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

liave seen that the Gita finds this in the Purushottama. The supreme Soul is the Ishwara, (To3r the Master of all Deing, sarvabhuta'- maheshwara. He puts forth his own active nature, his FraKriti, — swam prakr'itim, says., the Gita, — manifest in the Jiva, worked out by the jwabhdm, of each Jiya according to tne"ra w of the divine being in it, the ^eat lines of whic h eacir“JiVtl must fulluw, but worked out too in the ^oisTir naiuif cte bewildering play of the three gunas upon each other, gund guneshu vartante. That is the frmgnnyfi fnavi mdy d, th e Maya, har d foi- man icr^TTbeyond, duratyayd, — ^yet can one get beyond it by transcending the three gunas. For while all this is done by tl^J,sh\^ra through his Nature-Power in the K^har^ in the Akshara he 3is untou ched, i ndiffere nt, regarding all equally, extended within all, ^t above a ll. In all three he is the Lord, the supreme Islfiwara in the highest, the presiding and all-pervading Impersonality, prabhu and vibhu , in the Aksha ra, and the im manent Will ^and present active Lord in the Ksh^ . He Ts free in his impersonality even while working out the play of his personality ; he is not either merely impersonal or personal, but one an d t he sam e being in two aspects ; he is the imper^nal- peponal, nirmno 'guni, ot the Upanisha d. riyliim alphas be^n wille3'’e^n before it is worked out, — ^as he says of the still living Dhartrarashtrians “already have they been slain by Me” mayd nihatdh purvam eva , — and the working out by NatiirT^is only the result of his Will ; yet by virtue of his impersonality behind he is not bound by his works, kartdram ahartdmm.