Letters from Sri Ramanasramam, by Suri Nagamma

At that time, there were no railways. He went on foot. Is not
all that karma? The meaning is, when a person becomes a
Jnani, nothing affects him, whatever he may do. He does
everything for the welfare of the world. He, the Jnani, gives
up only the feeling of ego namely that he is doing everything.

In the Bhagavad Gita, Krishna Bhagavan said:
%TsIdeyuirme laeka> n k...ya¡ kmR cedhm!,
s àja>.

If I do not perform action, these worlds will perish; nay, I
should be the author of confusion of castes and of the
destruction of these people.

Gita, III: 24
su ́a> kmR{yivÖak...yaRiÖÖa ickae;uRlaeRks<¢hm!.

Arjuna, as the unwise act with attachment, so should the
wise man, seeking maintenance of the world order, act
without attachment.

Gita, III: 25
“That means, if I do not perform action, no one else will
perform actions. There will be confusion of castes. Why should
I be the cause of that? That is why I am doing all actions.

While ignorant people do actions with desires, I do them
without desires. That is the meaning. Hence Karma Sannyasa
means, one should know the difference between attributes of
the senses and the attributes of karma, and with that knowledge
remain desireless and, at the same time unattached to all
actions and conduct oneself as only a witness. That is Karma
Sannyasa. There is not much use in mere outward sannyasa.”
Devotee: “But then Lord Krishna has said that He is
the karta (doer) and He is the bhokta (enjoyer.)”
Bhagavan: “Yes. He did say so. But when Mahatmas talk
of kartrutvam (doership) and bhoktrutvam (enjoyership), it is
different. For them Aham means Self (Swarupa). It is not the
‘I’ which says, ‘I am the body’.

AhmaTma gufakez svRÉUtazyiSwt>,
Ahmaidí mXy< c ÉUtanamNt @v c.

Arjuna, I am the Self seated in the heart of all beings. I
am the beginning and the middle and also the end of all
beings.

Gita, X: 20
“The thing called ‘I’ is the all-pervading Self (Atma).

That which the sages speak about as ‘I’ is the functioning of
the Self only and of the body. The ‘I’ which ignorant people
talk of is about the body, and this is Asura Vasana. They say, ‘I
am Ishwara. I should be worshipped.’ When they say that,
they are in for trouble. About this Asura Vasana, three slokas
have been written briefly in the 16th chapter of the Gita. In
the Vasudeva Mananam, a whole chapter has been devoted to
this subject. When the ancients claim to be Ishwara, they do
not talk of this body. Self itself is Ishwara. That is Brahman,
Atman and all the rest. That which is always present is Aham.

To be is Brahman according to Brahma Gita. That which is
NOT is maya. If you look at that which is NOT, that which IS
remains as it is. If you realise that which is, which is your
SELF, there will not be so many questions.”