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Series 2, Chapter 7 pg 353, Para 1:
the divine persistence of the Master of the Yoga and acts out of a tranquil universality and oneness with all things and creatures. And this close contact with all things implies no involution of soul and mind in the separative lower nature, because his basis of spiritual experience is not the inferior phenomenal form and movement but the inner All and the supreme Transcendence. He becomes of like nature and law of being with the Divine,
sadharmyam agatah, transcendent even in universality of spirit, universal even in the individuality of mind, life and body. By this Yoga once perfected, undeviating and fixed,
avikampena yogena yujyate, he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the divine Self, without any loss of his constant communion with the Master of existence.
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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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