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Series 1, Chapter 18 pg 178, Para 2:
What then is the solution? what is that type of works by which we shall be released from the ills of life, from this doubt, this error, this grief, from this mixed, impure and baffling result even of our purest and best-intentioned acts, from these million forms of evil and suffering? No outward distinctions need be made, is the reply; no work the world needs, be shunned; no limit or hedge set round our human activities; on the contrary, all actions should be done, but from a soul in Yoga with the Divine,
yuktah krtsna-karma-krt. Akarma, cessation from action is not the way; the man who has attained to the insight of the highest reason, perceives that such inaction is itself a constant action, a state subject to the workings of Nature and her qualities. The mind that takes refuge in physical inactivity, is still under the delusion that it and not Nature is the doer of works; it has mistaken inertia for liberation; it does not see that even in what seems absolute inertia greater than that of the stone or clod, Nature is at work, keeps unimpaired her hold. On the contrary in the full flood of action the soul is free from its works, is not the doer, not bound by what is done, and he who lives in the freedom of the soul, not in the bondage of the modes of Nature, alone has release from works. This is what the Gita clearly means when it says that he who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and discernment among men. This saying hinges upon the Sankhya distinction between Purusha and Prakriti, between the free inactive soul, eternally calm, pure and unmoved in the midst of works, and ever active Nature operative as much in inertia and cessation as in the overt turmoil of her visible hurry of labour. This is the knowledge which the highest effort of the discriminating reason, the buddhi, gives to us, and therefore whoever possesses it is the truly rational and discerning man, sa …
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Series 1, Chapter 18 pg 179, Para 1:
buddhiman manusyesu, — not the perplexed thinker who judges life and works by the external, uncertain and impermanent distinctions of the lower reason. Therefore the liberated man is not afraid of action, he is a large and universal doer of all works,
krtsna-karma-krt; not as others do them in subjection to Nature, but poised in the silent calm of the soul, tranquilly in Yoga with the Divine. The Divine is the lord of his works, he is only their channel through the instrumentality of his nature conscious of and subject to her Lord. By the flaming intensity and purity of this knowledge all his works are burned up as in a fire and his mind remains without any stain or disfiguring mark from them, calm, silent, unperturbed, white and clean and pure. To do all in this liberating knowledge, without the personal egoism of the doer, is the first sign of the divine worker.
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Series 1, Chapter 19 pg 199, Para 2:
And the philosopher's equality is like the Stoic's, like the world-fleeing ascetic's, inwardly a lonely freedom, remote and aloof from men; but the man born to the divine birth has found the Divine not only in himself, but in all beings. He has realised his unity with all and his equality is therefore full of sympathy and oneness. He sees all as himself and is not intent on his lonely salvation; he even takes upon himself the burden of their happiness and sorrow by which he is not himself affected or subjected. The perfect sage, the Gita more than once repeats, is ever engaged with a large equality in doing good to all creatures and makes that his occupation and delight,
sarvabhutahite ratah. The perfect Yogin is no solitary musing on the Self in his ivory tower of spiritual isolation, but
yuktah krtsna-karma-krt, a many-sided universal worker for the good of the world, for God in the world. For he is a bhakta, a lover and devotee of the Divine, as well as a sage and a Yogin, a lover who loves God wherever he finds Him and who finds Him everywhere; and what he loves, he does not disdain to serve, nor does action carry him away from the bliss of union, since all his acts proceed from the One in him and to the One in all they are directed. The equality of the Gita is a large synthetic equality in which all is lifted up into the integrality of the divine being and the divine nature. …
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Series 1, Chapter 20 pg 210, Para 2:
Oneness with God, oneness with all beings, the realisation of the eternal divine unity everywhere and the drawing onwards of men towards that oneness are the law of life which arises from the teachings of the Gita. There can be none greater, wider, more profound. Liberated oneself, to live in this oneness, to help mankind on the path that leads towards it and meanwhile to do all works for God and help man also to do with joy and acceptance all the works to which he is called,
krtsna-karma-krt, sarvakarmani josayan, no greater or more liberal rule of divine works can be given. This freedom and this oneness are the secret goal of our human nature and the ultimate will in the existence of the race. It is that to which it must turn for the happiness all …
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Series 2, Chapter 16 pg 460, Para 2:
The liberated man has the complete and total knowledge,
krtsnavid, and does all works without any of the restrictions made by the mind,
krtsna-karma-krt, according to the force and freedom and infinite power of the divine will within him. And since he is united with the Eternal, he has too the pure spiritual and illimitable joy of his eternal existence. He turns with adoration to the Self of whom he is a portion, the Master of his works and divine Lover of his soul and nature. He is not an impassive calm spectator only; he lifts not only his knowledge and will to the Eternal, but his heart also of love and adoration and passion. For without that uplifting of the heart his whole nature is not fulfilled and united with God; the ecstasy of the spirit's calm needs to be transformed by the ecstasy of the soul's Ananda. Beyond the personal Jiva and the impersonal Brahman or Atman he reaches the supracosmic Purushottama who is immutable in impersonality and fulfils himself in personality and draws us to …
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Series 2, Chapter 16 pg 462, Para 2:
This is the difficulty which the Gita has still to meet in order to justify works to the seeker after the Spirit. Otherwise it must say to Arjuna, “Act temporarily in this fashion, but afterwards seek the higher way of renunciation of works.” But on the contrary it has said that not the cessation of works, but renunciation of desire is the better way; it has spoken of the action of the liberated man, muktasya karma. It has even insisted on doing all actions,
sarvani karmani,
krtsna-karma-krt; it has said that in whatever way the perfected Yogin lives and acts, he lives and acts in God. This can only be, if the nature also in its dynamics and workings becomes divine, a power imperturbable, intangible, inviolate, pure and untroubled by the reactions of the inferior Prakriti. How and by what steps is this most difficult transformation to be effected? What is this last secret of the soul's perfection? what the principle or the process of this transmutation of our human and earthly nature?
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