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Series 1, Chapter 13 pg 128, Para 2:
In other words, man's way to liberation and perfection lies through an increasing impersonality. It is his ancient and constant experience that the more he opens himself to the impersonal and infinite, to that which is pure and high and one and common in all things and beings, the impersonal and infinite in Nature, the impersonal and infinite in life, the impersonal and infinite in his own subjectivity, the less he is bound by his ego and by the circle of the finite, the more he feels a sense of largeness, peace, pure happiness. The pleasure, joy, satisfaction which the finite by itself can give or the ego in its own right attain, is transitory, petty and insecure. To dwell entirely in the ego-sense and its finite conceptions, powers, satisfactions is to find this world for ever full of transience and suffering,
anityam asukham; the finite life is always troubled by a certain sense of vanity for this fundamental reason that the finite is not the whole or the highest truth of life; life is not entirely real until it opens into the sense of the infinite. It is for this reason that the Gita opens its gospel of works by insisting on the Brahmic consciousness, the impersonal life, that great object of the discipline of the ancient sages. For the impersonal, the infinite, the One in which all …
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Series 1, Chapter 13 pg 131, Para 1:
for our continuing to act after liberation is purely negative; it is the compulsion of Nature on our finite parts of mind and body. But if that be all, then, first, works may well be whittled down and reduced to a minimum, may be confined to what Nature's compulsion absolutely will have from our bodies; and secondly, even if there is no reduction to a minimum, — since action does not matter and inaction also is no object, — then the nature of the works also does not matter. Arjuna, once having attained knowledge, may continue to fight out the battle of Kurukshetra, following his old Kshatriya nature, or he may leave it and live the life of the Sannyasin, following his new quietistic impulse. Which of these things he does, becomes quite indifferent; or rather the second is the better way, since it will discourage more quickly the impulses of Nature which still have a hold on his mind owing to past created tendency and, when his body has fallen from him, he will securely depart into the Infinite and Impersonal with no necessity of returning again to the trouble and madness of life in this transient and sorrowful world,
anityam asukham imam lokam.
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Series 1, Chapter 18 pg 184, Para 2:
Again, the sign of the divine worker is that which is central to the divine consciousness itself, a perfect inner joy and peace which depends upon nothing in the world for its source or its continuance; it is innate, it is the very stuff of the soul's consciousness, it is the very nature of divine being. The ordinary man depends upon outward things for his happiness; therefore he has desire; therefore he has anger and passion, pleasure and pain, joy and grief; therefore he measures all things in the balance of good fortune and evil fortune. None of these things can affect the divine soul; it is ever satisfied without any kind of dependence,
nitya-trpto nirasrayah; for its delight, its divine ease, its happiness, its glad light are eternal within, ingrained in itself,
atma-ratih, antah-sukho 'ntar-aramas tathantar-jyotir eva yah. What joy it takes in outward things is not for their sake, not for things which it seeks in them and can miss, but for the self in them, for their expression of the Divine, for that which is eternal in them and which it cannot miss. It is without attachment to their outward touches, but finds everywhere the same joy that it finds in itself, because its self is theirs, has become one self with the self of all beings, because it is united with the one and equal Brahman in them through all their differences,
brahmayoga-yuktatma, sarvabhutatma-bhutatma. It does not rejoice in the touches of the pleasant or feel anguish in the touches of the unpleasant; neither the wounds of things, nor the wounds of friends, nor the wounds of enemies can disturb the firmness of its outgazing mind or bewilder its receiving heart; this soul is in its nature, as the Upanishad puts it,
avranam, without wound or scar. In all things it has the same imperishable Ananda,
sukham aksayam asnute.
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Series 1, Chapter 19 pg 194, Para 1:
than to that union of inner renunciation of desire with continued activity in the world of Nature which the Gita advocates. The Gita, however, admits and makes room for this movement; it allows as a recoiling starting-point the perception of the defects of the world-existence, birth and disease and death and old age and sorrow, the historic starting-point of the Buddha,
janma-mrtyu-jara-vyadhi-duhkha-dosanudarsanam, and it accepts the effort of those whose self-discipline is motived by a desire for release, even in this spirit, from the curse of age and death,
jara-marana-moksaya mam asritya yatanti ye. But that, to be of any profit, must be accompanied by the sattwic perception of a higher state and the taking delight and refuge in the existence of the Divine, mam
asritya. Then the soul by its recoil comes to a greater condition of being, lifted beyond the three gunas and free from birth and death and age and grief, and enjoys the immortality of its self-existence,
janma-mrtyu-jara-duhkhair vimukto'mrtam asnute. The tamasic unwillingness to accept the pain and effort of life is indeed by itself a weakening and degrading thing, and in this lies the danger of preaching to all alike the gospel of asceticism and world-disgust, that it puts the stamp of a tamasic weakness and shrinking on unfit souls, confuses their understanding,
buddhibhedam janayet, diminishes the sustained aspiration, the confidence in living, the power of effort which the soul of man needs for its salutary, its necessary rajasic struggle to master its environment, without really opening to it — for it is yet incapable of that — a higher goal, a greater endeavour, a mightier victory. But in souls that are fit this tamasic recoil may serve a useful spiritual purpose by slaying their rajasic attraction, their eager preoccupation with the lower life which prevents the sattwic awakening to a higher possibility. Seeking then for a refuge in the void they have created, they are able to hear the divine call, “O soul that findest thyself in this transient and unhappy world, turn and put thy delight in Me,”
anityam asukham lokam imam prapya bhajasva mam.
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Series 2, Chapter 7 pg 341, Para 1:
and Lord of things. For his utmost self-existent way of being is indeed an unthinkable,
acintyarupam, an unimaginable positive, an absolute quintessence of all absolutes far beyond the determination of the intelligence. The method of negative passivity, quietude, renunciation of life and works by which men feel after this intangible Absolute is admitted and ratified in the Gita's philosophy, but only with a minor permissive sanction. This negating knowledge approaches the Eternal by one side only of the truth and that side the most difficult to reach and follow for the embodied soul in Nature,
duhkham dehavadbhir avapyate; it proceeds by a highly specialised, even an unnecessarily arduous way, “narrow and difficult to tread as a razor's edge.” Not by denying all relations, but through all relations is the Divine Infinite naturally approachable to man and most easily, widely, intimately seizable. This seeing is not after all the largest or the truest truth that the Supreme is without any relations with the mental, vital, physical existence of man in the universe,
avyavaharyam, nor that what is described as the empirical truth of things, the truth of relations,
vyavahara, is altogether the opposite of the highest spiritual truth,
paramartha. On the contrary there are a thousand relations by which the supreme Eternal is secretly in contact and union with our human existence and by all essential ways of our nature and of the world's nature,
sarva-bhavena, can that contact be made sensible and that union made real to our soul, heart, will, intelligence, spirit. Therefore is this other way natural and easy for man,
sukham aptum. God does not make himself difficult of approach to us: only one thing is needed, one demand made on us, the single indomitable will to break through the veil of our ignorance and the whole, the persistent seeking of the mind and heart and life for that which is all the time near to it, within it, its own soul of being and spiritual essence and the secret of its personality and its impersonality, its self and its nature. This is our one difficulty; the rest the Master of our existence will himself see to and accomplish,
aham tvam moksayisyami ma sucah.
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Series 2, Chapter 17 pg 467, Para 1:
of widest self-existence, spontaneous self-knowledge, intimate universal identity, deepest self-interchange, not of acquisition, assimilation, adjustment and laboured equivalence. That light is full of a luminous spiritual will and there is no gulf or disparateness between its knowledge and its action. That delight is not our paler mental happiness,
sukham, but a profound concentrated intense self-existent bliss extended to all that our being does, envisages, creates, a fixed divine rapture, Ananda. The liberated soul participates more and more profoundly in this light and bliss and grows the more perfectly into it, the more integrally it unites itself with the Divine. And while among the gunas of the lower Nature there is a necessary disequilibrium, a shifting inconstancy of measures and a perpetual struggle for domination, the greater light and bliss, calm, will of kinesis of the Spirit do not exclude each other, are not at war, are not even merely in equilibrium, but each an aspect of the two others and in their fullness all are inseparable and one. Our mind when it approaches the Divine may seem to enter into one to the exclusion of another, may appear for instance to achieve calm to the exclusion of kinesis of action, but that is because we approach him first through the selecting spirit in the mind. Afterwards when we are able to rise above even the spiritual mind, we can see that each divine power contains all the rest and can get rid of this initial error.
3 Series 2, Chapter 19 pg 506, Para 2:
The self-exceeding of the sattwic nature comes when we get beyond the great but still inferior sattwic pleasure, beyond the pleasures of mental knowledge and virtue and peace to the eternal calm of the self and the spiritual ecstasy of the divine oneness. That spiritual joy is no longer the sattwic happiness,
sukham, but the absolute Ananda. Ananda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination. Only then can it be possessed when the liberated man, free from ego and its desires, lives at last one with his highest self, one with all beings and one with God in an absolute bliss of the spirit.
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