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Series 2, Chapter 21 pg 527, Para 1:
and few who can move through freedom to freedom. And yet in the end the free soul ought to have an issue out of the forms and systems in which the mind finds its account and takes its limited pleasure. To exceed our ladder of ascent, not to stop short even on the topmost stair but move untrammelled and at large in the wideness of the spirit is a release important for our perfection; the spirit's absolute liberty is our perfect status. And this is how the Gita leads us: it lays down a firm and sure but very large way of ascent, a great Dharma, and then it takes us out beyond all that is laid down, beyond all dharmas, into infinitely open spaces, divulges to us the hope, lets us into the secret of an absolute perfection founded in an absolute spiritual liberty, and that secret,
guhyatamam, is the substance of what it calls its supreme word, that the hidden thing, the inmost knowledge.
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Series 2, Chapter 22 pg 555, Para 2:
For after giving out all the laws, the dharmas, and the deepest essence of its Yoga, after saying that beyond all the first secrets revealed to the mind of man by the transforming light of spiritual knowledge,
guhyat, this is a still deeper more secret truth,
guhyataram, the Gita suddenly declares that there is yet a supreme word that it has to speak,
paramam vacah, and a most secret truth of all,
sarva-guhyatamam. This secret of secrets the Teacher will tell to Arjuna as his highest good because he is the chosen and beloved soul,
ista. For evidently, as had already been declared by the Upanishad, it is only the rare soul chosen by the Spirit for the revelation of his very body,
tanum svam, who can be admitted to this mystery, because he alone is near enough in heart and mind and life to the Godhead to respond truly to it in all his being and to make it a living practice. The last, the …
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Series 2, Chapter 22 pg 558, Para 3:
And now there comes the supreme word and most secret thing of all,
guhyatamam, that the Spirit and Godhead is an Infinite free from all dharmas and though he conducts the world according to fixed laws and leads man through his dharmas of ignorance and knowledge, sin and virtue, right and wrong, liking and disliking and indifference, pleasure and pain, joy and …
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