Page:Essays On The Gita - Ghose - 1922.djvu/307

Rh beyond it? One solution'is that of the Sannyasin who rejects the nature, the action altogether, so far at least as action can be rejected, so that there may be an unmixed undivided freedom ; but this solution, though admitted, is not preferred by the Gita. The Gita also insists on the giving up of actions, sarva-karmdni sannyasya, but in- wardly to the Brahman. Brahman in the Kkshara sup- ports wholly the action of Prakriti, Brahman in the Akshara, even while supporting, dissociates itself from the action, preserves its freedom; the individual soul, unified with the Brahman in the Akshara,is free and dissociated, yét, unified with the Brahman in the Kshara, supports but is not aftected. This it can do best when it sees that both are aspects of the one Purushottama. The Purushottama, inhabiting all existences as the secret Ishwara, controls the Nature and by his will, now no longer distorted and disfigured by the ego-sense, the Nature works out the actions by the swabhava; the individual soul makes the divinised natural being an instrument of the divine will, nimitta-matram. He remains even in action fréi'gunatita, beyond the gunas, frze from " the gunas, nistraigunya, he fulfills entirely at last the early injunction of the Gita, nistraigunyo bhavirjuna, He is indeed still the enjoyer of the gunas, as is the Brah- man, though not limited by them, nirgunam gunabhoktyi cha, unattached, yet all-supporting, even as is that Brah.- man, asaktam sarva-bhv'it : but the action of the gunas within him is quite changed; it is lifted above their ego- istic character and reactions. For he has unified his whole beingin the Purushottama, has assumed the divine being and the higher divine nature of becoming, mad. bhdva, has unified even his mind and natural conscious- ness with the Divine, manmana machchitiah. This change