The Gita does not take refuge in this explanation which has enormous difficulties of its own, besides its failure to account for the illusion,—for it only says that it is all a mysterious and incomprehensible Maya, and then we might just as well say that it is all a mysterious and incomprehensible double reality, spirit concealing itself from spirit. The Gita speaks of Maya, but only as a bewildering partial consciousness which loses hold of the complete reality, lives in the phenomenon of mobile Nature and has no sight of the Spirit of which she is the active Power, me prakrtih. When we transcend this Maya, the world does not disappear, it only changes its whole heart of meaning. In the spiritual vision we find not that all this does not really exist, but rather that all is, but with a sense quite other than its present mistaken significance: all is self and soul and nature of the Godhead, all is Vasudeva. The world for the Gita is real, a creation of the Lord, a power of the Eternal, a manifestation from the Parabrahman, and even this lower nature of the triple Maya is a derivation from the supreme divine Nature. Nor can we take refuge altogether in this distinction that there is a double, an inferior active and temporal and a superior calm, still and eternal reality beyond action and that our liberation is to pass from this partiality to that greatness, from the action to the silence. For the Gita insists that we can and should, while we live, be conscious in the self and its silence and yet act with power in the world of Nature. And it gives the example of the Divine himself who is not bound by necessity of birth, but free, superior to the cosmos, and yet abides eternally in action, varta eva cha karmani. Therefore it is by putting on a likeness of the divine nature in its completeness that the unity of this double experience becomes entirely possible. But what is the principle of that oneness?
The Gita finds it in its supreme vision of the Purushottama; for that is the type, according to its doctrine, of the complete and the highest experience, it is the knowledge of the whole-knowers, kritsnavidah. The Akshara is para, supreme in relation to the elements and action of cosmicNature. It is the immutable Self of all, and the immutable Self of all is the Purushottama. The Akshara is he in the freedom of his self-existence unaffected by the action of his own power in Nature, not impinged on by the urge of his own becoming, undisturbed by the play of his own qualities. But this is only one aspect though a great aspect of the integral knowledge. The Purushottama is at the same time greater than the Akshara, because he is more than this immutability and he is not limited even by the highest eternal status of his being, param dhama. Still, it is through whatever is immutable and eternal in us that we arrive at that highest status from which there is no returning to birth, and that was the liberation which was sought by the wise of old, the ancient sages. But when pursued through the Akshara alone, this attempt at liberation becomes the seeking of the Indefinable, a thing hard for our nature embodied as we are here in Matter. The Indefinable, to which the Akshara, the pure intangible self here in us rises in its separative urge, is some supreme Unmanifest, paro avyaktah, and that highest unmanifest Akshara is still the Purushottama. Therefore, the Gita has said, those also who follow after the Indefinable, come to me, the eternal Godhead. But yet is he more even than a highest unmanifest Akshara, more than any negative Absolute, neti neti, because he is to be known also as the supreme Purusha who extends this whole universe in his own existence. He is a supreme mysterious All, an ineffable positive Absolute of all things here. He is the Lord in the Kshara, Purushottama not only there, but here in the heart of every creature, Ishwara. And there too even in his highest eternal status, paro avyaktah., he is the supreme Lord, Parameshwara, no aloof and unrelated Indefinable, but the origin and father and mother and first foundation and eternal abode of self and cosmos and Master of all existences and enjoyer of askesis and sacrifice. It is by knowing him at once in the Akshara and the Kshara, it is by knowing him as the Unborn who partially manifests himself in all birth and even himself descends as the constant Avatar, it is by knowing him in his entirety, samagram mam, that the soul is easily released from the appearances of the lower Nature and returns by a vast sudden growth and broad immeasurable ascension into the divine being and supreme Nature. For the truth of the Kshara too is a truth of the Purushottama. The Purushottama is in the heart of every creature and is manifested in his countless Vibhutis; the Purushottama is the cosmic spirit in Time and it is he that gives the command to the divine action of the liberated human spirit. He is both Akshara and Kshara, and yet he is other because he is more and greater than either of these opposites.
Uttamah purushas tvanyah paramatmetyudahritah , yo lokatrayam avishaya bibhartyavyayaıshvarah,” But other than these two is that highest spirit called the supreme Self, who enters the three worlds and upbears them, the imperishable Lord.” This verse is the keyword of the Gita’s reconciliation of these two apparently opposite aspects of our existence. The idea of the Purushottama has been prepared, alluded to, adumbrated, assumed even from the beginning, but it is only now in the fifteenth chapter that it is expressly stated and the distinction illuminated by a name. And it is instructive to see how it is immediately approached and developed. To ascend into the divine nature, we have been told, 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, his manifestation as the eternity and unity of the self, the Akshara. But there is also an ineffable eternal multiplicity of the Purushottama, a highest truest truth behind the primal mystery of soul manifestation. 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, prakritir jıvabhuta. 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 spiritual person, purusha, the eternal soul in us offers itself and all it has and is to the eternal Divine, the supreme Person and Godhead of whom it is a portion, ansha. 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; the sacrifice of works receives by it its consummation and perfect sanction. It is then through these things that the soul of man fulfills itself most completely in this other and dynamic secret, this other great and intimate aspect of the divine nature and possesses by that fulfilment the foundation of immortality, the supreme felicity and the eternal Dharma. And having so stated this double requisite, equality in the one self, adoration of the one Lord, at first separately as if they were two different ways of arriving at the Brahmic status, brahmabhuyaya,—one taking the form of quietistic sannyasa, the other a form of divine love and divine action,—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.
Source:- Eassays on Gita , Chapter XV- The Three Purushas, by Sri Aurobindo