Series 2, Chapter 7 pg 346, Para 1: me as the unborn without origin ... ” are the opening utterances of this supreme word. And it gives the high promise that this knowledge, not limiting, not intellectual, but pure and spiritual, — for the form and nature, if we can use such language, of this transcendental Being, his svarupa, are necessarily unthinkable by the mind, acintyarupa, — liberates mortal man from all confusion of ignorance and from all bondage of sin, suffering and evil, yo vetti asammudhah sa martyesu sarva-papaih pramucyate. The human soul that can dwell in the light of this supreme spiritual knowledge is lifted by it beyond the ideative or sensible formulations of the universe. It rises into the ineffable power of an all-exceeding, yet all-fulfilling identity, the same beyond and here. This spiritual experience of the transcendental Infinite breaks down the limitations of the pantheistic conception of existence. The infinite of a cosmic monism which makes God and the universe one, tries to imprison the Divine in his world manifestation and leaves us that as our sole possible means of knowing him; but this experience liberates us into the timeless and spaceless Eternal. “Neither the Gods nor the Titans know thy manifestation” cries Arjuna in his reply: the whole universe or even numberless universes cannot manifest him, cannot contain his ineffable light and infinite greatness. All other lesser God-knowledge has its truth only by dependence on the ever unmanifested and ineffable reality of the transcendent Godhead.

Series 2, Chapter 7 pg 352, Para 1: Reality and back from that Reality to the appearance, he is then delivered from this bewilderment of the mind, will, heart and senses, he walks enlightened and free, asammudhah martyesu. Assigning to everything its supernal and real and not any longer only its present and apparent value, he finds the hidden links and connections; he consciously directs all life and act to their high and true object and governs them by the light and power which comes to him from the Godhead within him. Thus he escapes from the wrong cognition, the wrong mental and volitional reaction, the wrong sensational reception and impulse which here originate sin and error and suffering, sarva-papaih pramucyate. For living thus in the transcendent and universal he sees his own and every other individuality in their greater values and is released from the falsehood and ignorance of his separative and egoistic will and knowledge. That is always the essence of the spiritual liberation.