of the Gita is not, as some contend, only the Karma- yoga, one and the lowest, according to them, of the three paths, but a highest Yoga synthetic and integral directing Godward all the powers of our being.
Arjuna takes the declaration about the transmiss- ion of the Yoga inits most physical sense,—there is another significance in which it can be taken,—and asks how the Sun-God, one of the first-born of beings, ancestor of the Solar dynasty, can have received the Yoga from the man Krishna who is only now born into the world. Krishna does not reply, as we might have expected him to have done, that it was as the Divine who is the source of all knowledge that he gave the Word to the Deva who is his form of knowledge, giver of all inner and outer light,—bhargo savitur devasya yo no dhiyah prachodaydt; he accepts instead the oppor- tunity which Afjuna gives him of declaring his conceal- ed Godhead, a declaration for which he had prepared when he gave himself as the divine example for the worker who is not bound by his works, but which he has not yet quite explicitly made. He now openly announces himself as the incarnate Godhead, the Avatar.
We have had occasion already, when speaking of the divine Teacher, to- state briefly the doctrine of Avatarhood as it appears to usin the light of Vedanta, the light in which the Gita presents it to us. We must now look a little more closely at this Avatarhood and at the significance of the divine Birth of which it is the outward expression; for that is a link of considerable importance in the integral teaching of the Gita, And we may first translate the words of the Teacher himself
