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Series 2, Chapter 20 pg 513, Para 2:
This was an inevitable evolution, because the external signs are the only ones which are easily and conveniently determinable and birth was the most handy and manageable in an increasingly mechanised, complex and conventional social order. For a time the possible disparity between the hereditary fiction and the individual's real inborn character and capacity was made up or minimised by education and training: but eventually this effort ceased to be sustained and the hereditary convention held absolute rule. The ancient lawgivers, while recognising the hereditary practice, insisted that quality, character and capacity were the one sound and real basis and that without them the hereditary social status became an unspiritual falsehood because it had lost its true significance. The Gita too, as always, founds its thought on the inner significance. It speaks indeed in one verse of the work born with a man,
sahajam karma; but this does not in itself imply a hereditary basis. According to the Indian theory of rebirth, which the Gita recognises, a man's inborn nature and course of life are essentially determined by his own past lives, are the self-development already effected by his past …
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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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