ted to Prakriti ; for that by itself would lead him back into subjection to his personality and to the lower nature and its qualities. It is the nature of the Puru- shottama who holds both these together and by his supreme divinity reconciles them in a divine reconcilia- tion which is the highest secret of his being, rakasyam hyetad uttamam. He is not the doer of works in the personal sense of our action involved in Prakriti; for God works through his power, conscious nature, effec- tive force,—Shakti, Maya, Prakriti,~—but yet above it, not involved in it, not subject to it, not unable to lift himself beyond the laws, workings, habits of aegen it creates, not affected or bound by them, not unable to distinguish himself, as we are unable, from the workings of life, mind and body. He is the doer of works who acts not, kartdram akartdram. “Know me” says Krishna “for the doer of this (the tourfold law of human work- ings) who am yet the imperishable non-doer. Works fix not themselves on me (na limpant), nor have I desire for the fruits of action.” But neither is he the ipactive, impassive, unpuissant Witness and nothing else ; for it is he who works in the steps and measures of his power ; every movement of it, every particle of the world of beingsit forms is instinct with his presence, full of his consciousness, impelled by his will, shaped by his knowledge.
He is, besides, the Supreme without qualities who is possessed of all qualities, nirguno guni,* He is not bound by any mode of pature or action, nor consists, as our personality consists, of a sum of qualities, modes of nature, characteristic operations of the mental,
- ↑ Upanishad.
