Page:Essays On The Gita - Ghose - 1922.djvu/167

Rh This cycle of Nature could not be what itis but for the Purusha assuming and maintaining simultaneously three eternal poises each of which is necessary to the totality of thisaction. It must manifest itself in the mut- able, and there we see it as the finite, the many, all exist- ences, sarvabhiitdni. Tt appears to us as the finite persona- lity of these million creatures with their infinite diversities and various relations and it appears to us behind these as the soul and force of the action of the gods,—thatis to say, the cosmic powers and qualities of the Divine which preside over the workings of the life of the universe and constitute to our perception different universal forms of the one Existence, or, it may be, various self-statements of personality of the one supreme Person. Then, secret behind and within all forms and existences, we perceive too an immutable, an infinite, a timeless, an impersonal, a one unchanging spirit of existence, an indivisible Self of all thatis, in which all these many find themselves to bereally one. And therefore by returningtothat the active, finite personality of the individval being discovers that it can release itself into a silent largeness of universality and the peace and poise of an immutable and unattach- ed 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 highestsecret of all, uttamam vahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the im- .personal, the cne Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and wivritti, meet, are united, are possessed together and in each other., In God all