immobile Purusha beyond the three gunas, we can ascend finally ioto the higher naturc of the infinite Godhead which is not bound by the three gunas even when it acis through Nature. Reaching the ioner actionlessness of the silene Purusha, nashkarmya, and lcaving Prakit to do her works, we can attain suprcinely beyond to the status of the divine Mastery which is able to do all works and yet be bound by none. The 1dea of tiie 'urushottawma, scen here as the in- carnate Narayana, hvrishna, 1s therefore the key. Without it the withdrawal from the lower nature to the Brahmic condition Jcads necessarily to inaction of the liberated wian, his indifiereice 1o the works of the world ; with it the sume withdrawal becomes a step by which the works of the world are taken up in the spirit, with the naturc and in the freedom of the Divine. Sce the silent Brahman as the goal and the world with all its activitics has to be forsaken; see God, the Divine, the Purushottama as the goal, superior to action yet its inner spiritual cause and object and original will; and the world with all its activities is conquered and possessed in a divine transcendence of the world. It can become instead of a prison-house an opulent kingdom, vdjyam samriddhain, which wc have conquered for the spiritual life by slaying the limitation of the tyrant ego and overcoming the bondage of cur gaoler desires and breaking the prison of our individualistic posses- sion and enjoyment. The liberated universalised soul becemes swardt samrdt, self-ruler and emperor.
The works of sacrilice are thus vindicated as a means of liberation a1d absolute spiritual perfection, samsiddhi. So Janaka and other great Karmayogins of
