the number of footnotes corresponds to page numbers at the printed book
6 annakosa and pranakosa
7 Prashna Upanishad, 11. 6 and 13.
8 manomayah pranasariraneta. Mundaka Upanishad, 11. 2. 7.
12b vijnanakosa and anandakosa
19 Who dwells a Dream, the inly conscious, the enjoyer of abstractions, the Brilliant. Mandukya Upanishad, 4.
21 The Unified, in whom conscious thought is concentrated, who is all-delight and enjoyer of delight, the Wise.... He is the Lord of all, the Omniscient, the inner Guide. Mandukya Upanishad. 5,6.
25 Satya means Truth; Krita, effected or completed
27 Bhakta. the devotee or lover of God; Bhagavan, God, the Lord of Love and Delight.The third term of the trinity is Bhagavat. the divine revelation of Love.
40 Sadhana, the practice by which perfection, siddhi, is attained; sadhaka, the Yogin who seeks by that practice the siddhi.
51 The triple path of Knowledge. Devotion and Works.
90 This Power is the conscious divine shakti of the Ishwara, the transcendent and universal Mother.
93 It is not indispensable for the Karmayoga to accept implicitly all the philosophy of the Gita. We may regard it, if we like, as a statement of psychological experience useful as a practical basis for the Yoga; here it is perfectly valid and in entire consonance with a high and wide experience. For this reason I have thought it well to state it here as far as possible in the language of modern thought, omitting all that belongs to metaphysics rather than to psychology.
148a param bhavam
148b manusim tanum asritam
189 Therefore the Gita defines "Dhanna", an ellpression which means more than either religion or morality, as action controlled by our essential manner of self-being.
202 Ishwara-shakti is not quite the same as Purusha-prakriti; for Purusha and prakriti are separate powers, but Ishwara and shakti contain each other. Ishwara is Purusha who contains prakriti and rules by the power of tile shakti within him. shakti is prakriti ensouled by Purusha and acts by the will of the Ishwara which is her own will and whose presence in her movement she carries always with her. The Purusha-prakriti realisation is of the first utility to the seeker on the Way of Works , for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the being can liberate himself from the mechanical action of the nature and become free and arrive at a first spiritual control over the nature. Ishwara-shakti stands behind the relation of Purusha-prakriti and its ignorant action and turns it to an evolutionary purpose. The Ishwara-shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the being in a spiritual nature.
217 amsah sanatanah, para praktir jivabhuta
265 This is part of a further extension of the work contemplated by the author but left unfinished.
267 sadharmya mukti
286 Yoga develops power, it develops it even when we do not desire or consciously aim at It; and power is always a double-edged weapon which can be used to hurt or destroy as well as to help and save. Be It also holed I hat all destruction is not evil.
289 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves one obstacle to the realisation of God is therefore removed.
291 This is the idea of the triple operation of Jnanayoga, sravana, manana, nididhyasana, hearing, thinfcing or mentalising and fixing ia concentration.
297 The Divine Being is described as the adhyaksa, he who seated over all in the supreme ether over-sees things, views and controls them from above.
298a In this sense the power of prophecy has been aptly called a memory of the future.
299 sama and dama
305a yato naiva nivartante tad dhama paratnam mama
305c Mandukya Upanishad.
307 The Waking, Dream and Sleep states of the soul.
309 In the elementary stages of internal debate and judgment, vitarka and vikara, for the cormtion of false ideas and arrival at the intellectual truth.
310 This subject will be dealt with more in detail when we come to the Yoga of selfperfection.
315 Nirlipta. The divine Ananda in things is niskama and nirlipta, free from desire and thetefore not attached.
321 atmajnana and tattvajnana
349b udasina, the word for the spiritual "indifference", that is to say the unattached freedom of the soul touched by the supreme knowledge.
351 The Divine, Narayana. making itself one with humanity even as the human, Nara becomes one with the Divine.
354 Isha Upanishad.
358a yasmin vijnate sarvarn idam vijnatam. Shandilya Upanishad.
358b This is the distinction made in the Gita between Sarlllhya and Yoga; both are necessary to an integral knowledge.
363 nirguno guni
382 Called in the Veda variously seats, houses, placiags or statuses, footings, earths, dwelling-places, sadas, grha or ksaya, dhama, padam, bhumi, ksiti.
384 Notably, the Taittiriya Upanishad.
387b kevalair iniriyaih. Gita.
389a na karma lipyate nare. Isha Upanishad.
389b prawiliyiante karmani. Gita.
397 vijanatah. Vijnana is the knowledge of the One and the Many, by which the Many are Ken in the terms of the One, in the infinite unifying Truth, Right, Vast of the divine existence.
398 jagalyam jagat. Isha Upanishad.
428a For example, the Tantric in India.
428b We hope to deal with it hereafter; but our first concern in the Arya must be with spiritual and philosophical truths; it is only when these have been grasped that the approach to the psychical becomes safe and cleaf.
436 Called the vijnana or buddhi, a word which may lead to some misunderstanding as it is also applied to the mental intelligence which is only a lower derivation from the divine gnosis.
452 I include here in mind, not only the highest range of mind ordinarily known to man, but yet higher ranges to which he has either no current faculty of admission or else only a partial and mined reception of some faint portion of their powers, -- the illumined mind, the intuition and finally the creative overmind or Maya which stands far above and is the source of our present existence. If mind is to be understood only as Reason or human intelligence, then the free mental being and its state would be something much more limited and very inferior to the description given here.
462 So the Sun is called in the Veda, rham jyotih.
467 surya vyuha rasmin samuha, tejo yat te rupam kalyanatamam tat te yo'savasau, purusah so'hainasmi. The Veda describes the Vijnana plane as rtam, satyam, brhat, the Right, Truth, Vast, the same triple idea differently expressed. Ritarn is the action of the divine knowledge, will and joy in the lines of the truth, the play of the Truth-consciousness. Satyam is the truth of being which so acts, the dynamic essence of the Truth.consciousness. Brihat is the infinity of Sachchidananda out of which the other two proceed and in which they are founded.
473 This power, says Patanjali coma by 'samyama' on an object. That is for the mentality, in the gnosis there is no need of samyama. For this kind of perception is the natural action of the Vmlana.
481 The biune body of the Lord and his Spouse, Ishwara and shakti, the right half male, the left half female.
482 So Heraclitus, "The kingdom is of the child."
483b Not in the sense of illusion, but in the original Vedic significance of the word Maya.
485 Therefore the world of the Ananda is called the Janaloka, in the double sense of birth and delight.
517 In modern India people attracted to Yoga, but picking up its processes from books or from persons only slightly acquainted with the matter, often plunge straight into Pranayama of Rajayoga, frequently with disastrous results. Only the very strong inspirit can afford to make mistakes in this path.
544 These are three of the four classes of devotees which are recognised by the Gita, arta, artharthi, jijnasu, the distressed, the seeker of personal objects and the seeker of God-knowledge.
559 anantmyam anilayanam. Taittiriya Upanishad.
656 This subject has been treated in the Yoga of Works. It is restated here from the point of view of the general type of nature and the complete liberation of the being.
704 mahattva, bala, laghuta, dharana-samarthya
707 purnata, prasannata, samata, bhoga-samarthya
720 That perhaps is why it was the Kshatriya bringing his courage, audacity, spirit of conquest into the fields of intuitive knowledge and spiritual experience who first discovered the great truths of Vedanta.