Page:Essays On The Gita - Ghose - 1922.djvu/192

184 an equality with itself the truth which lies behind the kinetic tendency,—the fulfilment of God in man and the presence of the Divine in all the action of the human race. God is there not only in the silence, but in the action; the quietism of the impassive soul unaffected by Nature and the kinetism of the soul - giving itself to nature so that the great world-sacrifice, the Purusha-Yajna, may be effccted, are not a reality and a falsehood in perpetual struggle nor yet two hostile realities, one superior, the other inferior, each fatal to the other; they are the double termm of the divine manifestation. The Akshara aloneis not the whole key of their fulfilment, not the very highest secret. . The double fulfilinent, the reconciliation is to be sought in the Purushottama represented here by Krishna, at once supreme Being, [Lord of the worlds and Avatar. The divinised man entering into his divine nature will act even as he acts ; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him asa transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karima cha me divyam. The action which proceeds from that knowledge, will be free from all bondage ; “he who so knoweth me” says the Teacher, “is not bound by works.” If the escape from the obligation of works and desire and from the wheel of rebirth is to be the aim. and the ideal, then this knowledge isto be taken as the true, the broad way of escape; for, says the Gita,