Essays on the Gita, First Series (Arya Publishing House, 1922)
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M 193 see that we have to look through its silence to the Purushottama, and he in his divine greatness possesses both the Akshara and the Kshara ; he is seated inlhe immobility, but he manifests himself in .the movement and in all the action of cosimiT Nature ; to him even after liberation the sacr ifice, of works in Nature continues to be ojHere.<l The real goal of the Yoga is then a livin g and self-completing union with the divine Purush otta ma and is not merely a self-extinguishing immergence in the impersonal Being. To raise our whole existence to the Divine Being, to dwell in him, {mayyeva nivasishyasi)^ to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be inspired in our thought and sense wholly by the divine knowledge, to be moved in will and action utterly and faultlessly by the divine will, to lose desire in his love and delight, is man's perfection ; it is that which the Gita describes as tlie highSt secret. It is the true goal and the last sense of human living and the highest step in our progressive sacrifice of works. For he remains to the end the master of works and the soul of sacrifice.
This then is the sense of the Gita’s doctrine of sacrifice. Jts full signifii^nce depends on the idea the Purushottama which as yet is not developed, — we find it set forth clearly only much later in the eighteen chapters, — and therefore we have had to anticipate, at whatever cost of infidelity to the progressive method of the Gita’s exposition, that central teaching. At present the Teacher simply gives a hint, merely adumbrates this supreme presence of the Purushottama and his relation to the immobile Self in whom it is our first business, our [pressing spiritual need to find our poise of perfect peace and equality by attainment to the Brahmic condition. He speaks as yet not at all in serternis of the i^urushottama, but of himself, — '1”, Krishna, Narayana, the Avatar, the ^ God in n^n who is also the Lord in the universe incarnated in the figure of the divine charioteer of Kurukshetra. "‘In the Self, then in Me,” is the formula he gives, implying that the transcendence of the individual personality by seeing it as a “becoming” in the impersonal self-existent Being is simply a means of arriving at that great secret impersonal Personality, which is thus silent, calm and uplifted above Nature in the impersonal Being, but also present and active in Nature in all these million becomings. '^Losing our loMjer indivuiual^personality in the Impers^al, we arrive finally at union with that supreme^ is not separate and individual, but yet assumes all individ ual ities. Transcending the lower nature of the three gunas and seating the soul in the immobile Purusha beyond the three gunas, we can ascend finally into the higher nature of the infinite Godhead which is not bound by the three gunas even v^hen it acts through Nature) Reaching the inner_^actianlej?ness QjL_the silent jE^urusha^ naishkarmya^ and leaving Prakriti to do her works, we can attain supremely beyond to the status of the divine Mastery which is able to do all works and yet be bound by none. The idea of the Purushottama, seen here ^as the incaniate_.Narayana, therefore the key.
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