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Series 2, Chapter 7 pg 345, Para 1:
worship and highest knowledge of the Eternal are the knowledge and the adoration of him as the supreme and divine Origin of all that is in existence and the mighty Lord of the world and its peoples of whose being all things are the becomings. It is, secondly, the declaration of a unified knowledge and bhakti as the supreme Yoga; that is the destined and the natural way given to man to arrive at union with the eternal Godhead. And to make more significant this definition of the way, to give an illuminating point to this highest importance of bhakti founded upon and opening to knowledge and made the basis and motive-power for divinely appointed works, the acceptance of it by the heart and mind of the disciple is put as a condition for the farther development by which the final command to action comes at last to be given to the human instrument, Arjuna. “I will speak this supreme word to thee” says the Godhead “from my will for thy soul's good, now that thy heart is taking delight in me,” te
priyamanaya vaksyami. For this delight of the heart in God is the whole constituent and essence of true bhakti,
bhajanti priti-purvakam. As soon as the supreme word is given, Arjuna is made to utter his acceptance of it and to ask for a practical way of seeing God in all things in Nature, and from that question immediately and naturally there develops the vision of the Divine as the Spirit of the universe and there arises the tremendous command to the world-action.
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Series 2, Chapter 7 pg 353, Para 2:
This knowledge translated into the affective, emotional, temperamental plane becomes a calm love and intense adoration of the original and transcendental Godhead above us, the ever-present Master of all things here, God in man, God in Nature. It is at first a wisdom of the intelligence, the
buddhi; but that is accompanied by a moved spiritualised state of the affective nature,
6 bhava. This change of the heart and mind is the beginning of a total change of all the nature. A new inner birth and becoming prepares us for oneness with the supreme object of our love and adoration,
madbhavaya. There is an intense delight of love in the greatness and beauty and perfection of this divine Being now seen everywhere in the world and above it,
priti. That deeper ecstasy assumes the place of the scattered and external pleasure of the mind in existence or rather it draws all other delight into it and transforms by a marvellous alchemy the mind's and the heart's feelings and all sense movements. The whole consciousness becomes full of the Godhead and replete with his answering consciousness; the whole life flows into one sea of bliss-experience. All the speech and thought of such God-lovers becomes a mutual utterance and understanding of the …
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