Page:Essays On The Gita - Ghose - 1922.djvu/176

168 If this were so the Gita would lose all its meaning; for its first and central object would be defeated. DBut the Gita insists that the nature of the action does matter and that there is a positive sanction for continuance in works, not only that one quite negative and mechanical reason, the objectless compulsion of Nature. There is still, after the ego has been conquered, a divine Lord and enjoyer of the sacrifice, bhoktiram yajnatapasin, and there is still an object in the sacrifice. The imperson- al Brahman is not the very last word, not the utterly highest secret of our being; for impersonal and personal, finite and infinite turn out to be only two opposite, yet concomitant aspects of a divine Being unlimited by these distinctions who is both these things at once. God is an ever unmanifest Infinite ever self-impelled to mani- fest himself in the finite; he is the great impersonal Person of whom all personalities are partial appearances; he is the Divine who reveals himself in the human being, the Lord seated in the heart of man, Knowledge teaches us to see all beings in the one impersonal sclf, for so we are liberated from the separative ego sense, and then through this delivering impersonality to see them in this God, dtmani atho may:, “in the Self and then in Me.”OQur ego, our limiting personalities stand in the way of our recognising the Divine who is in all and in whom all have their being; for, subject to personality, we see only such fragmentary aspects of Him as the finite appear- ances of things suffer us to seize. We have to arrive at him not through our Jower personality, but through the high, infinite and impersonal part of our being, and that we find by becoming this self one in all in whose exis- tence the whole world is comprised. This infinite con-