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Series 1, Chapter 20 pg 204, Para 3:
Finally, we must have a faith which no intellectual doubt can be allowed to disturb,
sraddhavan labhate jnanam. “The ignorant who has not faith, the soul of doubt goeth to perdition; neither this world, nor the supreme world, nor any happiness is for the soul full of doubts.” In fact, it is true that without faith nothing decisive can be achieved either in this world or for possession of the world above, and that it is only by laying hold of some sure basis and positive support that man can attain any measure of terrestrial or celestial success and satisfaction and happiness; the merely sceptical mind loses itself in the void. But still in the lower knowledge doubt and scepticism have their temporary uses; in the higher they are stumbling-blocks: for there the whole secret is not the balancing of truth and error, but a constantly progressing realisation of revealed truth. In …
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Series 1, Chapter 22 pg 231, Para 2:
He must, to be free, get back from the Nature action to the status of the Akshara; he will then be
trigunatita, beyond the gunas. Knowing himself as the Akshara Brahman, the unchanging Purusha, he will know himself as an immutable impersonal self, the Atman, tranquilly observing and impartially supporting the action, but himself calm, indifferent, untouched, motionless, pure, one with all beings in their self, not one with Nature and her workings. This self, though by its presence authorising the works of Nature, though by its all-pervading existence supporting and consenting to them,
prabhu vibhu, does not itself create works or the state of the doer or the joining of the works to their fruit,
na kartrtvam na karmani srjati na karma-phala-samyogam, but only watches nature in the Kshara working out these things,
svabhavas tu pravartate; it accepts neither the sin nor the virtue of the living creatures born into this birth as its own,
nadatte kasyacit papam na caiva sukrtam; it preserves its spiritual purity. It is the ego bewildered by ignorance which attributes these things to itself, because it assumes the responsibility of the doer and chooses to figure as that and not as the instrument of a greater power, which is all that it really is;
ajnanenavrtam jnanam tena muhyanti jantavah. By going back into the impersonal self the soul gets back into a greater self-knowledge and is liberated from the bondage of the works of Nature, untouched by her gunas, free from her shows of good …
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Series 2, Chapter 13 pg 414, Para 2:
All these things taken together constitute the fundamental character of our first transactions with the world of Nature, but it is evidently not the whole description of our being; it is our actuality but not the limit of our possibilities. There is something beyond to be known,
jneyam, and it is when the knower of the field turns from the field itself to learn of himself within it and of all that is behind its appearances that real knowledge begins,
jnanam, — the true knowledge of the field no less than of the knower. That turning inward alone delivers from ignorance. For the farther we go inward, the more we seize on greater and fuller realities of things and grasp the complete truth both of God and the soul and of the world and its movements. Therefore, says the divine Teacher, it is the knowledge at once of the field and its knower,
ksetra-ksetrajnayor jnanam, a united and even unified self-knowledge and world-knowledge, which is the real illumination and the only wisdom. For both soul and nature are the Brahman, but the true truth of the world of Nature can only be discovered by the liberated sage who possesses also the truth of the spirit. One Brahman, one reality in Self and Nature is the object of all knowledge.
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