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Series 1, Chapter 18 pg 186, Para 2:
And yet this liberation does not at all prevent him from acting. Only, he knows that it is not he who is active, but the modes, the qualities of Nature, her triple
gunas. “The man who knows the principles of things thinks, his mind in Yoga (with the inactive Impersonal), 'I am doing nothing'; when he sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes or closes them, he holds that it is only the senses acting upon the objects of the senses.” He himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas,
trigunatita; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this
traigunatitya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama. It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all,
sarva-loka-mahesvara. “With a consciousness identified with the Self, renouncing all thy actions into Me,
mayi sarvani karmani …
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Series 2, Chapter 16 pg 462, Para 2:
This is the difficulty which the Gita has still to meet in order to justify works to the seeker after the Spirit. Otherwise it must say to Arjuna, “Act temporarily in this fashion, but afterwards seek the higher way of renunciation of works.” But on the contrary it has said that not the cessation of works, but renunciation of desire is the better way; it has spoken of the action of the liberated man, muktasya karma. It has even insisted on doing all actions,
sarvani karmani,
krtsna-karma-krt; it has said that in whatever way the perfected Yogin lives and acts, he lives and acts in God. This can only be, if the nature also in its dynamics and workings becomes divine, a power imperturbable, intangible, inviolate, pure and untroubled by the reactions of the inferior Prakriti. How and by what steps is this most difficult transformation to be effected? What is this last secret of the soul's perfection? what the principle or the process of this transmutation of our human and earthly nature?
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