elemental movements, ranges pervadingly in the subtly massive stability of ether. This Akshara is the self higher than the buddhi — it exceeds even that highest subjective principle of Nature in our being, the liberating intelligence, through which man returning beyond his restless mobile mental to his calm eternal spiritual self is at last free from the persistence of birth and the long chain of action, of Karma. This self in its highest status,
param dhama, is an unmanifest beyond even the unmanifest principle of the original cosmic Prakriti,
avyakta, and, if the soul turns to this Immutable, the hold of cosmos and Nature falls away from it and it passes beyond birth to an unchanging eternal existence. These two then are the two spirits we see in the world; one emerges in front in its action, the other remains behind it steadfast in that perpetual silence from which the action comes and in which all actions cease and disappear into timeless being, Nirvana.
Dvav imau purusau loke ksaras caksara eva ca.
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Series 2, Chapter 15 pg 441, Para 1:
param dhama. Still, it is through whatever is immutable and eternal in us that we arrive at that highest status from which there is no returning to birth, and that was the liberation which was sought by the wise of old, the ancient sages. But when pursued through the Akshara alone, this attempt at liberation becomes the seeking of the Indefinable, a thing hard for our nature embodied as we are here in Matter. The Indefinable, to which the Akshara, the pure intangible self here in us rises in its separative urge, is some supreme Unmanifest,
paro avyaktah, and that highest unmanifest Akshara is still the Purushottama. Therefore, the Gita has said, those also who follow after the Indefinable, come to me, the eternal Godhead. But yet is he more even than a highest unmanifest Akshara, more than any negative Absolute, neti neti, because he is to be known also as the supreme Purusha who extends this whole universe in his own existence. He is a supreme mysterious All, an ineffable positive Absolute of all things here. He is the Lord in the Kshara, Purushottama not only there, but here in the heart of every creature, Ishwara. And there too even in his highest eternal status,
paro avyaktah, he is the supreme Lord, Parameshwara, no aloof and unrelated Indefinable, but the origin and father and mother and first foundation and eternal abode of self and cosmos and Master of all existences and enjoyer of askesis and sacrifice. It is by knowing him at once in the Akshara and the Kshara, it is by knowing him as the Unborn who partially manifests himself in all birth and even himself descends as the constant Avatar, it is by knowing him in his entirety,
samagram mam, that the soul is easily released from the appearances of the lower Nature and returns by a vast sudden growth and broad immeasurable ascension into the divine being and supreme Nature. For the truth of the Kshara too is a truth of the Purushottama. The Purushottama is in the heart of every creature and is manifested in his countless Vibhutis; the Purushottama is the cosmic spirit in Time and it is he that gives the command to the divine action of the liberated human spirit. He is both Akshara and Kshara, and yet he is other because he is more and greater than either of these opposites.
Uttamah purusas tvanyah paramatmetyudahrtah, yo lokatrayam avisya bibhartyavyaya isvarah …
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