Essays on the Gita, First Series (Arya Publishing House, 1922)
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mind and ceturns again through mind and setf- conscious possession of the Soul that dwells ^thin her. There Ls first an involving of self and ,all Tt Is or means in an evolution of phenomena ; there is afterwards an evol utio n of self, a revelation of all it is and means, all that is hidden and yet suggested by the phenomenal creation. This cycle of Natu re could not be what it js^but for the Purusha assuming and maintaining simultaneously three eternal poises each of which is necessary to the totality of this action. It must manifest itself in the mutable, and there we se e it__as the_ finite, Ae many, ajl existences, sarva- bhutdni. It appears to us as the finite personality dF these million creatures with their infinite diversities and various relations and it, appears to us behind Jhese as the, soul and for ce o f_the action,of the gods, — that is to say, th e_co smic powers and qualities the Divine^ which jpresidk^isyer the workings of the life of the universe and constitute to our pefeeption different universal forms of the one Existence, or, it may be, various self-statements of personality of the one supreme Person. Then, secret b^md^andJwitJun^^ Jorms we ^00 an immiitable. an infinite, a timeles s, an^inipcisonal a one unchanging spto of exis tence, an. ..indivisible- S ell of -aJU^hat_is, in which all these^many-hnd themselves to be j:eal^ one. And therefore by returning to that tie active, finite personality of the individual being discovers that it can release itself into a silent largeness of THE LORD OF THE SACRIFICE universality and the peace and poise of an immutable and unattached unity with all that proceeds from and is supported by this indivisible Infinite. Or even he may escape into it from individual existence. But the highest^eoret of all, uHamam rahasyam,J^ Ae Pu rushottaim. This is the supreme Pmoe^ God, who possesses both the infin i te a nd tl^ finite and in whom the personaLand the JmpersonaL the one Self and the manj existences, being and becoming, the woild^action and the supracpsmic peace, pmv.riui and mvriui, meet, are united, are possessed together and in each other. In Gpd^all things find their secret truth and their absolute reconciliation^
All truth of works must depend upon the truth of being. All active existence must be in its inmost reality a_^qifice of works offered by Prakriti jp EurushiL Nature offering to the supreme and infinite Soul the desire of the multiple finite Soul within her. J-.ife is an altar to which she brings her workings an^h^„ fajj^ JiaL-mokings jmd lajg^ them, before.. whatever aspect of the Divini ty the consc^us ness in her has reached for wh atever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good. According to the grade of consciousness and ^ing which the soul has reached in Nature, will be the Divinity it worships, the delight which it seeks and the hope for which it sacrifices. And in the move- ment of the mutable Purusha in Nature all is and must be interchange ; for ejdstmce is one and its divisions must found themselves on some law of mutual dependence, each growing by each and living by all. Where sacrifice is not willingly given, Nature exacts it by force, she satisfies the law of her living. A mutu al giving and receivi ng is th e law of Life without which it cannot for one moment OTdure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of areattrres has created all these existences. Th^universal la^ is
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