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Series 1, Chapter 15 pg 155, Para 2:
Now it is notable that with a slight but important variation of language the Gita describes in the same way both the action of the Divine in bringing about the ordinary birth of creatures and his action in his birth as the Avatar. “Leaning upon my own Nature,
prakrtim svam avastabhya,” it will say later, “I loose forth variously,
visrjami, this multitude of creatures helplessly subject owing to the control of Prakriti,
avasam prakrter vasat.” “Standing upon my own Nature,” it says here, “I am born by my self-Maya,
prakrtim svam adhisthaya ... atmamayaya, I loose forth myself,
atmanam srjami.” The action implied in the word
avastabhya is a forceful downward pressure by which the object controlled is overcome, oppressed, blocked or limited in its movement or working and becomes helplessly subject to the controlling power,
avasam vasat; Nature in this action becomes mechanical and its multitude of creatures are held helpless in the mechanism, not lords of their own action. On the contrary the action implied in the word
adhisthaya is a dwelling in, but also a standing upon and over the Nature, a conscious control and government by the indwelling Godhead,
adhisthatri devata, in which the Purusha is not helplessly driven by the Prakriti through ignorance, but rather the Prakriti is full of the light and the will of the Purusha. Therefore in the normal birth that which is loosed forth, — created, as we say, — is the multitude of creatures or becomings,
bhutagramam; in the divine birth that which is loosed forth, self-created, is the self-conscious self-existent being,
atmanam; for the Vedantic distinction between
atma and
bhutani is that which is made in European philosophy between the Being and its becomings. In both cases Maya is the means of the creation or manifestation, but in the divine birth it is by self-Maya,
atmamayaya, not the involution in the lower Maya …
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