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Series 1, Chapter 9 pg 89, Para 2:
In the first six chapters the Gita lays a large foundation for its synthesis of works and knowledge, its synthesis of Sankhya, Yoga and Vedanta. But first it finds that
karma, works, has a particular sense in the language of the Vedantins; it means the Vedic sacrifices and ceremonies or at most that and the ordering of life according to the Grihyasutras in which these rites are the most important part, the religious kernel of the life. By works the Vedantins understood these religious works, the sacrificial system, the
yajna, full of a careful order,
vidhi, of exact and complicated rites,
kriya-visesa-bahulam. But in Yoga works had a much wider significance. The Gita insists on this wider significance; in our conception of spiritual activity all works have to be included,
sarva-karmani. At the same time it does not, like Buddhism, reject the idea of the sacrifice, it prefers to uplift and enlarge it. Yes, it says in effect, not only is sacrifice,
yajna, the most important part of life, but all life, all works should be regarded as sacrifice, are
yajna, though by the ignorant they are performed without the higher knowledge and by the most ignorant not in the true order,
avidhi-purvakam. Sacrifice is the very condition of life; with sacrifice as their eternal companion the Father of creatures created the peoples. But the sacrifices of the Vedavadins are offerings of desire directed towards material rewards, desire eager for the result of works, desire looking to a larger enjoyment in Paradise as immortality and highest salvation. This the system of the Gita cannot admit; for that in its very inception starts with the renunciation of desire, with its …
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Series 1, Chapter 22 pg 232, Para 2:
Is this the last state, the utmost possibility, the highest secret? It cannot be, since this is a mixed or divided, not a perfectly harmonised status, a double, not a unified being, a freedom in the soul, an imperfection in the Nature. It can only be a stage. What then is there beyond it? One solution is that of the Sannyasin who rejects the nature, the action altogether, so far at least as action can be rejected, so that there may be an unmixed undivided freedom; but this solution, though admitted, is not preferred by the Gita. The Gita also insists on the giving up of actions,
sarva-karmani sannyasya, but inwardly to the Brahman. Brahman in the Kshara supports wholly the action of Prakriti, Brahman in the Akshara, even while supporting, dissociates itself from the action, preserves its freedom; the individual soul, unified with the Brahman in the Akshara, is free and dissociated, yet, unified with the Brahman in the Kshara, supports but is not affected. This it can do best when it sees that both are aspects of the one Purushottama. The Purushottama, inhabiting all existences as the secret Ishwara, controls the Nature and by his will, now no longer distorted and disfigured by the ego-sense, the Nature works out the actions by the swabhava; the individual soul makes the divinised natural being an instrument of the divine Will,
nimitta-matram. He remains even in action
trigunatita, beyond the gunas, free from the gunas,
nistraigunya, he fulfils entirely at last the early injunction of the Gita,
nistraigunyo bhavarjuna. He is indeed still the enjoyer of the gunas, as is the Brahman, though not limited by them,
nirgunam gunabhoktr ca, unattached, yet all-supporting, even as is that Brahman,
asaktam sarvabhrt: but the action of the gunas within him is quite changed; it is lifted above their egoistic character and reactions. For he has unified his whole being in the Purushottama, has assumed the divine being and the higher divine nature of becoming,
madbhava, has unified even his mind and natural …
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