may say, out.of the Akshara, the immutable Purusha, the Self who stands above all the modes or qualities or workings of Nature, nstraigunya. The Brahman is one but self-displayed in two aspects, the immutable Being and the creator and originator of werks in the mutable becoming, Atman, sarvabhiitini; it is the immobile omnipresent Soul of things and it is the spiritual prin- ciple of the mobile working of things, Purusha poised in himself and Purusha active in Prakriti; it is akshara and kshara. In both of these aspects the Divine Being, Purushottama, manifests himself in the universe ; the immutable above all qualities is His poise of peace, sclf-possession, equality, samam Brahma; from that proceeds His manifestation in the qualities of Prakriti and their universal workings; from the Purusha in Prakriti, from this Brahman with qualities, proceed all ‘the works of * the universal energy, Karma, in man and in all existences; from that work proceeds the prin- ciple of sacrifice. Even the material interchange between gods and men proceeds upon this principle, as typefied in the dependence of rain and its product food on this working and on them the physical birth of
- ↑ That this is the right interpretation results also from the opening of the eighth chapter where the universal principles are enumerated, Akshara (brah- ma), swabhdva, karma, kshara bhdva, purusha, adhiyajna. Akshara is the immutable Brahman, spirit or self, A’tman; swabhava is the principle of the self, adhydtina, operative as the original nature’f the being, “own way of becobing," and this proceeds out of the self, the Akshara; Karma proceeds from that and is the creative movement, visavgae, which brings all natura beings and all changing subjective and objective shapes of being into existence; the result of karma therefore is all this mutable becoming, the changes of nature developed out of the original self-nature, kshara bhdiva out of swa- ‘bhiva ; purusha is the soul, the divine element in the becoming, adhidaivata, by whose presence the workings of Karma become a sacrifice, yajna, to the Divine within ; adhiyajna is this secret Divine who receives the sacrifice.
