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Series 2, Chapter 2 pg 284, Para 2:
For note that it is bhakti with knowledge which the Gita demands from the disciple and it regards all other forms of devotion as good in themselves but still inferior; they may do well by the way, but they are not the thing at which it aims in the soul's culmination. Among those who have put away the sin of the rajasic egoism and are moving towards the Divine, the Gita distinguishes between four kinds of
bhaktas. There are those who turn to him as a refuge from sorrow and suffering in the world,
arta. There are those who seek him as the giver of good in the world,
artharthi. There are those who come to him in the desire for knowledge,
jijnasu. And lastly there are those who adore him with knowledge,
jnani. All are approved by the Gita, but only on the last does it lay the seal of its complete sanction. All these movements without exception are high and good,
udarah sarva evaite, but the bhakti with knowledge excels them all,
visisyate. We may say that these forms are successively the bhakti of the vital-emotional and affective nature,
3 that of the …
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Series 2, Chapter 2 pg 285, Para 2:
It may be asked how is that devotion high and noble,
udara, which seeks God only for the worldly boons he can give or as a refuge in sorrow and suffering, and not the Divine for its own sake? Do not egoism, weakness, desire reign in such an adoration and does it not belong to the lower nature? Moreover, where there is not knowledge, the devotee does not approach the Divine in his integral all-embracing truth,
vasudevah sarvam iti, but constructs imperfect names and images of the Godhead which are only reflections of his own need, temperament and nature, and he worships them to help or appease his natural longings. He constructs for the Godhead the name and form of Indra or Agni, of Vishnu or Shiva, of a divinised Christ or Buddha, or else some composite of natural qualities, an indulgent God of love and mercy, or a severe God of righteousness and justice, or an awe-inspiring God of wrath and terror and flaming punishments, or some amalgam of any of these, and to that he raises his altars without and in his heart and mind and falls down before it to demand from it worldly good and joy or healing of his wounds or a sectarian sanction for an erring, dogmatic, intellectual, intolerent knowledge. All this up to a certain point is true enough. Very rare is the great soul who knows that Vasudeva the omnipresent Being is all that is,
vasudevah sarvam iti sa mahatma sudurlabhah. Men are led away by various outer desires which take from them the working …
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