Series 1, Chapter 18 pg 185, Para 1: the outward renunciation, tyaga and sannyasa. The latter, it says, is valueless without the former, hardly possible even to attain without it, and unnecessary when there is the inward freedom. In fact tyaga itself is the real and sufficient Sannyasa. “He should be known as the eternal Sannyasin who neither hates nor desires; free from the dualities he is happily and easily released from all bondage.” The painful process of outward Sannyasa, duhkham aptum, is an unnecessary process. It is perfectly true that all actions, as well as the fruit of action, have to be given up, to be renounced, but inwardly, not outwardly, not into the inertia of Nature, but to the Lord in sacrifice, into the calm and joy of the Impersonal from whom all action proceeds without disturbing his peace. The true Sannyasa of action is the reposing of all works on the Brahman. “He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman, brahmanyadhaya karmani, is not stained by sin even as water clings not to the lotus-leaf.” Therefore the Yogins first “do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification, sangam tyaktvatmasuddhaye. By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman, but the soul not in union is attached to the fruit and bound by the action of desire.” The foundation, the purity, the peace once attained, the embodied soul perfectly controlling its nature, having renounced all its actions by the mind, inwardly, not outwardly, “sits in its nine-gated city neither doing nor causing to be done.” For this soul is the one impersonal Soul in all, the all-pervading Lord, prabhu, vibhu, who, as the impersonal, neither creates the works of the world, nor the mind's idea of being the doer, na kartrtvam na karmani, nor the coupling of works to their fruits, the chain of cause and effect. All that is worked out by the Nature in the man, svabhava, his principle of self-becoming, as the word literally means. The all-pervading Impersonal accepts neither the sin nor the virtue of any: these are things created by the ignorance in the creature, by his egoism of the doer, by his ignorance of his highest self, by his involution in the operations of Nature, and …

Series 2, Chapter 20 pg 523, Para 1: times have attempted, or for that matter a Shudra society of labour, of the proletariate such as attracts the most modern mind and is now being attempted in one part of Europe and advocated in others. There would still be the thinkers moved to find the law and truth and guiding rule of the whole matter, the captains and leaders of industry who would make all this productive activity an excuse for the satisfaction of their need of adventure and battle and leadership and dominance, the many typical purely productive and wealth-getting men, the average workers satisfied with a modicum of labour and the reward of their labour. But these are quite outward things, and if that were all, this economy of human type would have no spiritual significance. Or it would mean at most, as has been sometimes held in India, that we have to go through these stages of development in our births; for we must perforce proceed progressively through the tamasic, the rajaso-tamasic, the rajasic or rajaso-sattwic to the sattwic nature, ascend and fix ourselves in an inner Brahminhood, brahmanya, and then seek salvation from that basis. But in that case there would be no logical room for the Gita's assertion that even the Shudra or Chandala can by turning his life Godwards climb straight to spiritual liberty and perfection.