Essays on the Gita -Sri Aurobindo
Second Series : PART-2 : Chapter 15
The Three Purushas
And whoever thus knows and sees him as the Purushottama, is no longer bewildered whether by the world-appearance or by the separate attraction of these two apparent contraries. These at first confront each other here in him as a positive of the cosmic action and as its negative in the Self who has no part in an action that belongs or seems to belong entirely to the ignorance of Nature. Or again they challenge his consciousness as a positive of pure, indeterminable, stable, eternal self-existence and as its negative of a world of elusive determinations and relations, ideas and forms, perpetual unstable becoming and the creating and uncreating tangle of action and evolution, birth and death, appearance and disappearance. He embraces and escapes them, overcomes their opposition and becomes all knowing, sarvavid, a whole-knower. He sees the entire sense both of the self and of things; he restores the integral reality of the Divine;[1] he unites the Kshara and the Akshara in the Purushottama. He loves, worships, cleaves to and adores the supreme Self of his and all existence, the one Lord of his and all energies, the close and faroff Eternal in and beyond the world. And he does this too with no single side or portion of himself, exclusive spiritualist mind, blinding light of the heart intense but divorced from largeness, or sole aspiration of the will in works, but in all the perfectly illumined ways of his being and his becoming, his soul and his nature. Divine in the equality of his imperturbable self-existence, one in it with all objects and creatures, he brings that boundless equality, that deep oneness down into his mind and heart and life and body and founds on it in an indivisible integrality the trinity of divine love, divine works and divine knowledge. This is the Gita’s way of salvation.
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References and Context
- ↑ samagram mam.