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Series 1, Chapter 10 pg 100, Para 1:
liking and disliking, — for
rasa has two sides; the soul must, on the contrary, be capable of enduring the physical contact without suffering inwardly this sensuous reaction. Otherwise there is
nivrtti, cessation of the object,
visaya vinivartante, but no subjective cessation, no
nivrtti of the mind; but the senses are of the mind, subjective, and subjective cessation of the
rasa is the only real sign of mastery. But how is this desireless contact with objects, this unsensuous use of the senses possible? It is possible,
param drstva, by the vision of the supreme, — param, the Soul, the Purusha, — and by living in the Yoga, in union or oneness of the whole subjective being with that, through the Yoga of the intelligence; for the one Soul is calm, satisfied in its own delight, and that delight free from duality can take, once we see this supreme thing in us and fix the mind and will on that, the place of the sensuous object-ridden pleasures and repulsions of the mind. This is the true way of liberation.
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Series 1, Chapter 19 pg 197, Para 2:
But the Gita accepts this Stoic discipline, this heroic philosophy, on the same condition that it accepts the tamasic recoil, — it must have above it the sattwic vision of knowledge, at its root the aim at self-realisation and in its steps the ascent to the divine Nature. A Stoic discipline which merely crushed down the common affections of our human nature, — although less dangerous than a tamasic weariness of life, unfruitful pessimism and sterile inertia, because it would at least increase the power and self-mastery of the soul, — would still be no unmixed good, since it might lead to insensibility and an inhuman isolation without giving the true spiritual release. The Stoic equality is justified as an element in the discipline of the Gita because it can be associated with and can help to the realisation of the free immutable Self in the mobile human being,
param drstva, and to status in that new self-consciousness,
esa brahmi sthitih.
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