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Series 1, Chapter 12 pg 116, Para 2:
Obviously, this cannot be the meaning of the Gita, for it would be in contradiction with all the rest of the book. Even in the passage itself, without the illumining interpretation afterwards given to it in the fourth chapter, we have already an indication of a wider sense where it is said that sacrifice is born from work, work from brahman, brahman from the Akshara, and therefore the all-pervading Brahman,
sarvagatam brahma, is established in the sacrifice. The connecting logic of the “therefore” and the repetition of the word brahma are significant; for it shows clearly that the brahman from which all work is born has to be understood with an eye not so much to the current Vedic teaching in which it means the Veda as to a symbolical sense in which the creative Word is identical with the all-pervading Brahman, the Eternal, the one Self present in all existences,
sarva-bhutesu, and present in all the workings of existence. The Veda is the knowledge of the Divine, the Eternal, — “I am He who is to be known in all the books of the Knowledge,”
vedais ca vedyah, Krishna will say in a subsequent chapter; but it is the knowledge of him in the workings of Prakriti, in the workings of the three …
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Series 2, Chapter 8 pg 363, Para 1:
in every direction, million-bodied, myriad-minded, manifest in each existence; we see his faces on all sides of us.
Dhata 'ham visvato-mukhah. For simultaneously in all these many million persons and things,
sarva-bhutesu, there works the mystery of his self and thought and force and his divine genius of creation and his marvellous art of formation and his impeccable ordering of relations and possibilities and inevitable consequences. He appears to us too in the universe as the universal spirit of Destruction, who seems to create only to undo his creations in the end, — “I am all-snatching Death,”
aham mrtyuh sarva-harah. And yet his Power of becoming does not cease from its workings, for the force of rebirth and new creation ever keeps pace with the force of death and destruction, — “and I am too the birth of all that shall come into being.” The divine Self in things is the sustaining Spirit of the present, the withdrawing Spirit of the past, the creative Spirit of the future.
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