The Gita, in trying to deal with complex subjects and numerous questions raised by the mind of man when confronted with the meaning of life and the role of man in the world, has necessarily had to delve into a number of topics and look at things from a number of different angles. We can however, on the subject of how to achieve the perfect realisation and state of existence that the Gita sets as its goal, simplify matters quite a bit.
We all start from the human perspective and thus, with involvement in the standpoint of the Kshara Purusha dealing with the manifested world and the action of the Gunas of Nature. The Gita essentially tells us that we need to find a point of separation from our bondage or involvement in Nature so that we can gain some perspective and thereby move beyond subjection to the Gunas. Thus, the Gita proposes a methodology that should bring us to the realisation of the Akshara Purusha, uninvolved, silent and separate. The next step is to re-integrate the two standpoints in the higher synthesis provided by the Purushottama. This is done through the subsequent realisation that the manifestation is One with the Lord of the Creation, that there is also a personal aspect to balance the impersonal, and that devotion and the path of love therefore need to be combined with the equality and impersonality achieved in the first step to truly resolve the apparent conflict and bring about the supreme state of Oneness that can hold both the personal and the impersonal together at one time as one existence.
Sri Aurobindo describes the two steps: “To ascend into the divine nature…one must first fix oneself in a perfect spiritual equality and rise above the lower nature of the three Gunas. Thus transcending the lower Prakriti we fix ourselves in the impersonality, the imperturbable superiority to all action, the purity from all definition and limitation by quality which is one side of the manifested nature of the Purushottama.”
The Infinite has an eternal power, an unbeginning and unending action of his divine Nature, and in that action the miracle of soul personality emerges from a play of apparently impersonal forces…. This is possible because personality too is a character of the Divine and finds in the Infinite its highest spiritual truth and meaning. But the Person in the Infinite is not the egoistic, separative, oblivious personality of the lower Prakriti; it is something exalted, universal and transcendent, immortal and divine. That mystery of the supreme Person is the secret of love and devotion….The completeness of knowledge finds itself in this self-offering, this uplifting of our personal nature by love and adoration to the ineffable Master of our personality and its acts….”
“And having so stated this double requisite, equality in the one self , adoration of the one Lord, …the Gita proceeds now to unite the personal and the impersonal in the Purushottama and to define their relations. For the object of the Gita is to get rid of exclusions and separative exaggerations and fuse these two sides of knowledge and spiritual experience into a single and perfect way to the supreme perfection.”
Sri Aurobindo, Essays on the Gita, Second Series, Part II, Chapter 15, The Three Purushas, pp. 427-429