it is bound by Nature to action in the mutations of quality and personality or it is free from her workings in immutable impersonality.
But these two, the status and “immutability of the Soul and the action of the Soul and its mutability in Nature, actually coexist. And this would be an anomaly irreconcilable except by some such theory as that of Maya or else of a double and divided being, if there were not a supreme reality of the Soul's existence of which these are the two contrary aspects, but which is limited by neither of them. We have seen that the Gita finds this in the Purushbttama. The supreme Soul is the Ishwara, God, the Master of all being, sarva-bhilta-maheshwara. He puts forth his own active nature, his Prakriti, —svdm prakritim, says the Gita,— manifest in the Jiva, worked out by the swabhdiva, “own-becoming, ” of each Jiva according to the law of the divine being in it, the great lines of which each Jiva must follow, but worked out too in the egoistic nature by the bewildering play of the three gunas upon each other, gund guneshu vartante. That is the traigunyamayi Mdya, the Maya hard for man to get beyond, duratyayd, —7yet can one get beyond it by transcending the three. gunas. For while all this is done by the Ishwara through his Nature-Power in the Kshara, in the Akshara he is untouched, indifferent, regardidg all equally, extended within all, yet above all. Inall three he is the Lord, the supreme Ishwara in the highest, the - presiding and all-pervading Impersonality, prabhu and vibhu, in the Akshara, and the immanent Will and present active Lord in the Kshara. He is free in his impersonality even while working out the play of his
