Studies in Bhagavad Gita

STU D I ES I N

B HAGAVA D GiTA:

By f T H E D REAM ER.

‘

ctbi rb S eri es.

T HE P TH OF A INITIATION .

LONDON

' T i m THEOS OPHXCA L P U BL I S HI N G Soc mr v . e v Ac a w s

mxs o . L11 PERCY LON D . H uu m C , 1 ,

A E N ORNE R E C . 3 . M C ,

NEW YORK : JOHN LA N E .

CHI CAGO T HE THE OS OPHICAL Boon CONCERN

FORTHCOMING O F THE CENTRES

' T RI PL ICITY O F THE CE NT RE S

P RAVRI T T I MARGA

L QUALIFICATION S FO R. DI SCIP ESHIP

T HE REASO NS FOR THE QUALIFICATIO NS

I NIT I Ar toNs

T H E YOGA O F W I SDOM

' ‘ T HE O O F A VAT ARA VII I . D CTRI NE

DI VIN E MANI FESTATION

T H E E N D OF OCCU LTISM

S T U D I E S I N T H E B' HAGAVA D i TA G .

CHAPTER I .

T HE F C N ORTH OMING OF THE CE TRES .

EFORE we enter further into the subj e c t of the qualifications for discipleship and the unification c s of the entres of consciousness in man , we mu t try to understand the nature an d potentialities of these n h c * centres themselves , the ce tres w i h , as we have seen, uni fy harmoniously the experien ces of di fie re n t planes di and form therefore the con tions of the manifesting life. Pu ru h The three Logoi , the three s as, as they are called

in the Hindu Shastras, are the manifestations of the One el s c S f, and They may be regarded p ychologi ally, in the an as s l guage of metaphysics , succe sive modifications in

l . s l i the One Life of the Se f E oterical y v ewed , They

appeared as three distinct persons , and are regarde d as sid separate . Let us try to con er Them from the stand f s t point o consciousne s , and see if, hus viewed , They supply us with an analogy to un derstan d the human s centres . There are two ways of de cribing a thing, one an d from the standpoint of form and manifestation , the other from the standpoint of the i n ne r life and accord

ing as the one or the other view preponderates, our i s conception of things also changes . It only when we look to the formal eleme nt in things an d ignore the

underlyi ng li fe that we are la nded in differences .

i a n i 10 Studi es in the Bhaga vad G t . 2 d Ser es . p . 4. 8 STUDIES IN THE B HAGAVAD GI TA .

* Turning to the S ri ma d-Bhaga va d we read Before l h s the creation, the Maya of the Se f being indrawn , t i manifested universe was then of the n atur e of the n n o one see a n thi n Self, the there was to nor y g to be see n . The Self only was there but though the Seer se e of things , yet there being then nothing to . It thought e n ot ul as if It xisted ; yet being conscious , It co d not ' S a ktz think that It existed n ot a bsolu tely. The ff of Ishvara having the qualities both of cause and e ect , l Hi s e and inking Ishvara, the Seer, to fi ld, is called c Maya . After thi s Maya is a ted upon by al d Kala (time) , so the energy of Ishvara, and ma e objective unto Himself, then there is a reflection from Ishvara on it producing the Cosmic pri nciple known as M aha t. M a ha t n This , bei g transformed by Aha mkar a the action of the Self , evolves out of it , f i s which mani ests and the substratum of the Actor, the modi fic a fiec t . Action , and the E The Tamasic tions of this Ahamkara produce succe ssively the Tan ma tra s and the Bhuta s from the Raj asic modi fications of the same , evolve the organs , and from the Sattvic come out the powers known as the Mind and the Intel lect The above gives in an abridged form the stages f s of the involution of the Sel , whereby through uccessive i n lim tations and inhibitions of Its powers , the pri ciples

Man . in and Cosmos arise The state of consciousness , viewing the whole problem from wi thi n rather than from without , manifested in the state described , when

Maya was not , because of the absence of the principle

of relation of the Self to Its field, is what is known in s r Pa rabrahm an the Theo ophical literatu e as , Brahman t unrelated to any hing, the Brahman outside manifesta ” a c tion, the Etern l Parent of the Se ret Doctrine .

Cf 2 a e " III ., v. 4 , s q. T HE O O F FORTHC MING THE CENTRES . 9

Indrawing Its life within Itself, It exists , the One Root less Root , the One Sat (Reality), yet called sometimes

s - i e the A at , the Non ex st nce , because transcending all

finite limited existence . Time there was not, for everything was indrawn into the bosom of Eternal ” Duration . Naught was . The next stage in manifestation is c haracteri sed by the action of Time synthesising the residual traces of M i ldi the Divine emory , the Div ne Ideation, and ho ng

i . them up, as it were , before the Div ne gaze So we read ” c in the Secret Doctrine , how at the lose of the Seven Eternities in which the Self remai ned in the apparent

- s an d - a non being of inwardne s non m nifestation, the s hour struck . The seeds or re idual traces of Divine ideation and memory thus rendered objective as the i r th n veil of the abstract memo y of the Divine , mani oi fest now as the field consciousness and ideation, u s known as the Chi tta . Let take an analogy on the lower plane consciousness to understand di mly what

takes place in the Cosmic plan es . While we are in deep n sleep , the resisti g principle of consciousness being if indrawn by the Ego, we feel as we exist not , and yet ,

at the same time, we cannot say we do not exist . As a x matter of fact , the Ego e ists and is conscious , but there being nothing to limit and measure its existence and

consciousness , to the concrete memory this state appears

- as one of darkness and non being . Let us conceive that i s we are suddenly roused from th state . What takes u nn s place The Ego nable , by the very sudde e s of l the shock whic h brings it down to the physica , to adjust

i l . itself to the new state of th ngs , cannot define itse f u di It may see the physical s rroun ngs , the panorama

of memory m a y flit before its eyes , yet it is unable to

predicate any of these changes to itself, and hence, xo STUDIES IN THE B HAGAVAD GI TA.

wn though fully conscious on its o plane, though knowing ” s ni it elf as the I , it is incapable of further defi tion , of further li mitation . It knows the memory pictures , e i s it se s them with accuracy, it ex ts in fact as their su s i b tratum, yet it is not defined and l mited by any i e hi . hi o t ng In the Cosmic plane , t s state the S lf is i techni cally known as the Vasudeva principle, of wh ch the Gi ta speaks as *enveloping everythi n g and as being everything . In human evolution , this stage corresponds

in An u a a k a n all- n s it s to the Monad the T p d pla e , co sciou in

c . own nature , but unconscious like a hild as to its bearings The ch aracteristic of consciousness at this stage i s graphically described in the Sri ma d - Bha ga v a d thus I “ Thi s Mahat contains in Itself the possibili ty of fi in nite manifestation of the universe , and is constant , e fie c ts La a being above the of y (dissolution and nescience) , n and Vi kshepa (refraction a d outwa rdness) . It is that whi c h mani fests in a subtle form the universe that is to be wn r , and with Its o splendour d ives away the non

Prala a . In i ts al the being of y materi side , as the h field of abstract memory, as C itta , It has the quality ” of reflecting the image of the Self . It is in short that stage of the I where It is not limited and indivi dual e in h e s s is d, and w ich the r lics of consciou ne s and memory e fi are h ld together, without de ning or circumscribing

- the I . l h notion It is the Se f , the Logos, which t ough enveloped and circumscribed by the thi n tenuous veil

l . of abstract memory, is yet not imited by it It i s the el h c S f w i h, emerging from Its higher state of apparent

- e Pa rab rahmi c s n s non b ing, the tate , ma ife ts the cir c umsc ribin c c ni g ircle , within whi h a u verse is goin g to

I Op. c i t V I .. 19 . ’ ‘ — i Mrs. B esan t s E ti n c ns c i sness T eos c al e i ew 1 volu o of o ou h oph R v , X X X a e Vol. ., p g 5 34 . t i e d-Bha avad U x I S m g , L. m u, 5 to a t . THE F T C H OR H OMING OF T E CENTRES . xx

l ni be evo ved , a u verse as yet without Name and Form xi as d and e sting merely Its ideation an memory . It is all the centre , if It can at be called a centre , which holds a n d sustains this archetypal universe . Its life i s to be l of un r an the ife the ive se , d Its concrete modifications the i i al ll are future nd vidu s that wi come into existence . ll h l u mf It is rea y the centre , w ich is a so the circ erence , and whi ch is equally reflected in every part of the circum l m ference , and yet not i ited to any . Just as the concrete physical memory can re main in the field of conscious e o i n ss of the Y g s , who have realised the Hi gher Self , w l n ithout imiting their co sciousness , and yet su stained lf the by their i e , so in Turiya Ishvara, can remain in n abstract form the seeds of innumerable u iverses , with their rich potentialities of c on erete being and mani fest a ti on . H o The memory is in im, but He is n t in it . lf s He , the Se as Va udeva, sustains this potentiality of infinite manifestation within a fragment of His infinite i * Be ng, and so the Gita says I sustain this manifold ” n M universe in o ly a portion of yself . The next manifesta—tion of the Self is seen in the pri nciple of Ahamkara the mani festation known as the a nk h n a first Logos , the S ars a principle of the Vaishnava is sa me l cosmogony. It the Se f, continuous with the as c di s V udeva prin iple , but ten ng more toward deter mi all an nation . This Self is c ed the Kar a Ishvara, the al Caus Ishvara , the Ishvara as the cause and therefore M contrasted off from the effect . ore defined and con the l - l — crete, It is , for se f same cause, more imited the re al Centre from which proceed the cen tres of conscious the nesses of the lower planes . It is analogous to concrete

- a I notion of a plane, the One Centre of all manifest tions , the Centre of the Circle, which manifesting Itself ,

Op. c it x .. 49 . m STUDIES IN THE B HAGAVAD GrTA.

i manifests also the circumference . Tak ng again the analogy of being su ddenly aroused from a deep u n c on di m t mi scious sleep , the first stage of , hazy and inde er nate

- s i Self con ciousness , in wh ch the vague and abstract

l m - memories of the physical plane ife , float ist like as it i were, w thout definition or shape , would correspond to a certain extent to the Cosmic principle called Vasu

- m l deva . The conception of the sub li inal Se f given in ’ Myers * Essay on Subliminal Consciousness Shows in s al n some measure , the state of consciousne s we are de i g with . Each of us in reality is an abiding psychical — entity far more extensive than he kn ows a n individual ity which can never express itself through any corporeal manifestation . The self manifests through the organism, un but there is some part of the self manifested , and always as it seems some power of organic expression ” in abeyance or reserve . And Myers , as well as Dr . ‘ hi James , 1wonders how much of the content of t s larger n background is insignificant , contai ing as it seems , what s is characterised as imperfect memories, illy jingles ,

n i . i hibitive timid ties , etc , and yet , how the perform auces of gen ius seem also to have their origi n in it . It is because the workers in the field of psyc hi cal research try to measure thi s consciousness with the standard of l m l the lower concrete but i ited ife , it is because they read into it things properly belongi n g to the lower n planes and the dow ward arc, that the background of consciousness behind the physical I - notion seems to be so composite in its constituents . Just as a child wanting to interpret the working of consciousness in a sage or a i l s ph losopher, naturally comes to the conc u ion that , much of the workings of this larger consciousness is

18 2 Pr c ee i n s s c i c a es ear c . VI I 0 9 o d g of P y h l R h , Vol . . p . 3 5 . ' ari eti es eli i s m u i en c es r d i ti n r a 1 V of R g ou p , a Ed o , p . s . T HE C O F FORTH OMING THE C ENTRES . I 3

silly, because impracticable just as the ordinary man , n trying to understand teleologically the u iverse around , sees much in it which appears to be absolutely foolish , because of hi s want of grasp so with the researches

- of people dominated with the lower I consciousness . ’ But as , to a doctor s penetrative consciousness , the silly performances of the raving maniac come to be regarded er se not as silly things p , and just as these apparently incongruous acts and thoughts properly analysed by a a mi i medic l nd , can lead to a correct d agnosis of the disease , so to a master mind these apparently imperfect memories , etc . , are not capricious and unmeaning factors , but on the contrary , fit in with the larger view, and are really pregnant with deep and momentous n sig i ficance . Such memories are generally the residuum n x n of u e pe ded Karma , which remains unassimilated c by the concrete lower personality , but whi h none the less is sure to be assimi lated and projected in an organ ised form , in some other mode of the same lower per

son ali t . y, or it may be in another future personality mi Cos cally speaking , the Vasudeva principle is such a backgroun d for the self- conscious centre correspond u n i ing to Ahamk ara . In o r a alogy of the sudden awaken ng fin d al we that , when the I in us , seeking its natur i determ nation , is not content with merely observing the panorama of fleeting memory , but looks more atten tively in to the contents of consciousness, then, from out of the state of vague ideation , there emerges ” the notion of the identity of the I . It is only when , thus lookin g attentively into the apparently unorganised s de fin i contents of consciousne s , when seeking further mi tion and hence li tation , that we are suddenly roused

- ali into a sense of our own self hood and individu ty . This fun ct ion of attention means the r e - establishment I 4 STUDIES IN THE BHAGAVAD Gi r l . of certain and definite relations betwee n the centre s ml of con ciousness hitherto di y felt , and the circum a ference of memory . Just as a number of circles , sm ller x and larger, can be drawn round a particular fi ed point , and as the mere position of a point gives us the possi bilit r n s y of desc ibing round it an infi ite number of circle , w so ith the notion of the Self in the Vasudeva state , ni the number of possible ma festations, of possible if i i l . l mitations, is actua ly infinite But the po nt is once r related to any other point lying on the same su face , then this infinite possibility of evolving a number of a i e ci rcles becomes determined . The desire of m n f sting n as — S a n kal a a universe, showi g forth attention as p at once marks ofi the circle of manifestation in the field hi was of the Infinite Life , and the Centre w ch hitherto r w a centre eve y here with circumference nowhere , receives hi by t s act of selective attention a fixed radius , and in " consequence It bec omes Itself fixed i n space . This ni imposing of the radius of ma festation , and therefore the fixing of the point in position is due to the principle

- of Ahamkara, the I making faculty . The abstract s s i i consciousne s of sight in the Va udeva pr nc ple , develops itself into a consciousness of relation and it c e l i ircumscrib s the Se f in a limited, but yet determ nate

field of manifestation . The point becomes the centre s with its fixed radius, with the line of interaction be

- twee n itself and its memory image . The centre becomes ” an d the self , the I , in this very process of the b ec om

- di es e . h s ing, pre cat to its lf a non self T i princi ple of

r n t c o- p edicatio , of rela ion and ordination is the Aham n i t h kara pri ciple, and is the c ief factor in mani festing a c an Universe . But as the radii yet be infini te i n num the i e ber, so Ahamkara is capable of infin te r lation. The indeterminate infini ty of being passes into the T HE FORTHCOMING OF T HE CENTRES . 15

al fin potenti ity of in ite relations , of infinite determi na

. Sa fik arshan a tion Therefore is the principle , the

’ Primeval Purusha , thus pourtrayed in the celebrated * Puru sh-a -4 ukta of the Veda The thousand headed P urusha with thousand eyes with thousand feet . The i et ernityof apparent non - be ng becomes the eternity of con t crete being and manifes ation , and hence , is the first Puru ” h h A n a n ta a l s a t e Dev a . called , iterally the Etern l God st t u Ju as the mere riang larity, characteristic of the ’

An u édak a i . Monad in the p plane , as g ven in Mrs Besant s ” i s Evolution of Consciousness 1above referred to , the s human princi ple corresponding to Va udeva so , corresponding to this princ iple of the Cosmic I is the — trian gle havi ng merely three points the second triangle , w gi ven in the diagram , hich for the benefit of our readers we reproduce below .

Anupadak a

Buddhi

Man as

KAm a

Sthula

- a! Rig Veda Man d .

. i ew Vol. X X X Au ust N o. , 537 1Th. Re v , g I 6 STUDIES IN THE B HAGAVAD GtT II .

It will be seen from a comparison of the two triangles h that , w ile the first expresses merely the three aspects u of the Self by Its a bstra c t triang larity, the second triangle is really produced by each side of the former , ” limiting itself to a point . The abstract I having merely the attributes of existence , consciousness and n al bliss , passes i to and reproduces the Caus Self , with

- — concrete self hood the triangle wi th defin i te poi n ts .

Each aspect of the Self in the former , represented by

l e e i . a line , imits itself to concret n ss by becom ng a point al e As line, the potenti ity of manifesting its lf in points was infinite , and the very reduction of the line to a point shows the working of the principle of Ahamk ara . But ” n el even here , the I though knowi g its f as the I , n fini i l as u ique and de te in manifestation, is st l so ethereal as to be perfectly useless in the lower planes of Bhn Bha va S ea al , , and , of the physical , the astr and the m n mental . Though each of the fixed points for i g the triangle becomes attached in its form- side to thr ee di Atmi c the an d stinct atoms of the , Buddhic, the

- al I - i Higher Ment planes , yet , the notion in the tr angle , as as n i al s well its expressio s through the mater atom , l i remain sti l hazy and indefin te , and hence it is incapable

n . wi of entering i to concrete relations Just as the sdom , which is the expression of the indi vi dual life thr ough i i n the h gher mental permanent atom, is vague and wi k distinct , compared th concrete particular nowledge , al al so the life of the individu , the re man , has to attain definition and concreteness by a process of further limitation . The existence aspect of the Self, the aspect an d i in of permanence stabil ty, order to be concretely u realised , req ires more separative and individual — li in functions the stabi ty essence , in order to be fully li th i rea sed, requires e stability in l mitations of space T HE I FORTHCOMING OF THE CENTRES . 7

and time . Hence the Causal man is further manifested into the three separate centres of consciousness , in each an of the three lower pl es . The Causal man unable to Show forth his whole nature in the lower planes in one single expression , owing to the clumsy nature of the materials , divides into three centres of consciousness . So that what cannot be fully manifested in a single i expression , is realised through a d vi sion in its nature .

It is , as it were , an application of the principle of the division of labour . Just as we understand the meani ng of Time , its use , and functions, by creating artificial i div sions in it , which when summed up yield us a notion of the hi gher and more abstract time ; just as we understand concretely the value of fA by resolving it into a series , having individual terms, and yet , held a n d so together by the unity of life purpose , does the l s Causal Se f eek the realisation of Its Divine nature , by projecting Itself into three centres of consciousness , corresponding to the three lower planes, and capable fi wn of in nite multiplication , each in its o plane . The

i - abstract h gher dimensional I thus realises itself , by creating successively centres of lower dimensions . As the sphere is produced by the centre first of all inscribing itself in a circle , and then by revolving the own circle thus formed round its diameter , so does the l Causa Self realise itself in concrete terms , by first of all projecting the centres and then entering into relation wi th everythi ng through these centres . The Self has to remain the Self, the Unity, and has yet to evolve the rich multipli city of concrete being embraced by its nl life . This is o y possible by creating in its own field of unity , definite centres, capable of infinite relations , each representing in time and space a definite and particular aspect of its being . The Causal Man is one I 8 STUDIES IN THE B HAGAVAD GITA.

s with the Self regarded as out of manife tation , and it has to re - be come the Self expressed in and throu gh manifestation . Hence we see how the centralised consciousnesses in the Microcosm and the Causal " mi Ishvara in the Macrocosm, project and li t themselves s into three distinct individuali ed centres , which can manifest and unify the experiences of the lower plane s . There is again another standpoint from which we can s regard these centres . Being the projection of the al Caus Self and the reflection of the Monad , they express

a l x . principally the spect of the Se f as E istence , as Sat

re - n Yet , to become the full Self , the trinity in u ity, they have to be harmonious with the mani festations of the other aspects . The Self manifesting as the Ta twa s Tan m atras s and the , is the Self in Tama the

Self as reflected through dead resistance . The I is the cause of matter as well as of form, but in matter , all its powers are inhibited , so that the material atom reflects only the concrete existence as pect . Concrete ness and rigidity are the characteristics of matter . To m realise , therefore , the Self in atter , the Self, the Monad, has to become concrete and centralised ; hence the nece ssity for centres of consciousness with distinct limitations varying with the condi tions of matter in i the plane in wh ch they function . Thus from the Causal Self come out the limited pro e c ti ons l j cal ed the centres, the residual traces of the I consciousness in its successive stages of limi tation and

- concreteness . So the Srima d Bhagava d says The

Ahamkara manifests itself into the three . differen t Va i khti ri c Ta t asa an d Tama sa h modes of , j , A amkara i an evolv ng respectively the Mind, the Senses, d the B hi primary hu tas . T s Ahamkara regarded as

. c i t K xx i se Op L, v ., 3 4, et q. z o STUDIES IN THE BHAGAVAD GtTA. matter with the inner qualities of the Self is efie c ted . e The c ntre in Raj a s is thus the paradigmatic man , having is al Adhi dai va ten centres of activity . It called so the centre . r a From the Tamasic Ahamkara, that is , f om Ah mkara identifyi ng itself with the outer in perfec t determination and e T n m atr as Tatwas d finition, evolve the a and , and

- the planes of the five fold uni verse evolved by Brahma,

- five . the fold field , of normal human evolution In the a I - hum n , thi s centre corresponds to the concrete notion al of the physical plane existence , the an ogue of the * hi permanent physi cal atom . It is the centre w ch corresponds to the Adhibhut a centre in the cosmos , h the centre underlying the B ut a s or concrete matter , fi and it is the centre where the maximum of de nition, of

I - concreteness , is attained . The notion here is stable ll e i even to crysta isation , and the r lations subsist ng between this and the other centres around , are seen in terms of matter and material space . In it the existence aspect of the Self is most manifested and the other c aspe ts are almost entirely inhibited . The successive manifestations of these centres of al consciousness , the gradu determination of the Causal n su c Self of man, and the i hibition of its powers, the c os si ve condi tioning of the li fe from the pur e and t I - ni abstrac notion , to complete defi tion and inhibition, are seen even in the ordinary phenomena of hypnotism . al If a person is hypnotised, it does not gener ly happen al e i l that the person id ntity is ent re y lost , so that John , e even in the mesmeric state , rememb rs that he is the same John of the physical plane life and if it is forcibly is hi s n suggested to him that he mistaken in ide tity,

’ Mrs A Besa n t s Ev ti n c nsc i sness eos i c al e i ew . . olu o of o ou , Th oph R v , l Vo . 3x, p . 57 , a seq. T HE F C T HE ORTH OMI NG OF CENTRES . 2 :

h and that he is not Jo n but Mary , then he cannot at i once accept th s new name, this new definition of his elf being . The notion of s identi ty is coloured by the suggestion, but before the next centre of consciousness afiec t e d mu st is by it , there be complete readjustment in the powers of the Ego . So , though he accepts the s the e a sugge tion in high r pl ne , yet the adjustment of hi the second centre of consciousness to t s new name, ni to this new defi tion , takes some time and some effort al to manifest . The ment powers of the second centre of consciousness , habituated to respond to the concrete l s physica centre as John , refu e to adjust themselves the s t round uggested new cen re , and so we see the sub j ec t is for some time perplexed by the force of this M suggestion . He feels he must be ary and yet the residual traces of the activities of hi s life of relation s through the sen es as John all point the other way, and hence he is in doubt . But when the activities of the second centre are inhibited further, when the life of the second centre can harmoniously adjust itself r is ac round the new name , then the e a complete c ep e c tance of the suggestion , and the v ry powers whi h stood against the acceptance of the new li fe now lend them selves to the idea and work out in relation the initial u suggestion . Th s we see that , even if no further sug gestion be made, the astral centre goes on evolving, hi s under the influence of t s sugge tion , a world of its ni n s own, contai g appropriate relation and adjustments . wi be Of course , the workings ll coloured by the physical

- di c I notion, the notion of the I as a s rete individual t e - where , in the firs place , s lf consciousness is acquired, and in and through which normally lies the evolution h of the hi gher centres . T us , we have merely to ask

John, now transformed into Mary , the name of her 22 STUDIES IN THE B HAGAVAD GI TL.

u e ild h sband, the numb r of her ch ren, the name of her ni father, and so forth, and the—answers are most inge ously adapted to the new name inhi biting everyt hing that is i s masculine , shutting out all that incongruous to the ” e Mary idea . There is a peculiar spontan ity in this i n life of conscious adjustment , this adaptation of the ai centre to the new mode , and it cannot be expl ned otherwise than by positing an astral centre , with its peculiar life of relation, of adaptation and adjustment . i n Then, the next stage of physical action, the life of physical relations comes to conform to the new idea to al i the suggestion made, and John would actu ly fe gn k l ni a to suc le a toy baby, hand ing it with infi te matern l l n i tenderness, and fee ing infi itely happy and sat sfied in the act .

In the above instance, though there is not a com ple te and therefore entirely separated manifestation of the higher centre, though the idea of physicality, of i concrete being, st ll remains, colouring the mode of n al ma ifestation of the astr centre , yet , we see in it enough to raise the presumption as to the existence of these

. n centres In the celebrated case , however, of Leo ie , there ‘ di vi si on i n i s is a complete the verycentres of consc ousne s , and though tinged still with the physical motion of an d a concreteness separation , the successive m nifesta e ni éon ti ne eo d tion of L o e , L and L nore, each succee ing manifestation completely separated from the preceding, and viewing it as a separate personality (and with distinct field of memory) a t on c e Show the possible exi st

- ence of the three fold centres in man . The researc hes e of Myers and others , also go to prove the xistence of a

- e h sub liminal Self, infinit ly grander t an the concrete v personality of the physical plane, and iewed by it as

‘ er s H a n ers na li t . I . . 2 03 e 2 My um P o y, Vol , p 3 , pa g 3 2. T HE F C 2 ORTH OMING OF THE CENTRES . 3

ul something higher, more powerf and wiser , as some * thing from which the saving experience comes . r The functions of the permanent atoms , fo med by the Causal Man attaching Itself to an atom from each of the three lower planes , as described by Mrs . Besant in “ ” l the T Evolution of Consciousness , wil further throw the light on question of the centres of consciousness .

These atoms are formed by the life of Vishnu, the life of organic unity in the Self, flooding the Causal Man with His life , and thus inducing It as it were to project

- its Self consciousness into the lower planes . Like the baby learning to lisp , and helped in this by the loving a m p ins taken by the other , cajoling and coaxing the i c ch ld into spee h and action, the life of Vishnu acting upon the Causal Man , gradually makes him seek expres sions in the lower planes , by selecting from the lower

“ planes atoms , which can form the vehicle for his life manifestations in the corresponding planes . These permanent atoms are the material bases which gather the resu lts of evolution and which form subsequently i t e - the l nk between the Causal Man , the incarnating

Ego , and the lower planes and act further as the nuclei of the lower bodi es i The results of all assimilated physical experiences remain stored in the permanent physical atom as powers of vibrating in a particular way ; the results of all assimilated astral experiences are similarly stored in the permanent astral atom and of mental , in the mental unit . When the time comes for re - incarnation the mental unit acts as the attracting centre for the new mental body—the astral atom plays a similar part in the forming of the astral

' a es The ar i e ti e s e li i s El eri enc e . Dr . J m V of R g ou p , p

' i c a l e i ew . . a e 8. 1 The osoph R v . Vol XXXI , p g 5

" i i ew l ti n c nsc i sness bi t Theosoph ca l Rev , Evo u o of o ou , I d. 24 STUDIES I N THE BHAGAVAD GI TA. body an d the physical atom in the formi ng of the physical . These permanent atoms are not , however , to be confounded with the centres of consc iousness .

er se the c entres. They are not to be regarded p , as The permanent atoms are the nuclei of the bodi es and are the expressions of the centres of consciousness in their

e . organic life , in their life of manifestation and r lation f as They express the I not as it itsel is , but it appears u n in relation to the forces of the partic lar pla e, not as

s . regards its contents , but as regard its potential extent i l as fin ell The germ nal ce l of Weismann, an in itesimal c , i out of m llions at work in the formation of organisms , alone and unaided determines by constant segmentation and multiplication the correct image of the future man l e al . a or ani m It is , in short , the physic perman nt c atom, thus differentiated from the centre of cons ious s h nes , and is the physical cell whic preserves the con ti nui ty of physical evolution . It is the result of two d al istinct lines of forces, first , the influence of the Caus f s Man, whose physical li e is to be expre sed in and al through it , and whose centre of physic consciousness s an d dl is to find in it harmonious expre sion , , secon y, the workings of the organi c life of Vishnu acting through a the agencies known as the physical Pitris, and lso the al concrete physical progenitors . The astr centre thus is the result of the Causal Man and the Higher Pitris ul a or Group So s functioning in the astral pl ne , the ex pressions of the c o- ordi nating and organi sing life of

Vishnu in this plane . So also i n the mental . The permanent atom thus relates to the expression of the all life of the centre, and not re y to its inner nature . f h a i n The atoms have urt er cont ined them, the poten if ’ ti ali ty of the l e of Brahma, the relics of Brahma s i i n consc iousness , which is the r ner bei ng . The centres T HE FORTHCOMI NG OF THE CENTRE S .

are thus related in a triple way to the three Logoi .

Through the permanent atoms , they are connected with the Second and the Thir d Life Waves in the corre s ondi n a n u p g pl nes, while in their in er nat re they are the results of the gradual in crease of concreteness an d defini ti on in the First Life Wave . 26 STUDI ES I N THE B HAGAVAD GI TA .

CHAPTER I I .

T H E TRIPLICITY O F THE CENTRES .

ET us try to understan d more fully the nature of

the centres of consciousness in this triple relation . t o Le us go back to the stage when the First Log s ,

- - the Logos of Self Conscious Existence, reflects Himself in An u ada k a the monads on the p plane, and returns into t darkness . These projections dwell in this plane , awai ing ” n God the day of manifestation of the So s of , till by the ls Li fe Waves of Brahma and Vishnu, the materia for n mani festation in the lower pla es have been evolved . Though there is some influence of this self- consc iousness

“ i n the evolution of matter by Brahma, though the very atoms themselves of the five - fold planes may be regarded as being due to the self - imposition of limits in the con sc i ousn ess of Brahma an d therefore to the Tama sic I - o c expression of the c ns iousness, yet , as the trend of s such consciou ness is merely outward , the atoms thus evolved cannot express fully the luminous self -con n ss M sc i ous e of the onad, the Sattvic life of the First ’ l - n Logos . The imit of self co sciousness in Brahma s life s wave is outward, and the atom are further too general ” as i n to serve the vehicles of the pure I, know g itse lf

l i . on y, and oblivious of the surround ngs The Monads

I - are , as the expression of the pure consciousness , natu l - hi ra ly self centred and unrelated to anyt ng outside . The unity of li fe of the Monad in its own plane is di ffer ent from the vague unity underlying the Thi rd Life n Wave , as well as the organic unity u derlying the

Second . The unity of the Monad may be likened to

2 8 STUDIES IN THE B HAGAVAD GI TL identification the consc iousness of Vishnu would be the i consciousness of relation , of organ c unity ; and the ul consciousness of Shiva , wo d stand as the pure monadic

- s . self consciousness , manifesting also through the centre

In matter, as we see when we are absorbed in material

u u n . outside things, the nity is the nity of i hibition In form, the unity is one of expression . In the cen—tres , the uni ty is that of a luminous self- consciousness but of this more later . We can see at once why the Monad has to wait in the Anupada k a plane until the fiv e - fold u niverse has been i evolved . For , if it were to act d rectly, if over and above the self- consciousness mani fested in Tamasic i de n ti fic a

i - s tion, the H gher Self consciousne s of the Monad were

u - further manifested, then in that lumino s , all resolving - u h Self conscio sness , the limiting and in ibiting tendency di il would ssolve away, like the ve s of illusion before the i illum ned eye of the Yogi , and the evolution of matter , l i n s ss as the im ti g, re isting surface to consciousne , could

ff - not be e ected . The fire of self consciousness would r bu n away the limits of memory , and there would be no mani festation . But if there is a stable organi sm .

i l - pl ant and receptive , flexible and se f adjusting, capable of limiting itself to a point , and also havi ng the power di n e of expan g its lf , so as to embrace and respond to e everything outside and inside too , then with the h lp of such a form the self- conscious - centre can mi x with and reflect itself in concrete limitations without destroy l m ing the very i itations by its touch . Hence, we read * Sri ma d- Bha av ad o i - in the g how the L rd N la Lobita , the Rudra , the Root Monad , asked by Brahma to create , i i i projected sim lar Be ngs from out of His own l fe , an d how the inn umerable Rudras thus produced began to

t i I I Op. c i III ., xi , at seq. T HE L TRIP ICITY OF THE CENTRES . 29

five - devour the fold universe , till at last Brahma entreated Them to desist for some time (till the vehicles are evolved) An u a therefore , the Rudras , the Monads in the p dak a plane , desisted from creation and went into the forest to meditate . We will consider now the evolution of the Tatwas and the preparation of the five - fold Field for the manifesta tion of the life of the Monads , due to the successive inhi bition of powers in the Tamasic Self- consciousness

- of Brahma . We read in the St i m a d Bhagava d that

When the Tamasic Ahamkara , the Ahamkara seeking -i denti fic ati on in ff self the outer , became further di er en ti a te d Tan mat ra , then from it evolved the of Sound

th Tan matr a A from is , kasha was evolved , and this ”

e . formed the body of the S lf, and so on Like the consciousness of a mesmerised person , identifying itself wi th a suggestion created by the mesmeriser and c al lothing the idea thus suggested with re ity , the con sc i ou sn ess of Brahma gets inhibited by His li fe being voluntarily circumscribed in the pre- cosmic Relics of

Consciousness , thus held out as it were before His eyes .

i - These Rel cs of pre cosmic consciousness , the Wisdom of a past Kalpa , are referred to in the Upanishad as the — “ Veda which was manifested to Brahma T He ” Who first evolved Brahma and gave Him the Vedas .

five - Thus , by successive limitations are evolved the fold

i . planes , each the result of a type of consc ousness Tatwa The characteristic of Prithivi as a , lies in the

T n m a r l a t a of Smel , in that modification of the conscious ness where all other outer relations are inhibited . The e consciousness as mani festing through the senses as sm ll , taste , etc . , can be classified according to the intellectual

v et se Op. c i t I I I ., 30 . q.

f S he tASha ta ra U pani shat , VI ., x8. 30 STUDIES I N THE B HAG AVAD GI TL.

i m qualities contained in them . In purely sensuous s pres ions , we have the working of two kinds or two modes l s s of consciousness . The first ie in the pure sensuou c element , in whi h the concrete thing is sensed , simply as a concrete thing , and in the second we see the intel al o lectu element , the element which shows f rth in the mi powers of memory and di scri nation , plus the purely sensuous element . The sense of smell , thus viewed , is the most concrete in its presentments and the least l l . a intel ectual In order of time so , it comes first and is the sense which is most put under contri bution in the animal world . The plane of smell is , therefore, the plane m of concrete anifestation , and we see why the physical plane is connected with the sense of smell . From the a the standpoint of matter , the physic l plane is plane i n an d in wh ch greatest definitio has been attained ,

i m ad- Bha ava d . Sr therefore, the greatest rigidity The g ' c Bha n u s a thus chara terises or the phy ic l plane , As that which concretely manifests the Brahman , as that n Tatw which can exist indepe dently of the Higher as, as that which qualifies and conditions the Sat , the h n Reality, and lastly as that through w ich is ma ifested ” the inner qualities of all beings . It is the substratum i e for all manifestations , and of independent ex stenc , and so is called the plane of individualised activities ! The centre of consciousness manifesting in the physical vi a i s n is , therefore , the most indi du l ed centre , the ce tre i h c which acts as the substratum of the H gher , w i h di n c qualifies and con tions the real in er life, and whi h h manifests fully the possibilities of t e Self .

The next higher plane is that of Apas , water , with the corresponding sense of taste . It is , as Mrs . Besant calls

‘ J O . c i t I I I xx i et se p ., v .. 44 , q.

T e s i c a e i ew Vol. . . 0 1 h o oph l R v , XXX , p 54 . 1 TH E T R L H 1 IP ICITY OF T E CENTRES . 3

it , the plane of individualised sensation or desire . The functions of water are thus given in the Sri ma d- Bhagavad i an d s Humid ty moi ture , the power combining and Ta twas i f moulding other , yield ng satis action , removing ” thirst . It is the Ta twa which has got as its principle characteristic , sentiency and thi rst for sensa tion . The corresponding centre is characterized by the power of imparting what in Light on the Path i s al if c led the moisture of l e and zest to the separated li fe . i as ul hi It is that which furn shes , it were , the Mo d in w ch al i s l the physic bui t , which synthesises the concrete , di sjointed physical things into a higher compound . e The next Tatw is that of Tej as , and it is character di si n t e ratin s x ised by the powers of T g g thing , of e tract i n e i s g the ssence underly ng things , of a similation of things thus disintegrated and of re -mani fes ting them on a higher basis . The permanent atom in the mental plane Showing forth the function of the Mind has thus the qualities of discrimination or disintegration and of higher re construction and synthesis . It has the power of extracting the elements of conscious experience t from all concrete manifes ations . The corresponding physical sense is sight . f i The next higher Ta wa is that of Vayu , hav ng the charact eristic principle of touch . It governs the work t e ings of all the other senses , and underlies h activities e of si ght , taste , and smell . The corr sponding triangle in the Life side , therefore , has the characteristic prin c iple of unifying the three lower centres , and it is the ' mot ive force which regulates the manifestations and workings of the lower three . Its faculty is the faculty

c . of intuition, of direct touch , of immedia y The three

Op c i t. 39 . a seq

- Srlmad Bhagavad . 38. 32 STU DIES IN THE BHAGAVAD GI TA.

e lower centres , corresponding to the three low r planes , i though having the princi ple of touch underly ng them , n i contact o ly the vibrations emanating from a th ng , — rather than the thing itself as is done by intuition b di y rect touch . A as The highest of the Ta twas is the k ha , with its t h characteristic quality of enveloping every ing , con stant amidst their changes and unaffected by these . a Like the sound, unifying and m nifesting the Speaker , di his meaning and purpose , the correspon ng triangle in the Ak ashi c plane is characteri sed by its synthetic f life , manifesting at one and the same time , the Sel as el as the Actor , as the Manifested Voice , the S f the n in n pri ciple of relation , or the Self underly g mea ing and

l n i Tan mat ra . purpose , and the Se f ma ifest ng as The di corresponding physical sense is hearing . The Mona c life of the Self thus embraces all the three - fold potentialities of manifestation and it is the substratum , n the field in which the lower modifications , infi ite in * . al i number , can exist And so so does the G ta say As the all enveloping Akasha because of its extreme tenuity is not affected (by anyt hing contained in it) so the Self (the Monad) existing in every part of the body is not affected (by the qualities of the

The centre now exists , not only as the centre , but , as it were , in every part of the circumference and the field . The evolution of the Tatwas furnishes the five - fold field in which the Eternal Man is to develop His inner Ta twa powers . The s contain in them potentialities of consciousness which , under suitable conditions , are to evolve the Monad by supplying It with proper food . as But we have seen , the Monad is still too divine to

0 c i t 3 p. . XIII.. 3 . T H E L TRIP ICITY OF THE CENTRES . 33

come directly into contact with this field . The re flec

- tion of the self consciousness of the Logos, which forms the life of the Monad is too abstract , to be able to con Ta twas tact the with their outward trend . Further , as al ready said , the very nature of the Ta twas as the Relics of the Tamasic consciousness of Brahma in its n -i den ti fic ati on outward ess and self , can but vaguely lf - i reflect the se consc ousness of the Monad . With the n help of the Life Wave of Vish u, the organising and n l sy thesising ife of the Second Logos , there is , however , e some possibility of r flecting the life of the Monad . “ As in ordinary life , it is easier to realise the I as a relation i n manifestation than in its high abstract

i - nature , so also the lum nous self consciousness of the

— f — Monad which is u n - consciousness to us can only find expression in the earlier stages through the help of an u a dhi organic unity . But the organism , the p which can reflect this absolute self- consciousness must also be

n ni . more or less of the ature of a u t Thus , taking the a a t e al lowest n logy, h physic body with its divers w qualities, ith its infinite potentialities , can reflect in some measure the life of the Monad because , though made up of the outer many, it is at the same time an organic unity . Hence is the necessity of the permanent atom as the vehicle of the centre of consciousness of the ’ correspondi ng plane . An atom or relic of Brahma s con sc i usn ess er se l - o , p , is too vague in its se f consciousness , in its contents , and at the same time is too separative in i ts intent to be of any use for the mani festation of di the higher life . The higher mensions of the monadic w ni consciousness , or rather the consciousness ith its infi te a f powers , if to m nifest at all , must mani est as we have m of have seen in ter s a series , having on the one hand an n - of organic un ity corresponding to the u it life _ the 34 STUDIES I N THE BHAGAVAD GITA .

Mon ad and yet having an infin ity of terms to express the infin ity of powers of the Monad and I ts projected i centres . Hence we see how the l fe of Vishnu acting r u an d as the Higher Pit is, floods the Ca sal Man , for that l s matter the Monad Itse f, and thereby cause the life f - of the unit Monad to expand . The Li e Waves of

- Vishnu are seven i n number . The Life Wave mani the ni - i festing through the Kumaras , Ag Sattva Pitr s i ali induces in the Monad the function of ind vidu ty, the

basis of the manifestation of the individual. In the ’ form-side the result of the interaction of Vishn u s li fe thr ough the Kumaras with the life of the Monad is two a is fold . In the first place permanent atom produced in the Causal planes as the nucleus of the future causal

hi - body, and contains wit n itself the two fold potentiality of permanence and stabili ty whic h is the expression in the life of matter and form of the self - consc ious life of

the Monad, and the potentiality of an organic expression ,

of manifesting as a series . The pure life of the Monad represe nted by A becomes un der the influence of the

- W t . I the Second Life ave fi t is permanent atom , a i s n un t in one a pect, and yet evolvi g out of it in its organic life the seri es each term of whic h also reflects the same consciousness the consci ousness of A in i ts concrete and self

- limiting aspec t . The monotonous self consc iousness of u l i A like the nit ife of a s ngle note, bec omes ex s e a i ni —A b e th l pre s d in an org n c u ty unity of e me ody, wi u f s th resisting s r ace of concrete notes . The life of the Third Logos fixes the limi t within which the atoms formed by Hi s involved c onsc rousness l s i rillae sha l vibrate , but the p of forces in the atom, the al potenti ities of manifesting the higher forces , are due to the inductive life of the Monad for though as yet

36 STU DIES IN THE BHAGAVAD GITA .

Anu adak a es the p plane , yet it contacts the lower plan e n through its reflections , like the f tus gatheri g its food i i s e unconsc ously in the umb lical ve icl , by means of the allantois . Yet it may in some sense be regarded as passing through all these forms in the various king hi doms in its downward arc . T s truth of the over i — shadow ng by t—he Monadic life the evolution in the lower kingdoms lies at the basis of the doctrine of the a i u a tr nsmigration of the soul , and ll strates the me ning of i s the d ctum in the Sha tras , of Man passing through

n - i carnations in sub human forms , ere attaining to the human stage . It also explains why ar na man has a peculiar v or colour, and why he is con ne c t d mi e with particular things in the neral, the y ege

ni . al o table , and the a mal kingdoms It s explains why particular things are considered as necessary i n particular forms of ceremonial magic . We will consider next the importa nt question of the heredity of the centres of consciousness an d the pe r

- manent atoms . As can be seen this heredity is two fold .

Through the heredity of the atoms , the centre of con sc i ousness w ri is connected ith the various Pit s, from the concrete physical progenitors to the immortal Kumar as . e an The perman nt atoms of the three lower pl es , as well as the permanent atoms which go to fix the Ca usal a al Man the Tri ngle , the Caus , and define its being , are results of the life of Vishnu expressing itse lf through u al i these Pitris . Th s in physic hered ty, man is c on n ec ted d w t a irectly i h those physic l progenitors and ,

t i . through hem, with the whole human ty The develop n c i n me t in power of the germ ell of We sma n , whi ch forms the physical basis for the manifestation of the e physical c ntre of consciousness, is thus the development

c o- d c o- l in the powers of or ination and re ation, the power T HE T L RIP ICITY OF THE CENTRES . 37 of s egmentation, whereby it can evolve the composite th organism, its periphery in space . So also, with e other permanent atoms . It is only when the se atoms have thus developed that the mere supervision of the Causal Ma n over the formation of the permanent atom gi ves place to the projection of its life to become the the corresponding centres of consciousness . In pre natal human evolution we see the same forces at work . The multiplication of the one cell underlying the ni physical organism , into the concrete body with defi te

a s i . parts , t ke place with n the womb of the mother The work of imparting the characteristic quali ties to of the matter of the physical body, the formation the es of i i tissu , is due to the action the organi s ng l fe of Vishnu under the supervi sion of the Ego that i s to be born . This supervision is no doubt karmic and nor ul mally unconscious , and is coloured by the res tant

Karma of the past incarnations . So it is said that , before the seventh month of the pre natal existence wi thi n e r al the womb , the Ego do s not inca nate in the physic i body that is being bu lt , but being karmically attached

its i . to it , controls formation by its nductive life Similar is the case in the cosmic plane s when the Monad is

- l hi se nt into incarnation . The pre nata work in t s case corresponds to the building of the future vehicles of

- - a - n man , in the first three and half Rou ds , by means of the successively projected centres . ll l We wi next consider, more in detai , the action of the

- - if . i Second L e Wave The L fe Wave of Vishnu, as the organising power containing within it evolved Beings P from the past , the Devas and the itris, floods the Monad with its lovi ng life and induc e s it to put forth a part of ul is its latent life . One of the res ts of this activity tha t the centre of consc iousness project ed from the 38 STUDIES IN THE BHAGAVAD GITA .

Monad becomes attached to an atom of the plane . ff d The next e ect , however , of the floo ing by the Second Life-Wave is the evolution in the other atoms of the s plane of the power of respon e , which connects the per manent atom with the non - attached atoms by a subtle n co nection of life, and which , like the amniotic fluid n di r s wi surrou ng the emb yo , feed and nourishes th its characteristic food the centre of consciousness as yet nl o y overshadowing the permanent atom . In the Third i e plane of Fire or Mentality, the Monad c Ess nce thus formed by the flooding of the atoms of the plane with f the li e of Vishnu , while connecting the permanent th e atom with its field on the one hand, goes on other s l e s hand to form the bodies of the e Intel igenc s , the Being vi of the past Kalpa , who, ha ng already evolved the

e - s ss if e atomic s lf con ciousne , together with the l e of r la

s . tion, become now the great Cosmic Deva Havi ng evolved self- consciousness in the past an d yet knowing the relations between the different aspect s of the Self a s the unit , as the organism, and as matter , They form the bridge between the evolving self- consc iousness and the organism on the one hand , and between the organism and the outer matter on the other , in terms of mentality .

i Without Their activity the Man w thin can never ex tract from the outer world of experience the self- con scious element underlyi ng organism and matter by which he is to grow . di The combinations of these atoms , now become Mona c a l i Essence , are c l ed the Elemental Essence , hav ng the power of expressing abstract thoughts by concrete ’

. a s i combinations And Vishnu s life, the organ sing al power in the Element Essence of a plane , goes to clothe

e - n the minor Dev tas or Deva yo is , as they are called . The Monadic Essence expresses the life in terms of the T H E TRIPLICITY OF THE C ENTRES . 39

I , the atomic life . The relation expressed through Elemental Essence is the relation of the molecular

- ai I - mine ness as ag nst the atomic ness . Thus does the life of Vishnu place the centre in the conditions for nutri tion and induce in it the powers of consciousness as a powerful magnet induces magnetism in a piece of soft

Iron . 40 STUDIES IN THE B HAGAVAD GITA .

CHAPTER III .

T H E P RAVRI T T I MARGA . E will now consider the relations subsisting between the reflections of the Monad in the

- lf successive planes , in their two fold i e, as a

and as a series . These can be depicted by means

diagram .

Pr oj e c ti ons.

It will be seen that we have distinguished between the reflections of the Monad in the successive planes and re re the centres of consciousness . The first column p sents the mani festations of pure I - consc iousness as a uni t and as unrelated to anything else . It represents the modifications in the absolute I , unconditioned by Na — anything outside . It is the pure ma the aspect of T HE P RAVRlT 1 T l MARGA . 4

l M consciousness and ife of the onad , which is evolved

. W by Yoga and renunciation hereas the other , the d secon column , refers to the same I in its life of relation , as the centre of life expansion in the corre s on di n p g plane . The difference is not a merely fanciful one , but is a fact in Nature . If we take the example of the centre of consciousness in the Astral plane of the ordinary developed man of the world , and that of a i Yog , we shall see that though the I manifesting thr ough the desire and mentality is felt as an I by is the ordinary man, yet , it felt more as a relation, as l the resu t of contrast and limitation , than as an all s pervading e sence . Thus it mani fests only when there is is an outer something to relate itself to . If there no if relation, there is nothing which can draw out this I

of function, then the centre of consciousness is also lost

in apparent nescience . We are awake and respond to astral sensations only when there i s a background to

- I e of l . our consciousn ss, a background re ation The consciousness of the I in dr eam manifests only when there is somethi ng harmonious to express the life of e r lation but , when through the absence of such suit

able objects , there is no expansion and relation , then di ff e our consciousness di sappears into taya . Very er nt is the character of the centre of consc iousness of the l evolved Yogi . He is awake in the Astra plane , even if there is nothing harmonious there to reflect his con is sc i ousness into a series . H I is not one of function

’ (of Vrztti ) for he has by renunciation and self-control detached hi s life from the phenomenal expressions of — the series an d so he is awake e ven in that state which * is night for other beings . He is centred in the inner I - as a n contents of the notion, ag inst the outer exte t ,

i ta n 6 G , ., 9. 42 ST UDI ES IN THE BHAGAVAD GITA.

is i n un c on and so , when the outer drops , he not lost sc i ousness Pat an ali in hi s . j , Yoga Sutras , has defined " sleep to be the fun ction of the Self without a substratum . s e s s es Sleep , or uncon ciousn ss, re ults when the con ciousn s is deprived of the power of expandi ng itself in a se ries. But the di sciple is further asked to lead the life of renun c i a ti n h e nl o and to kill out attac m nt , and it is o y when . he is able to centralise himself upon the pure I - notion of a plane that he can detach this consc iousness from the outer expressions and yet keep his Self-Consc iousness e as the intact . In the I reflect d merely Laya e r ama li e li i n C nt e (N ) es, ther fore , the possibi ty of bridg g the gulf between the plan es an d of keeping the con the sc i ousn ess intact in the midst of di ssolution of plane, i N i t a rala a a l either through the da ly ( y ) p y , the d i y i l u hu i i n ndrawal of the ife in Sleep and S s pt , or the in Ka cosmic pralaya s. So it is said that the li Yuga salvation is possible only through the name (Nama) . In the celebrated Karika or the commentary of Ca nda Manduk a n pada, to the y Upa i shad, we find also hints as to the difference in the I - notion between the ordinary e d e man and the Yogi, b tween the I of relation an th I

es . is n s in sence It no wonder, the , that the inve tigators i l R s c of the Psych ca e ear h Society, including Myers, i x unable to d scover the real I , have fi ed upon the Self in relation as the only Self . Therefore we have styled the . manifestation of the pure I , the pure Nama , through the I —the permanent atoms , the function pure Monad, conditioned by the Monadi c Essence and seeking the e expression of itself in terms of a s ries . The one is a n es er se ce tre of consciousn s p , condi tioned only by the st a an d the ab ract Ah mkara, other is the centre mani festing as the permanent atom, the centre of the mani

a tras i 10 Yog Su , ., .

44 STU DIES IN THE B HAGAVAD GI TA .

persistence of the physical body , amidst the vicissitudes if an d n of l e changing envi ronments , i duces in the Ego the notion of its own stability and perma nence . But hi s even t s is formal . The real concretene s of the indi vidual centre would li e later on in the life of re n u n c i a ti on - di fieren ti ates and non attachment , whereby it

e ss . its lf , from even its stable expre ions The unity of the self- centred consciousness and i ts stabi lity are thus different in nature from the u nity and stability of the

l . centre , in its ife of relation The one depends upon e s i and xpre ses itself through the outer forms , wh le the other is in dependent and is simply centralised upon — the inner I - notion the one is the concreteness of the Pr a v ri tti s Marga and expan ion , the other , the concreteness of the Ni vritti Marga and renunciation . In order that n as the self may realise itself in its u iqueness , the one

- s without a second, it has to attain self consciousne s ,

all . first of , in the physical

During the gradual evolution of humanity , from the pure spiritual men of the Satya Yuga or Golden Age to s r our pre ent day humanity, with concrete mate ial

I - notion, the trend of evolution has been towards the of Pr avri tti attainment definition , through Marga , the expansion of life in terms of concrete projec tions . In each of the Yugas , one of the centres of consciousness r becomes the p incipal centre , and the habitat of the consciousness is on the corresponding plane . Thus in the Satya Yuga the centre of consciousness was in the

Causal , and man could directly sensate and respond fi to the f—orces in the Causal plane . But the de nition of the I consciousness then was rather a passive de fini tion , due to the external powers of the Devas , helping i and guiding the nfant humanity . The permanent atoms of the lower planes were then in a vague and T HE PRAVRI T I' ‘I M ARGA . 45

ethereal state and wanting in concreteness . So it is said in the Puranas that the physical body in those w ages was gigantic in its stature, but , changing ith every thought and thus wanting in stabili ty and per n m a e n c e . It was almost a useless appendage for man

- in his passive state was in a kind of dream land , sensating and responding to the higher vibrations in a dreamy , — passive way . Then there was no sin for the i n di vi duality was vague and undefined and passive in its acti i vi t es. e n In the n xt Yuga the Treta , the mental u it D va ar a became the usual centre of activity . In the p , the astral unit was vitalised into prominence and man a could wield the powers of the astr l plane, but in the same passive way . In the Kali Yuga , however , the physical centre is the one most strongly vitalised , but even now we find traces of the predominating activity of the astral centre amongst the savages . Like some of the animals savages often now possess the powers of h l astral sight and hearing . The traces of psyc ic ife amongst savages , collected by Mr . Andrew Lang in his Makin g of Show that amongst some savage tribes , the activities of the astral centre at a s a n d times preponderate over vague physic l one , s the centre of consciousness is still , more or le s , in the al l astral. The physic body is very loose y connected man n d through the physic al centre to the Causal , a in al ff consequence , physic pain and su ering are almost di di sregarded because less keenly felt . American In ans have been known to fight even when the physical body was gashed with wounds whi le to our delicately con c i ul stituted ivilised man , such a th ng wo d be absolutely a c al impossible . During the downward r the Caus man successive ly takes the lower permanent atoms in hand,

Cf V r sta i si n s a a e an d Ci i i sed . 0 . . , C y V o , S v g v l , p 9 46 STUDIES IN THE B HAGAVAD GI TA .

and by centralising its life in these one after the other , evolves them into suitable centres of expression . In

' the physical the action of the real man; through his s centre , produces what is called the nervous sy tem , which helps hi m to translate physical things in terms al of the mind . This impregnation of the physic atom s becomes necessary , because of the tendency toward n s Pravri tti determination . Seeking u iquene s in the s Marga through form , man becomes identified with the

has i n thr ou h . physical vesture , and to work and g it i Thus cabined , cribbed and confined by his own w ll to di vi an d ai n hi m attain to in duality , yet cont ning withi f i self the potentiality o the Divine , and long ng once more to regain his lost position as the reflection of the Self , he pours out his latent powers in and through the physical body and evolves out of the clumsy materi als in hand , instruments to express his higher nature in a way suitable to the conditions of life i n the plane . This impregnation of the life i s also two - fold according w are to the state of evolution . During the do nward he is relatively unconscious , for the reason that con sc i ousness n an d has not yet attained to defi ition, be cause the activities are done in a passive fashion . The m sy pathetic nervous system is a relic of this stage , when i the unconscious physical man , wooed out nto activity r n by the outside powe s , fecu dates the permanent atom with hi s powers an d evolves unconsc iously a nervous s u wi the ystem , thro gh which he is connected th outerworld whether he wills it or not . The psychic life of the savage al t i e has , if we an yse it carefully , h s elem nt of passive sensibility and automatic response in contradi stinction to the active and wide awake functioning of the Yogi . The opening of the eyes in clairvoyance is done by the d modu s o era ndi savage , without understan ing the p , THE PRAVR ' ‘ I I T I MARGA. 47 by simply going through some magical and ritu alistic t t performances and hrough ar ificial stimulati on . Even t el now, wi h the h p of drugs , man c an , by paralysing il his voluntary nervous system, ensure sim ar results through the unconscious activity of the sympathetic r system . Such phenomena in spi itualism as automatic al writing, etc . , have so as their basis the unconsci ous activity of thi s system . But wi th the average man th the t of e present day , ac ivity of the as tral is quite hi dden and thrown into the bac kground by the noon R day glare of the physical waking consciousness . bis ri M ma c haryya , the war or sage of the ahabharata, taught Yu dhi sthi ra that the consciousness of the vegeta ble n w in Susu tt n l i i n ki gdom as p , of the a ima k ngdom S va n a a r ata p , and of man in the j g or waking con l a sc i ou sness. Simi arly lso we can say that the sub ’ stratum oi manifestation of man s consciousness in the savage state was in the Astral while with us normally ,

. As it is i n the physical centre after centre, evolving M a is ali out of the on d , developed and vit sed, the consciousness of the Causal Man successi vely annexes n ni these as its outward limit . Eve if we scruti se the stages of human consc iousness in the infant we arrive fi at the same truth . In the rst, or even in part of ’ t the the se cond month of the baby s existence on ear h , al af sc consciousness is in the ment , and ter that , it de ends al a step and is centralised in the astral. The physic movemen ts belong to the sympathetic nervous system s rather than the voluntary . This nervou system is due to the passive and purely responsive power of l the consciousness in its downward arc, and be ongs to r s past of the human race . The g owth of the centre , during the downward arc of even the petty hum an cycle ma a se of a birth, or the cosmic cycle, y be ch racteri d ' 48 Sr u mns i n T HE B HAGAVAD Gm .

a - x si in one word , as being a p ssive e pan on, due to the is tutelage an d gui dance of the c osmic powers . It the i involun tary rather than voluntary, and automat sm is the passive automatism of foreign control . l mi It is only when man becos concrete and i ted, when he attains to even this limi ted self-consciousness his of the physical, that growth in the higher planes t also becomes more active and independent . Le us s take a concrete case , the case of the a tral centre and l its development . As man knows himse f as a definite , an d - ns t in s c al concrete self co cious en ity the phy i—, as he strives to bring his astral nature into control e ven if this be done only for the sake of be tter harmony of f al life mani—esting through the concrete physic con sc i ou sn ess as he strives to regulate his emotions and

‘ t l - desires , in harmony with the no ions of se f conscious

re - the ness in the physical , there is a arrangement in

l c o- i e i astra life , with consequent ord nation and d finit on l of the as tral centre. Instead of yielding himse f to t l hi s t al emo ions however grand , he tries to mou d emo ion c -define d li s life to the oncrete and well fe of the phy ical , d the an astral centre develops in stability and definition . The loss in expansi on is counter- balanced by the gain

s and . c in precisene s definition The passive , haotic life of the astral centre in the down ward arc gives place al li to a centr ised fe , and along with it the manifestation f of a di ferent kind of automatism . The automatism of the downward arc means the control of the c entre of consc iousness and its activities by the force s outside man . It is the automatism of the slave under the whip of the dominating master . It is passive an d involun tary. But the kind of automatism of the astral centre developed through the action of self-consciousness is qui te di fferent in nature . There is no outside control, but on the Tm; PRAVRI T T I MARGA . 49

contrary , it is due to the training of the astral life by the downpouring life of the Ego . As we have already * u adhi seen , in the automatism of the p s or vehicles of

c s - cons iousne s , real automatism implies a two fold har mony the harmony of the powers in the microcosm with the powers of the macrocosm on the one hand, and the harmony of the inner consciousness wi th the powers of the upadhi s on the other . Without the

' former the centre can gai n the mastery over these powers , but at the same time it renders them mute , l life ess slaves and , in consequence, the centre cannot be

. l free The powers thus rendered entire y lifeless, become for that very reason obstructions to the freedom of the l consciousness . Un ess the centre wi lls and pours out l its ife , they do not work, and in consequence there is a useless expenditure of energy in overcoming their w ul lifeless resistance , ith the res t that the centre remains attached to its field . It is the forced inhibition practised a by the Asuras of the Black Path . If, on the other h nd , the centre is entirely passive , then the activities , the the do ll e manifestations of powers , not rea y b long to The the life of the centre and cannot really benefit i t . automatic manifestations of powers in the psychic i u f or the med m , have this characteristic that the sel consciousness is rendered a passive and obedi ent slave .

The higher power manifesting is forced upon it , and though there be manifestations of such higher powers , the paralysed centre of self- consciousness gains nothi ng ll by it . In most cases , mediums do not even reco ect what takes place during the seance , and even if they

- recollect there is no expansion of their self consciousness . i l e i To quote a fam iar , though hom ly, Indian say ng, the medium is like unto the bullock laden with sacks

“ a Studi es and S eri es,:Ch p. I . 50 STUDIES m THE B HAGAVAD Gi r l .

hears of sugar , an d though he the load , yet he tastes e s not of the sweet . Though there is a manif tation of i - h gher life , yet there is no enrichment in self con l sc i ou n . s ess On the contrary, it saps away the ittle e l strength of will that he had . Psychism is a r ic of the t past . Like the canine tee h in man , it shows only the mi the l ssing link . It is a trace of passive ife of the centre during the downward arc , and hence it is degenerative rather than developmental in the present stage of evolution . Another curious fact with regard to the passive development of the centres during the down ward arc deserves special mention . The expansion i e t al of life dur ng this stage b ing due to ex ern control , there is no proper assimi lation of experience and wi sdom . c al To assimilate even in the physi , we have to output i e ei something of our own l fe ; but , the c ntre b ng entirely passive and without self- knowledge there is t n d s no such output ing a hence , the mass of, say, a tral vibrations affecting the centre in its downward process is not reduced to homogeneity and un ity by the life of the centre . The outwardness of View at this stage further hinders the assimilation, and in consequence these unassimilated astral Vibrations are dimly sensed as fi al vi being outside the centre . The ner of the astr bra tions are held , so to say, in saturation in the passive ' consciousness of the Tdmaszc centre while the coarser l m ones , having directly on y a physical momentu , show themselves forth as physical activities . The physical actions of the medi um are due to these strong al downward invasions of the astr life, but the finer and

i as il subtler ones are held in solut on , though un sim ated . A day ’s review of the workings of consciousness will at once show how much of our activities , desires and ai s mi l thinkings rem n thus unas i ated , though held in

2 5 STUDIES IN THE BHAGAVAD Gi r l .

lf f- to the i e of the sel conscious centre , as Myers i would have us bel eve , but to the passive life of expansion in the past . They refer to the field of manifestation of the centre, rather than the centre

l t e . itself , and touch on y the ou ermost fringe of its b ing n i Occult Science k ows them better , and hence nsists upon the paramount necessity for the cultivation of the six -fold virtues a s the pre-requisites of the hi gher life efiec t t in the di sciple . These have the of streng hening the life of self-consciousness in the centre in the fir st ‘ mi w place, and of assi lating the past Karma, ithout being swept away by the violen ce of the eruptive forces . That is why the moulding of the life by steady practice of the attitude of surrender towards the Master and the U ash a n c p y (the Ideal) , of questio ings and intelle tual e control over the low r nature, and actions done as sacri fic e are all demanded of the di sciple . e s Such are the thre centres of consciousne s in man , sometimes likened unto three knots in the string of self

exi ste n c ew the e i l conscious thre Namas which cosm cal y , all ri )“ as well as in man , synthesise expe ence And they

- are called the projections of the Atma Sakti , or the l powers of the Self for even , in their imitations , they i s all . refer to the Self Their voice the voice of the Self, c ai the I the One without a second . Ea h cont ns within i tself the potentiality of the Parent Self each may be likened to the fiery nave of a burning wheel , ri m hi the outer of w ch is the matter of the plane , and the spokes of which may be likened to the powers of s hi c i i the sense , w ch conne t the outer with the nner l fe . h Like the Flame , eac has the power of throwi ng out a all c thousand sparks around , whi h under suitable con n a t e - di ti o s can ag in manifest into Itself . It is to these

CL S rima d-Bha vad vi e . ga , ML , ., 9, d s q. T H E P RAVR T T I I MARGA . 53 imperishable Laya Centres that the Upani shad"l refers when it alludes to Brahman as containing the Three s l Ak sha r a Imperi hab e ( ) Bases of manifestation . These e Thre , taken with the Triangle which is their source , al M or, in other words , the Immort onad, havi ng thus a

‘ six - l i s i s addn ana - fo d man fe tation, the S , the Six headed the K m a K u ar , the artikeya, the Commander of the

' D . We i n u eva army find the P ranas, how the See d from the First Purusha was cast into the Sacred Flame

W how ~thi s as the omb, and Seed was fed and nourished u e all d ring its g station period, by the Devas , and how s ri thu nou shed, it developed into the war God Kartikeya, under whom the Devas fought agai nst and conquered

. is l M n the Asura Taraka It the Immorta a , thus developed into strength by harmony with the Cosmic P owers , who is destined to be the generalissimo of the n Deva army . It is sig ificant to note in this connection K K that , artikeya is variously termed the umara, the

B h l Guha the Skandha . ac e or, the , or the Secret Life, and The ten centres of consciousness which the Sri mad Bhagavad speaks of as being due to the D ai vi Sakti of the o h e e e di n o h L gos, a—re t e c ntr s of r lation , vided i t t e two classes five belonging to the motor activities and the other five to the sen sory . Their function is to relate a the centres to the Se lf infolded in matter. E ch is a relic of the modification of the Divine consciou sness

f a . in I ts outwar dness and li e of rel tion Later on, we all u s s sh see , how these centres are nified in con ciousne s into the One Self which is their source .

Ci She tfishata ra ani sha L . " Up d, , 7 54 STU DIES IN THE BHAGAVAD GITA .

CHAPTER IV .

QUALIFICATI O N S FOR D ISCIPL ESHIP .

will now resume the subject of the qu alific a di h l hi tions of sciples ip , the qua ifications w ch are necessary for transcendi ng the limi tations of form on the one hand and the limi tations of N e as ama, of the centres of consciousn ss regarded di s el isolated and jointed projections of the S f, on the other . Though we are in reality the Monad , i wi al yet ident fying ourselves th the physic centre , al the physic nama, we are subtly coloured by its ”

mi . s li tations The notion of the concrete , eparated I , d the outcome of the physical centre, so colours an e in s s dominat s our thinking that , even our a piration ,

. e it exerts a subtle influence In meditation , in r ligious contemplation , we find the physical notion of a separated i i hi centre of consciousness dom nat ng our t nking, and it makes our noblest endeavours , in their conscious

e fiec t . , converge towards this concrete physical self It is only when the centres are regarded as the proj ec l tions of the Divine , when the subt e identification of l I - ife with the contents of the notion drops away, when the centres are seen merely as the conditions of mani festa ti on the t of the life and not as Life itself , hat the s unification of these centres is pos ible . But so long as the consciousness identifies itself with the condi tions n for ma ifestation, so long as we are attac hed to its an d i contents lose sight of the One L fe , so long the t unification of hese centres must remain but an idle dream . L L QUA IFICATIONS FOR DISCIP ESHIP . 55

- We will , therefore, analyse the three fold require ments which must be fulfilled ere there can be any expansion of consciousness caused by the Life of Disciple i . f o surr en der . sh p The first these lies , as we have seen , in Surrender implies the sacrifice by the centre of its i own l mits of Ahamkara . It means that the life mani festing as the centre , transcends its original limitations through devotion and love towards one in whom it sees , as it were , its future goal . The principal requisite for the unification of the life- centres through occultism s and discipleship is , as we have seen , thi mergence of l the Ahamkara . The ife which the candidate for i initiation had been aspiring after unconsc ously, in the previous stages , the love and the unity which have been drawing the man upwards and which have been develop i n in hi m li g unconsciously the fe of the Higher, now I n manifest and strike the chord of li fe . the harmony thus produced in the disciple , in the exquisite symphony di l ul of the vine music fal ing upon the ears of the so ,

I - the petty and limited notion , the life of the centres , tra nscends itself and is transformed into the life of the m Higher . The love of the Guru , the illi itable life of compassion breathed out by the Master , takes up the harp of life and smites on all the chords with might and strikes the chord of self , which trembling passes fil f . in music out o sight Surely , Love is the ful ling of the Law , and this love is one solvent for transmuting i the lower centres into the Higher . This love , th s surrender of the soul to the Divi nity manifesting as the

Master , this devotion to something afar from the sphere l of our sorrow , makes the heart ike the Memphian lyre , out of whi ch the impinging rays of the rising sun evoke

- di vi ne music, and in that music the centre , swan like , sings and di es and is regenerated . It is this surrender A i n 56 STUDI ES I N THE BH GAVAD G . of which the great Master of the West Speaks Sell ” hi se all that thou hast and follow Me . It is t s lf “ ‘‘ dedication of which the Gi ta speaks 3 Forsaking all lte dharmas, come unto me alone for she r ; Sorrow not , ” I will liberate thee from all sins . The nec e ssity of this surrender is apparent if we only in i l as consider the fact that , transcend ng name as we l s has al i ts i form, the consciousne s first to re ise h gher I - the if nature . How can we drop the notion, very l e Ab i e and of hi man a , wh ch permeat s through through our whole being in manifes tation The terms of the s l of en s c r t no n expan ion of ife, the c tre , the onc e e phe me a ma i l all h b si of n fested ife, are strung toget er y the invi ble - nl thread of mi ne ness running through the m . It is o y i i e hi n when th s Ahamkara is pur fi d by doing everyt g for, and surrendering every activity to the Divine that the consciousness can dimly respond to the hi gher uni fyi ng ” li . W m ns fe hen di lyse ing a higher I , the soul longs to pou r itself out in surre nder an d forgets once for all l - a di el - e o its se f reg r ng and s f c ntring attitude, it bec mes s t l po sible, hrough love, to get a g impse of the higher

ai ra a i ass l element in V gy or d sp ion, and whic h by lu ling into silence the outer soun ds makes it possi ble for the i long ng soul to hear the voice of the Self, the Voice of f the Silence and the Unmani est, above Name an d Form . So even i n Yoga practic es the Gita enjoins the disciple at a certain stage, to stop thinking an d su rren de r the

upon the mind, it is impossible for the life to renounce mi s n an d the li tation of ame form, or even the very i Th power of the attention of the m nd . e soul, attracted

0p. c i t xvm ., 66.

7 c a . om. VI ., 3 3. L C FO R D L QUA IFI ATIONS ISCIP ESHI P. 57

by the higher life manifesting through its Ideal, centres itself upon it and in that love , the fetters of ignorance ns e and the se e of b ing limited by a name, drop away and c ns s is set the o ciousne s free in the higher realms . Loving M l— H the aster as the idea the heart , recogni sing im as l the One Substance , g adly sacrifices unto Him every

in . i other thing hav g substantiality They are Th ne, di i i n the sc ple would say, and that thought , not only is x a i as M ml the e istence m n festing the aster di y realised, but along with it there is an expansion of consc i ousness

- whi c h includes equally the I and the Not I . The limited life of the centre realises the exi stence manifesting through the Guru as embrac ing everything and as i mparting to everything the notions of reality and sub an in st ce . Even the ordinary manifestation of human e i love, the life of the b loved embraces everyth ng else

i . i with n its folds To the lov ng wife , her husband is the centre , and through him she loves every one connected x is s with her husband, yet this e pansion cau ed by his c o e re lation to others . His friends be me hers becaus

his s c . they are , his likes become her be ause they are his low an d The high and the , the virtuous vicious, the aged all n and the young, are reduced to the larger u ity, as c ll hi s relations . Thus though there is a entre sti , yet i n is ali as c i r love and surren der, the centre re sed a

c u mf t . al n h er en c e including every hing So so , and i muc nl greater degree , does the devotee , disciple , e arge his being by surrenderi ng himself to One Whose li fe em and u al braces everythi ng . Thu s by love s rrender one does the notion of the separated independent exist ence of things bec ome transmuted into the notion of the One ,

Who th . the Unique , at the same time embraces every ing Rightly it is said that love i s the reduction of the the x ansi n to universe to a point, and e p o of the point 58 STUDIES IN T HE BHAGAVAD Gi r l .

embrace the universe . It is a recognition by the heart of the n di s O e Divine Life , Whose ra ance clothe every thing with substantiality and existenc e the One di Sri ma d Reality through which , accor ng to the Bha av a d * l g , the rea ity of the phenomenal world of name and form is seen as the reality . The next condition of di scipleship is called Pari

ra shn a O i . i p , ften translated as question ngs Th s implies the development of intellectual faculties to an extent which has been descri bed in the Sankhya Yoga of the Gi tasf It is possible only when the power of the intellect is keen and in ci sive so as to penetrate through forms and modes of thought , in order to arrive at the u i s i ff underlying nity . But th s que tioning is d erent ni from ordinary intellectual thinld ng. The questio ng demanded of the di sciple is the power of appli cation in search for the uni ty of Life whic h he has dimly realised i through surrender . Ordinary th nking, nay, even

philosophical thought as now understood , is concerned wi th forms and modes rather than with the One Life . Problems are taken up and thought over till somethi ng

of the truth underlying appears . But the aspects of

truth so discovered are of the world of description, and they have no bearing on the One Life which underlies

‘ them all . Thus we see that in spite of grand di scoveries in science and phi losophy man makes comparatively

little progress . The truths thus discovered are un related ’

l . e to man s real Se f They are not se n , nor understood ai in relation to the One Life, but rem n disjointed frag

ments outside the real man . We are no nearer our go al by such discoveries as the X - Rays or wireless tele

graphy, nor is the world sweeter because of the keen

CL rimad- h v , S B aga a d , I ., 7.

' Bha a va d ORA Mrs. Be a t s tran slati n T g , u o , p. 56.

60 S TUDIES IN THE B HAGAVAD GI TA.

e or even the Guru . All thinking , instead of b ing directed towards the kn owledge of forms and their potentialities Should converge round such points of unity . The world of forms is often compared to the sand grains on the sea shore , impossible for any mind to al c culate . Above , below, whether in the regions h explored by the telescope, or in the fields whic the i microscope reveals to our vi ew, there is an nfinite gradation of forms, which staggers even the boldest i n m nd to contemplate . There is an i finity of forms in

n n . s the u iverse evolved by the Infi ite The de ire ,

b a fli e d . therefore , to know these , is sure to be Worlds di after worlds are scovered , and yet worlds after worlds l remain unexplored , and who sha l dare gauge the Infinity Hence the manifested uni verse is compared * Ashva tha to the tree , with its root upward in the One x n nn E istence , while dow wards stretch the i umerable m ri i fi branches with their thick foliage . In nu e cal n nity fi e therefore, in the in nity of forms and appearanc s , we

ba flles all e . are sure to be lost , and it our qu stionings The power of questioning which the disciple is asked to ul n c tivate, is based upon the higher u ity, the inner i i an d infin ty, rather than the un ty of forms the outer n infinity . It is the u ity of the centre evolving the infinity of forms an d stringing together the numerical i a infinity of man festations, that should be the go l of all w questionings . The numerical value of must always

i 1r be an approx mation , but the same can be . realised as more accurately an abstract truth a s a relation . We l ms can try to measure the ife of the I in us, in ter of its phenomenal manifestations , but such an estimate will ever fall short of the infinite phases of the ever B varying personality . eing potentially in finite in c c om , , x v.. L D 1 QUA IFICATIONS FOR ISCIPLESHIP . 6

e essence, its projections are ther fore numerically infini te . So the di sciple is as ked not to look at its phenomenal k manifestations , but to now it in its essence through

l - al i what is ca led the non du ity of th nking . Apart from r the immensity , the ve y nature of forms , as the ex t ern ali sa ti on l s ai n of the ife , stand ag st the realisation i c r of unity wh h must underlie t ue questioning . How e many of us , though proudly conscious of ours lves , can fin d out the I whi ch forms the substratum of all P varying phenomena Engrossed in the forms , we lose

- n as the one pointed ess of intellect , which alone , we have in a seen the Sankhya Yog , helps us in knowing our selves . Thus , though there is knowledge , there is no

el - s f knowledge .

- a - l The three non du lities , the non dua ity of thinking ,

- - i the non duality of action , and the non dual ty of sub * Bha av a d stance and existence , are defined by the g , as the means to be employed for unifying in one Self n c e n ni n co s iousn ss , the states of conscious ess appertai g

- Sv a n a Sushu ti . to Jagrata , p and p The non duality of thinkin g is the result of the functioning of the intellect in search of the uni ty Of Life . The separative tendency in the intellect is utilised in discriminating between the essential element in all sensations , perceptions and — - l thoughts , and the non essential the se f from the ’ - s di not self . It is only when man s intellect is thu rected to discri mi nating the One Life from the phenomenal appearances it assumes for manifestation , that the one pointed intellect referred to in the Gitaf arises . But

“ the one - pointedn ess of thi nking whi ch the Sri m a d a d i Bhaga v refers to , as one of the essential requ sites

- h n t e for Moksha , the non duality of t i king which is

hi i . quired for a di sciple , is somet ng more than separat ve

- va 1 -62 e I x St imed Bhaga d , VI L , 5 . 1on , L . 4 . 62 STU DIES I N T HE BHAGAVAD GI TA .

ai - I It does not simply posit the I ag nst the not , the

- - Self against the non self , but it reduces the non self f into the Sel , or, what is the same thing; it Gives the Self to the non The disciple must develop that kee n power of intellect which enables him to trace the the Self in its involution, to follow gradual process or ext e m ali sati on and materialisation by whi ch the One Life and Consciousness appears successively as the T an ma tras Ta ttvas the e . , the , the Forms and Centr s l The questioning, therefore , imp ies the reduction of the powers of intellect into the service of the Self . It consists in transmuting the nature of the intellect and utilising it in order to mani fest the unity underlyin g el all things . It is the dedication of the int lect to the ni Self . As in surrender, there is the recog tion of the x i i unity of e istence , so in th s question ng, there is the rec ognition of the unity of consciousness . In sur render

- to the Master , there is an under current of the unity of everythi ng having for the centre the Master Himself . Hi m is al In surrendering everything to , there ways the latent knowledge of everything being related to Him . e And in consequence , instead of there b ing in the con sc i ousn ess the notion of di fference between the passive reli cs of sub - conscious activity of the centre and the

- all self conscious nature of the centre itself, these are reduce d into a homogeneous whole and there is as the t e sult the manifestation of a larger life of self - conscious ic s t n ness , wh h harmonises the pa t wi h the prese t in a larger synthetic unity . The outwardness and hostility

- s a of the sub conscious activitie of the p st , and the n l n co sequent imitations of the ce tre of consciousness , f gi ve place to the larger li e even the power of sight , c the al whi h sees dog, the Chand a, the Brahmana , the

The i c e the Silenc e 8 Vo of , p. 1 . L C L QUA IFICATIONS FOR DIS IP ESHIP . 63

l i cow and the e ephant , as the man festations of the same * Self . It is the accentuation of the limited life of the i centre , wh ch really causes the di sturbances in the

i - psych c life , by invasions from the sub consci ous self ” of the past . The life of the centre as the I , is capable

i c o- of nfinite relations ; thus , in virtue and vice, in

- pleasure and sorrow , the self same I can manifest equally . And it is only when, through the action of the c ent re i tal i n p tendency Maya , we limit ourselves and e the c se k definition by inscribing centre within the ircle , l mi that through the principle of antithesis , the i ting

c . tru e cir les become so real to us Hence , the question ing depends u pon the reduction of these two poles s of being into a larger life , by tracing their gene is to e ul the same source . They r s t from the life of the centre being polarised and , while under the control of the s central consciousne s , they may be utilised for the l resu scitation , as it were , of the knowledge of past ives , yet wi thout this larger life mani festing intellectually hi through questioning, and in a gher way through

- surrender, they are the causes of the self consciousness being lost in particular forms of the disintegration

l . of the persona ity , so well described by Myers and others Not only is the particular centre rendered stable and ni harmoni ous by questio ng , but the genesis of the lower ull centres from the higher may be successf y traced , with the result that the concrete physical centre thus uni fied with the astral sentient centre gains in the i larger li fe of the h gher , while the higher centre itself develops in concreteness of the peculiar ki nd belongi ng s to its own plane . The concretene s of separation in the lower induces in the centre of sentiency a concrete ness of psychi c life in the higher . The definition of the i e 8 G t , v.. 1 . 64 STU DIES I N THE BHAGAVAD GI TA. physical helps i n developing the de fini tion of the astro mental centre , so that in the place of the incoherent - al sub limin self, pourtrayed by Myers and others ,

ul - a coherent , artic ate self conscious centre is evolved , whic h in its larger and higher life can harmoniously s n syn the ise the self of the dow ward arc , with the centre ,

- the self conscious unity of the upward arc. Thus does this non-duality of thinkin g help in the realisation of the one consciousness by resolvi ng every phenomenon of name and form, of matter and energy, e i e f into the One Consciousn ss which , by l miting its l , ” r l as as exte na ises itself name and form, Just , says * is the Bhagavata , a piece of cloth but the arrange l ment of the one thread multiplying itse f , so too , the world of forms is but the appearance in Time an d Space ” of the One Self multiplying Itself . If we take a concrete example we shall understand it better . 146 1: us concei ve of a burning point . If the point is moved rapidly backwards and forwards there will be produced the appearance of a li ne of flame . Moving the point dl ll if rapi y in a circle , a circle of flame wi appear , and we conceive the circ le revolvi ng rapidly round its l i . d ameter , a sphere of light wi l be the result But in al c re ity, the line , the ircle and the sphere , though

appearing so real and tangible , are unsubstantial as the

. nl fabric of dreams The point , the o y reality, is thus made to appear in diverse ways as the reality which

i al . underl es the phenomen manifestations Yet , to all

appearances , the point is lost in its manifestations .

So , too , the One Self , the Rootless Root , lies hidden n on di to i a bsc , and is lost in its phenomenal manifesta

e Tan matr as Ta v tions in Time and Spac , in the , tt as,

an d. . a Centres , so forth Re l knowledge looks to this

‘ - tfi imad Bhagava d. L O L QUA IFICATI N S FOR D ISCIP ESHIP . 65 centre of all things and traces its unfoldment and manifestation . Real questioni ngs have thus the One al o Self as the centr p int , and study from this st andpoint the laws of the manifestation and reabsorption of all nl things , The disciple is not o y t o realise the uni ty of al n substance , but so the u ity of lm owle dge which explains the evolution of the world of name and form

- — from the One Self . Nothi ng is not self to him nothing i is unreal. Everyt h ng is but a modification of the One s an d Consciousness . Form the di versity of thi ngs do not blind hi m ; for he knows their genesi s in the One i os th Life . He does not s mply p it e Self against the

- lf - l not se , but knows the not se f to be the phenomenal appearances of the One Se lf ; he redu ces the not -self l f - to the Se f he knows the Sel in the apparent not self. l This know edge , which alone can free the consciousn ess from the limitations projected by the apparent Non l l self, resu ts on y when he seeks to find out the under * lying uni ty. So the Bhagavata says He who through the help of the Guru knows the One functioning ea M through Maya and hence app ring as the any, he is ” the real knower of the Tattvas . We will now consider the third condition of disciple

. Sév a . ship and initiation , viz , or Service It is here t that we make egr egious mistak es . Content wi h the r n i l ll feeli ng of unity, with unde sta d ng inte lectua y the n e unity of the k owl dge, we are apt to regard the unity al s n of actions as being secondary . True re i atio of the r l oneness of Life is , howeve , not a mere fee ing, nor an i ts abstract knowledge, but shows forth nature even in e is law ac tion s . Karma, as we have se n , the governing the manifestation of the powers of the Self . High K spiritual aspiration is useless , unless by arma the

- - Sri mad Bhagavad, X L . 21 23. 66 S TUDIES IN THE B HAGAVAD GI TA . various powers of being in u s are manifested an d unified . Spiritual knowledge of the un ity by itself does not help much in harmonising the manifestations of our life . — The vagu e unity of selfhood of which we are conscious — hi is not sufli c i e n t in the face of those experiences , w ch go to prove the duplicating power of the three - fold centres . The mere knowledge of the Self, as the Unique

. s is too shadowy to be of any practical use Unle s , i therefore, the var ous powers which cluster round the als n unl centres of consciousness in man are o u ified, ess the unity of the Self is realised in every act , the know ledge and bliss cannot become perm anent . The di c s difficulties which lie in the path of s iple hip , the a ll temptations with which a disciple is beset , are due to the untransmuted an d unh armoni sed powers in him, the relics of the unassimilated Karma of

- i . the past , and the sub conscious l fe of the centres fi The uni cation of the power of sight , for example, with the organ of sight and wi th external light does not help us very much in this respect . It may lead to the i acqu sition of occult powers , it may harmonise us with e the Powers of the external world , but it does not h lp us in killing out the separated activity , the kama , or desire for separated existence whi c h even the Devas have got . The reduction of the inner Ta ttv as into wi the s i h ni harmony th outer doe not establ s u ty, though

di f i nn - it may harmonise the ferent parts of the er man , the microcosm with the corresponding powers of the

. the macrocosm Even the powers of lower Siddhis , i which man acqu res by such harmony , are di sjointed

um- c o- i powers , unrelated and ord nated to the One Life. Hence not only must the di fie ren t centres be developed by Karma, not only must they be harmoni sed with their

mi , n hi be a Cos c Sources a d the various Sidd s cquired ,

68 STUDI ES IN THE BH AGAVAD GI TA .

Karma should be done by one aiming at unity of Life and discipleship . If we grasp the fact that the various powers have all emanated from the One Life and Con sc i ou sn ess , if we understand correctly the import and significance of the occult truth that the senses and the u s mind are but the modifications of the One Conscio sne s, the very senses which carry us outwards can be utili sed in re turni ng inwards and fixing ourselves on the Self . The law of Karma may be put to contribution to make manifest the Oneness of Life instead of its Manyn ess .

- And this is done by non duality in action , by doing everything wi th the full realisation of the One Li fe . i i a s Th s the G ta says is done by sacrifice , by re li ing that Brahman the oblation, Brahman the clarified ofle re d a a butter, are to Br hman the fire , by Br hman ; unto Brahman verily shall he go who in hi s action medi ” “ t ateth wholly upon Brahman . So also : i He who ac teth all i , placing actions in Brahman , abandon ng

l - attachment , is unpo luted by sin as a lotus leaf by the ” waters . Actions are to be done so long there is i e w c an man fested xistence , but ise is he who change the

hi s t . binding power of actions by changing at itude Thus , vi i w t instead of vify ng the senses i h his separated life , he does action in order to realise the existence and c powers of the Self . The eyes an be made to mani fse t

. B n the Self ent upon seeing the u ity , and wisely exer cising the powers of sight by dedicating them to the n h Divine , he sees the One Co sciousness whic mani fests i as th var ously the Deva , the Power , and e fi mc ti on of ai seeing . So the V shnavas of the much mi sunderstood school of Sri-Chai tanya say If the desire of sight remains long to see Hi m in every form if the desire i a e ' for hear ng rem ins , se k to hear His name only if the

0 m xv 3 . m v 1 c , .. 4 I o , .. 0. QUALIFICATIO NS FOR D ISCIPLESHIP . 69

es ai d ire to act rem ns , act always in His service As through the uni ty of knowledge the activities of the apparently hostile sub - conscious - self of the past lead to the manifestation of a higher wisdom , which sees the Pravritti l Ni ri i Self equally in the , as we l in the v tt path , so also by reducing all activities belonging to the con l scious or to the unconscious Se f to the One Life , the Life of the centre gradually adjusts itself to the working i n n of a Larger Life , embrac ng the ma ifested u iverse . The inner desires if unwisely resisted are sure to over throw the disciple by their subtle colourings , but thus disin te reduced they cease to be our enemies . The g ration of the Self by the action of different powers the higher level and the mi ddle level centres of Myers is only avoided , if we by actions so modify and har mouise the sub - conscious self of the past as to be in un ison with the supra liminal and with the still higher self u nfolded to us in deep medi tation with the help of i the Guru . Thus are the various activ ties reduced to c i the One Life and Cons iousness , and so the G ta says

Whatsoever thou doest , whatsoever thou eatest , offerest i whatsoever thou , whatsoever thou g vest , whatsoever thou doest of austerity O Ka un teya ! do ” thou as an offering unto Me . By this uni ty and non - duality in actions the harmony between the sight , its powers , and its objects is estab lished . Further, the subtle tinge of egoism and kama — which un derlie all sense activities the egoism whi c h ’ V asa Pat a n j ali r in the y commentary on the Sutras of — is described a s the third stage of the sense activi ty is transmuted into the fifth stage of life described as ” The power of existing for the sake of the Purusha .

om , x r. , 27.

' n i ase Bhash a I II . . 1 Pa ta j al , Vy , y , , 47 70 STUDIES I N THE B HAGAVAD Gi r l .

The senses thus come to be known as the expressions of the One Life for the purposes of linki ng Itself with the n reflection of Itself in man . Actio s thus done lead to m ia the realisation of the One Exi stence . The im ed te efiec t of such actions in consciousness is the feeli ng hi of harmony and uni ty . The temptations to w ch a sc l the te m ta di iple is subjec t in the astral plane ife , p tions whi ch originate from the separated unco - ordi nated powers of the senses and their presiding Intelligences ,

il . are eas y overcome . Nay, these temptations cease to be e It is only when we want to dominate over these pow rs, when we know them as separate from the centre in us , when we do not see the underlyi ng Self in the mi dst that we endow them with a spirit of hostili ty. We shall understand the unity of actions better if we e consider the various causes which lead to actions . Th se u adhi are, as the Gita says The basis or the p , the a Actor, the various organs, the sever l endeavours in ” n n es n o . various ki ds a d the (pr idi g deities)—, als the fifth Eve ry action afiec ts us in a fiv e - fold way i t connec t s us

- i n fiv e di fierent a . a fold m—nner There is first the basis of all actions—the upadhi which colours the nature of our

activi ti es . All our activities are limited by the qualities of the u padhi whi c h forms the base of all action with its

- i s li . sub consc ou fe T—hen comes the sense of egoism, the cen tre of activity o n whose potenti ali ty depends l as e ul h in a arge me ure the r s ts of activities , and whic subtly colours the sense activities with a tinge of sepa s rated life . Next we mu t consider the instruments the senses and the mi nd—whi ch tinge every action C n with their haracteristic colouri gs . Then we must al the se t i consider so impul s to ac ion, wh ch we ordinarily s e c trace to our de ir s , but whi h , if we probe dee per,

i e I G t , X VI I L. 4. L C D L QUA IFI ATIONS FOR ISCIP ESHIP . 71

i Ni dan a — have the—ir or gin in the s the very causes of existence i n the need for attaining to self- conscious ness . Lastly, we have to take into consideration the r l nature , characte istics and potentia ities of the pre siding Cosmic Intelligences , Who are the expressions of the Law of Manifestation in a given plane . Now all actions springing from the interaction of these five Kar a n a s , or causes, go to feed and develop these five

‘ in return . Hence comes the bondage of the soul in definite grooves of activity . s i f The manyne s of the springs of act on has , there ore, to be reduced into harmony, into unity, by the non duality of action . Instead of regarding the five causes i as di st nct and independent , all actions must be done as expressing the un ity . This is possible if the various causes are themselves reduced to the One Self, the Ish vara, if in every act we regard these five as being the

five - fold manifestations of the same Self, if we connect their activities with the One Self . With the unity and

- i non dual ty of thinking , the Self is known as all these i all w th the unity of substance , with surrender, these

i i - are dedicated to the One L fe, wh le the non duality in actions helps in reducing the many into the One , and in the realisation of the One Life in Its immediacy and concreteness . There is another aspect which we must also consider vi vi fic in this connection . In Karma there is always a a tion of the forms and powers of being . In actions done with the sense of the I as the actor, the Actor in us is developed into manifestation . So in every action — there is always a realisation of Being in di vidual or

- otherwise . By non duality in actions , by connecting wi every action th the Ishvara , we realise the One all Existence, so to say, part by part , by relating things , 2 - 7 STUDIES IN THE B II ACAVAD GI TA.

n the all causes, to the Unity . By the recog ition of

Unity, as the source of the appa rent multiplicity, by s o doing action in, and reduc ing the cause there f to , the i si i One L fe, we create in ourselves the ba s in wh ch the r en oun One Life can manifest with all I ts powers . By cing the notion of the substantiality of things and by i Wi surrender we endow, as it were , the One L fe , th a li H subst ntia ty . So by doin g actions i n im. by Him hr li and t ough Him, we create the possibi ty of His f s i a mani e t ng to us as the One Centre, the One C use of all es s all caus , the One Exi stence which embrace living things . Verily unles s a man dies as rega rds these r nl powe s , u ess he sacri fice s these forms of being into —he the One Source, he does not really live does not attain to the One Self . T H E R O T H E L O EAS NS FOR QUA IFICATI NS . 73

CHAPTER V .

T H E R FO R L EASONS THE QUA IFICATIONS .

UCH are the conditions whic h un derlie true Disciple — ship the inner attitude which leads one to the

Feet of the Guru . We will now see Why these l quali ties are insisted on . We sha l first consider the be ar th ings of these on the consciousness of e centre in man . B i r i e y serv ce , eve y power which the d scipl has developed

c o- by lives of Karma Yoga in the past , is ordinated to

— - the Life of the Guru the object of his worship . I t is the dedication of every power of being and becoming

. di lf to the service of the Teacher In or nary i e , these powers are exercised for the sake of the I in us , i ri all and the Ego is ord na ly the centre of activities . But the notion of the Ego is separative and limi ting nc in tende y, and at the same time it is vague and fi ul unde ned on the one hand, and f l of contradictory and even hostile things on the other . It is a mere possibility of unity rather than a unity itself . It is the

Actor rather than the changeless Spectator . It is hedged in by the conditions of its manifestations . By service and the dedication of all the powers of the

re - ni being, there is a conscious establishment of u ty on i a higher plane than the centre itself . Serv ce unifies the various powers evolved by Karma, by reducing them to the One Ideal after whi ch the soul aspires . The kama which u nderlies all activities done with the “ i . notion of the I as the Actor, d es In that atmos al all- embra c phare of uni vers thought , in the idea of an

an . r ing Ideal , this weed c not flower The desire to se ve, 74 STUDIES IN T HE BHACAVAD GITA.

to dedi c ate be i n in the desire _ every part of our g the service of the Ideal , coupled with the knowledge that the Ideal rs can embrace in Its larger Life even the pai of opposites , loosens the bonds of kama and separateness . The renunciation which service implies is not a mere negation n s or forced i hibition , but is rather positive and con cious s re ali sa in its character . It springs from the consciou — tion of the Ideal as the source of all as the centre of all activities . Service is thus a factor in action it implies i i h di r the ut l sing of the very laws of Karma, w ich or na ily c bind the cons iousness, in order to free it from the s fetters . Service combines in it elf the powers of ex pa nsi on of being and consciousness with the evolution i i of a higher unity . Instead of mpregnating everyth ng wi th the life of the limited centre of consc iousness and vitalising forms and energies with the qualities of the i l mi I of the plane, and thereby accentuat ng the i ted

I - in notion , action is used order to kill out the notion of the I as the Actor , and yet at the same time to place it in relation with other things for the purposes of growth . The series of manifestations, the concrete h e s mi terms of phenomena , w ich by r si ting the li ted consciousness manifest it , thus undergo a change . It

- hi is no longer the subtle element of mine ness , w ch arti fic i ally adds up the series no longer are the concrete phenomena of mani festations isolated and separated a ll i f facts , but , on the contrary, they po nt to the Sel al a t as the Ide , though vaguely re lised, and they are hus l linked together by the ife of that Self . Every act of

- service thus causes a three fold action . It energises

m I - the forms , not with the life of the li ited notion , s i but with the larger and more imper onal l fe of the Ideal . It helps the centre in transcendi ng itself by expanding into the higher Life of the Ideal . It strikes asunder

76 STU DIES IN THE B HAGAVAD Grr A. centre un consciously drops its limitations and transcends

I ts own nature . ehi Every power thus utilised, serves as a v cle for the n manifestation of the Ideal . By co necting the powers r e s with the Ideal , by esolving th e into the Guru, we are creating links by means of which He can reach us

s . e even in the lower plane In every plane of our b ing , in sensation , in perception , in thought , this law of mani festation holds good . The character of the out going current always depends upon the character of

- the in going . We can only see when we are incapable of tears , when the power of Sight is made independent of the accidents of forms . It is only when the outer

di e t i i . nl sounds , tha the nner sound man fests It is o y when we cease to hear the many that we may discern the

sa c rific i n - s n One . By g the forms and power of bei g in us , i i a by connect ng these w th the Ideal , we m ke it possible for the Ideal to reach us through these very forms a fact often proved in meditation .

By questionings along with service , the centre expands consciously . It comes to realise the why and wherefore

i . of th ngs The separative faculty, the intellect , is thus utilised in evolving a conscious unity by tracing the s workings of consciousne s , of the One Divine Life as It involves itself in forms . By surrender the last link is i l forged , and the centre of consc ousness glad y and ff j oyously sacrifices itself in love and devotion . It o ers hi i itself as a ve cle for the man festation of the Life . s n By service , the flesh is made pa sive , by questioni s — g the senses are merged into the One Sense the tran — sc en den tal power of apperception whi le by surrender the in ner sanctuary is prepared wherein alone can the

al . Real , the Etern , manifest

Thus unified , thus full of faith , which is assimilated T H E R FO R T HE L EASONS QUA IFICATIONS . 77

knowledge , and having obtained mastery over the ai senses , the man att ns to wisdom and after gaining * wisdom he soon reaches the supreme peace . Thus harmonised , working for unity within and without , he nears the gateways of Initiation . The unity of con sc i ou sn e ss , of feeling , and of activities , develops the u b e nity of the Self , and the Centre , the Image Man , comes more and more of the nature of the self, its One source . What then is an Initiation It is the expansion of the Consciousness of a centre whic h enables it to function consciously on the planes above , without any lapse of

- self consciousness , and which unifies and integrates ul i in a homogeneous whole , the m tipl city of manifesting exi stence in the plane below . The lower centre ceases to be itself and the finer limitations of Ahamk ara drop

away . Our notions of the Self depend upon the contents

- n of our I consciousness . The limitations surrou d ” l ing the pure I , the abstract Se f , make us identify

ourselves with a particular centre . Each centre has its own laws of being , which it cannot transcend without e l losing its lf, and the conscious , harmonious inking of the s centres by the One Life is impossible, unle s the lower centres are attuned wi th a higher life di fi ul in which they can merge . The f c ty of keeping a I - the consciousness intact , while tr nsferring the notion i from a lower to a higher centre , can be imag ned, if we consider the laya states which intervene between them, Sv a n a Such laya states intervene between the Jagrata, p d ushu ti an d an S p states , however much we may try, we can never retain our self-consciousness whi le passing through these dark lines in our spectrum whi c h di vide al nn the colours of manifestation . The physic man ca ot

0L Gi td . . . , IV , 39 78 STUDIES IN T H E B HACAVAD GI TA . by himself let go the notion of I which forms the centre of all his activities . The notion of concrete and ss s separated life , of uniquene through di tinction and ff s di erence , characteri es even the manifestations of — Sally Beauchamp and others recorded by Myers the e fiorts stamp of the physical i s upon them all . All after self-pu ri fic ati on and self- discipline are coloured by the h sc i al n notions of the p y I in man , and it is o ly when the centre of consciousness in the physical man has been unconsciously purified by deliberate actions done with the idea of sacrifice un to One hi gher than itself (whether e internal or external) , and has so moulded its lf as to approach to some extent the condi tions of the life manifesting in the higher centre , and when , over and i above all , there is a downpouring of the higher L fe hi from the Guru , inducing in it for the time being a gher polarity of being , that it is possible for the lower centre ul h i s to be mo ded unto the igher, just as the clay moulded ’ to the form to which it is first un ited in the potter s u s mind . The lower centre has to die nto it elf in order to rebecome and be one with its Father . In the first h place , therefore , there must be be ind the human Ego hi i h c some gher L fe , wit in or without , whi h by the powers su fiu ses of love and wisdom, so the lower Ego as to make it forget itself in the lower plane . Memory in every plane is the limit of objectivity of the Ego , and the r u physical memo y, the q intessence of physical experi n c e s t the e , is hat in which is guarantee of existence

al . of the physic Ego This memory, however, for most of u s is but the record of the images of the physical s I ca t on sensations , perceptions and thoughts . It is at one and the same time the vehicle for the ex pression of the Ego , as well as its linking sphere . The “ f abstract I , the pure reflection of the Sel , clothed T H E R L EASONS FOR THE QUA IFICATI O NS . 79

w h i - it the form dable ring pass not of memory, becomes the individualised centre . This memory is ” often denominated the flavour of existence , and is hi “ the field in w ch the seed I develops its powers . It is a part of the Cosmic Memory of the corresponding plane and conditioned by similar laws . The self as the

I , the discrete individual, exists so long as this memory

. i exists Its d mensions , its contents and lines of activity s are the womb of growth , within which the reflected ffi Self knows itself . The di culty of overcoming the r trammels of memory , of killing out the ve y thing which gives us the guarantee of existence , may be well imagined . Yet it has to be done in order that there may be an expansion of consciousness . In dreams and even in D e v a c ha ni c life the trammels of this memory do not drop . Only the finer seeds of the physical life con a i n e d mi t in it ger nate there .

To transcend the life of the centre therefore , we have r r n to kill out the concrete memo y appe tai ing to it . sma m n a e Hence , or the ke ping always in mind the r Gu u and the Ideal , and relating every thought and act rst ste to These , is the fi p towards the expansion nl of the consciousness of the centre . But it is o y when i G by the d vine touch of the uru the memory drops , and the man is uplifted for the time being into the hi recognition of the gher centres in him , that the fetters of the lower centres cease to bind so strongly . Hence the the Great Mah atmas are called in Bhagavata , the B the ridge , the Path , connecting Life of the Divine Mi with the life of the phenomenal planes . These ghty Who v Beings , having attained to the Di ine Self , keep hi Themselves wit n the range of the phenomenal worlds , these Lords of Compassion and Mercy, are to us the nl lif WAY and the PATH . It is o y by purifying our e , 80 STUDIES IN THE BH AGAVA D GITA .

en e Mi a our tiny c tr s , with the ghty Stre ms of Their Life , hi f s w ch is the Life of the Sel , that we can con ciously ah pass through the in di screet Br man , the laya con sc iou sn ess n , which intervenes betwee the concrete c ni : centres of cons iousness . As the Upa shad says That by which the interveni ng states between Sv a n a i s All- i l p and Jagrata are seen that pervad ng Se f , ”

wi c . by kno ng whi h , the wise do not grieve The Guru is the One Self conditioning Himself by taking an outer f i s garb, though the inner li e free in order that , by ’ t i u i iden ify ng himself with His (the G ru s) L fe , the Chela may consciously be uplifted to the higher regions of

Being . Only by mi ngling our li fe with the embodiment ah the i the elf of Br man , Guru, Who be ng one with S , s s elf l hare in the Life of the S , can we keep our se f consciousness intact amidst the dissolution of laya .

Ka t a U an i sha IV . h p t, , 4. N I ITIATION S . 8 1

CHAPTER VI .

INITIATION S .

l HUS equipped, trained in the ife of giving by the - i practice of the six fold v rtues, having developed

the powers of concentration , perceiving dimly the l an d b lov Unityof the Se f animated y e for Humanity , firm in devotion to the Guru as the embodiment of the Higher r Life , which he is aspi ing after, the Chela approaches the gateway of Initiation , which enables him to function B consciously in the higher planes . y surrender and i serv ce , he has prepared himself for the expansion of life and consciousness . Every act of service has helped — in connecting the higher impersonal life the life — of the Ideal with the life in the lower planes . Links have been forged and c hannels of communication established along which consciousness can function in

al . the planes above the person ity The lower life , thus al l moulded into the likeness of the higher Ide , he ps in expressing the higher life in terms of the concrete con sc i ousn ess of the lower . The personal life thus harmon ised is lulled into quietude an d becomes un ified with its higher source . By questioning the sense of pro portion i n things and the consciousness of the unity u nderlyi ng them , are evolved , and the separative intel lect is utilised in brin ging about the perception of the i unity . Thus, the varied powers of existence , feel ng

e - and consciousness , dev loped through the out going n tendency , are now turned inwards , linki g thereby the m conscious centre with the Ideal , trans uting its life , 82 E STU DI S IN THE B HA C AVAD GI TA .

ul i ts i s d c mo ding character , till it ma e perfe tly harmoni c ous to its sour e , of which it is the image and reflection . The greater the clearness and distinctness with which is sed s di s the Ideal cogni , the le s the chance of any sipati on of energy in transfe rring and transmuting the

- life potentialities of the centre . Like globes passing s s e into ob curation , the lower centres tran fer th ir life energies to the higher, and the degree of such transfer ence depends upon the extent to which the lower ce ntre * is made harmonious to the higher . These centres are , f as we know , characterised by a subtle dif erence in the l ’ facu ties and powers manifesting . So Myers says r They are di fferent in a way whi c h impli es facu lty i of which we have had no prev ous knowledge , operating in an environment of which hitherto we have been ”

. s wholly unaware As in a hypnotised per on, the manifestations of life exhibit reason , emotion and judgment of a different degr ee and character from the a normal manifestations through the physic l , so the higher life manifests conditions which are nowhere ff found in the physical man . There is thus a di erence between these in polarity, nay further, in the very al notion of the self , in the qu ities of concreteness ,

. a the sentiency, etc The higher lways contains lower, and is something more ; as Mr . Podmore says of the h n i c consciousness of the yp ot t, with rare exceptions it is more extensive , it includes the working con sc i ousn ess as a larger includes smaller concentri c — ” circles itself not included in it . This makes possible i hi the reduction of the lower nto the gher . Just as in

- the m an Karma Yoga, centres in are harmonised to

Cf. ec ret c tr in e Vol L r , S Do . . , p. 95 . ' ers an er s nali t Vol L . r f My Hum P o y, . , p s. ‘ ’ I Ps c hi ml Resm c h c i et s r c ee i n s . “ y So y P o d g , Vol L, p.

84 STUDIES IN THE BHAGAVAD GI TA.

c e as a s ious xistenc e is based ; it is seen the one re lity, o al al wh se life of relation makes everything re , the centr o a u p int , to which all the forces of the p rtic lar plane u converge , but as H . P . B . says , the worlds are b ilt u on n ! neither p nor over nor i the Laya Centres , the ero n d al point bei g a con ition, not a mathematic w m The pure I unconnected ith for s or with powers , is the only thing by which we can conceive the zero point of manifestation . Bein g the reflection of the pure f e u d s has Sel in its absolut nrelate ne s , the I got no value in terms of the man ifested exi stence and rightly a i it is c lled the zero point . It is the I wh ch is by ” e its lf the I , and which , therefore , nothing extraneous so i can add to , or subtract from , and is ncapable of

r e - p edication through the qualiti s of the non self . a Through the p st , the present and the future, it remains c onc e m e d— the same , so far as its essence is the One u s x e ri Centre , ro nd which , are gathered the variou e p

enc es. s u ai The pairs of opposite , of pleas re and p n , vi i aflec t i ts rtue and v ce , joy and misery, not central on e u life , it is the substrat m for manifestation , the one c synthesisin g life . It is that whi h gi ves coherence to e everything that is related to it , while its lf remaining r al s unrelated . Coupled with a fo m , it vit ise the form fl a n u n a ec t . with its subtle life, yet it rem i s ed Attac hed i i Abhi man a to a name, and bel ev ng it through , or attach s s ment to be a centre of consciou ne s , it manifests i ts al an d phenomen powers of relation , the mere name, thus if reflec ting its l e , becomes clothed with reality and de l s u c c i ts ve op , by virtue of s h atta hment , divine powers of mani festing things and at the same ti me of holdi ng these manifestations together . s m the e AS in the ca e of for s , c ntres are thus to be

ec re t oc tri ne Vol. L 16 S D , , p. 9. INITIATIONS . 85

i t v talised into active existence , and hen made automatic . They are to be harmonised with the manifested Life of the plane , they are to be impregnated with the life - f h of the abstract Sel , and the powers of t e di vi ne con sc i ou sne ss are to be developed in them . By Tamas , the centres are made stable, and hence Ahamkara, the I - i faculty of reference , is necessary at the earl er stages . Harmony with the forces of the corresponding planes expands the life of the centres and evolves the powers of adjustment latent in them , while renunciation, the realisation of the centre as being a mere phenomenal u projection of the Self , helps the One Life r nning through them to transcend the limitations of the fields of memory . The power of initiating activiti es depends upon the har moni ou s impregnation of the centres with the Divine

Life of the corresponding planes . In essence , it is the

One Substance , of which we have no other analo ue — — g the unique the se c on dless Self whi ch retai ni ng Its n — own nature , yet passes into ma ifestation the one ' i n a bsc ondzto m stable point , ever , while anifesting the world of phenomena . But the power of automatism would depend upon the extent to whi ch the centres are made subservient to the One Life and harmonised with It . This automatism is not the mere automatism of the sensory or motor centres , nor is it the passive

n i . control , blind and u conscious of the psych c The — conditions may be summed up thus First , there must be harmony between the different parts of the eli m ani fested Divi ne Life of the same plane , the r cs — an d of the three Life Waves in man the centre , its field l its environment . Second y, there must also be s n harmony between the e three and the one u changing, — Divine Life , regarded as the one substratum the har mony which comes only when the I is sensed 86 STUDIES IN THE B HACAVAD Gtr i .

as being above the life of relati on . The one is harmony

n is . in ma ifestation , the other harmony in essence

The former requires active work , the exercise of the outgoing tendencies in a mann er consonant wi th the mi cos c scheme , while the latter requires that the Aham

ri m ar avi c the kara p nciple must be realised as y , and Life set free . The positive conditions are of Karma , and lead to the expansion of the field of the centres of con s i sc i ou sn e ss . These tend toward enlarg ng the ranges of i be ng, and the establishment of harmony between the several parts of the expanded life . It is a harmony s in expan ion , a harmony within the series , which comes when the concrete terms in the series are all related a to the Self and are seen as being sust ined by It . The harmony between the Self as the centre, as the organ mi ising life , and as the li t of consciousness , follows actions done under suitable condi tions . The realisation of i ff m an the inner life of the d erent centres of being in , di and its adjustment to the field and the surroun ngs , fi f e requi re the sacri ce of the li e of the C ntres , of the life Sfinkh a n of relation . Even the life of the y Purusha, ri a as the disinterested Spectator of the Prak tic dr ma, is also a life of relation, in which the outer many are

hi - i n merely seen . But t s element of many ness the field Shows that a higher unity still remai n s to be a t tai n ed . The unity of the Prakriti as the background

- of these phenomena is the unity of the non I . There is thus still antithesis . The negative conditions , how in ever, consist the realisation of the One Life regarded e Of i n as th substratum both Name and Form, and overcoming the limitations of nescience . The one is a necessary to re lise the Self in its breadth , the Self i n e manifestation , in r lation , and motion , while the other leads to the knowledge of the Self as the un c hanging INITIATI O N S . 87

an d substance, the Self in its essence immediacy . These two conditions are present in every Initiation

t l l the Re -B In the first Initia ion, technica ly ca led irth ,

c i n sthula -u adhi th the Self as the entre the p , e physical r i s the man , has to ha mon e itself with life of the cosmic Adhi bhu centre , the divine nucleus called the t a . It ha s to expand itself so as to embrace the whole if field of the divine man estation, and thus to H be really the Son of the Father, and one with im . h l Adhibhut a It as to know itse f, as the term indicates , e — as that Life , which embrac s the world of being the

i n all . The life which beings exist phenomenal man, or

- u Vai kha ri Vak, the harsh manifested So nd , the Name l as subject to change, has to know itse f the reflection l of the cosmic centre , and , further, to rea ise the unity

of life of the concrete physical centre , with its cosmic

l -I source , the ife of the One Self , the Absolute . It di has to know how the One Self, ever transcen ng Name

and Form , projects into being the separated centres , how the abstract uni ty manifests as the unity under lying and interpenetrating the whole series of concrete in l manifestations , their individuality as we l as in their has a u totality . It to re lise itself as a point of conscio s

n wi W . l ness , in intimate relatio th the hole This ife of

ul c o - di e the relation , of mut or nation b tween discrete centre and the field of mutual interaction between the -I I s al - I and the not , the characteristic h l mark of

the Adhi bhut a aspect of the Self . Both the Yogi at s s this stage and the man of de ire are one in this respect . l is In both , the ife a life of concrete relation with other e e forms of existence ; in both , the S lf manif sts as a ut s mi relation . B while the man of de ire li ted in consciousness by the cen tre of Ahamkara in him tries — — to realise the life of relation the Adhibhuta Self by 88 STUDI ES I N THE BHAGAVAD GI TA. separating himself from others and then asserting hi s i n s hi s existence on others , ut lisi g them for the purpo es of if i separated l e , the Yog , on the contrary, realising the illusory nature of the centre as a mere condition of n s s ma ifestation of the One Life , seeks to e tabli h the e e a se as homogen ity of the Life, by xp nding him lf so to be one with all that lives and moves . While the one seeks an art ificial uni ty by accentuating the phenomenal personality in him and by forcibly reducing the mani festa ti ons i n s hi m of the l fe to this eva e cent centre in , di the other sacrifices his limited being, and expan ng the centre in him, puts through the action of the buddhi c life of unity and non- separateness hi s own life in l —the ul relation with the ife of all World so , as Myers * u . ni says , with its f lness The one seeks u ty by artificial the o f i reduction, other evolves the oneness the L fe by voluntarily and gladly foregoing the limi tation of hi m m the cen tre in . He sees the ayavi c nature of the i centre, and by assiduously pur fying it of its enveloping n i tendency, by harmo ising it with the Divine L fe in the s x cosmic plane , he e pands it to the stature of the Self he contemplates . He realises its nature and poten ti ali ti es an d h n al in , though knowing it to be p enome f an d e nature , as a figment of the One Li e in Time Spac , k nows it still as the thing whic h the Divine has created for Its own use in the phenomenal planes . He conquers the limitations of memory which make the centre appear as real , concrete and tangible , and yet retai ns it as a the convenient instrument for Divine work, as the link which conn ects him with hi s fellow- bei ngs an d as a

n . o if sacrifice u to them The c ncreteness of l e , which is

- the a the hall mark of centre , is re lised as being merely i i a mode of man festation of the One L fe . The One

H an ers nali t Vol. I . um P o y. , p. 49. INITIATION S . 89

nl ni Self is seen not o y as the unity, but also as the u que , n n s not the u iqueness of Name , but the u iquene s of i i liv ng and movng in limited phenomenal things , without being in any way a flec te d by their limi tations . It is s di fie renc e not the uniquene s of , of separation, but the uniqueness which is dimly manifested by the awakening

h l . of the budd ic ife Normally , we regard ourselves off as the unique , the individual , because separated en from the rest of the world . The uniqu ess of the buddhic life consists in the I dropping its limi ta

n the . tions , and ide tifying itself with all It is seen “ ” as the I , and yet at the same time everything

as . else is seen contained in it It is concrete, not because it is separate , but because it remains the I while embracing everything . Though it can contain every hi e t ng, from the lowest to the high st , it is , as it were , through a change in the power of the predi cation of the c an Self , whereby it relate itself to every other projection other of the Divi ne , regarding these not as the , but as e Th x a the m . e consciousness e p nds and embraces every

f . un it of the Divine Li e, and can respond to it The arti ficial limitations , due to Time and Place, virtue ’ ofl . and sin , seem to drop The artificial unity, due to the assertion of the separated self , now gives place to the real unity which is of a higher di mension than the mere lateral unity, due to Karma . The positive condition underlying this expansion of i n al consciousness , therefore, consists re ising the one ness of the Divine Life regarded as the origin of the

e ll as . bhut as, and lements , as we beings It lies in mak ing the individual centre conform to the condi tions of the manifesting life laterally and vertically . He ff i all k must feel with all , must su er w th , and yet now i a hi mself to be essen tially divine . Everyth ng person l go STUDIES IN THE BHAGAVAD GI TA. must be sacrificed in order that the oneness of life l Pa ri vr a ak a may fully manifest . He is now cal ed j , the a n W nderer , for he has transcended the u ity (as abstract space can envelope everything) brought about by space . i s He has no fixed home of hi s own . Our home the field of expansion of our separated I But with the di sciple the inner artificial desire s for expansion of the f li e, through the notions of space , nationality , religion , — . in etc , must drop for even these we have the concrete

-s r separated elf at work . Eve y form and centre are hi m a e to equally import nt , as the v hicle of the One all Life . Compassionate , and the friend of creatures , not because of any external compulsion of duty and s n ni religion , but becau e of the u ity of ma fested life, his life is an eternal sacrifice to the uni ty of the Self. The negative condi tions consist in dropping the fetters of

hi . nescience , w ch bind and obstruct the Life The first obstacle to the realisation of the unity of the Self in

in s al . its life of expansion , lies the per on ity The notion of the physical man and the memory appertaining to n di the physical life, with its particular li es of here ty, c of habits and character , whi h go to stamp the Ego with the mark of the concrete and separated physical

l il s . existence, must be rea ised as a figment and an lu ion e fie c t hi l mi There is a paralysing of t s memory , this i t

x s e . of manifestation, on the e pan ion of the S lf We often regard ourselves as limited things , phenomenal

I - creatures in Time and Space , and this reference to s i ts f the separative per onality, and li e, is the stumbling s t E block in the way of the a piran , ven good and virtu ous people are thus liable to this illusion of the fleeting

Self . The tendency to impose our own views on others, the desire to see others tread the same path a long with u s and the narrowness which dei fie s individual an d

92 STU DI E S IN THE B HACAVAD GrTA.

s ni e ness . On the contrary, the very uniquene s ma f sts now as the mysterious power of re lating everyt hing to

l una flec te d. the larger life, whi le remaining itse f The ni of e i u l t u queness of limitation, s parative ndivid a i y,

h e en er t i t ing in the c ntre, and the c tre in ev y h ng and w s also in the One Self . Growing in i dom, in love , it al sees the causes which lie behi nd physic exist ence , and s c r though itself free , retai ns the memory of it elf as a ent e in order to reach suffering hu manity. Such an aspirant has entered the Stream , the Light of the Divine . This “ stage is described i n Patanj ali as the Prathama -Kal ic — p the stage of one who has just begun to lead the ” higher life one who has entered the Stream . c In the second Initiation, the se ond centre of the

l hukshm a - adhi s Man Se f in the S Up , the A tral , is har moni se d with the Self and fin ally realised as illusory. — — Thi s ce ntre in its li fe of relation o i form is the reflec

i - c tion of the Adh Daiva centre of the cosmos , that whi h is the substratum of the cosmi c Energies and Powers D a l called the evas ; who are , as reg rds the inner ife , the sustai ners of the li fe : Those unknown internal ” ‘ s m li them i ti u , as Myers calls n which are always giv ng rise to inward vi sions - the sour ces of the unguessed rese rve of faculty and recuperative en ergy in dreams . i s e sm t a It the c ntre, from which in its co ic aspec em nate hi ed hierarc es of cosmic Intelli gences . It is also eall Tai a— n e c e n t b the j as the re sple d nt re the one unity, w h the hi ni s h . hic synthe ises S ng Ones , t e Devas It is

Madha ama - — M dl the y Vak the id e Sound . In man, s P n t c hakramas the e owers are represe ted by the as ral . s i n c r Each of the e circles of liv g fire , represe nts mi o

Pa ta n ali I I I . : N tes j , , 5 ( o ).

H an er sonali t Vol. I . r e f um P y , , p. s. INITIATIONS . 93

o ll Po n o in ll nc c smica y a wer and a fu ction f te ige e, l l whi e macrocosmica ly, it corresponds to a mode of

Divine Energy manifesting as a god. Every Tan the o matra , or modification of Divine C nsciousness , as when viewed separate , represents a god , an intelli gent P s ower, who e body goes to form a Tattva, and whose i our s act vities are the s ces of sen ations , perce ptions and

a i . thoughts of a p rticular k nd In man, these Intel li enc es h c hakram g work t rough the various as, which — — a connect him the microcosm with the spiritu l forces , a mi cting in matter on the macrocos c planes . The di n e presi g Intelligenc , the head of the hierarchy, is represented in the chakram , as a secret mantra, located in the centre , while the secondary Powers are represented — by other mantras the batters of the alphabet located in the petals of these fiery lotuses . These are generally — a n an a — consonants the vy j varna, or that which expresses the central force in its various aspects , in its various c o-relations in consonance with the outer an d l manyness . The order of manifestation the ba ance r among these seconda y Powers, as well as the relation the with the central Power, are expressed by Yantras ,

P c ha kra . the Signs of ower, connected with the ms s al Man The evolution of the A tr , depends on the vitalisation of these Powers and their ha rmony with their Divine Source . The Centre is first to evolve its i n t powers , with the help of the Intell ge ces wi hin and

ni . s without , and harmo ously to these Thi harmony is arrived at by synthesising them with the cosmic centre , from which they radiate, and resolving the whole

l . into the One Life of the Se f In the Left Hand Path , mi however, the procedure adopted is either to do nate P these owers, making them grovelling servants to the di aspirant , or to seek their favour by sacrificing the vinity 94 STUDIES IN THE BH AGAVAD Gi r l .

as a within him . In the first case, the pir nt is hurled b i e down by the desire for se lfish growth , y the res stanc which it creates . The accentuation of the Ahamkara principle which takes place when the se Powers are forced i nto subj ugation, coupled with the outwardness of view

- s l e in regardi ng thes e Powers as of the non e f, go s to nh t generate obstruction. In the other, he remains i e ently weak (withi n) , and cannot function except with t u the aid of these cosmic Powers (wi hout) , and co se e c the e u the quently, is at th ir mer y, with r s lt that

a s d . higher unity of life is not re li e In one case , the i al l k reduction is to the art fici ife of Aham ara, and in the other it leads to the sacrifice of the un ity of the centre l for the multip icity of these Powers . Real freedom i nn lies in the adaptation of the er powers to the outer, li i by unifying these into a higher and a larger fe , wh le ff di the Self remains una ected, and the con tions of al evolution here , as in all other planes, are ways the same . These powers must be connected with the centre, in order to be of use to it and yet , they must be left own i al P free to work in their spec grooves . rospero hi s su em rmal conquered Ariel through p o powers, and yet left him free dom enough to act in his own plane . an d e c The Devas , therefore , th ir refle tions in man, w must be harmonised ith the life of the centre . The l l e i t ife must rea ise itself as compr hend ng hem all, and i yet as itself someth ng larger and nobler . T—he synthesis is e flec t e d by the Fiery Serpen t Kun dali ni the Atma t the i e — c h Shak i of Div n stringing these akra ms together . * The Devas thus are to be reduced to the uni ty of c the Divine Life , from whi h they spring, the abstract En modific a Divin—e ergy o—f which these Powers are but tions the Aditi the mother of the gods . This One

Ci th a ' U ani Sh t , Ka p at' We . 70 INITIATIONS . 95

m oha t hi Energy is also called cos ically , F , w ch digs through space Seven Holes . It resolves these several independent centres of forces into the one spiritual force . The positive conditions at this stage of discipleship consist in realising the one

ss the - ne of Divine Life of the Adhi Daiva Centre , not only as a life of relation , but also as the One Life in which the inner centre and the outer Devas can merge — i c t the astral l fe , whi h transcends hese and which

n fi . u i es them both All attachment , all dependence on

- t these sub centres of forces , must be en irely killed out , and the higher unity realised . The least tinge of per u sonal life is dangerous . So it is said that , previo s to the awakening of the Kundalini , man must be absolutely sinless and free from the stains of personal life . Hence we fin d at this stage that the di sciple is subjected to r i severe t ials and temptations , all of which are d rected

selflessn ess . to test his , independence and devotion He e is now in the Hall of L arning , the plane where senti ency and the thirst after rasa (sensation) , are the characteristic features . So we find this stage described ' ’ * in the Vyasa commentary on Pa ta mali s Yoga - Su tra s — as the M a di m-Bhumi the stage of the honey- oi a subtle desires and sensations . Further , it is s id that the Devas now welcome the di sciple and hold out pro mises of pleasure and happiness . If there be the least attac hment in the centre to the life of relation outside a n the one Life, then the powers which the re lisatio of n the u ity of life evolves , are utilised as means to drag him down . If there be any desire for personal stature , t i if he strives to force his grow h , if he util ses his develop a i hi s f r ing powers even to llev ate own su fe ings , s hi m then he is lost . The Lord of Karma pour upon

- ali a tra . 1. Pa tanj , Yog Su . III , 5 96 STUDIES I N T HE BHAGAVAD GrrA.

al ri i vi s of mise es, and the keener and more unify ng sensibili ties become the sources of keener an d more a sufierin s the i poign nt g , by tear ng asunder of the hi h s an d hi s illusive veil, with w c man clothe himself s future . He is surroun ded and pre sed upon on all hi a sides by forces, w ch try to awaken and feed Ahamk ra the an d by subtle food of sensation thought , yet , he must not even think of clearing the ground by utilising i has the powers he has ga ined . The l fe of the lower now lf s i n to give place to a higher i e , of larger dimen ions, which the I and the Non -I are related by merging ri them into the One Life, which st ngs together the

. ai the centres The relation thus obt ned, adjustment eflec te d e now , is due to the reduction of the low r into the

. n e higher The history of Arju a, as he was tak n up consciously to Svarga, illustrates the working of these s forces upon the di sciple . The subtle temptation , n v s hi m weari g the garb of irtue , beset while he was o being trained by the gods . The feeblest pulsati ns of desire thus become objective ; they take shape and e drag the di sciple down . Ev ry weakness is brought

di . out , perchance to the undoing of the sciple Even his thoughts become an army and bear him ofl a captive an d Through this Initiation of Water Spirit , the

Ka ti - Cha lm disc iple has to pass . He is then called a one who has built his hut . In it he has to realise the un - c as ity of the Adhi Daiva centre , of whi h the Dev are ni f wi i n i but ma estations , th the One L fe ever uncha g ng and mani fest . He must know these to be but pheno n s all me al, and the only power that he h covet , is that which makes him appear as nothing in the eyes of

. t hi s d e men He, herefore, builds solitary hut , an liv s

i c e the ilen c e 1 Vo of S , p. 3 . IN ITIATION S . 97

un afiec ted there by the powers, which develop within sn fieri n r him, g in silence the to tures of hell , though i possess ng powers almost Divi ne in nature . The Hall al e of Learning is the H l of Sorrow, wher in are set along the path of di re probations traps to ensnare the Ego by the delusion called the great As in the first Initiation, the desire for concreteness and i un queness of the life in the centre , had to be controlled and the higher type of concreteness evolved, by the mergence of the centre into the One Life so too here , af the sentiency of the centre , the thirst ter rasa has to be purged and purified from all separate indi vidual tinges . The senses , instead of feeding the centre with their subtle food of sensations, have now to be utilised in the realisation of the true Self . The rasa of separa tive exi stence must be changed into the rasa for the

Divine Life . The power of the senses , with their life i of relation , can y eld only a relative unity and per n n c ma e e ; so that , when passing through the laya ‘ se n ses off t e plane the r drop , and h Jiva too , being attached to these , passes into the illusive stage of dream, the or into apparent unconsciousness, or death of

Sushupti . So the aspirant has to develop the higher ni i u ty, the deeper and more abstract life , wh ch , because of its extreme tenuity can pass the neutral barrier safely . Unless the disciple is free from the least taint of personal the Kama , unless the desire to enjoy fruits of his hard u earned experience is dead within him , nless he sees frOm the higher unity, which proceed the centres in l hi m, as we l the Devas , he cannot cross the second r Hall safely . Meek , though t iumphant ; realising i i the n othingness of l fe in th s plane , though endowed

i c e the ilen c e . 1 . Vo of S , p 7

' - 1Cf" S t Ad Bhaga va d, X L , m i ii e , 4 s 8 9 STUDIES IN THE BHAGAVAD Gi n . with superhuman powers ; he gets weapons from the

Devas and the higher Powers , wherewith to fight the c last battle . Each modi fication of the Divine Cons ious i s ness, thus real sed , become a power of the Self for the i ll help ng of the world . Each i usion transcended fits him for work in helping Humanity . He regards not al use these powers as separated things for his person , ni fi but he knows their genesis in the Self . He u es s in t e the e the One Power of the Self , the power of a n u i m—i ing ever nchanged amidst secondary mod fications e ai n the Power of transcending th se powers , and rem ni g — un a fiec ted by them for he knows them to be the product of the raj asic Ahamkara of the Self . He seeks i s the Real Life in its absoluteness , and therefore unattached to the Siddhis . Hi s keen sentiency is now u a i turned into the power of sensing the One, nm n fested e Life, and responding to it everywhere , even wh n l imited for mani festation . Thi s stage is exemplified in the li fe of Sri Krishna by mi hi the baptism of water, of lk , w ch followed the

l i o - ll u up ift ng of the G bardhana Hi s , for the p rpose of protect ing the Gopas from the deluge of rain poured t down by Indra the Chief of the gods . Previous to hat , the Mighty Bei ng had successfully fought agai nst the th Asura Powers . Now, He proved e prowess of the

elf ai a . a Unity of the S , ag nst the Dev s So it is s id i ur abhi He was laved with the m lk of S , the Mother

, n e Rul of the gods a d proclaimed the Sov—er ign er of the Devas . He became the Govinda the Sustainer —a n d a i of the Devas the higher Spiritu l Powers , typ fied ru by the Devas, became His servants , obedient inst i ments to work out His will . Th s will of the di sciple e i rs is fre from even the t nges of pe onal life , of the o sc s nama, or the c entre f c on iousne s , and is now

I oo STUDIES m THE B HAGAVAD Grm .

as from virtue and happiness . It lives thus at the cost of the lower centres which it projects . But , now, the man has to know the centres a s a mere projection of the

One Life for grave experiment and experience , for sus

n a . tai ing the manifested worlds , through s crifice He becomes the reflection of the Lo rd of Sacrifice “ M u all . and Austerity, the ighty R ler, of the worlds The very thing which helps the evolution of the life

- i i di at an earlier stage of passive sub consc ous growth , n cates the li ne along which the centre is to transcend itself . With the change of the View point everyt hing

- changes . Thus by I reference the personality develops an d i the powers of correlation and adaptation , th s very

' I - reference is re moved only when the reference is made to a higher and a more impersonal centre . So also , Shu k am a in the evolution of the centre , the identity with the Devas of the earlier stages , is killed out by con sc i ousl e y and gladly serving the Devas and th ir source , h the Adhi da i v a Centre in the Cosmos . That w ich binds and limits the consciousness, has the quality of n i setti g free the centre , by merely chang ng the character

i . of its relation , by chang ng the polarity At the

- i h s Hamsa stage , the d sciple a to transmute , by a change

n . e of attitude, the fetters which bi d He transc nds the the h i s an d limitations of centre, whic ordinarily fed i nourished by the sacrifice of the lower bod es and powers , hi f has only by using s evolved li e as a sacrifice . He rd a dvésha grown by g and , by attraction and repulsion , f which help in specialising the li e in hi m . These are d the con itions of individual growth , the desire for harmony with harmonious things, and ave rsion from

s . s r disharmonious thing They are nece sa y , in order to evolve the centre in Name and Form , an d they colour i ta G , v.. 29. I m r w r xon s . ro r

- every activity of the separate self in man . As reflected in the moral planes they wear the garb of dharma and adharma , virtue and vice . In sensation , they appear i as pleasure and pain , coloured by these , Wisdom man fests as knowledge and ignorance . They permeate di thus the life of the in vidual , and are the necessary di n l con tio s of separated ife . Now , the centre has to it s realise nature , as a mere phenomenal reflection of the

i . ul Self , the One L fe Attraction and rep sion must be i recognised as the colourings of prakriti . The un ty of the individual with other manifestations of the One l i n Se f, must take the place of the zest , the relish of A dividual existence . The Buddhic and the tmi c li fe must now annex the centre as their instrument . He Pat an ali is now at the stage technically called by j ,

' n a - otz the i j y , that is , shining with the Light of

s . Wisdom , the reflection of the Wi dom Hence he is k hi to now mself as the reflection of the Self , of That i t . s which manifests every hing Thus realising t nature , as the image of its Father , in Heaven , and thus taking ’ the Father s place in the sacrifices , devoid of the least i tinge of individual ex stence , the centre drops its li mitations an d the Life transcendi ng the condi tions of its manifestations realises Its own unity . The purified di In vidual now becomes the sacrificial lamb, immolated , in order that in sacrifice the opposite poles of raga and dvésh a . , and of virtue and sin may be synthesised Cruc ifie d i , in order that , by its blood , its life of div ne e d ni sacrifice the world may be saved . Se ing ivi ty in r man equally in sin as well as vi tue , the perfect , i ‘ real sing himself as the Son of God , pours out his life s in sacrifice , in order that uch larger life may change al the life of the phenomen planes , and in order that in him and his life the duali ties of manifestation may be 1 2 0 STU DIES i n THE BHAGAVAD Gm .

n e f sy thesised . The indi vidu al no longer r fers itsel to the lower things , but knows itself as a projection of the f One Sel , with its life of sacri fice . Then comes the fourth stage— the stage of life

- impersonal . It is called the Param Hamsa Stage , and

' the di sciple has now to realise his uni ty wi th the Light t e - of the Logos whi ch he enters . Before he can become l o s the Light , the il usions of Maya and M ha, the illu ions i of Name , of L fe in Form and of Formless Life, must cease . He must realise the illusory nature of Name , the mysterious Power which leads to the projection s and evolution of centres . He has to pa s through the i un great neutral barr er , the burning gro d, in which see Names and Forms perish . He must the hollow ness of the hitherto concrete centres an d k now them mk al to be the creation of Aha ara . He must re ise the mysterious Power of Rudra—the power of the Self to e l c ntra ise Itself , the power of the Parent Flame to h project sparks, the laya centres , on whic the world

u . u is b ilt The glamour of Name m st not blind him , I and the last knot in the heart , the knot of the n c u t i maki g faculty, is asunder , for he sees the L fe the same whether clothed in Name or without it . Look c ing for Beauty , whi h is the manifestation of Love and

- i Harmony , sustained by an ever grow ng love and n devotion , he is no longer confi ed even to a Name i of the Div ne Love and Beauty , and as Plato says of * Beauty, he may no longer be as the slave or bonds man of one beauty or Law but setting sail into the ocean of Beauty drawing near to the end of things lovable shall beheld a Bei ng marvellously fair for Whose sake it i s that all the previous labours have been undergone—One Who is from everlasting and

- - CL a t S si 1 2 202. , Pl o ympo um , 9

- ro4 STU DIES I N r II n BHAGAVAD Gi r l .

CHAPTER VII .

T HE YO GA or WISDOM .

i ITH the realisation of th s One Life , the centres of consc iousness which are so real i to man at the earlier stages, are real sed ms now to be phenomenal , as not things in the elves , but as mere conditions for manifestation . The t a nature of the centre as the reflec ion of Br hman , hi be in and therefore illusory , is very grap cally descri d the Srim a d Bhagavad Just as the reflec tion of the Sun from the surface of a piece of water , falls al h into the interior w l of a room (t rough an aperture) , an d just as a man inside the room see s the reflection of the Sun in the water through its image cast upon the l e sk wal , and as he se s again the Sun in the y through e c its r flection on the water, so too , the refle tion of the Déha a Self , limited by the (the physic l body) , the Ind t as a al adhi a iy ( str Up ) , and the M nas , lead us to the reflection of the Brahman in Ahamk ara (the Causal The knowledge of the Self obt ained through these reflections is more immedi ate tha n the knowledge through the senses . The reflections of the sun thus ,

ma avi c - though y , have yet the light gi ving power of sun c the refle ted through the media, and even the densest reflection on the wall serves to dispel the dark s — al ne s of the room the physic prison house . The Self as the unique has thus the power of endowing its mayavi c s i i li Be reflection w th l ke potentia ties of ing and Becoming .

Srimad-Bh v - aga ad. I I I xxvlL. 7 H . Tm; or W YOGA ISDOM . 10 5

l s al The path which ie ong the centres is the short , straight and narrow way, as compared with the path i n ly g through manifestations . Hence it is that the di sciple of the occult lore is told to know hi mself ; hi for by knowing mself, he may catch some glimpse of al the Etern Glory of the Self . Like the centre of the mass the of physicist , it is real only when regarded as the al hypothetic substratum for the manifestation of forces . al It is unre when compared to the One Life . In philo h h n l sop ical parlance, t e cen—tres are ow rea ised as the potentialities of ac tivities the permanen t possibilities — n of manifestation i the respective planes . Very rightly are the centres termed in Hindu philosophy the Name . Just as the name of a thi ng serves as a u i centre , as a pivot , ro nd wh ch clusters the memory and knowledge connected wi th the so- called actual i th ng , and just as the very pronouncing of the word brings to our mind the whole host of as sociations con n c t d l e e wi th the thing, as we l as those connected with the r person who p onounces it , so too, these Names , these centres of divine manifestation, serve to connect the memory and experiences of phenomenal exi stence — — in a given plane with the Self the One Life from which they emanate . A Name is thus the condition, through whi ch the experiences of a plane are garnered , and which serves to connect the phenomenal memory with the a One Self, its source . Therefore, is it c lled both sat and a al l i n sat , real and unre ; it is rea that , through it ,

All- -I the One Self , the One comprehending Absolute . al manifests Itself . It is re because it shares in the e al — l Life of the Self, the only r ity because , ike the

al . is image of the sun, it represents the One Re ity It unreal in that it is merely the condition for memory ” and knowledge to manifest , the zero point , round A D 106 STU DIES IN THE B HAG VA GI TA.

al m which the phenomen emory of the universe , the

u . avidya and its powers of producing manyness , cl ster a the h Just as the reflection of thing and ec o of a sound , s though unreal in them elves, produce in us the notion l e ma avi c of substantiality and rea ity, so too , the centr s , y k in their own nature , help us to now something of the

i s . One Substance , which is the r ource So the Bhagavata “ s t e says Know the appearance of the e hre centres , the Adhi - Bhuta and others in the Self to be the

from the etern al standpoint . a tr he an d Thus to one who has att ined to Self , who has by the One Life transcended the condi tions of mani fest a tion x a s m , these centres e ist potential ger s of

N i rman a - memory . The kaya, though unified with the i r One Life , though living in the l ght of the Logos , e s m in tains the e centres of emory, order to manifest

s e an . him elf if ne d be, in the lower pl es Having con

quered the limitations of memory and ahamkara , which c make the centres real , stable in the cons iousness of wi the One Life , he can , thout any lapse or break in consciousness, make these centres manifest in thei r s corre ponding planes , for the purposes of serving the

Divine . The potential ger ms c an be made to remanifest as concrete and even separate individuals by his mere

l. ff c e n i wil He is not a e ted by th ir phenome al activ ties, i i for these activ ties are not determ ned by egoism, t r es th but are , on the con ra y, the r ults of e wish to serve wl the . i Lord The i l v talises these germs of memory, ai while the previous tr ning in the disciple stage, having attuned these centres with the cosmic powers on the lf one hand, and the Life of the One Se on the other, ensures their automatic activity . The dedi cation of i in these centres to the serv ce of the Div e, while it frees

“ -B Srimad ha ga vad, x r., xxvii i . a.

10 8 STUDIES I N THE BHAGAVAD G1“ . an d — their potentialities) , remain fixed in Me the ” un m a ni Turi ya . Knowing this Self as the One and fe ste d the s , the unique , the attachment of centre drops , as n and the Life is made free . These centres ce e to bi d when ahamkara is dedicated to the Divin e . The Self e becomes the centre , the Seer of the thre states , through

- i ts relation with the limiting sphere wall of memory .

By memory , and through catching the reflection of

- s e . the Self , these three fold centre come into exist nce

So the Bhagavata thus describes the man , who has s attained to unity In Him there is no manyne s , whi ch is the Root of Maya there is no determi nation

- i v a s of consciousness , nor the three fold J , strung n together appearing as disti ct entities .

Thus harmonised with the One Life , He lives , while

f - i the per ected centres in the three fold planes of be ng , s t thus dedicated to the Divine , may lead a or of semi independent life and consciousness , as transparent c veils whi h show the Divine Life working through them .

These centres , thus perfected , serve a very i mportant in purpose Avatara, or the Descent of the Logos , i n a s the manifested planes , we shall see later on . Suffice for the present to know that the hi ghest sacrifice i i the spoken of in the G ta , sacrifice of Wisdom , consists i c in thus sacr fi ing the evolved centres , for the manifesta “ . . . . hi al tion of the Divine As H P B says , i t s is a re , e x genuine sacrific , the e planation of whic h pert ai ns to n n a n a the highest I itiation of g (occult knowledge) . It is closely linked by a direct evolution of Spirit an d involution of Matter, with the primeval an d great sacrifice at the foundation of the mani fested Worlds

- - Cf ti e d Bha a vad X X L 6 0. Cf i tfi S m g , , 3 f ., G , IV ., 33.

The ec ret c tr i ne Vol I I I 8 t S Do , . . . p. 3 3. T HE YOGA W 1 OF ISDOM . 09 for gradual smothering and death of the spiritual in ” the material . i a Ow ng to the re lisation of the oneness of the Self , and the sacri fice of every tinge of separateness in the centres , the Adept develops the power of multiplyi ng the centres at wi ll and of transferring them from one

. i al body to another To compare great th ngs with sm l , e the case of Ans l Bourne , with the secondary person * l . . . a ity of A J Brown as cited by Dr Hodgson , is an instance of the cleavage in one ordi nary person leadi ng , a life of distinct personalities . It shows at once the potentialities of even the physical centre to multiply l ff itself . The Brown persona ity led its di erent and l separate ife for six weeks , without any one detecting the truth . The phenomenal personalities have all the

- physical hall mark of concreteness . But the case would ff i be di erent in a Yogi , who has atta ned to the One

Life . Realising the nature of the centre as a condition for manifestation , and harmonising it with the Life W ithin and without , he can , in the first instance , make these centres act independently . Thus , by merely separating them , he can at will appear and function i n three di stinct planes at the one and the same time . l mi In such a case , the physical centre purified of i ta tions and responding to the Divine Life, will manifest as an almost divine physical form , doing actions proper Suk shm a and suitable to its nature, while the and the Karana centres may be similarly acting in their respe c tive planes , independently of each other . To take a

r - concrete case , the sto y of Sanat Kumara referred to ‘ re vi ousl n . p y, r is an illustration to the poi t Such an Adept may appear to be in a physical body for the

n sn ess b Dr. d s n S . P . R . I L . 22 1. A Ca se of Double Co sc i ou , y Ho g o , Vol , p

’ i es e c nd er i es . xxx. 1 Stud , S o S , p I r o STUDIES i n THE B HAGAVAD GrTA.

r purpose of pa ticular physical work, and may, at the same time , be with his disciple in the Sanctuary of the

o s ns L dge, while perhaps , the Cau al Ma may be in deep * i l . med tation and worship . Truly Yoga is ski l in action K i nowin g the possibilities of the centres , the Yog can further multiply them in any plane, and appear in n f i l - ma i old shapes . The cond tion of such se f multi plication is thus succinctly stated in the aphori sm of — “ Patan j ali i Through the modi fications of Asmi ta ” - I . s as ( ness) , phenomenal bodies are built Ju t in rdi i l o nary men , the mere concentration of w l or attention the on a particular thing , serves to implant image of the i in th nker on the thing question , and just as a psycho meter by merely touching the thing can find out the li t s nature , potentia ie and character of the man who di n touched it before , so too , the Adept by merely mo fyi g the life of the centre with the help of the I - notion con t ai n ed sub - in it , can create innumerable centres and m . t forms The memory of a centre or a par of it , the li it

s a ha . of objectivity, goe to form the objective physic l s pes These may be likened to the concrete animal shapes ul animated by the one Group So . The instances cited by Myers of the disintegration of the personalities , go also to prove the possibility of su ch self - multiplication

. sc es of a develope d centre His con iousn s , now trans c e n di n s g the limitation of Name , can embrace and l vita ise all these objective incarnations of itself . As the Purana says 1“ The Yogi endowed with the

Divine Powers, though really One , can become through d c an his Si dhis the Many, and rebecome the O ne . Such a Lord of Yoga can create His body in di verse ” l Of ways . He can , with the he p this knowledge , multiply

Cf The ec re t c tr ine . I I I . . . P a ta n ali V S Do , Vol , p 375 t j , ., 5.

te i n a nk ara c omen tar i n th e n t Quo d Sh , m y Veda ta . n z STUDIES I N THE BHAGAVAD GtTA.

s of the Initiator is seen to tak e plac e . He repre ents for the ti me n i lf I being the One I itiator, and the Div ne i e flows thr ough the self- consc ious li nks created by the M i al ni lf t r a n sfi u rin asters nto the physic I tiator himse , g g and en nobling the persona lity. This must not be con ri c er fused with medi umship, though the p n iple und lying c is - c us both is the same . The dis iple always self cons io while such accession of en ergy comes to hi m he knows the why and wherefore ; though he voluntarily dedi

hi s own . cates centre, yet the memory remains his s The medium , on the contrary, is an unconscious pa sive tool i n the hands of powers which he knows an d remem be rs not . The one is an act of sacrifice, while the othe r u i s forcible Obsession and disintegration . Tr ly, the s e s n t m my t rie of Being are u fa ho able, and the Laws of the Divine inscrutable . is e Thus step by step the path trodd n , and thus gradually is the One Unmanifested Life reali sed by the d i e c a rdent an aspiring soul—. Un fying and r du ing these c entres to the Divine Life the Divine Man passe s into the

. W r t Life of Ishvara hethe He is one wi h the Logos , s e l or whether He keep a thin v i between , in order to work out the Divine Will , as its instrument , He is ll l i i rea y iving in the Div ne , as a link connect ng the world ni t wi U n manif — of ma festa ion , th its esti ng Root the

- . As Ni rmana e Self a Kaya, he bec om s A livi ng l - n c in i Se f co s ious Centre the L fe of God, a Ce ntre able to exist as such , no longer bound by the limitations

l di - s of his earlier ife , expan ng to Divine con ciousness , hi le hi s l w keeping the identity of ife unshaken , a living , r “ fie y Centre in the Divine Flame .

i i s . 2 Esoter c Chr ti ani ty. 9 73 T HE D O 1 CTRINE OF AVATARA . 1 3

CHAPTER VIII .

T H E O F DOCTRI NE AVATARA .

E will now consider the Doctrine of Avatara . It is significant to note that in the whole

teachings of the Gita, the Doctrine of Avatara comes to be mentioned in connection with the c thesis of the fourth hapter , the chapter on occult knowledge . It behoves us , therefore , to find out the connection of Avatara with the perfected centres in — the Divine Man which form, as we have seen , the c i principal thesis of this hapter of the G ta . n Let us , in the first place , u derstand what is meant by an Avatara and the modu s opera n di of the descent of Divinity into the terrene planes . An Avatara, it is admitted on all hands , is the descent of the Deity , the

a . Self , in a phenomen l body It is the sacrifice of the

i . Div ne Life , for the purposes of evolution of worlds

But here the identity of the teachings ceases . Thus "g Av atara a s H . P . B . speaks of the a descent of the l i manifested Deity into an i lusive form of ind viduality, i an appearance which to men , on this llusive plane is i l objective , but is not so in sober fact . That l usive form having neither past nor future , because it had neither il previous incarnation nor w l have subsequent rebirths , w has naught to do ith Karma , which has therefore no hold on it . As against this fact and apparently in contradiction of it we are taught that an Avatara is ’ l i n . the result of evo ut o r Then again, we are further

e t i ne Vol. U L . 6 . a tares Anni e Besant. The S ec r Doc tr , , p 3 4 f Av , AVAD STUDIES IN THE BHAG GtTl . taught* that an Avatara means the overshadowing by the Divine Life of a pure human soul , fitted by its virtues , by one - pointed devotion and love for humanity to be f the proper vessel , into which the Divine Li e can be i t n poured . In the face of these apparent contrad c io s , it is meet that we should enquire more in detail i nto the subject . Before we go on further i n tryi ng to understand a theme so lofty , it will be better if we take an analogy the analogy of man . The laws of the macrocosm are i all reflected in man , the m crocosm, and by studying h i n s man in the light of the teac ings the Shastra , we may find in him some reflection of the loftier verities

l . i of ife We w ll , therefore , take for our type the perfect

- . man with the three fold centres . well developed and h i e harmonised wit the One Life , with bod s stable and yet plastic to his touch . Such a man may be likened r to the One Existence in manifesta tion . The th ee

c o- i centres now ord nated to the One Life , the Self, may

r o a sh . be likened to the th ee L goi , Br hma, Vi nu and Shiva

Being harmonised , the bodies and the centres work u e automatically, adj sting thems lves to their surroun d

i - I - o ings without merg ng the One Self , the consci usness ,

. c the in their activities In su h a man, type of the u a Divine , the One Life , is always nmanifested , lways i n a bsc ondi to r , th ough showing itself mediately through the intervention of the separate centres . The activities being automatic , the central life has merely to keep an eye of supervision to make the centres work . But ni being itself infi te and unconditioned , it has no relation di an d to the finite and the con tioned , hence it cannot

. sun n work Like the , the source of light , floodi g i ff everyth ng with e ulgence , and manifesting the world

' a Row Dmc ours Cf., Subb , es on the Gttl .

116 STUDIES IN THE B HAG AVAD GtTA. i n - hi vi going current w ch , transmuting the brations into terms of the consciousness , makes it possible for s di these to reach the Ego . Without the e interme ate i ai agencies, the physical v bration would have rem ned always a physical vibration . It is the function of the sympathetic nervous system to transmi t the vibrations s n inward , as it is of the volu tary system to convey the will and mandate of the Ego outwards . Further, we should clearly note that the determination of the absolute life of the Ego is dependent upon the nature

- and character of the i n going current . The quantity c i of energy and its haracter , are thus cond tioned by the

- ul nature of the i n going life . We sho d further note that

- the out going current which carries the life of the Ego , traverses the same track and is coloured by the con

- di ti on s governing the i n going life . There is always a balance and equilibrium betwee n these two ; there i s always a fixed ratio which governs the absorption an d secretion of the life . The Ego is roused into recogni tion and will by the i n -going current ; there is always a efi formulation of its own existence , a d nition of its absolute being in the act of receiving the impact from without and in pouring out its life and the life poured out , is the life necessary for the preservation of the organism . In psychological phenomena this formu

ll Adh ci va sd a I - lation of the life is ca ed y y or reference , ” whereby the element of the I , the Self , contai ned in n the outer vibrations , e tering the life of the Ego , causes i definition in the abstract Life . In th s formulation the abstract Ego comes to know an d refer itself as the image h produced by the outer . T is recogni tion causes the r e flec tion which is projected by the abstract life in its outgoing movement , to be representative of the abstract life .

Without this recognition the abstract life cannot manifest . T HE DO CTRINE OF AVATARA . 117

i F t . i r In the analogy we find the follow ng points s , l there is a formulation of being, a definition of ife , in

- the abstract Ego , the abstract and unmanifested I in us , only when an impact from the external world reaches the life . The Ego , as compared with the lower lives forming the bodies , may be considered as the one fount of existence and omniscience , as the one abstract s consciousne s , which apparently knows not itself.

- It is infinite in its nature and all comprehending . It can embrace the high and the low it manifests in plea sures and pains , in virtues and sins in knowledge and ignorance . In all these alike it is the same Ego , the

-I abstract , which is the condition for manifestation . x It is to be regarded more as the substratum of e istence , than as concretely existing . In the field of its all comprehending consciousness , existence and bliss , there arise concrete notions of being , concrete predications of existence , only when it is roused, so to say , from its unconsciousness and sleep by the impacts from the s s outer world . Just as in the ocean , there ari e through i mi i the action of w nd the phenomenon of ll ons of waves , each representing the same ocean in its life of relation

- - and response , so too , in the One Abstract Self Con

c i u sn e ss . s o , there arises concrete definition of being

be - -I The absolute I , the ness , becomes the concrete n and defined being , o ly when the exigencies of its over shadowing life in the outer world require it . In its ” own nature it is the Life , without Matra or in c a limitations , the Fourth , the Abstract , and hence p able of entering into relation wi th things of Name and — as Form The One Existence It is depicted sleeping, because its consciousness , being abstract and unrelated fin d hi - i n to forms , cannot response in created t ngs

mandukya U pani shat , r z . 118 STUDIE S IN THE B HAGAVAD GtTA.

S ec on d : limited upadhi s in Spac e and Time . We see w that there must be a call , a demand for the do npouring of its life ere its abstract life can manifest . It is only when there i s disturbance in the lower planes of its life that there is such a definition and such mani festation

T i n - of its being . hi rd We see that the call or the going current must be pure enough to reach the life of the i Ego . It must be well d rected towards the Ego , and must be capable , by reason of its purity and harmony, of merging in the One Abstract Life . If it is not strong an d i enough pure enough to reach the central l fe, and ai s es ret n itself while merging in that ab oluten s of being,

i t i s - o t and if not one p inted , here is every chance of r i the cu rent losing itself, diss pating itself in the lives of hi the ve cles and the Laya states it has to traverse . The in - going current is absorbed by the lower centres vi of acti ty , and there is an automatic activity set up by the centres whic h are in harmony with the One

Self . Such activities are often seen in dreams and somnambulistic phenomena . The adjustmen t of the body in dreams is due to the powers of c o - relation and adapta i n tion developed the centres of the body, through the o impregnati n of the higher life of the Ego . They belong to the non-Ego insomuc h as the cen tres which i and al in tiate actions are outside extern to the Ego. the They represent Ego , in so far as this life is attuned i of the and e h to the l fe Ego , ev n t en, only i n terms of the e n out r ma ifested life . These activi ties may

' be the i the only regarded as activ ties of Ego , so far as h the Sha kti , o i c t ey show forth the powers , of the Eg , wh h s c n e the e lower e tr s have absorbed . But in another sense , they may be regarded as the concrete mani festa i oi a t the t on a particular Sh k i, or energy , of Ego , acting e ma avi c through a particular c ntre or y re flecti on .

118 STUD IE S IN THE B HAGAVAD GrTL.

S ec on d : limited u pa dhi s in Space and Time . We see downpouri n g that there must be a call , a demand for the of its life ere it s abstrac t life can mani fest . It is only when there is disturbance in the lower plane s of its life that there is such a defin ition and such manifestation Thi r d l i n - i of its being . We see that the ca l or the go ng current must be pure enough to reach the life of the i Ego . It must be well d rected towards the Ego , and i must be capable , by reason of its pur ty and harmony, of mergi ng in the One Abstract Life . If it is not strong c al e nough and pure enough to rea h the centr life, and i e e retai n itself wh le merging in that absolut ness of b ing,

i s o n e - oi a and if it not p nted , there is every ch nce of r i i t l s the cu rent los ng itself, diss pating i self in the ive of s the vehi cles and the Laya state it has to traverse . The i n - going current is absorbed by the lower centres t t se t of ac ivity, and there is an automatic ac ivity up by the centres which are in harmony with the One v n a Self . Such acti ities are ofte seen in dre ms and somnambuli stic phenomena . The adjustment of the body in dreams is due to the powers of c o- relation an d adapta

.in e tion developed the c ntres of the body , through the n impreg ation of the higher life of the Ego . They belong to the non -Ego insomuc h as the centres whi ch ini tiate actions are outside and external to the Ego. s the as They repre ent Ego , in so far this life is a ttuned to l of the o and n t n ms the ife Eg , eve hen , o ly in ter the e ma of out r nifested life . These a ctivities may n zbe the i s th r as o ly regarded as activ tie of e Ego, so fa h s f Shakti the t ey how orth the , the powers , of Ego, which n these lower ce tres have absorbed . But in a nother sense, they may be regarded as the concrete mani festa

i a t the t on of a p rticular Shak i , or energy , of Ego , acting la ma a vi c through a particu r centre or y re flection . T HE 1 1 DOCTRINE OF AVATARA . 2

i i of the l fe of the Ego , comes from w thout the organism , though it has somethi ng in it which con nects it with

- the limited life . The down pouring life is thus not exactly commensurate with the life sustaining the

organism , or the life manifesting as the concrete centre .

It transcends the life of adjustment , and the life of the

centre . It is a higher type of energy, and were it not i so , it could never restore equ librium to the limited

life of the centre and the life of the organism . It is , in su b li mi n a l other words , the life of the Ego , behind c the c on érete consciousness . It is that life whi h

embraces the concrete Ego , the organism , and the l l h indiscreet ife of the Self in the cel s of the body, w ich

- runs through all these , and from which these three fold

Be - manifestation s and modes have sprung . It is ness , the potentiality of Being and Becomi ng rather than

i e definite b ng , the One Endless String , (Sutra) , which

runs through the Monad and its reflections , and the one illimi table ocean of existence with its ripples of Name

and Form . 12 2 STUDIES IN T HE B H A GAVAD GrT A.

CHAPTER I X .

DIVINE MANIFESTATION .

al i EARING in mind the an ogy g ven above, let u s try to understand the mysteri ous mani n A fest a ti on s of the Self know as v a tar as . The first point to understand is that the Avatara is the s connected with organic life of the world , called the Life of Vishnu . It is a manifestation through the Second Aspect of the Trinity . This fact has led to the belief that the Root of the Avatara is the Second Aspect of the manifested Logos of a

System . Just as the automatic adjustment of the s s u phy ical body under tim lation from without , may be i a if regarded as be ng due to the org nic l e of the body, so also in the case of an Avatara ; but j ust as the power of adjustment of the body is really due to the impregnation by the life of the Monad of the lower life at an earlier stage of karma , so , thus viewed , an Avatara i f is the man festation of the One Life , which shows Itsel both as the life of the centre , as well as the life over “ shadowing the organism . As H . P . B . There

a - is a mysterious principle in nature c lled Maha Vishn u , which is not the God of that Name , but the Principle

Av a t ri m which contains the Bij a (the seed) , of a s , or e in other words , is the pot ncy and cause of such Divine ” All Av tar Incarnations . a a s are connected wi th the Abstract Life which pervades the centres and the bodies — —o f a the One Substratum all m nifestations . Just

The Sec r e t c trin e 6 Do , Vol. III , p. 3 2 .

124 STUDIES IN THE B HAGAVAD Gi r l .

d e is harmony, and only when this harmony is isturb d — does it happen that the Life whi ch is Aj a Eternal and — h Unchanging the One Self , w ich neither waxes nor

f . wanes , manifests Itsel in concrete form u As to the mod s oper a n di we find that , when the con e fli c tin g forces are focussed in two personag s , each i representing the type of forces , good and ev l , when the s earth groans under the load of sin and mi ery, then there is always a call upon the Divine to manifest Himself for the purpose of establishi ng order and ha rmony . Th ul the e Devas and Rishis in cons tation with Brahma,

e f - sa c rific e forces which work for spirituality and s l ,

- as against the self assertion of the Asuras , all combine . al As esoterically put , they go to the primev Purusha,

Narayana and rouse Him from His yoga slee p . The as n esoteric meaning can be gr ped, if we u derstand the analogy of the body given before . Two di stinct sets Of all u nerves , r nning into the brain centres , connect the

. - physical body with the Man . The out goi ng or the l s— al motor nerves , may be ikened to the Deva the spiritu — Intelligences who preside over and guide the evolution

moc r a t rs h - . c os o Vi s v a hrasta Matter and Form These , S , i i e v olu and those Rish s l ke Daksha , who preside over the

h - tion of Form , are connected wit the out going e nergy of Ishvara . They belong to what is called the Pravri tti

es di . Marga , the d cen ng Arc The Intelli gences who — guide and control the i n - goin g process the retur n — Arc are variously classed as Nirmana- Kaya and - a Dharma Kaya Rishis , the Seers of the secret m ntra, the Lost Word . The first named are the custodi an s of r the secret lore , and are the g eat Teachers in ch arge n of the spiritual evolution of huma ity . They are “ N i rvan ees - called with remains . The Dharma Kayas , Vi deha Mu kt as or , as they are called, the , or the Ni rvan ees D I M VINE ANIFESTATION . 125

without remains , perform a mysterious function . Just as the Ni rman a - Kaya ma y be li kened to the sensory nerves , who convey and manifest the Divine

W s i n the - i dom lower planes , so the Dharma Kayas who do not keep their remai ns while mergi ng in the i the D One Life, are the bas s of special ivine manifesta tions we know as Avatares . Uni fied in the inner uh a e l di m nif sted ife of the Self , with Ishvara, and de cating their well-developed purified an d spirituali sed centres t u of manifestation, hey are the instr mental causes of

all . Divine Incarnations Referring to them, the late se Mr . Subba Row Ob rved that there was an accession of energy in the I fi gos when su ch a Being merged D himself in the ivine . W c Be - i hen su h a ing, one po nted in devotion to all Ishvara , and love towards beings as His images , comes i i to the Self rel nquish ng Name and Form, and merging the All- lif One Life of the Monad into the e , then , through such a puri fied centre there comes a downpouring of

the Divine Life . What is possible in the case of adept Ni r a ship is more possible in the case of a v nee . As

. P e H . B . observes , In the cas s of higher adeptship when the body is entirely at the command of the inner al is l n man, when the spiritu Ego complete y reu ited li with its Seventh principle , even during the fe time of a al al the personali ty , and the str man or person Ego has become so purified that he has gradually assimilated all the qualities and attri butes of the middle nature s l t (Buddhi and Manas in their terre tria aspec ) , that al personal Ego substitutes itself so to say, for the spiritu is a b i higher self, and thenceforth c pa le of l ving an al independent life on earth . The spiritu Ego Bu cannot return to reinc arnate on earth . t in such

et c trin e Vol. . . 2. The Sec r Do , III . p 37 12 6 STUDIES IN THE B HAGAVAD Gi n .

e a fli rm ed al cas s , it is that the person Ego of even a Dharma- Kaya can remain in our sphere as a whole and ” return to incarnation on earth if n ee d be . The two

i qualit es , devotion to the Supreme and love of humanity, are necessary in order that the Dharma-Kaya Ni rv an ee the may connect man with God . They are , so to say, two poles of the life of the Self . It is only when the various centres are reduced to the One Life stringi ng them together as their subst ratum that consci ousness i “ can transcend the neutral states . So the G ta says

Dedi cating thy c hi tta (consciousness) to Me , through My Grace shalt thou transcend the obstacles (the neutral barriers So also the Bhagavata , speaking Ma nn Of i — of the th s Humanity, says i Attached ’ o c e - to the L rd s name , he onquered the thr e fold states

Sva n a Su shu ti . of Jagrata , p and p It is Brahman which links the st ates and It is the un changi ng seer i ’ l d thereof, and by ded cating one s ife and in ividuality ni to It , can one transcend the life of the centres and u fy th the life . Even in e lower plane phenomena the mani fest a ti on - mi l s of the sub li nal ife is po sible , only when the

r - sup a liminal is harmonised to it . the the i Thus by devotion to Supreme , Yog merges

- hi s unified life into the All life . The love for humanity l e serves to fix the ine of the desc nt of the Logos, of the i Supreme Life . By devotion a Yogi makes his ind vidual ma life pure and perfect , so that it y enter into and be wi re one th the Sup me Life , while his love of hu mani ty ni if i helps in defi ng the l e of relation , the l ne of descent . Without either of these there can be no descent of the an d Supreme , they are the necessary condi tions of n u linking the ma ifest to the nmanifest , the phenomenal to the Eternal .

- - Gttfi 8. ti e B ha ava d I I I . , XVIII, 5 f S m d g , , 22 33.

128 STU DIES IN THE B H AG AVAD Gm .

the higher activities , induced by the overshadowing f his hi s i e is Li e , are , and yet not the man f station his

hi s. and yet , from another standpoint , not It is his k li s hi s because the memory , the nowledge uti ed, are , and n because , by earning the exceptio al favour of being i l al the rec epta cle of the Div ne F ame , he must so bear the responsibilities of such man ifestation . Like the e i s n l body of Jesus , his body has oft nt me to pay the pe a ty uli of its enso ng by the Divine, by undergoing unutterable ff his s ff r s su ering, Yet it is not , for the e su e ing touch i an d hi m a not his nnermost soul, do not throw karmi c lly back in evolution . To compare smaller things with

al e . N greater, such is so the cas in Avatara The irvan ee

i - e without rema ns the Dharma Kaya Adept , who go s Maha- h into Vis nu as a representative , as the call per soni fied n of the groaning earth , becomes the co necting link between the child humanity and the Supreme s c an Father . The qualitie whi h Adept must have , in hi m l order to earn for this high privi ege, are thus laid down in the Freed from passion (attachment di l si to in vidua life) , devoid of fear and anger , lo ng the e S lf in Me , taking refuge in Me , purified in the Fire ” of Wisdom and thus attaining to My nature .

c - - Su h one pointed, whole hearted love and devotion the di a are necessary to merge In vidu l into the Self. is e o s a ds It only wh n the one c nsciousne s thus exp n , e i and, transc nd ng the fine limitations of Name, sacri fic es even the finest colourings of the indi viduali sed if l l e ; when, over and above fu filling the negative con ” di ti ons n i which co sist in dropp ng the fetters , the s po itive element of love , sacrifice and wisdom shi ne forth from the Yogi then only can he be utilised by

. Ni rvani c l the Divine Life Unless the ife is realised , i G tfl, xv .. xc . M DIVINE ANIFESTATION . 129

- it cannot reach the Self, the Maha Vishnu Principle,

and rouse It into manifestation and being . ful Such a high Adept , l of love to humanity and

devotion to the Supreme , his consciousness transcend

ing even the Devas , is necessary in order to reach the

indiscrete Self, and , so to say , rouse It from Its state of

-sac ri fic e apparent sleep . The self , the immolation of

such a centre , is necessary in order to bring down the

n . nl Unma ifest into manifestation It is o y when, such i l a Mighty Being resplendent in His Div nity, glad y fi that there i s c a sed and consciously sacri ces His Self, u a o mula ti on a de n i ti on f r , fi , of Being in the Unmanifest i and Unchangeable Self . The Divine Life cloth ng

Itself in Name and Form then manifests . But the condi tions for manifestation are defined by the character

- isti c Name and Form of the Self immolating Adept . His centres—now the mere abstract condi tions of the — mani festing Life in the di fferent planes go to form l the vehicle of the Manifesting Life . The potentia ities i al of L fe, Memory, Wisdom and even of the extern

Form, are garnered in these centres , and these are all i i ut l sed for manifestation , and form the lines of least

- resistan ce to the down coming Av atari c Life . Thus

viewed, from the standpoint of man , an Avatara is the

ul t - res t of evolution, and can be termed the e mani festa ti on of a Divi ne Centre which had previously merged

if . in the l e of Ishvara The memory, with which the s i n manife ting Life is clothed, is this sense the memory

of the Adept in his past evolution . But viewed from n above , from the standpoi t of the Divine , the One Life , in which Names and Forms are but mere bubbles evanescent and transitory—from the standpoint of

- — i the Maha Vishnu Principle the centres are llusory, F th an bei ng mere names. rom is high point of view, r 3o ST U D xES IN THE B HAG AVAD Grr t .

Avatara is a special illusion in the midst of the illusory ma nifested un iverse and the memory is the sum total of experienc e and evolution garnere d in abstract seed al form in the noumenal Life . From this metaphysic N vie w point , the irvanee no longer exists , and the very mergence in the Absolute means the mergen ce of all

a n . uc individu l memory , and he ce , too , of all Name S h fe all Avatara, fully manifesting the One Li through h vi n M the three centres , and a g the memory of aha a m a Vishnu as their memory, are c lled the Pu or Per ”

A atar . n feet v as The A sa, or part Avatara, is due d w it s to the utilisation of a less perfecte Monad, ith m an d centres . For example , when a thus edicates i a i Mo his astral centre to the Div ne , yet ret in ng his nad , the result is a partial manifestation of the Divi ne through that centre as I ts vehicle .

h A ss c not In the Aves a v ataras a pure ve el is hosen, s i Mu kt a and nece sar ly a Yogi (a liberated man) , the i Man a l Div ne Life utilises the thus qu lified, for a imited n period and for a particular purpose . As in inspiratio m il e l s and ecstacy, an temporar y transc nds the imitation of memory of the centres of being and becomes coloured b f i n y the Higher Li e , and so too , a greater degree in

A r Avesha vata as. e if G nerally, for a l e time, the Divine Influence continues to shi ne through the puri fied vessel and, to all appearance, as in reality it is , the human n ature of man is su bmerged by the overflowi ng Divine a Life . But , fter the influence has passed away, after the broodingLife of the Divine has ceased to ac t through h c man the uman taberna le , the continues to be man, a in his i reg in g or ginal memory and hi s own karma . Ava taras The source of such , the overshadowing life , i need not necessarily be the L fe of the Supreme , and there are cases in which the influence of the Planetary

132 STUDIES IN THE BHAGAVAD GrTx.

CHAPTER X .

T HE E N D or OCCU LTISM .

UCH are the high possibili ties of be ing unfolded ul to us by occ tism, and such is the evolution of the centres of life through which the candi date is s k hi passes . Such the acrifice of nowledge, by w ch all actions cease . So the Gita says with attachment s i n dead, the con ciousness fixed wisdom , with action ”

s . done as sacrifice , all action melt away h s With this wisdom, w ich come through the sacrifice a i of knowledge, the l st cond tion of perfect automatism

the - s is fulfilled . We have seen that non dualitie of fian a s in action, of J and of substance , are neces ary order to free the consciousness from the limi t i ti on s

- of the formal life of the ce ntres . The non dualities of i action and substance , as real sed by Karma Yoga, an d ' the non - duality of thinking attained by a i khya Yoga d are not enough . The reduction an harmony of action mi e s to the cos c powers , has in it an lement of manyne s , n h while reduction of all knowledge to the Seer, the Sa k ya P s l e l — uru ha, estab ish s on y a partial harmony the harmony of Ego with the modification of its field of

n s . co sciousne s Hence , true automatism can only come if the manyn ess of the cosmic powers are resolved l m to the Supreme Unity of the Se f , and the li ited har E mony of the—go with its field is replaced by the harmony e . of Wisdom the harmony of the Unique S lf Hence , all actions which are due to the forces worki ng i n

Gttd, xv.. as. T HE E N D or L OCCU TISM . 133 — Prakriti the mani fold Intelligences who spring into existence by the modifications of the consciousness of — the One Self must be done , having the central unity as object . Actions there must be , so long as the mani festa ti on of the Self continues . Hence it is only when all actions are realised to be due to be powers of the n One Self in ma ifestation , when , by resolving these f powers to the One Self , the Unity of the Li e underly i n i a ll g these is realised, and when, by ded cating actions to thi s Unity and doing all actions as sacrifice unto the

- l l . Se f, that the real non dua ity of actions can arise i l By hav ng the Se f as its object in all activities , the soul gains the knowledge direct and immediate of the

n . Vik shé a One appeari g as the Many The power of p , of di ssipation and destru ction of Maya which manifests l un on y where there is manyness , instead of ity, is con

all i . quered by surrendering activ ties to the One Next , the non- duality of thi nking comes with the unity of consciousness, with the realisation of the world of

Name and Form, of centres and sheaths , as being due

to Avi dya . Knowi ng thus the One Life to be pheno

- — men ally projected as the three fold centres cosmic and human- knowing the gradual process of the i n volu C tion of the One onsciousness , producing Matter and

Form , the Yogi is not attached to these , and with the resolution of the phenomenal forms to thei r One Nou — — menon the Self all doubts consequent on the attach ment to Life and Form are clove n asu nder . The — — - enveloping power of maya its Av ar an a Shakti which leads to the identification of Life with the fleeting forms a constituting the series of m nifestations , can no longer wield its influence or cast its glamours on the conscious

n if . ness , and pin it to defi ite grooves of man estation The Yogi knows and perceives the unity of conscious 134 STUDIES xN THE B HAGAVAD GITA .

i ness in the m dst of the phenome nal Forms . Next f nu comes the realisation of the One Sel , the ever mani al h festing Substratum, the one source of re ity , whic l i s everything else shares . Rea ising th One Substance , n the the Self, the u ique , One without a second, the di r Immutable, though expan ng into a se ies, the Change s all c i i les though producing out of It hang ng th ngs , and mi t he i i thus beco ng It , Yogi transcends the l m tations of laya . He sees the Self as the One Substratum, of an d esc i e nc e d which Wisdom N , Dharma and A harma ,

- s Being and Non Being , are but manife tations and elf temporary expressions . Hence he retains the S , even when passing through the laya states , of Non in Being, for he sees the same Self Its phenomenal unity of the expanding life as well as the synthesisin g as i unity of the Name , and even higher, the Unman fest

. n a i n Noumenon Thus harmo ised, re l si g the One Life i n as u ri n s i all its pects , s rrende g the notion of ndi viduality c fir m and existen e , and in his hold upon the One Life , he acts and yet is not boun d . All acti ons then are not his , but are merely the various ways in which the One n s s i w “ Self ma ife t with n and ithout . So the Gi ta says all m By reducing Karma to har ony, transcen ding all r attachment th ough wisdom , firm in the One Self, 0 actions , Dhananj aya do not bind . Thus sur i i n rendering individual be ng all its aspects , and stable i in th s Yoga , the Supreme Wisdom comes and illu min ates e — the S lf the Wisdom , than which there is no other puri fier i uc f- n e S h wisdom is the sel u foldm nt of the Divine . When the vehic les an d the centres of life are reduced to a state of transparency , and by Form the limiting and e env loping tendency is conquered , then only we see the

i tl xv . x C e G , . 4 . I 1 L, on , I V. , 38.

1 36 STU DIES I N THE BHAGAVAD GITA .

if mi Its man estations , knowing the One Life in the dst n of the many separated lives , and realisi g the true s m ma avi c nature of Name and For s , as the y projections — of the One Life he transcends the Moha the illusion of separated exi stence wi—th the desires for sensation and the hunger for growth and he sees all beings with r c u out exception , the vi tuous and the vi io s , from the s e first mani fested Brahma to the meane t we d on earth , as f l vi i being the mani estations of the Se f , li ng and act ng with the life of the Self)“ Thus reduci ng everythi ng to i l the Self , and know ng the Se f in everything as the basis, al i n hi s e the instrument cause of everyth g, consciousn ss

- transcends the Ring Pass Not , the self imposed limita al tions of the memory of Ishvara, the Root of the origin an n Avidya which is the cause of all m ifestatio s , and he swiftly goeth to the Supreme Peace . n hi Seeing the Supreme Ishvara , i destructible wit n a all the destructible , seated equ lly in the hearts of s r beings and yet not in the e, pe vading like the omni

A s r present ka ha eve y manifested thing, and yet not i i s a i soiled , beg nn ngle s , without qu l ties , the Supreme l e s Se f, perceiving that the varied nature of b ing are rooted in One , and proceed from It , he reacheth Brah a man, to come out later consciously, to t ke the place c the c of the Great Tea hers in e onomy of the Cosmos, be n sc l as the i as s or , it may , even u con ious y, sacrific al b i of the Divine Mani festations .

CL i a , G t . v. . 35 .

T H E E N D or P ART III .