The practitioners of the Yoga of knowledge, even in their seeking of the Absolute, may find that they are brought face to face with the Divine Personality, since there is no real separation that divides the Impersonal from the Personal aspect of the Divine. The Impersonal maintains the characteristics of Sat (Existence), Chit (Consciousness) and Ananda (Bliss) and thus, while not being limited by the names and forms in the universal creation, the Impersonal certainly contains, embodies and encompasses them.
Sri Aurobindo comments: “The Divine is a Being and not an abstract existence or a status of pure timeless infinity; the original and universal existence is He, but that existence is inseparable from consciousness and bliss of being, and an existence conscious of its own being and its own bliss is what we may well call a divine infinite Person,–Purusha. Moreover all consciousness implies power, Shakti; where there is infinite consciousness of being, there is infinite power of being, and by that power all exists in the universe. All beings exist in this Being; all things are the faces of God; all thought and action and feeling and love proceed from him and return to him, all their results have him for source and support and secret goal.”
With this understanding, we may then understand the nature of the devotion of the seeker in the integral Yoga: “It is to this Godhead, this Being that the Bhakti of an integral Yoga will be poured out and uplifted. Transcendent, it will seek him in the ecstasy of an absolute union; universal, it will seek him in infinite quality and every aspect and in all beings with a universal delight and love; individual, it will enter into all human relations with him that love creates between person and person.”
Sri Aurobindo, The Synthesis of Yoga, Part Three: The Yoga of Divine Love, Chapter 8, The Mystery of Love, pp. 573-574