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Series 2, Chapter 1 pg 268, Para 2:
This is to throw the sense of the Gita into language suited to our modern way of thinking; but if we look at its description of the Para Prakriti, we shall find that this is practically the substance of what it says. For first, this other higher Prakriti is, says Krishna, my supreme nature,
prakrtim me param. And this “I” here is the Purushottama, the supreme Being, the supreme Soul, the transcendent and universal Spirit. The original and eternal nature of the Spirit and its transcendent and originating Shakti is what is meant by the Para Prakriti. For speaking first of the origin of the world from the point of view of the active power of his Nature, Krishna assevers, “This is the womb of all beings,”
etad-yonini bhutani. And in the next line of the couplet, again …
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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 But in the manifestation which is thus put forth in the Spirit, upheld in its action, withdrawn in its periodical rest from action, the Jiva is the basis of the multiple existence; it is the multiple soul, if we may so call it, or, if we prefer, the soul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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