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Series 1, Chapter 17 pg 173, Para 2:
It is these things that condition and determine the work of the Avatar. In the Buddhistic formula the disciple takes refuge from all that opposes his liberation in three powers, the
dharma, the
sangha, the Buddha. So in Christianity we have the law of Christian living, the Church and the Christ. These three are always the necessary elements of the work of the Avatar. He gives a dharma, a law of self-discipline by which to grow out of the lower into the higher life and which necessarily includes a rule of action and of relations with our fellowmen and other beings, endeavour in the eightfold path or the law of faith, love and purity or any other such revelation of the nature of the divine in life. Then because every tendency in man has its collective as well as its individual aspect, because those who follow one way are naturally drawn together into spiritual companionship and unity, he establishes the
sangha, the fellowship and union of those whom his personality and his teaching unite. In Vaishnavism there is the same trio,
bhagavata, bhakta, bhagavan, — the
bhagavata, which is the law of the Vaishnava dispensation of adoration and love, the
bhakta representing the fellowship of those in whom that law is manifest,
bhagavan, the divine Lover and Beloved in whose being and nature the divine law of love is founded and fulfils itself. The Avatar represents this third element, the divine personality, nature and being who is the soul of the dharma and the
sangha, informs them with himself, keeps them living and draws men towards the felicity and the liberation.
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Series 2, Chapter 8 pg 357, Para 1:
Brahman, as the supracosmic All and Absolute of existence in which the soul can dwell when it rises out of this manifestation and this partial becoming to its source,
param brahma,
param dhama. He accepts him as the supreme purity of the ever free Existence to which one arrives through the effacement of ego in the self's immutable impersonality calm and still for ever,
pavitram paramam. He accepts him next as the one Permanent, the eternal Soul, the divine Purusha,
purusam sasvatam divyam. He acclaims in him the original Godhead, adores the Unborn who is the pervading, indwelling, self-extending master of all existence,
adi-devam ajam vibhum. He accepts him therefore not only as that Wonderful who is beyond expression of any kind, for nothing is sufficient to manifest him, — “neither the Gods nor the Titans, O blessed Lord, know thy manifestation,”
na hi te bhagavan vyaktim vidur deva na danavah, — but as the lord of all existences and the one divine efficient cause of all their becoming, God of the gods from whom all godheads have sprung, master of the universe who manifests and governs it from above by the power of his supreme and his universal Nature,
bhuta-bhavana bhutesa deva-deva jagat-pate. And lastly he accepts him as that Vasudeva in and around us who is all things here by virtue of the world-pervading, all-inhabiting, all-constituting master powers of his becoming,
vibhutayah, “the sovereign powers of thy becoming by which thou standest pervading these worlds,”
1 yabhir vibhutibhir lokan imams tvam vyapya tisthasi.
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