philosophy; it is at the back of the philosophy of the devotional Puranas.
The Gita is not content, either, to abide within the Sankhya analysis of Prakriti ; for that makes room only for the ego-sense and not for the multiple Purusha, which is there not a part of Prakriti, but separate from her. The Gita affirms on the contrary that the Lord by His nature becomes the Jiva. How is that possible, since there are only the twenty-four principles of the cosmic Energy and no others? Yes, says the divine Teacher in effect, that is a perfectly valid account for the apparent operations of the cosmic Prakriti with its three gunas, and the relation attributed to Purusha and Prakriti there is also quite valid and of great use for the practical purposes of the involution and the withdrawal. But this is only the lower Prakriti of the three modes, the inconscient, the apparent; there is a higher, a supreme, a conscient and divine Nature, and it is that which has become the individual soul, the Jiva. In the lower nature each being appears as the ego, in the higher he is the individual Purusha. In other words multiplicity is part of the spiritual nature of the One. This individual soul is myself, in the creation it is a partial manifestation of me, mamaiva anshah, and it possesses all my powers; it is witness, giver of the sanction, upholder, knower, lord. It descends into the lower nature and thinks itself bound by action, so to enjoy the lower being: it can draw back and know itself as the passive Purusha free from all action. It can rise above the three gunas and, liberated from the bondage of action, yet possess action, even as I do myself, and by
