plane of existence and they are less ecasily grasped. Men therefore have to follow the fourfold law of their nature and works and on this plane of mundane action they seek the Godhead through his various qualities. But, says Krishna, though I am the doer of the fourfold works .and creator of its fourfold law, yet I must be known also as the non-doer, the imperishable, the immutable Self. “Works affect me not, nor have I desire for the fruit of works;” for God is the impersonal beyond this egoistic personality and this strife of the modes of Nature, and as the Purushottama also, the impersonal Personality, he possessés this supreme free- dom even in works. Therefore the doer of divine works even while following the fourfold law has to know and live in that which is beyond, in the impersonal self and so in the supreme Godhead. “He who thus knows me is not bound by his works.” So knowing was work done by the men of old who sought liberation ; do therefore, thou also, work of that more ancient kind done by ancicnt men.”
The second portion of these passages which has here been given in substance, explains the nature of divine works, divyam karina, with the principle of which we have had to deal in the last essay; the first, which has been fully translated, explains the way of the divine birth, divyam janma, the Avatarhood. But we havé to remark carefully that the upholding of Dharma in the. world is not the only object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for the upholding of the Dharma is not an all-sufficient objcct in itself, not the supreme possible aim for the manifestatidn of a Christ, a- Krishna, a Buddha, but is
