Essays on the Gita, First Series (Arya Publishing House, 1922)

liberated man to actionless immobility. It is not characteristically that of the Kshara, the m ultitud i- nous, the personal, the Purusha self-subjecte(ijto Prakriti ; fpr__that by itself wouldJlead him back into subjection to his personality and to the lower nature and its qualities. J[t_is„the_natur^_Qf_Jt^ Purushottama who holds _bpth .thesje_-togeih^ and by his supreme divinity reconciles them in a divine reconciliation which is the highest secret of his being, rahasyam hyetad uttamam. \He is not the doer of works in the personal sense of our action involved in Prakriti ; for God works tthrough, his power, conscious nature, effective fqr^, — Shakti, Map, Pmkriti, — but yet above i^ not involved in itV not subject to itj not unable to lift himself beyond The laws, workings, habits of action it creates, a^f fected or bound by them, not unable to distinguish himself, as we are unable, from the workings of life, mind and body, is the doer of worl^ wto ^ts.not, kartdram akartdram. “Know me“ says Krishna, “for the doer^of this (the fourfold law of human workings) who am yet imperishable non-doer. Works fix not themselves on me (na limpanti ), nor have I desire for the fruits of action.” But neither is he the inacti ve, i m pa ssive, unpinssant Witnes^ and nothing else ; for it is he who works in tET^Seps and measures of his power ; every movement of it, every particle of the world of beings it forms is instinct with his presence, full of his consciousness, impelled by his jyill, shaped by his knpwlexlgei'

THE PRINCIPLE OF DIVINE WORKS

^He is, besides, the Supreme without qualities who is possessed of all qualities, n irfruno He is ^t bound by mode of nature or action, nor consists, as our personality consists, of a sum of qualities, modes of nature, characteristic opera- tions of the mental, moral, emotional, vital^^ physical being, but is the source of all modes and qualities, capable of developing any he wills in whatever way and to whatever degree he wills ; he is the infinite ^ing of which they are ways of becoming, the immeasurable quantity and unbound ineffable of which they are measures, numbers and figures, which they seem to rhythmise and arithmise in the standards of the universe. Yet neither is he merely an impersonal indeterminate, nor a mere stuff of conscious existence for all determinations and personalisings to draw upon for their material, but a^scy^eme Being, the one original conscious Existent , the perfect Personality capable of all relations even to the most human, concrete and 'intimate ; for he is friend, comrade, lover, playmate, ^uide, teacher, master, ministraijt of knowledge or ministrant of joy, yet in all relations unbound, free and absolute. This too t he divinised man becomes in the measure of his attainment, impersonal in his, pei^tOnality, unbound by quality or action ej^en when maintainirg the most personal and intimate r elation s with _mcn, unbound by any dharma^even when fqUowing in appearance this or that dharma.