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Series 2, Chapter 3 pg 295, Para 1:
moulded towards that ideal his whole inner life in his earthly living; and he must be faithful to his aspiration and will in his departing. “Whoever leaves his body and departs” says Krishna “remembering me at his time of end, comes to my
bhava,” that of the Purushottama, my status of being. He is united with the original being of the Divine and that is the ultimate becoming of the soul,
paro bhavah, the last result of Karma in its return upon itself and towards its source. The soul which has followed the play of cosmic evolution that veils here its essential spiritual nature, its original form of becoming,
svabhava, and has passed through all these other ways of becoming of its consciousness which are only its phenomena,
tam tam bhavam, returns to that essential nature and, finding through this return its true self and spirit, comes to the original status of being which is from the point of view of the return a highest becoming,
mad-bhavam. In a certain sense we may say that it becomes God, since it unites itself with nature of the Divine in a last transformation of its own phenomenal nature and existence.
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Series 2, Chapter 14 pg 432, Para 1:
of the fruits; for it is the desire of the fruits which is the most potent cause of the soul's bondage and by abandoning it the soul can be free in action. Ignorance is the result of tamasic action, pain the consequence of rajasic works, pain of reaction, disappointment, dissatisfaction or transience, and therefore in attachment to the fruits of this kind of activity attended as they are with these undesirable accompaniments there is no profit. But of works rightly done the fruit is pure and sattwic, the inner result is knowledge and happiness. Yet attachment even to these pleasurable things must be entirely abandoned, first, because in the mind they are limited and limiting forms and, secondly, because, since sattwa is constantly entangled with and besieged by rajas and tamas which may at any moment overcome it, there is a perpetual insecurity in their tenure. But, even if one is free from any clinging to the fruit, there may be an attachment to the work itself, either for its own sake, the essential rajasic bond, or owing to a lax subjection to the drive of Nature, the tamasic, or for the sake of the attracting rightness of the thing done, which is the sattwic attaching cause powerful on the virtuous man or the man of knowledge. And here evidently the resource is in that other injunction of the Gita, to give up the action itself to the Lord of works and be only a desireless and equal-minded instrument of his will. To see that the modes of Nature are the whole agency and cause of our works and to know and turn to that which is supreme above the gunas, is the way to rise above the lower nature. Only so can we attain to the movement and status of the Divine,
mad-bhava, by which free from subjection to birth and death and their concomitants, decay, old age and suffering, the liberated soul shall enjoy in the end immortality and all that is eternal.
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Series 2, Chapter 21 pg 531, Para 2:
If we ask why this reservation, why this indulgence to the dynamic principle when our object is to become the pure self and the pure self is described as inactive,
akarta, the answer is that that inactivity and divorce of self from Nature are not the whole truth of our spiritual release. Self and Nature are in the end one thing; a total and perfect spirituality makes us one with all the Divine in self and in nature. In fact this becoming Brahman, this assumption into the self of eternal silence,
brahma-bhuya, is not all our objective, but only the necessary immense base for a still greater and more marvellous divine becoming,
mad-bhava. And to get to that greatest spiritual perfection we have indeed to be immobile in the self, silent in all our members, but also to act in the power, Shakti, Prakriti, the true and high force of the Spirit. And if we ask how a simultaneity of what seem to be two opposites is possible, the answer is that that is the very nature of a complete spiritual being; always it has this double poise of the Infinite. The impersonal self is silent; we too must be inwardly silent, impersonal, withdrawn into the spirit. The impersonal self looks on all action as done not by it but by Prakriti; it regards with a pure equality all the working of her qualities, modes and forces: the soul impersonalised in the self must similarly regard all our actions as done not by itself but by the qualities of Prakriti; it must be equal in all things,
sarvatra. And at the same time in order that we may not stop here, in order that we may eventually go forward and find a spiritual rule and direction in our works and not only a law of inner immobility and silence, we are asked to impose on the intelligence and will the attitude of sacrifice, all our action inwardly changed and turned into an offering to the Lord of Nature, to the Being of whom she is the self-power,
sva prakrtih, the supreme Spirit. Even we have eventually to renounce all into his hands, to abandon all personal initiation of action,
sarvarambhah, to …
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Series 2, Chapter 24 pg 591, Para 1:
physical world. It is not enough for this end to be calm, inactive and free from the gunas in the inner self and to watch and allow indifferently their mechanical action in the outer members. For the active nature as well as the self has to be given to the Divine and to become divine. All that you are must grow into one law of being with the Purushottama,
sadharmya; all must be changed into my conscious spiritual becoming,
mad-bhava. A completest surrender must be there. Take refuge with Me in all the many ways and along all the living lines of your nature; for that alone will bring about this great change and perfection.
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Series 3, Chapter 14 pg 608, Para 19:
19. When the seer perceives that the modes of Nature are the whole agency and cause of works and knows and turns to That which is supreme above the gunas, he attains to
mad-bhava (the movement and status of the Divine).
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