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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 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.
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