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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 2, Chapter 6 pg 333, Para 1:
existence and the true principles of his self-manifestation, but attaches itself to external and partial appearances, —
na mam abhijananti tattvena. Therefore its sacrifice too is limited in its object, largely egoistic in its motive, partial and mistaken in its action and its giving,
yajanti avidhi-purvakam. An entire seeing of the Divine is the condition of an entire conscious self-surrender; the rest attains to things that are incomplete and partial, and has to fall back from them and return to enlarge itself in a greater seeking and wider God-experience. But to follow after the supreme and universal Godhead alone and utterly is to attain to all knowledge and result which other ways acquire, while yet one is not limited by any aspect, though one finds the truth of him in all aspects. This movement embraces all forms of divine being on its way to the supreme Purushottama.
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Series 2, Chapter 18 pg 486, Para 1:
done mechanically, because the act of living demands it, because it comes in our way, because others do it, to avoid some other greater difficulty which may arise from not doing it, or from any other tamasic motive. And it is apt to be done, if we have in the full this kind of temperament, carelessly, perfunctorily, in the wrong way. It will not be performed by the
vidhi or right rule of the Shastra, will not be led in its steps according to the right method laid down by the art and science of life and the true science of the thing to be done. There will be no giving of food in the sacrifice, — and that act in the Indian ritual is symbolic of the element of helpful giving inherent in every action that is real sacrifice, the indispensable giving to others, the fruitful help to others, to the world, without which our action becomes a wholly self-regarding thing and a violation of the true universal law of solidarity and interchange. The work will be done without the dakshina, the much-needed giving or self-giving to the leaders of the sacrificial action, whether to the outward guide and helper of our work or to the veiled or manifest godhead within us. It will be done without the mantra, without the dedicating thought which is the sacred body of our will and knowledge lifted upwards to the godheads we serve by our sacrifice. The tamasic man does not offer his sacrifice to the gods, but to inferior elemental powers or to those grosser spirits behind the veil who feed upon his works and dominate his life with their darkness.
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Series 2, Chapter 18 pg 487, Para 1:
direction which give their value to our works, and not merely the apparent outer direction, the divine names we may call to sanction them or even the sincere intellectual belief which seems to justify us in the performance. Wherever there is a dominating egoism in our acts, there our work becomes a rajasic sacrifice. The true sattwic sacrifice on the other hand is distinguished by three signs that are the quiet seal of its character. First, it is dictated by the effective truth, executed according to the
vidhi, the right principle, the exact method and rule, the just rhythm and law of our works, their true functioning, their dharma; that means that the reason and enlightened will are the guides and determinants of their steps and their purpose. Secondly, it is executed with a mind concentrated and fixed on the idea of the thing to be done as a true sacrifice imposed on us by the divine law that governs our life and therefore performed out of a high inner obligation or imperative truth and without desire for the personal fruit, — the more impersonal the motive of the action and the temperament of the force put out in it, the more sattwic is its nature. And finally it is offered to the gods without any reservation; it is acceptable to the divine powers by whom — for they are his masks and personalities — the Master of existence governs the universe.
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