The Gita’s definition of the perfected spiritual knowledge embodies both the calm, non-attached aspect of the Akshara Purusha with the action in the manifested creation through the aspect of the Kshara Purusha; however the Gita goes beyond the limits of either aspect by showing that they are not mutually exclusive, but complementary and not only co-existent, but able to be embodied to support one another, through the attainment of the standpoint of the Supreme Divine, the Purushottama.
Sri Aurobindo describes the union of these aspects in the liberated seeker as follows: “The liberated man has the complete and total knowledge…, and does all works without any of the restrictions made by the mind,… according to the force and freedom and infinite power of the divine will within him. And since he is united with the Eternal, he has too the pure spiritual and illimitable joy of his eternal existence….He is not an impassive calm spectator only; he lifts not only his knowledge and will to the Eternal, but his heart also of love and adoration and passion. For without that uplifting of the heart his whole nature is not fulfilled and united with God; the ecstasy of the spirit’s calm needs to be transformed by the ecstasy of the soul’s Ananda.”
“The liberated seeker rises personally to that highest Numen by his soul’s love and joy in God and the adoration of the will in him for the Master of its works; the peace and largeness of his impersonal universal knowledge is perfected by delight in the self-existent integral close and intimate reality of this surpassing and universal Godhead. This delight glorifies his knowledge and unites it with the eternal delight of the Spirit in its self and its manifestation; this perfects too his personality in the super-person of the divine Purusha and makes his natural being and action one with eternal beauty, eternal harmony, eternal love and Ananda.”
Sri Aurobindo, Essays on the Gita, Second Series, Part II, Chapter 16, The Fullness of Spiritual Action, pp. 445-446