We see that the mystery of thesdivine Incarnation in man, the assumption by the Godhead of the human type and the human nature, is in the view of the Gita only the other side of the eternal mystery of human birth itself which is always in its essence, though not in its phenomenal appearance, even such a miraculous assumption. The eternal and universal self of every human being is God; even his personal self is a part of the Godhead, mamaivingsha,—not a fraction or frag- ment, surely, since we cannot think of God as broken up into little pieces, but a partial consciousness of the one ,Consciousness, a partial power of the one Power, a partial enjoyment of world-being by the one and universal Delight of being, and ‘therefore in manifesta. tion or, as we say, in Nature a limited and finite being of the one infinite and illimitable Being. The stamp of that limitation is an ignorance by which he forgets, not only the Godhead from which he came forth, but the Godhead which is always within him, there living in the secret heart of his own nature, there burning like a veiled Fire on the inner altar in his own temple-house of human consciousness.
He is ignorant because there is upon the eyes of his soul and all its organs the seal of that Nature, Prakriti, Maya, by which he has been put forth into manifestation - out of God's eternal being; she has minted him like a coin out of the precious metal of the divine substance, but overlaid with a strong coating of the alloy of her phenomenal qualities, stamped with her
