Page:Essays On The Gita - Ghose - 1922.djvu/188

180 moral, emotional, vital, physical being, butis the source of all modes and qualities, capable of developing any he wills in whatever way and to whatever degree he wills; he is the infinite being of which they are ways of becoming, the imwmeasurable quantify and unbound ineffable of which they are measures, numbers and figures, which they seem to rhythmise and arithmise in the standards of the universe. Yet neither is he merely an impersonal indeterminatc, nor a mere stuff of conscious cxistence for all determinations and person- alisings to draw upon for their material, but a supreme Beingy the one original conscious Existent, the perfect Personality capable of all relations even to theé most human, concrete and intimate ; for heis friend, comrade, lover, playmate, guide, teacher, master, miunistrant of knowledge or ministrant of joy, yet in all relations un- bound, free and absolute. This too the divinised man becomes in the measure of his attainment, impersonal in his personality, unbound by quality or action even when maintaining the most personal andintimate rela- tions with men, anbound by any dlarma even when following in appearance this or that Jdharma. Neither the dynamism of the kinetic man nor the actionless light of the ascetic or quietist, neither the vehement personality of the man of action nor the indiffcrent impersonality of the philosophic sage is the complete divine ideal. These are the two conflicting standards of the man of this world and the ascetic or the quietist philosopher, one immersed in the action of the Kshara, the other striving to dwell entirely in the peace of the Akshara ; but the complete divine ideal procéeds from the nature of the Purushottama which transcends this conflict and reconciles all divine possibilities.