The Gita was not meant by the writer to be an allegory—you can say, if you like, that now we should dismiss the ancient war element by interpreting it as if it were an allegory. The Gita is Yoga, spiritual truth applied to external life and action—but it may be any action and not necessarily an action resembling that of the Gita. The principle of the spiritual consciousness applied to action has to be kept; the particular example used by the Gita may be treated as a thing belonging to a past world.
The Gita, the Divine Mother and the Purushottama
The Gita does not speak expressly of the Divine Mother; it speaks always of surrender to the Purushottama—it mentions her only as the Para Prakriti who becomes the Jiva, i.e., who manifests the Divine in the multiplicity and through whom all these worlds are created by the Supreme and he himself descends as the Avatar. The Gita follows the Vedantic tradition which leans entirely on the Ishwara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it; the Tantrik tradition leans on the Shakti or Ishwari aspect and makes all depend on the Divine Mother, because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it. This Yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the Yoga.
