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Series 1, Chapter 14 pg 137, Para 3:
To exalt oneself out of the lower imperfect Prakriti,
traigunyamayi maya, into unity with the divine being, consciousness and nature,
1 madbhavam agatah, is the object of the Yoga. But when this object is fulfilled, when the man is in the Brahmic status and sees no longer with the false egoistic vision himself and the world, but sees all beings in the Self, in God, and the Self in all beings, God in all beings, what shall be the action, — since action there still is, — which results from that seeing, and what shall be the cosmic or individual motive of all his …
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Series 1, Chapter 15 pg 148, Para 1:
the world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for the manifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness,
madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita's doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the Avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all,
rahasyam uttamam.
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Series 2, Chapter 12 pg 398, Para 2:
The liberation of the Gita is not a self-oblivious abolition of the soul's personal being in the absorption of the One,
sayujya mukti; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss,
sayujya, — for one object of this Yoga is to become Brahman,
brahmabhuta. There is an eternal ecstatic dwelling in the highest existence of the Supreme,
salokya, — for it is said, “Thou shalt dwell in me,”
nivasisyasi mayyeva. There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes,
samipya. There is an identity of the soul's liberated nature with the divine nature,
sadrsya mukti, — for the perfection of the free spirit is to become even as the Divine,
madbhavam agatah, and to be one with him in the law of its being and the law of its works and nature,
sadharmyam agatah. The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence,
sayujya; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release,
salokya,
samipya. The Yoga of works leads to oneness in power of being and nature,
sadrsya. But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.
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