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The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision. ↗
How often does a man ruin his disciples by remaining always with them! When men are once trained, it is essential that their leader leave them, for without his absence they cannot develop themselves. Plants always remain small under a big tree. ↗
The heart-knot is full of the darkness of ignorance, and it is illusory. When this knot snaps and opens, consciousness, like the sky, surges undividedly, leading to a clear and enduring peace in which the Self shines forth in the Heart. Only the love for the Self that springs forth in the Heart is the true devotion that is full of auspiciousness. ↗
By abiding steadfastly in the Heart, a life that is wholly suffused with true love flourishes without any obstruction as one's own nature. Since the illusory association, the veiling ego, has died, this life of love is indeed the splendour of jñāna, the enjoyment of Śiva-svarūpa that shines with extreme calm. ↗
