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Series 1, Chapter 11 pg 109, Para 2:
But still there is an essential difficulty unsolved. Desire is the ordinary motive of all human actions, and if the soul is free from desire, then there is no farther rationale for action. We may be compelled to do certain works for the maintenance of the body, but even that is a subjection to the desire of the body which we ought to get rid of if we are to attain perfection. But granting that this cannot be done, the only way is to fix a rule for action outside ourselves, not dictated by anything in our subjectivity, the
nityakarma of the Vedic rule, the routine …
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Series 1, Chapter 11 pg 110, Para 1:
of ceremonial sacrifice, daily conduct and social duty, which the man who seeks liberation may do simply because it is enjoined upon him, without any personal purpose or subjective interest in them, with an absolute indifference to the doing, not because he is compelled by his nature but because it is enjoined by the Shastra. But if the principle of the action is not to be external to the nature but subjective, if the actions even of the liberated and the sage are to be controlled and determined by his nature,
svabhava-niyatam, then the only subjective principle of action is desire of whatever kind, lust of the flesh or emotion of the heart or base or noble aim of the mind, but all subject to the
gunas of Prakriti. Let us then interpret the
niyata karma of the Gita as the
nityakarma of the Vedic rule, its
kartavya karma or work that has to be done as the Aryan rule of social duty and let us take too its work done as a sacrifice to mean simply these Vedic sacrifices and this fixed social duty performed disinterestedly and without any personal object. This is how the Gita's doctrine of desireless work is often interpreted. But it seems to me that the Gita's teaching is not so crude and simple, not so local and temporal and narrow as all that. It is large, free, subtle and profound; it is for all time and for all men, not for a particular age and country. Especially, it is always breaking free from external forms, details, dogmatic notions and going back to principles and the great facts of our nature and our being. It is a work of large philosophic truth and spiritual practicality, not of constrained religious and philosophical formulas and stereotyped dogmas.
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