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Series 1, Chapter 23 pg 239, Para 2:
We get back to the great idea of the Gita, the idea of the Purushottama, — though that name is not given till close upon the end, it is always that which Krishna means by his “I” and “Me”, the Divine who is there as the one self in our timeless immutable being, who is present too in the world, in all existences, in all activities, the master of the silence and the peace, the master of the power and the action, who is here incarnate as the divine charioteer of the stupendous conflict, the Transcendent, the Self, the All, the master of every individual being. He is the enjoyer of all sacrifice and of all tapasya, therefore shall the seeker of liberation do works as a sacrifice and as a tapasya; he is the lord of all the worlds, manifested in Nature and in these beings, therefore shall the liberated man still do works for the right government and leading on of the peoples in these worlds,
loka-sangraha; he is the friend of all existences, therefore is the sage who has found Nirvana within him and all around, still and always occupied with the good of all creatures, — even as the Nirvana of Mahayana Buddhism took for its highest sign the works of a universal compassion. Therefore too, even when he has found oneness with the Divine in his timeless and immutable self, is he still capable, since he embraces the relations also of the play of Nature, of divine love for man and of love for the Divine, of bhakti.
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Series 2, Chapter 19 pg 499, Para 1:
the universal Spirit. And knowing that all this must be and looking beyond the outward appearance he acts not for self but for God and man and the human and cosmic order,
2 not in fact himself acting, but conscious of the presence and power of the divine Force in his deeds and their issue. He knows that the supreme Shakti is doing in his mental, vital and physical body,
adhisthana, as the sole doer the thing appointed by a Fate which is in truth not Fate, not a mechanical dispensation, but the wise and all-seeing Will that is at work behind human Karma. This “terrible work” on which the whole teaching of the Gita turns, is an extreme example of action inauspicious in appearance,
akusalam, though a great good lies beyond the appearance. Impersonally has it to be done by the divinely appointed man for the holding together of the world purpose,
loka-sangrahartham, without personal aim or desire, because it is the appointed service.
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Series 2, Chapter 22 pg 548, Para 1:
takes up his works, movements no longer deformed by ego, and sovereignly acts through him for the keeping together and control of the world and its peoples,
loka-sangraharthaya.
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