न तद्भासयते सूर्यो न शशांको न पावकः ।यद्गत्वा न निवर्तंते तद्धाम परमं मम ॥
na tadbhāsayate sūryo na śaśāṃko na pāvakaḥyadgatvā na nivartaṃte taddhāma paramaṃ mama
There we find the timeless being which is not illumined by sun or moon or fire (but is itself the light of the presence of the eternal Purusha); having gone thither they return not; that is the highest eternal status of My Being.
Gītā 15·6But it would seem that this can be attained very well, best even, pre-eminently, directly, by the quiescence of Sannyasa. Its appointed path would seem to be the way of the Akshara, a complete renunciation of works and life, an ascetic seclusion, an ascetic inaction. Where is the room here, or at least where is the call, the necessity, for the command to action, and what has all this to do with the maintenance of the cosmic existence, lokasaṅgraha, the slaughter of Kurukshetra, the ways of the Spirit in Time, the vision of the million-bodied Lord and his high-voiced bidding, “Arise, slay the foe, enjoy a wealthy kingdom”? And what then is this soul in Nature? This spirit too, this Kshara, this enjoyer of our mutable existence, is the Purushottama; it is he in his eternal multiplicity, that is the Gita’s answer.
