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Series 1, Chapter 9 pg 83, Para 1:
very clearly and indicates though it does not develop entirely the line of reconciliation. “Renunciation and Yoga of works both bring about the soul's salvation, but of the two the Yoga of works is distinguished above the renunciation of works. He should be known as always a Sannyasin (even when he is doing action) who neither dislikes nor desires; for free from the dualities he is released easily and happily from the bondage. Children speak of Sankhya and Yoga apart from each other, not the wise; if a man applies himself integrally to one, he gets the fruit of both,” because in their integrality each contains the other. “The status which is attained by the Sankhya, to that the men of the Yoga also arrive; who sees Sankhya and Yoga as one, he sees. But renunciation is difficult to attain without Yoga; the sage who has Yoga attains soon to the Brahman; his self becomes the self of all existences (of all things that have become), and even though he does works, he is not involved in them.” He knows that the actions are not his, but Nature's and by that very knowledge he is free; he has renounced works, does no actions, though actions are done through him; he becomes the Self, the Brahman,
brahmabhuta, he sees all existences as becomings (
bhutani) of that self-existent Being, his own only one of them, all their actions as only the development of cosmic Nature working through their individual nature and his own actions also as a part of the same cosmic activity. This is not the whole teaching of the Gita; for as yet there is only the idea of the immutable self or Purusha, the Akshara Brahman, and of Nature, Prakriti, as that which is responsible for the cosmos and not yet the idea, clearly expressed, of the Ishwara, the Purushottama; as yet only the synthesis of works and knowledge and not yet, in spite of certain hints, the introduction of the supreme element of devotion which becomes so important afterwards; as yet only the one inactive Purusha and the lower Prakriti and not yet the distinction of the triple Purusha and the double Prakriti. It is true the Ishwara is spoken of, but his relation to the self and nature is not yet made definite. The first six chapters only carry the synthesis so far as it can be carried without the clear expression and decisive entrance of these all-important truths …
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Series 1, Chapter 16 pg 162, Para 1:
into the divine consciousness, and in its intensest culmination is a losing of the separate self in that. The soul merges its individuality in an infinite and universal being or loses it in the heights of a transcendent being; it becomes one with the Self, the Brahman, the Divine or, as it is sometimes more absolutely put, becomes the one Self, the Brahman, the Divine. The Gita itself speaks of the soul becoming the Brahman,
brahmabhuta, and of its thereby dwelling in the Lord, in Krishna, but it does not, it must be marked, speak of it as becoming the Lord or the Purushottama, though it does declare that the Jiva himself is always Ishwara, the partial being of the Lord,
mamaivamsah. For this greatest union, this highest becoming is still part of the ascent; while it is the divine birth to which every Jiva arrives, it is not the descent of the Godhead, not Avatarhood, but at most Buddhahood according to the doctrine of the Buddhists, it is the soul awakened from its present mundane individuality into an infinite superconsciousness. That need not carry with it either the inner consciousness or the characteristic action of the Avatar.
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Series 2, Chapter 12 pg 398, Para 2:
The liberation of the Gita is not a self-oblivious abolition of the soul's personal being in the absorption of the One,
sayujya mukti; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss,
sayujya, — for one object of this Yoga is to become Brahman,
brahmabhuta. There is an eternal ecstatic dwelling in the highest existence of the Supreme,
salokya, — for it is said, “Thou shalt dwell in me,”
nivasisyasi mayyeva. There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes,
samipya. There is an identity of the soul's liberated nature with the divine nature,
sadrsya mukti, — for the perfection of the free spirit is to become even as the Divine,
madbhavam agatah, and to be one with him in the law of its being and the law of its works and nature,
sadharmyam agatah. The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence,
sayujya; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release,
salokya,
samipya. The Yoga of works leads to oneness in power of being and nature,
sadrsya. But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.
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