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Series 1, Chapter 12 pg 117, Para 1:
gunas, first qualities or modes of Nature,
traigunyavisaya vedah. This Brahman or Divine in the workings of Nature is born, as we may say, out of the Akshara, the immutable Purusha, the Self who stands above all the modes or qualities or workings of Nature,
nistraigunya. The Brahman is one but self-displayed in two aspects, the immutable Being and the creator and originator of works in the mutable becoming,
atman, sarvabhutani; it is the immobile omnipresent Soul of things and it is the spiritual principle of the mobile working of things, Purusha poised in himself and Purusha active in Prakriti; it is
aksara and
ksara. In both of these aspects the Divine Being, Purushottama, manifests himself in the universe; the immutable above all qualities is His poise of peace, self-possession, equality,
samam brahma; from that proceeds His manifestation in the qualities of Prakriti and their universal workings; from the Purusha in Prakriti, from this Brahman with qualities, proceed all the works
1 of the universal energy, Karma, in man and in all existences; from that work proceeds the principle of sacrifice. Even the material interchange between gods and men proceeds upon this principle, as typified in the dependence of rain and its product food on this working and on them the physical birth of creatures. For all the working of Prakriti is in its true nature a sacrifice,
yajna, with the Divine Being as the enjoyer of all energisms and works and sacrifice and the great Lord of all existences,
bhoktaram yajnatapasam sarvaloka-mahesvaram, and to know this Divine all-pervading and established in sacrifice,
sarvagatam yajne pratisthitam, is the true, the Vedic knowledge.
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Series 1, Chapter 13 pg 124, Para 1:
WE HAVE, before we can proceed further, to gather up all that has been said in its main principles. The whole of the Gita's gospel of works rests upon its idea of sacrifice and contains in fact the eternal connecting truth of God and the world and works. The human mind seizes ordinarily only fragmentary notions and standpoints of a many-sided eternal truth of existence and builds upon them its various theories of life and ethics and religion, stressing this or that sign or appearance, but to some entirety of it it must always tend to reawaken whenever it returns in an age of large enlightenment to any entire and synthetic relation of its world-knowledge with its God-knowledge and self-knowledge. The gospel of the Gita reposes upon this fundamental Vedantic truth that all being is the one Brahman and all existence the wheel of Brahman, a divine movement opening out from God and returning to God. All is the expressive activity of Nature and Nature a power of the Divine which works out the consciousness and will of the divine Soul master of her works and inhabitant of her forms. It is for his satisfaction that she descends into the absorption of the forms of things and the works of life and mind and returns again through mind and self-knowledge to the conscious possession of the Soul that dwells within her. There is first an involving of self and all it is or means in an evolution of phenomena; there is afterwards an evolution of self, a revelation of all it is and means, all that is hidden and yet suggested by the phenomenal creation. This cycle of Nature could not be what it is but for the Purusha assuming and maintaining simultaneously three eternal poises each of which is necessary to the totality of this action. It must manifest itself in the mutable, and there we see it as the finite, the many, all existences,
sarvabhutani. It appears to us as the finite personality of these million creatures with their
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Series 1, Chapter 22 pg 228, Para 2:
The movement by which this ascension is determined results from the complex poise of the Soul in its relations with Nature; it depends on the Gita's idea of the triple Purusha. The Soul that immediately informs the action, the mutations, the successive becomings of Nature, is the Kshara, that which seems to change with her changes, to move in her motion, the Person who follows in his idea of his being the changes of his personality brought about by the continuous action of her Karma. Nature here is Kshara, a constant movement and mutation in Time, a constant becoming. But this Nature is simply the executive power of the Soul itself; for only by what he is, can she become, only according to the possibilities of his becoming, can she act; she works out the becoming of his being. Her Karma is determined by Swabhava, the own-nature, the law of self-becoming of the soul, even though, because it is the agent and executive of the becoming, the action rather seems often to determine the nature. According to what we are, we act, and by our action we develop, we work out what we are. Nature is the action, the mutation, the becoming, and it is the Power that executes all these; but the Soul is the conscious Being from which that Power proceeds, from whose luminous stuff of consciousness she has drawn the variable will that changes and expresses its changes in her actions. And this Soul is One and Many; it is the one Life-being out of which all life is constituted and it is all these living beings; it is the cosmic Existent and it is all this multitude of cosmic existences,
sarvabhutani, for all these are One; all the many Purushas are in their original being the one and only …
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Series 1, Chapter 23 pg 237, Para 2:
Thus Nirvana is clearly compatible with world-consciousness and with action in the world. For the sages who possess it are conscious of and in intimate relation by works with the Divine in the mutable universe; they are occupied with the good of all creatures,
sarvabhuta-hite. They have not renounced the experiences of the Kshara Purusha, they have divinised them; for the Kshara, the Gita tells us, is all existences,
sarvabhutani, and the doing universal good to all is a divine action in the mutability of Nature. This action in the world is not inconsistent with living in Brahman, it is rather its inevitable condition and outward result because the Brahman in whom we find Nirvana, the spiritual consciousness in which we lose the separative ego-consciousness, is not only within us but within all these existences, exists not only above and apart from all these universal happenings, but pervades them, contains them and is extended in them. Therefore by Nirvana in the Brahman must be meant a destruction or extinction of the limited separative consciousness, falsifying …
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Series 2, Chapter 15 pg 438, Para 1:
of comprehension, if we admitted with the Sankhyas an original and eternal duality of Purusha and Prakriti, if not even an eternal plurality of souls. Our experience of the Akshara would then be simply the withdrawal of each Purusha into himself, his turning away from Nature and therefore from all contact with other souls in the relations of existence; for each is self-sufficient and infinite and complete in his own essence. But after all the final experience is that of a unity of all beings which is not merely a community of experience, a common subjection to one force of Nature, but a oneness in the spirit, a vast identity of conscious being beyond all this endless variety of determination, behind all this apparent separativism of relative existence. The Gita takes its stand in that highest spiritual experience. It appears indeed to admit an eternal plurality of souls subject to and sustained by their eternal unity, for cosmos is for ever and manifestation goes on in unending cycles; nor does it affirm anywhere or use any expression that would indicate an absolute disappearance,
laya, the annullation of the individual soul in the Infinite. But at the same time it affirms with a strong insistence that the Akshara is the one self of all these many souls, and it is therefore evident that these two spirits are a dual status of one eternal and universal existence. That is a very ancient doctrine; it is the whole basis of the largest vision of the Upanishads, — as when the Isha tells us that Brahman is both the mobile and the immobile, is the One and the Many, is the Self and all existences,
atman,
sarvabhutani, is the Knowledge and the Ignorance, is the eternal unborn status and also the birth of existences, and that to dwell only on one of these things to the rejection of its eternal counterpart is a darkness of exclusive knowledge or a darkness of ignorance. It too insists like the Gita that man must know and must embrace both and learn of the Supreme in his entirety —
samagram mam, as the Gita puts it — in order to enjoy immortality and live in the Eternal. The teaching of the Gita and this side of the teaching of the Upanishads are so far at one; for they look at and admit both sides of the reality and still arrive at identity as the conclusion and the highest truth of existence.
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