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Series 1, Chapter 11 pg 110, Para 1:
of ceremonial sacrifice, daily conduct and social duty, which the man who seeks liberation may do simply because it is enjoined upon him, without any personal purpose or subjective interest in them, with an absolute indifference to the doing, not because he is compelled by his nature but because it is enjoined by the Shastra. But if the principle of the action is not to be external to the nature but subjective, if the actions even of the liberated and the sage are to be controlled and determined by his nature,
svabhava-niyatam, then the only subjective principle of action is desire of whatever kind, lust of the flesh or emotion of the heart or base or noble aim of the mind, but all subject to the
gunas of Prakriti. Let us then interpret the
niyata karma of the Gita as the
nityakarma of the Vedic rule, its
kartavya karma or work that has to be done as the Aryan rule of social duty and let us take too its work done as a sacrifice to mean simply these Vedic sacrifices and this fixed social duty performed disinterestedly and without any personal object. This is how the Gita's doctrine of desireless work is often interpreted. But it seems to me that the Gita's teaching is not so crude and simple, not so local and temporal and narrow as all that. It is large, free, subtle and profound; it is for all time and for all men, not for a particular age and country. Especially, it is always breaking free from external forms, details, dogmatic notions and going back to principles and the great facts of our nature and our being. It is a work of large philosophic truth and spiritual practicality, not of constrained religious and philosophical formulas and stereotyped dogmas.
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Series 2, Chapter 12 pg 405, Para 2:
This is the foundation, the condition, the means by which the supreme spiritual perfection is to be won, and those who have it in any way are all dear to me, says the Godhead,
bhaktiman me priyah. But exceedingly dear,
ativa me priyah, are those souls nearest to the Godhead whose love of me is completed by the still wider and greatest perfection of which I have just shown to you the way and the process. These are the bhaktas who make the Purushottama their one supreme aim and follow out with a perfect faith and exactitude the immortalising Dharma described in this teaching. Dharma in the language of the Gita means the innate law of the being and its works and an action proceeding from and determined by the inner nature,
svabhava-niyatam karma. In the lower ignorant consciousness of mind, life and body there are many dharmas, many rules, many standards and laws because there are many varying determinations and types …
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Series 2, Chapter 19 pg 496, Para 1:
science and art of right knowledge, right works, right living, or regulated by the essential nature,
svabhava-niyatam karma, or, finally and best of all, regulated by the will of the Divine within and above us. The last is the true and only action of the liberated man, muktasya karma. To renounce these works is not a right movement — the Gita lays that down plainly and trenchantly in the end,
niyatasya tu sannyasah karmano nopapadyate. To renounce them from an ignorant confidence in the sufficiency of that withdrawal for the true liberation is a tamasic renunciation. The gunas follow us, we see, into the renunciation of works as well as into works. A renunciation with attachment to inaction,
sango akarmani, would be equally a tamasic withdrawal. And to give them up because they bring sorrow or are a trouble to the flesh and a weariness to the mind or in the feeling that all is vanity and vexation of spirit, is a rajasic renunciation and does not bring the high spiritual fruit; that too is not the true Tyaga. It is a result of intellectual pessimism or vital weariness, it has its roots in ego. No freedom can come from a renunciation governed by this self-regarding principle.
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Series 2, Chapter 20 pg 510, Para 1:
can make it a worship of the Spirit of this creation and dedicate it sincerely to the Master of the universe from whom is all impulse to action. All labour, all action and function, whatever it be, can be consecrated by this dedication of works, can convert the life into a self-offering to the Godhead within and without us and is itself converted into a means of spiritual perfection. But a work not naturally one's own, even though it may be well performed, even though it may look better from the outside when judged by an external and mechanical standard or may lead to more success in life, is still inferior as a means of subjective growth precisely because it has an external motive and a mechanical impulsion. One's own natural work is better, even if it looks from some other point of view defective. One does not incur sin or stain when one acts in the true spirit of the work and in agreement with the law of one's own nature. All action in the three gunas is imperfect, all human work is subject to fault, defect or limitation; but that should not make us abandon our own proper work and natural function. Action should be rightly regulated action,
niyatam karma, but intrinsically one's own, evolved from within, in harmony with the truth of one's being, regulated by the Swabhava,
svabhava-niyatam karma.
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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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