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Series 1, Chapter 12 pg 121, Para 1:
But all even of the Yogins have not attained to this knowledge. “Some Yogins follow after the sacrifice which is of the gods; others offer the sacrifice by the sacrifice itself into the Brahman-fire.” The former conceive of the Divine in various forms and powers and seek him by various means, ordinances, dharmas, laws or, as we might say, settled rites of action, self-discipline, consecrated works; for the latter, those who already know, the simple fact of sacrifice, of offering whatever work to the Divine itself, of casting all their activities into the unified divine consciousness and energy, is their one means, their one dharma. The means of sacrifice are various; the offerings are of many kinds. There is the psychological sacrifice of self-control and self-discipline which leads to the higher self-possession and self-knowledge. “Some offer their senses into the fires of control, others offer the objects of sense into the fires of sense, and others offer all the actions of the sense and all the actions of the vital force into the fire of the Yoga of self-control kindled by knowledge.” There is, that is to say, the discipline which receives the objects of sense-perception without allowing the mind to be disturbed or affected by its sense-activities, the senses themselves becoming pure fires of sacrifice; there is the discipline which stills the senses so that the soul in its purity may appear from behind the veil of mind-action, calm and still; there is the discipline by which, when the self is known, all the actions of the sense-perceptions and all the action of the vital being are received into that one still and tranquil soul. The offering of the striver after perfection may be material and physical,
dravya-yajna, like that consecrated in worship by the devotee to his deity, or it may be the austerity of his self-discipline and energy of his soul directed to some high aim,
tapo-yajna, or it may be some form of Yoga like the
pranayama of the Rajayogins and Hathayogins, or any other
yoga-yajna. All these tend to the purification of the being; all sacrifice is a way towards the attainment of the highest.
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Series 1, Chapter 23 pg 238, Para 2:
But again we get immediately afterwards two verses which might seem to lead away from this conclusion. “Having put outside of himself all outward touches and concentrated the vision between the eyebrows and made equal the
prana and the
apana moving within the nostrils, having controlled the senses, the mind and the understanding, the sage devoted to liberation, from whom desire and wrath and fear have passed away is ever free.” Here we have a process of Yoga that brings in an element which seems quite other than the Yoga of works and other even than the pure Yoga of knowledge by discrimination and contemplation; it belongs in all its characteristic features to the system, introduces the psycho-physical askesis of Rajayoga. There is the conquest of all the movements of the mind,
cittavrtti-nirodha; there is the control of the breathing,
pranayama; there is the drawing in of the sense and the vision. All of them are processes which lead to the inner trance of Samadhi, the object of all of them
moksa, and
moksa signifies in ordinary parlance the renunciation not only of the separative ego-consciousness, but of the whole active consciousness, a dissolution of our being into the highest Brahman. Are we to suppose that the Gita gives this process in that sense as the last movement of a release by …
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Series 2, Chapter 1 pg 273, Para 2:
This we gather better from the other terms of the series. “I am the light of sun and moon, the manhood in man, the intelligence of the intelligent, the energy of the energetic, the strength of the strong, the ascetic force of those who do askesis,
tapasya.” “I am life in all existences.” In each case it is the energy of the essential quality on which each of these becomings depends for what it has become, that is given as the characteristic sign indicating the presence of the divine Power in their nature. Again, “I am
pranava in all the Vedas,” that is to say, the basic syllable OM, which is the foundation of all the potent creative sounds of the revealed word; OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthetises and releases all the spiritual power and all the potentiality of Vak and Shabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be the developed evolutions. That makes it quite clear. It is not the phenomenal developments of the senses or of life or of light, intelligence, energy, strength, manhood, ascetic force that are proper to the supreme Prakriti. It is the essential quality in its spiritual power that constitutes the Swabhava. It is the force of spirit so manifesting, it is the light of its consciousness and the power of its energy in things revealed in a pure original sign that is the self-nature. That force, light, power is the eternal seed from which all other things are the developments and derivations and variabilities and plastic circumstances. Therefore the Gita throws in as the most general statement in the series, “Know me to be the eternal seed of all existences, O son of Pritha.” This eternal seed is the power of spiritual being, the conscious will in the being, the seed which, as is said elsewhere, the Divine casts into the great Brahman, into the supramental vastness, …
Series 3, Chapter 4 pg 598, Para 28:
28. The offering of the striver after perfection may be material and physical (dravyayajna, like that consecrated in worship by the devotee to his deity), or it may be the austerity of his self-discipline and energy of his soul directed to some high aim, tapo-yajna, or it may be some form of Yoga (like the
pranayama of the Raja-yogins and Hatha-yogins, or any other yoga-yajna), or it may be the offering of reading and knowledge.
Series 3, Chapter 4 pg 598, Para 29:
29. Others again who are devoted to controlling the breath, having restrained the
prana (the incoming breath) and Apana (the outgoing breath) pour as sacrifice
prana into Apana and Apana into
prana.
Series 3, Chapter 5 pg 599, Para 26:
27-28. Having put outside of himself all outward touches and concentrated the vision between the eyebrows and made equal the
prana and the apana moving within the nostrils, having controlled the senses, the mind and the understanding, the sage devoted to liberation, from whom desire and wrath and fear have passed away, is ever free.
Series 3, Chapter 7 pg 601, Para 8:
8. I am taste in the waters, O son of Kunti, I am the light of sun and moon, I am
pranava (the syllable OM) in all the Vedas, sound in ether and manhood in men.
Series 3, Chapter 15 pg 609, Para 13:
14. I, having become the flame of life, sustain the physical body of living creatures, and united with
prana and Apana. digest the four kinds of food.
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