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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 1, Chapter 19 pg 199, Para 2:
And the philosopher's equality is like the Stoic's, like the world-fleeing ascetic's, inwardly a lonely freedom, remote and aloof from men; but the man born to the divine birth has found the Divine not only in himself, but in all beings. He has realised his unity with all and his equality is therefore full of sympathy and oneness. He sees all as himself and is not intent on his lonely salvation; he even takes upon himself the burden of their happiness and sorrow by which he is not himself affected or subjected. The perfect sage, the Gita more than once repeats, is ever engaged with a large equality in doing good to all creatures and makes that his occupation and delight,
sarvabhutahite ratah. The perfect Yogin is no solitary musing on the Self in his ivory tower of spiritual isolation, but
yuktah krtsna-karma-krt, a many-sided universal worker for the good of the world, for God in the world. For he is a
bhakta, a lover and devotee of the Divine, as well as a sage and a Yogin, a lover who loves God wherever he finds Him and who finds Him everywhere; and what he loves, he does not disdain to serve, nor does action carry him away from the bliss of union, since all his acts proceed from the One in him and to the One in all they are directed. The equality of the Gita is a large synthetic equality in which all is lifted up into the integrality of the divine being and the divine nature. …
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Series 1, Chapter 23 pg 246, Para 2:
The Gita brings in here as always bhakti as the climax of the Yoga,
sarvabhutasthitam yo mam bhajati ekatvam asthitah; that may almost be said to sum up the whole final result of the Gita's teaching — whoever loves God in all and his soul is founded upon the divine oneness, however he lives and acts, lives and acts in God. And to emphasise it still more, after an intervention of Arjuna and a reply to his doubt as to how so difficult a Yoga can be at all possible for the restless mind of man, the divine Teacher returns to this idea and makes it his culminating utterance. “The Yogin is greater than the doers of askesis, greater than the men of knowledge, greater than the men of works; become then the Yogin, O Arjuna,” the Yogin, one who seeks for and attains, by works and knowledge and askesis or by whatever other means, not even spiritual knowledge or power or anything else for their own sake, but the union with God alone; for in that all else is contained and in that lifted beyond itself to a divinest significance. But even among Yogins the greatest is the
bhakta. “Of all Yogins he who with all his inner self given up to Me, for Me has love and faith,
sraddhavan bhajate, him I hold to be the most united with Me in Yoga.” It is this that is the closing word of these first six chapters and contains in itself the seed of the rest, of that which still remains unspoken and is nowhere entirely spoken; for it is always and remains something of a mystery and a secret,
rahasyam, the highest spiritual mystery and the divine secret. …
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Series 2, Chapter 1 pg 270, Para 1:
Jiva,
jivatmikam, but that it has become the Jiva,
jivabhutam; and it is implied in that expression that behind its manifestation as the Jiva here it is originally something else and higher, it is nature of the one supreme spirit. The Jiva, as we are told later on, is the Lord,
isvara, but in his partial manifestation,
mamaivamsah; even all the multiplicity of beings in the universe or in numberless universes could not be in their becoming the integral Divine, but only a partial manifestation of the infinite One. In them Brahman the one indivisible existence resides as if divided,
avibhaktam ca bhutesu vibhaktam iva ca sthitam. The unity is the greater truth, the multiplicity is the lesser truth, though both are a truth and neither of them is an illusion.
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Series 2, Chapter 2 pg 284, Para 2:
For note that it is bhakti with knowledge which the Gita demands from the disciple and it regards all other forms of devotion as good in themselves but still inferior; they may do well by the way, but they are not the thing at which it aims in the soul's culmination. Among those who have put away the sin of the rajasic egoism and are moving towards the Divine, the Gita distinguishes between four kinds of
bhaktas. There are those who turn to him as a refuge from sorrow and suffering in the world,
arta. There are those who seek him as the giver of good in the world,
artharthi. There are those who come to him in the desire for knowledge,
jijnasu. And lastly there are those who adore him with knowledge,
jnani. All are approved by the Gita, but only on the last does it lay the seal of its complete sanction. All these movements without exception are high and good,
udarah sarva evaite, but the bhakti with knowledge excels them all,
visisyate. We may say that these forms are successively the bhakti of the vital-emotional and affective nature,
3 that of the …
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Series 2, Chapter 2 pg 286, Para 1:
of the inner knowledge,
kamais tais tair hrtajnanah. Ignorant, they resort to other godheads, imperfect forms of the deity which correspond to their desire,
prapadyante 'nyadevatah. Limited, they set up this or that rule and cult,
tam tam niyamam asthaya, which satisfies the need of their nature. And in all this it is a compelling personal determination, it is this narrow need of their own nature that they follow and take for the highest truth, — incapable yet of the infinite and its largeness. The Godhead in these forms gives them their desires if their faith is whole; but these fruits and gratifications are temporary and it is a petty intelligence and unformed reason which makes the pursuit of them its principle of religion and life. And so far as there is a spiritual attainment by this way, it is only to the gods; it is only the Divine in formations of mutable nature and as the giver of her results that they realise. But those who adore the transcendent and integral Godhead embrace all this and transform it all, exalt the gods to their highest, Nature to her summits, and go beyond them to the very Godhead, realise and attain to the Transcendent.
Devan deva-yajo yanti mad-bhakta yanti mam api.
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Series 2, Chapter 2 pg 288, Para 1:
the God-lover who has the knowledge,
jnani bhakta. And this knower, says the Godhead in the Gita, is my self; the others seize only motives and aspects in Nature, but he the very self-being and all-being of the Purushottama with which he is in union. His is the divine birth in the supreme Nature, integral in being, completed in will, absolute in love, perfected in knowledge. In him the Jiva's cosmic existence is justified because it has exceeded itself and so found its own whole and highest truth of being.
Series 2, Chapter 9 pg 375, Para 2:
Arjuna himself is a Vibhuti; he is a man high in the spiritual evolution, a figure marked out in the crowd of his contemporaries, a chosen instrument of the divine Narayana, the Godhead in humanity. In one place the Teacher speaking as the supreme and equal Self of all declares that there is none dear to him, none hated, but in others he says that Arjuna is dear to him and his
bhakta and therefore guided and safe in his hands, chosen for the vision and the knowledge. There is here only an apparent inconsistency. The Power as the self of the cosmos is equal to all, therefore to each being he gives according to the workings of his nature; but there is also a personal relation of the Purushottama to the human being in which he is especially near to the man …
Series 2, Chapter 11 pg 395, Para 1:
it is possible to be one with all, yet above all, to exceed world and yet embrace the whole nature at once of the cosmic and the supracosmic Godhead. This is difficult indeed for limited man imprisoned in his mind and body: but, says the Godhead, “be a doer of my works, accept me as the supreme being and object, become my
bhakta, be free from attachment and without enmity to all existences; for such a man comes to me.” In other words superiority to the lower nature, unity with all creatures, oneness with the cosmic Godhead and the Transcendence, oneness of will with the Divine in works, absolute love for the One and for God in all, — this is the way to that absolute spiritual self-exceeding and that unimaginable transformation. …
Series 2, Chapter 12 pg 403, Para 3:
What then will be the divine nature, what will be the greater state of consciousness and being of the
bhakta who has followed this way and turned to the adoration of the Eternal? The Gita in a number of verses rings the changes on its first insistent demand, on equality, on desirelessness, on freedom of spirit. This is to be the base always, — and that was why so much stress was laid on it in the beginning. And in that equality bhakti, the love and …
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Series 2, Chapter 12 pg 404, Para 1:
adoration of the Purushottama must rear the spirit towards some greatest highest perfection of which this calm equality will be the wide foundation. Several formulas of this fundamental equal consciousness are given here. First, an absence of egoism, of I-ness and my-ness,
nirmamo nirahankarah. The
bhakta of the Purushottama is one who has a universal heart and mind which has broken down all the narrow walls of the ego. A universal love dwells in his heart, a universal compassion flows from it like an encompassing sea. He will have friendship and pity for all beings and hate for no living thing: for he is patient, long-suffering, enduring, a well of forgiveness. A desireless content is his, a tranquil equality to pleasure and pain, suffering and happiness, the steadfast control of self and the firm unshakable will and resolution of the Yogin and a love and devotion which gives up the whole mind and reason to the Lord, to the Master of his consciousness and knowledge. Or, simply, he will be one who is freed from the troubled agitated lower nature and from its waves of joy and fear and anxiety and resentment and desire, a spirit of calm by whom the world is not afflicted or troubled, nor is he afflicted or troubled by the world, a soul of peace with whom all are at peace.
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Series 2, Chapter 12 pg 405, Para 2:
This is the foundation, the condition, the means by which the supreme spiritual perfection is to be won, and those who have it in any way are all dear to me, says the Godhead,
bhaktiman me priyah. But exceedingly dear,
ativa me priyah, are those souls nearest to the Godhead whose love of me is completed by the still wider and greatest perfection of which I have just shown to you the way and the process. These are the
bhaktas who make the Purushottama their one supreme aim and follow out with a perfect faith and exactitude the immortalising Dharma described in this teaching. Dharma in the language of the Gita means the innate law of the being and its works and an action proceeding from and determined by the inner nature,
svabhava-niyatam karma. In the lower ignorant consciousness of mind, life and body there are many dharmas, many rules, many standards and laws because there are many varying determinations and types …
Series 3, Chapter 7 pg 601, Para 16:
16. Among the virtuous ones who turn towards Me (the Divine) with devotion, O Arjuna, there are four kinds of
bhaktas, the suffering, the seeker for good in the world, the seeker for knowledge, and those who adore Me with knowledge, O Lord of the Bharatas.
Series 3, Chapter 11 pg 605, Para 45:
55. Be a doer of my works, accept Me as the supreme being and object, become my
bhakta, be free from attachment and without enmity to all existences; for such a man comes to Me, O Pandava.
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