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Series 1, Chapter 22 pg 230, Para 2:
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 Purushottama. The supreme Soul is the Ishwara, God, the Master of all being,
sarvaloka-mahesvara. He puts forth his own active nature, his Prakriti, —
svam prakrtim, says the Gita, — manifest in the Jiva, worked out by the
svabhava, “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,
guna gunesu vartante. That is the
traigunyamayi maya, the Maya hard for man to get beyond,
duratyaya, — yet 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, regarding all equally, extended within all, yet above all. In all 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 personality; he is not either merely impersonal or personal, but one and the same being in two aspects; he is the impersonal-personal,
nirguno guni, of the Upanishad. By him all has been willed even before it is worked out, — as he says of the still living Dhartarashtrians, “already have they been slain by Me,”
maya nihatah purvam eva, — and the working out by Nature is only the result of his Will; yet by virtue of his impersonality behind he is not bound by his works,
kartaram akartaram.
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Series 2, Chapter 1 pg 276, Para 2:
But why then, since the Divine is there after all and the divine nature at the root even of these bewildering derivations, since we are the Jiva and the Jiva is that, is this Maya so hard to overcome,
maya duratyaya? Because it is still the Maya of the Divine,
daivi hyesa gunamayi mama maya; “this is my divine Maya of the gunas.” It is itself divine and a development from the nature of the Divine, but the Divine in the nature of the gods; it is
daivi, of the godheads or, if you will, of the Godhead, but of the Godhead in its divided subjective and lower cosmic aspects, …
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