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Series 2, Chapter 7 pg 353, Para 1:
the divine persistence of the Master of the Yoga and acts out of a tranquil universality and oneness with all things and creatures. And this close contact with all things implies no involution of soul and mind in the separative lower nature, because his basis of spiritual experience is not the inferior phenomenal form and movement but the inner All and the supreme Transcendence. He becomes of like nature and law of being with the Divine,
sadharmyam agatah, transcendent even in universality of spirit, universal even in the individuality of mind, life and body. By this Yoga once perfected, undeviating and fixed,
avikampena yogena yujyate, he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the divine Self, without any loss of his constant communion with the Master of existence.
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Series 2, Chapter 12 pg 398, Para 2:
The liberation of the Gita is not a self-oblivious abolition of the soul's personal being in the absorption of the One,
sayujya mukti; it is all kinds of union at once. There is an entire unification with the supreme Godhead in essence of being and intimacy of consciousness and identity of bliss,
sayujya, — for one object of this Yoga is to become Brahman,
brahmabhuta. There is an eternal ecstatic dwelling in the highest existence of the Supreme,
salokya, — for it is said, “Thou shalt dwell in me,”
nivasisyasi mayyeva. There is an eternal love and adoration in a uniting nearness, there is an embrace of the liberated spirit by its divine Lover and the enveloping Self of its infinitudes,
samipya. There is an identity of the soul's liberated nature with the divine nature,
sadrsya mukti, — for the perfection of the free spirit is to become even as the Divine,
madbhavam agatah, and to be one with him in the law of its being and the law of its works and nature,
sadharmyam agatah. The orthodox Yoga of knowledge aims at a fathomless immergence in the one infinite existence,
sayujya; it looks upon that alone as the entire liberation. The Yoga of adoration envisages an eternal habitation or nearness as the greater release,
salokya,
samipya. The Yoga of works leads to oneness in power of being and nature,
sadrsya. But the Gita envelops them all in its catholic integrality and fuses them all into one greatest and richest divine freedom and perfection.
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Series 2, Chapter 14 pg 421, Para 2:
THE DISTINCTIONS between the Soul and Nature rapidly drawn in the verses of the thirteenth chapter by a few decisive epithets, a few brief but packed characterisations of their separate power and functioning, and especially the distinction between the embodied soul subjected to the action of Nature by its enjoyment of her gunas, qualities or modes and the Supreme Soul which dwells enjoying the gunas, but not subject because it is itself beyond them, are the basis on which the Gita rests its whole idea of the liberated being made one in the conscious law of its existence with the Divine. That liberation, that oneness, that putting on of the divine nature,
sadharmya, it declares to be the very essence of spiritual freedom and the whole significance of immortality. This supreme importance assigned to
sadharmya is a capital point in the teaching of the Gita.
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Series 2, Chapter 14 pg 424, Para 1:
the highest perfection and spiritual status,
param siddhim, and brings the soul to likeness with the Divine,
sadharmya. It is the eternal wisdom, the great spiritual experience by which all the sages attained to that highest perfection, grew into one law of being with the Supreme and live for ever in his eternity, not born in the creation, not troubled by the anguish of the universal dissolution. This perfection, then, this
sadharmya is the way of immortality and the indispensable condition without which the soul cannot consciously live in the Eternal.
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Series 2, Chapter 14 pg 425, Para 2:
What is it then that makes the difference, what is it that gets the soul into the appearance of birth and death and bondage, — for this is patent that it is only an appearance? It is a subordinate act or state of consciousness, it is a self-oblivious identification with the modes of Nature in the limited workings of this lower motivity and with this self-wrapped ego-bounded knot of action of the mind, life and body. To rise above the modes of Nature, to be
traigunyatita, is indispensable, if we are to get back into our fully conscious being away from the obsessing power of the lower action and to put on the free nature of the spirit and its eternal immortality. That condition of the
sadharmya is what the Gita next proceeds to develop. It has already alluded to it and laid it down with a brief emphasis in a previous chapter; but it has now to indicate more precisely what are these modes, these gunas, how they bind the soul and keep it back from spiritual freedom and what is meant by rising above the modes of Nature.
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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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