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Series 1, Chapter 15 pg 154, Para 2:
The Gita explains the ordinary imperfect action of the creature by its subjection to the mechanism of Prakriti and its limitation by the self-representations of Maya. These two terms are only complementary aspects of one and the same effective force of divine consciousness. Maya is not essentially illusion, — the element or appearance of illusion only enters in by the ignorance of the lower Prakriti, Maya of the three modes of Nature, — it is the divine consciousness in its power of various self-representation of its being, while Prakriti is the effective force of that consciousness which operates to work out each such self-representation according to its own law and fundamental idea,
svabhava and
svadharma, in its own proper quality and particular force of working,
guna-karma. “Leaning — pressing down upon my own Nature (Prakriti) I create (loose forth into various being) all this multitude of existences, all helplessly subject to the control of Nature.” Those who know not the Divine lodged in the human body, are ignorant of it because they are grossly subject to this mechanism of Prakriti, helplessly subject to its mental limitations and acquiescent in them, and dwell in an Asuric nature that deludes with desire and bewilders with egoism the will and the intelligence,
mohinim prakrtim sritah. For the Purushottama within is not readily manifest to any and every being; he conceals himself in a thick cloud of darkness or a bright cloud of light, utterly he envelops and wraps himself in his
yogamaya.
1 “All this world,” says the Gita, “because it is bewildered by the three states of being determined by the modes of Nature, fails to recognise me, for this my divine Maya of the modes of Nature is hard to get beyond; those cross beyond it who approach Me; but those who dwell in the Asuric nature of being, have their knowledge reft from them by Maya.” In …
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Series 1, Chapter 15 pg 156, Para 1:
of the ignorance, but the conscious action of the self-existent Godhead in its phenomenal self-representation, well aware of its operation and its purpose, — that which the Gita calls elsewhere
yogamaya. In the ordinary birth
yogamaya is used by the Divine to envelop and conceal itself from the lower consciousness, so it becomes for us the means of the ignorance,
avidya-maya; but it is by this same
yogamaya that self-knowledge also is made manifest in the return of our consciousness to the Divine, it is the means of the knowledge,
vidya-maya; and in the divine birth it so operates — as the knowledge controlling and enlightening the works which are ordinarily done in the Ignorance.
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Series 2, Chapter 5 pg 313, Para 1:
This is the mystery of his being that he is supracosmic, yet not in any exclusive sense extracosmic. For he pervades it all as its self; there is a luminous uninvolved presence of the self-being of God,
mama atma, which is in constant relation with the becoming and brings all its existences into manifestation by his simple presence.
2 Therefore it is that we have these terms of Being and becoming, existence in itself,
atman, and existences dependent upon it,
bhutani, mutable beings and immutable being. But the highest truth of these two relations and the resolution of their antinomy must be found in that which exceeds it; it is the supreme Godhead who manifests both containing self and its contained phenomena by the power of his spiritual consciousness,
yogamaya. And it is only through union with him in our spiritual consciousness that we can arrive at our real relations with his being.
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Series 2, Chapter 5 pg 318, Para 2:
Thus the Gita begins by affirming that the Supreme contains all things in himself, but is not in any,
matsthani sarva-bhutani, “all are situated in Me, not I in them,” and yet it proceeds immediately to say, “and yet all existences are not situated in Me, my self is the bearer of all existences and it is not situated in existences.” And yet again it insists with an apparent self-contradiction that the Divine has lodged himself, has taken up his abode in the human body,
manusim tanum asritam, and that the recognition of this truth is necessary for the soul's release by the integral way of works and love and knowledge. These statements are only in appearance inconsistent with each other. It is as the supracosmic Godhead that he is not in existences, nor even they in him; for the distinction we make between Being and becoming applies only to the manifestation in the phenomenal universe. In the supracosmic existence all is eternal Being and all, if there too there is any multiplicity, are eternal beings; nor can the spatial idea of indwelling come in, since a supracosmic absolute being is not affected by the concepts of time and space which are created here by the Lord's
yogamaya. There a spiritual, not a spatial or temporal coexistence, a spiritual identity and coincidence must be the foundation. But on the other hand in the cosmic manifestation there is an extension of universe in space and time by the supreme unmanifest supracosmic Being, and in that extension he appears first as a self who supports all these existences;
bhuta-bhrt, he bears them in his all-pervading self-existence. And, even, through this omnipresent self the supreme Self too, the Paramatman, can be said to bear the universe; he is its invisible spiritual foundation and the hidden spiritual cause of the becoming of all existences. He bears the universe as the secret spirit in us bears our thoughts, works, movements. He seems to pervade and to contain mind, life and body, to support them by his presence: but this pervasion is itself an act …
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Series 2, Chapter 9 pg 371, Para 3:
The infinite divine Shakti is present everywhere and secretly supports the lower formulation,
para prakrtir me yaya dharyate jagat, but it holds itself back, hidden in the heart of each natural existence,
sarvabhutanam hrddese, until the veil of
yogamaya is rent by the light of knowledge. The spiritual being of man, the …
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Series 2, Chapter 22 pg 561, Para 1:
will overtly dwell, no longer concealed by his
yogamaya, and whenever and as he wills build in us whatever shapes of the Infinite, translucent forms of knowledge, thought, love, spiritual joy, power and action according to his self-fulfilling will and immortal pleasure. And there will be no binding effect on the free soul and the unaffected nature, no unescapable crystallising into this or that inferior formula. For all the action will be executed by the power of the Spirit in a divine freedom,
sarva-dharman parityajya. An unfallen abiding in the transcendent Spirit,
param dhama, will be the foundation and the assurance of this spiritual state. An intimate understanding oneness with universal being and all creatures, released from the evil and suffering of the separative mind but wisely regardful of true distinctions, will be the conditioning power. A constant delight, oneness and harmony of the eternal individual here with the Divine and all that he is will be the effect of this integral liberation. The baffling problems of our human existence of which Arjuna's difficulty stands as an acute example, are created by our separative personality in the Ignorance. This Yoga because it puts the soul of man into its right relation with God and world-existence and makes our action God's, the knowledge and will shaping and moving it his and our life the harmony of a divine self-expression, is the way to their total disappearance.
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