THE WUKJ^JJ-AJLi^U&iU^ A.N.U JLn-.c. J^C-AA^ ^c,^r ^^

mountains, seas and shores, and towns, and cities, searching
for those acts, but never found he any. Then he came again
to Yama in his helplessness, and asked him where those acts
lay hidden. Yama pondered long and then replied : '0 Death !,
the Brahmana born of Space has done no acts. Out of pure
Space alone he took his birth and therefore is not different
from Space. No karma lies behind him, nor is he
making any now- No limitations, no desires, are there
in his nature to manifest themselves in any action, and
to be seized upon by thee and broken through. That we
see the play of life»vibrations, breath-movements, (Prana-
spanda), in him, is the fault of our own eyes, it is
as if all possible infinite shapes and figures that lie
embedded in the vast rock of Consciousness^)—and could be
carved as separate statues out of and apart from it, if such an
'out of and apart from' it were possible—should, each of them,
imagine itself as having an existence separate from and
independent of that rock. But he whom thou art vainly
jealous of. 0 Death !, doth ever hold to his identity with the
Supreme, and so may not be singled out and separated and
attacked by thee. A Being that arises from its Cause,
witliout the help of instruments, can in no way be different
from that Cause. And so this Brahmana, born of Space alone,
and one with it, falls not within thy sway, unless he should,
of his own wish, harbour thought of death. Thou must
perforce confine thy operations to those that join themselves

(1) The Self, being a plenum, (also a void 1).,contains all possibilities
that can become act-aalitiies. The ideation, by the Self, of things AR ,
co-existing, is Space. Its thought ot them 'as successive, is Time.
The two as manifested inseparably in Motion, Action. Ohftnga, Causation,-.
are conditions of our thinking, feeling, wishing, acting, of existing,
in short, as separate in-divid-nals, who all live within th-e One In-
divis-ible Self; . , . .