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Series 1, Chapter 11 pg 109, Para 1:
free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection. Do action thus self-controlled, says Krishna,
niyatam kuru karma tvam: I have said that knowledge, the intelligence, is greater than works,
jyayasi karmano buddhih, but I did not mean that inaction is greater than action; the contrary is the truth,
karma jyayo akarmanah. For knowledge does not mean renunciation of works, it means equality and non-attachment to desire and the objects of sense; and it means the poise of the intelligent will in the Soul free and high-uplifted above the lower instrumentation of Prakriti and controlling the works of the mind and the senses and body in the power of self-knowledge and the pure objectless self-delight of spiritual realisation,
niyatam karma 2.
Buddhiyoga is fulfilled by
karmayoga; the Yoga of the self-liberating intelligent will finds its full meaning by the Yoga of desireless works. Thus the Gita founds its teaching of the necessity of desireless works,
niskama karma, and unites the subjective practice of the Sankhyas — rejecting their merely physical rule — with the practice of Yoga.
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Series 2, Chapter 12 pg 405, Para 2:
This is the foundation, the condition, the means by which the supreme spiritual perfection is to be won, and those who have it in any way are all dear to me, says the Godhead,
bhaktiman me priyah. But exceedingly dear,
ativa me priyah, are those souls nearest to the Godhead whose love of me is completed by the still wider and greatest perfection of which I have just shown to you the way and the process. These are the bhaktas who make the Purushottama their one supreme aim and follow out with a perfect faith and exactitude the immortalising Dharma described in this teaching. Dharma in the language of the Gita means the innate law of the being and its works and an action proceeding from and determined by the inner nature,
svabhava-niyatam karma. In the lower ignorant consciousness of mind, life and body there are many dharmas, many rules, many standards and laws because there are many varying determinations and types …
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Series 2, Chapter 19 pg 495, Para 2:
The question still arises, what works are to be done? Those even who stand for a final physical renunciation are not at one in this difficult matter. Some would have it that all works must be excised from our life, as if that were possible. But it is not possible so long as we are in the body and alive; nor can salvation consist in reducing our active selves by trance to the lifeless immobility of the clod and the pebble. The silence of Samadhi does not abrogate the difficulty, for as soon as the breath comes again into the body, we are once more in action and have toppled down from the heights of this salvation by spiritual slumber. But the true salvation, the release by an inner renunciation of the ego and union with the Purushottama remains steady in whatever state, persists in this world or out of it or in whatever world or out of all world, is self-existent,
sarvatha vartamano'pi, and does not depend upon inaction or action. What then are the actions to be done? The thoroughgoing ascetic answer, not noted by the Gita — it was perhaps not altogether current at the time — might be that solely begging, eating and meditation are to be permitted among voluntary activities and otherwise only the necessary actions of the body. But the more liberal and comprehensive solution was evidently to continue the three most sattwic activities, sacrifice, giving and askesis. And these certainly are to be done, says the Gita, for they purify the wise. But more generally, and understanding these three things in their widest sense, it is the rightly regulated action,
niyatam karma, that has to be done, action regulated by the Shastra, the …
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Series 2, Chapter 19 pg 496, Para 1:
science and art of right knowledge, right works, right living, or regulated by the essential nature,
svabhava-niyatam karma, or, finally and best of all, regulated by the will of the Divine within and above us. The last is the true and only action of the liberated man, muktasya karma. To renounce these works is not a right movement — the Gita lays that down plainly and trenchantly in the end,
niyatasya tu sannyasah karmano nopapadyate. To renounce them from an ignorant confidence in the sufficiency of that withdrawal for the true liberation is a tamasic renunciation. The gunas follow us, we see, into the renunciation of works as well as into works. A renunciation with attachment to inaction,
sango akarmani, would be equally a tamasic withdrawal. And to give them up because they bring sorrow or are a trouble to the flesh and a weariness to the mind or in the feeling that all is vanity and vexation of spirit, is a rajasic renunciation and does not bring the high spiritual fruit; that too is not the true Tyaga. It is a result of intellectual pessimism or vital weariness, it has its roots in ego. No freedom can come from a renunciation governed by this self-regarding principle.
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Series 2, Chapter 20 pg 510, Para 1:
can make it a worship of the Spirit of this creation and dedicate it sincerely to the Master of the universe from whom is all impulse to action. All labour, all action and function, whatever it be, can be consecrated by this dedication of works, can convert the life into a self-offering to the Godhead within and without us and is itself converted into a means of spiritual perfection. But a work not naturally one's own, even though it may be well performed, even though it may look better from the outside when judged by an external and mechanical standard or may lead to more success in life, is still inferior as a means of subjective growth precisely because it has an external motive and a mechanical impulsion. One's own natural work is better, even if it looks from some other point of view defective. One does not incur sin or stain when one acts in the true spirit of the work and in agreement with the law of one's own nature. All action in the three gunas is imperfect, all human work is subject to fault, defect or limitation; but that should not make us abandon our own proper work and natural function. Action should be rightly regulated action,
niyatam karma, but intrinsically one's own, evolved from within, in harmony with the truth of one's being, regulated by the Swabhava,
svabhava-niyatam karma.
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Series 2, Chapter 20 pg 514, Para 1:
actions and mental and spiritual evolution and cannot depend solely on the material factor of his ancestry, parentage, physical birth, which can only be of subordinate moment, one effective sign perhaps, but not the dominant principle. The word
sahaja means that which is born with us, whatever is natural, inborn, innate; its equivalent in all other passages is
svabhavaja. The work or function of a man is determined by his qualities,
karma is determined by
guna; it is the work born of his Swabhava,
svabhavajam karma, and regulated by his Swabhava,
svabhava-niyatam karma. This emphasis on an inner quality and spirit which finds expression in work, function and action is the whole sense of the Gita's idea of Karma.
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