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Series 1, Chapter 11 pg 109, Para 1:
free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection. Do action thus self-controlled, says Krishna,
niyatam kuru karma tvam: I have said that knowledge, the intelligence, is greater than works,
jyayasi karmano buddhih, but I did not mean that inaction is greater than action; the contrary is the truth,
karma jyayo akarmanah. For knowledge does not mean renunciation of works, it means equality and non-attachment to desire and the objects of sense; and it means the poise of the intelligent will in the Soul free and high-uplifted above the lower instrumentation of Prakriti and controlling the works of the mind and the senses and body in the power of self-knowledge and the pure objectless self-delight of spiritual realisation,
niyatam karma 2.
Buddhiyoga is fulfilled by
karmayoga; the Yoga of the self-liberating intelligent will finds its full meaning by the Yoga of desireless works. Thus the Gita founds its teaching of the necessity of desireless works,
niskama karma, and unites the subjective practice of the Sankhyas — rejecting their merely physical rule — with the practice of Yoga.
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Series 1, Chapter 18 pg 185, Para 1:
the outward renunciation,
tyaga and
sannyasa. The latter, it says, is valueless without the former, hardly possible even to attain without it, and unnecessary when there is the inward freedom. In fact
tyaga itself is the real and sufficient Sannyasa. “He should be known as the eternal Sannyasin who neither hates nor desires; free from the dualities he is happily and easily released from all bondage.” The painful process of outward Sannyasa,
duhkham aptum, is an unnecessary process. It is perfectly true that all actions, as well as the fruit of action, have to be given up, to be renounced, but inwardly, not outwardly, not into the inertia of Nature, but to the Lord in sacrifice, into the calm and joy of the Impersonal from whom all action proceeds without disturbing his peace. The true Sannyasa of action is the reposing of all works on the Brahman. “He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman,
brahmanyadhaya karmani, is not stained by sin even as water clings not to the lotus-leaf.” Therefore the Yogins first “do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification,
sangam tyaktvatmasuddhaye. By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman, but the soul not in union is attached to the fruit and bound by the action of desire.” The foundation, the purity, the peace once attained, the embodied soul perfectly controlling its nature, having renounced all its actions by the mind, inwardly, not outwardly, “sits in its nine-gated city neither doing nor causing to be done.” For this soul is the one impersonal Soul in all, the all-pervading Lord,
prabhu, vibhu, who, as the impersonal, neither creates the works of the world, nor the mind's idea of being the doer,
na kartrtvam na karmani, nor the coupling of works to their fruits, the chain of cause and effect. All that is worked out by the Nature in the man,
svabhava, his principle of self-becoming, as the word literally means. The all-pervading Impersonal accepts neither the sin nor the virtue of any: these are things created by the ignorance in the creature, by his egoism of the doer, by his ignorance of his highest self, by his involution in the operations of Nature, and …
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Series 1, Chapter 19 pg 198, Para 1:
causes of sorrow, they have a beginning and an end; therefore the sage, the man of awakened understanding,
budhah, does not place his delight in these.” “The self in him is unattached to the touches of external things; he finds his happiness in himself.” He sees, as the Gita puts it, that he is himself his own enemy and his own friend, and therefore he takes care not to dethrone himself by casting his being into the hands of desire and passion,
natmanam avasadayet, but delivers himself out of that imprisonment by his own inner power,
uddhared atmanatmanam; for whoever has conquered his lower self, finds in his higher self his best friend and ally. He becomes satisfied with knowledge, master of his senses, a Yogin by sattwic equality, — for equality is Yoga,
samatvam yoga ucyate, — regarding alike clod and stone and gold, tranquil and self-poised in heat and cold, suffering and happiness, honour and disgrace. He is equal in soul to friend and enemy and to neutral and indifferent, because he sees that these are transitory relations born of the changing conditions of life. Even by the pretensions of learning and purity and virtue and the claims to superiority which men base upon these things, he is not led away. He is equal-souled to all men, to the sinner and the saint, to the virtuous, learned and cultured Brahmin and the fallen outcaste. All these are the Gita's descriptions of the sattwic equality, and they sum up well enough what is familiar to the world as the calm philosophic equality of the sage.
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Series 1, Chapter 22 pg 231, Para 2:
He must, to be free, get back from the Nature action to the status of the Akshara; he will then be
trigunatita, beyond the gunas. Knowing himself as the Akshara Brahman, the unchanging Purusha, he will know himself as an immutable impersonal self, the Atman, tranquilly observing and impartially supporting the action, but himself calm, indifferent, untouched, motionless, pure, one with all beings in their self, not one with Nature and her workings. This self, though by its presence authorising the works of Nature, though by its all-pervading existence supporting and consenting to them,
prabhu vibhu, does not itself create works or the state of the doer or the joining of the works to their fruit,
na kartrtvam na karmani srjati na karma-phala-samyogam, but only watches nature in the Kshara working out these things,
svabhavas tu pravartate; it accepts neither the sin nor the virtue of the living creatures born into this birth as its own,
nadatte kasyacit papam na caiva sukrtam; it preserves its spiritual purity. It is the ego bewildered by ignorance which attributes these things to itself, because it assumes the responsibility of the doer and chooses to figure as that and not as the instrument of a greater power, which is all that it really is;
ajnanenavrtam jnanam tena muhyanti jantavah. By going back into the impersonal self the soul gets back into a greater self-knowledge and is liberated from the bondage of the works of Nature, untouched by her gunas, free from her shows of good …
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Series 1, Chapter 23 pg 246, Para 2:
The Gita brings in here as always bhakti as the climax of the Yoga,
sarvabhutasthitam yo mam bhajati ekatvam asthitah; that may almost be said to sum up the whole final result of the Gita's teaching — whoever loves God in all and his soul is founded upon the divine oneness, however he lives and acts, lives and acts in God. And to emphasise it still more, after an intervention of Arjuna and a reply to his doubt as to how so difficult a Yoga can be at all possible for the restless mind of man, the divine Teacher returns to this idea and makes it his culminating utterance. “The Yogin is greater than the doers of askesis, greater than the men of knowledge, greater than the men of works; become then the Yogin, O Arjuna,” the Yogin, one who seeks for and attains, by works and knowledge and askesis or by whatever other means, not even spiritual knowledge or power or anything else for their own sake, but the union with God alone; for in that all else is contained and in that lifted beyond itself to a divinest significance. But even among Yogins the greatest is the Bhakta. “Of all Yogins he who with all his inner self given up to Me, for Me has love and faith,
sraddhavan bhajate, him I hold to be the most united with Me in Yoga.” It is this that is the closing word of these first six chapters and contains in itself the seed of the rest, of that which still remains unspoken and is nowhere entirely spoken; for it is always and remains something of a mystery and a secret,
rahasyam, the highest spiritual mystery and the divine secret. …
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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 8 pg 357, Para 1:
Brahman, as the supracosmic All and Absolute of existence in which the soul can dwell when it rises out of this manifestation and this partial becoming to its source,
param brahma,
param dhama. He accepts him as the supreme purity of the ever free Existence to which one arrives through the effacement of ego in the self's immutable impersonality calm and still for ever,
pavitram paramam. He accepts him next as the one Permanent, the eternal Soul, the divine Purusha,
purusam sasvatam divyam. He acclaims in him the original Godhead, adores the Unborn who is the pervading, indwelling, self-extending master of all existence,
adi-devam ajam vibhum. He accepts him therefore not only as that Wonderful who is beyond expression of any kind, for nothing is sufficient to manifest him, — “neither the Gods nor the Titans, O blessed Lord, know thy manifestation,”
na hi te bhagavan vyaktim vidur deva na danavah, — but as the lord of all existences and the one divine efficient cause of all their becoming, God of the gods from whom all godheads have sprung, master of the universe who manifests and governs it from above by the power of his supreme and his universal Nature,
bhuta-bhavana bhutesa deva-deva jagat-pate. And lastly he accepts him as that Vasudeva in and around us who is all things here by virtue of the world-pervading, all-inhabiting, all-constituting master powers of his becoming,
vibhutayah, “the sovereign powers of thy becoming by which thou standest pervading these worlds,”
1 yabhir vibhutibhir lokan imams tvam vyapya tisthasi.
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Series 2, Chapter 10 pg 385, Para 2:
What then is the master man, the divine worker, the opened channel of the universal Will to do when he finds the World-Spirit turned towards some immense catastrophe, figured before his eyes as Time the destroyer arisen and increased for the destruction of the nations, and himself put there in the forefront whether as a fighter with physical weapons or a leader and guide or an inspirer of men, as he cannot fail to be by the very force of his nature and the power within him,
svabhavajena svena karmana? To abstain, to sit silent, to protest by non-intervention? But abstention will not help, will not prevent the fulfilment of the destroying Will, but rather by the lacuna it creates increase confusion. Even without thee, cries the Godhead, my will of destruction would still be accomplished,
rte'pi tvam. If Arjuna were to abstain or even if the battle of Kurukshetra were not to be fought, that evasion would only prolong and make worse the inevitable confusion, disorder, ruin that are coming. For these things are no accident, but an inevitable seed that …
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Series 2, Chapter 10 pg 386, Para 1:
has been sown and a harvest that must be reaped. They who have sown the wind, must reap the whirlwind. Nor indeed will his own nature allow him any real abstention,
prakrtis tvam niyoksyati. This the Teacher tells Arjuna at the close, “That which in thy egoism thou thinkest saying, I will not fight, vain is this thy resolve: Nature shall yoke thee to thy work. Bound by thy own action which is born of the law of thy being, what from delusion thou desirest not to do, that thou shalt do even perforce.” Then to give another turn, to use some kind of soul force, spiritual method and power, not physical weapons? But that is only another form of the same action; the destruction will still take place, and the turn given too will be not what the individual ego, but what the World-Spirit wills. Even, the force of destruction may feed on this new power, may get a more formidable impetus and Kali arise filling the world with a more terrible sound of her laughters. No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of the law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet.
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Series 2, Chapter 12 pg 399, Para 1:
must be remembered that the distinction between the impersonal immutable Akshara Purusha and the supreme Soul that is at once impersonality and divine Person and much more than either — that this capital distinction implied in the later chapters and in the divine “I” of which Krishna has constantly spoken,
aham,
mam, has as yet not been quite expressly and definitely drawn. We have been throughout anticipating it in order to understand from the beginning the full significance of the Gita's message and not have to go back again, as we would otherwise be obliged, over the same ground newly seen and prospected in the light of this greater truth. Arjuna has been enjoined first to sink his separate personality in the calm impersonality of the one eternal and immutable self, a teaching which agreed well with his previous notions and offered no difficulties. But now he is confronted with the vision of this greatest transcendent, this widest universal Godhead and commanded to seek oneness with him by knowledge and works and adoration. Therefore he asks the better to have a doubt cleared which might otherwise have arisen, “Those devotees who thus by a constant union seek after thee,
tvam, and those who seek after the unmanifest Immutable, which of these have the greater knowledge of Yoga?” This recalls the distinction made in the beginning by such phrases as “in the self, then in me,”
atmani atho mayi: Arjuna points the distinction,
tvam, aksaram avyaktam. Thou, he says in substance, art the supreme Source and Origin of all beings, a Presence immanent in all things, a Power pervading the universe with thy forms, a Person manifest in thy Vibhutis, manifest in creatures, manifest in Nature, seated as the Lord of works in the world and in our hearts by thy mighty world-Yoga. As such I have to know, adore, unite myself with thee in all my being, consciousness, thoughts, feelings and actions,
satata-yukta. But what then of this Immutable who never manifests, never puts on any form, stands back and apart from all action, enters into no relation with the universe or with anything in it, is eternally silent and one and impersonal and immobile? This eternal Self is the greater Principle according to all current notions and the Godhead in the manifestation is an inferior figure: …
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